Summary of Mundaka Upanishad

[Guest guest]

Namaste:

 

We (my family and Sadaji's family) attended a Family Spirtual Retreat

at a beautiful mountain resort (Rockey Gap State Park, Maryland)

organized by the Chinmaya Mission. It was a week long camp starting

with morning meditation, followed by spiritual discourses by Swami

Tejomayanandaji (Head of CM)and other acharyas. Swamiji discoursed on

Mundaka Upanishad which was a treat for more than 200 families that

attended the camp. I have prepared a summary of the Upanishad which

would hopefully inspire more of you to take a look at the full text.

Swamiji followed the text by Swami Chinmayanandaji (which is

available for $5.00 from CM for those who are interested). Here is

the summary.

 

With my warmest regards,

 

Ram Chandran

================

 

 

Summary of Mundaka Upanishad

 

The Mundaka Upanishad is one of the key Upanishads commented upon by

Shankara. It is associated with the Atharvaveda. It is considered as

a Mantra-Upanishad (in the sense that the verses are often used for

prayers). But as many commentators observe, that unlike other Vedic

Mantras that are used for sacrificial purposes, the primary object of

Mundaka Upanishad is to teach the highest knowledge, the knowledge of

Brahman. Guruji (Tejomayanandaji) had the following profound

interpretation for the meaning of the name of Mundaka Upanishad –

Munda means head and Ka means Bliss. If all Upanishads are considered

representing different parts of the human body then Mundakaupanishad

will represent the head. In other words Mundakaupanishad represents

the foremost of all Upanishads that leads to liberation.

Most of the books with commentaries on this Upanishad take the

literary meaning of Mundaka and interpret it to be like the " Shaven

Head " with an additional explanation. For those who understood the

insights from this Upanishad, their ignorance gets cleared just like

the " Shaven Head " after removal of hairs. According to these

commentators, Hairs represent the material world of illusions

and " Shaven Head " portrays the enlightened person free from all

illusions of the material world. (In several Hindu Samskaras, head

shaving is done symbolically and probably could be for the same

reason!) Mundaka Upanishad explains about the JnAna Marga (path of

knowledge) to reach the Brahman. It is believed that Mundaka

Upanishad is intended for the sannyasis who generally have their head

shaven. The root 'mund', meaning 'to shave,' also suggests that one

who comprehends the teaching of the Upanishad will be liberated from

errors and ignorance. Mundaka Upanishad contains 3 Sections each

called a Mundakam or Khanda.

It begins with an invocation in praise of Brahma, the first of the

gods, the creator and protector of the Universe. Shaunaka, a

householder, respectfully approached the sage Angiras. The sage

Angiras told him that there are two forms of knowledge – the higher

and the lower. The lower knowledge is the knowledge of ritual,

grammar and astrology; but the higher knowledge is the knowledge by

which the eternal spirit is known. The eternal spirit is the source

of all that exists… Even if they are elaborately performed,

sacrifices and rituals are useless if they are devoid of knowledge.

To praise these empty rituals as the highest good is a sign of

ignorance. Those who are deluded will perform these rituals merely to

gain some rewards there from. The eternal spirit cannot be attained

through man-made objects. Various beings are born from the eternal

spirit, and return to it. But the eternal spirit itself is without

form, though it is to be found both within and outside the body.

To attain the eternal spirit, knowledge is the bow and devotion is

the arrow. To attain the eternal spirit, the mind must be still and

must not be troubled. When the eternal spirit is perceived, all

doubts dissolve, and one is freed from the bondage of cause and

effect (of actions and their consequences). The eternal spirit is the

bridge by means of which one may cross the chasm of death. When

one's nature has become pure, one perceives the eternal spirit. Human

life is full of sorrows but when the human perceives the eternal

spirit, grief disappears and he/she is freed from passions. The wise

(those who are of desire) transcend the world of growth, decay and

death. The eternal spirit is not perceived by means of the senses.

Knowledge of the Vedas is not an end in itself, but it is only a

means to attain the eternal spirit. Most importantly, this knowledge

is to be imparted only to those who are qualified and ready to

receive it.

Two Profound Analogies

In the first analogy the syllable AUM is identified with the bow, the

atman or the self to the arrow and the Brahman to the target. Through

repeated practice the true seeker with help of a bow and arrow aims

the arrow into the target, the Brahmanic Consciousness. Through

single-pointed concentration, meditation, and contemplation, the

seeker penetrates into the Absolute Consciousness of Brahman.

In the analogy of the two birds, one bird is seated on the top of the

life-tree, the other on a branch below. The bird seated on the low

branch eats both sweet and bitter fruits. Sweet fruits give the bird

the feeling that life is pleasure; bitter fruits give the bird the

feeling that life is misery. The other bird, seated on the top of the

tree, eats neither the sweet fruit nor the bitter fruit. It just sits

calmly and serenely. Its life is flooded with peace, light and

delight. The bird that eats the sweet and bitter fruit on the tree of

life is disappointed. It finds the life's experiences impermanent,

ephemeral, fleeting and destructive. Therefore this bird flies up and

loses itself in the freedom-light and perfection-delight of the bird

at the top of the life-tree. The bird on the top of the tree is the

Cosmic and Transcendental Self, and the bird below is the individual

self. The bird on the top represents the Paramartha Sathya and bird

on the below signifies the Vyavaharika Sathya.

Three Prime Truths

There are three points being made here that are the bedrock of

Upanishadic philosophy. First, all beings that exist both past,

present and future are of the same nature, same substance, as the

Brahman. Second, all forms (modes of existence), though ever-

changing, proceed from the Unchanging, Unchangeable. This seeming

contradiction is made possible by the illusory power of Maya. That

is, the changing forms are illusory while the essential being, the

Self/Atman is unchanging. Third, having come from Brahman they shall

all, without exception return to the Brahman. When life is viewed

this way we can understand the nature and purpose of our life and

live accordingly. Don't regret on the past, avoid getting excited in

the present and don't dream on the future! Life is a bridge, enjoy

while crossing and avoid building any castle!!

Some Traits of the Source and Key Verses

" Self-luminous is that Being, and formless. He dwells within all and

without all. He is unborn, pure, greater than the greatest, subtler

than the subtlest without breath, without mind. " (2.1.2)

Again, Brahman is the Source: " From him are born breath, mind, the

organs of sense, ether, air, fire, water, and the earth, and he binds

all these together. " (2.1.3)

" Heaven is His head, the sun and moon His eyes, the four quarters His

ears, the revealed scriptures his voice, the air His breath, the

universe His heart. From His feet came the earth. He is the innermost

Self of all. " (2.1.4)

" From Him arises the sun-illumined sky, from the sky the rain, from

the rain food, and from food the seed in man which He gives to woman.

Thus do all creatures descend from Him. " (2.1.5)

" From Him are born hymns, devotional chants, scriptures, rites,

sacrifices, oblations, divisions of time, the doer and the deed, and

all the worlds lighted by the sun and purified by the moon. " (2.1.6)

" From Him are born gods of diverse descent. From Him are born angels,

men, beasts, birds; from him vitality, and food to sustain it; from

Him austerity and meditation, faith, truth, continence, and law. "

(2.1.7)

" In Him the seas and the mountains have their source; from him spring

the rivers, and from Him the herbs and other life-sustaining

elements, by the aid of which the subtle body of man subsists in the

physical body. (2.1.9)

" Thus Brahman is all in all. He is action, knowledge, goodness

supreme. To know him, hidden in the lotus of the heart, is to untie

the knot of ignorance. " (2.1.10)

" The Self is not to be known through study of the scriptures, or

through subtlety of the intellect, no through much learning. But by

him who longs for the Self knows the Self. Verily unto him does the

Self reveal His True being. " (3.2.3)

" He who knows the Brahman becomes the Brahman. No one ignorant of

Brahman is ever born in his family. He passes beyond all sorrow. He

overcomes evil. Freed from the fetters of ignorance he becomes

immortal. " (3.2.9)

[Guest guest]

namastE!

 

During the time of extreme trauma we tend to automatically detatch

and get the feeling of the bird that is watching from sitting above

the tree. We remember the traumatic incident so vividly that we can

clearly see that we are seperate from the incident that is happening

to us.

 

Love & Light,

Madhava

 

 

advaitin , " Ram Chandran " <ramvchandran

wrote:

>

> In the analogy of the two birds, one bird is seated on the top of

the

> life-tree, the other on a branch below. The bird seated on the low

> branch eats both sweet and bitter fruits. Sweet fruits give the

bird

> the feeling that life is pleasure; bitter fruits give the bird the

> feeling that life is misery. The other bird, seated on the top of

the

> tree, eats neither the sweet fruit nor the bitter fruit. It just

sits

> calmly and serenely. Its life is flooded with peace, light and

> delight. The bird that eats the sweet and bitter fruit on the tree

of

> life is disappointed. It finds the life's experiences impermanent,

> ephemeral, fleeting and destructive. Therefore this bird flies up

and

> loses itself in the freedom-light and perfection-delight of the

bird

> at the top of the life-tree. The bird on the top of the tree is

the

> Cosmic and Transcendental Self, and the bird below is the

individual

> self.

[Guest guest]

Namaskaram.

 

pl pardon me for asking such a doubt, but I do not understand

this.

 

" at the time of extreme trauma we tend to automatically *detach* ... "

 

my understanding is that one gets so attached ...

 

that we cannot see anything. In this case how can this explanation could be

termed right?

 

namaskaram

 

 

 

 

--- On Fri, 15/8/08, Madhava Turumella <madhava wrote:

 

> Madhava Turumella <madhava

> Re: Summary of Mundaka Upanishad

> advaitin

> Friday, 15 August, 2008, 5:27 PM

> namastE!

>

> During the time of extreme trauma we tend to automatically

> detatch

> and get the feeling of the bird that is watching from

> sitting above

> the tree. We remember the traumatic incident so vividly

> that we can

> clearly see that we are seperate from the incident that is

> happening

> to us.

>

> Love & Light,

> Madhava

>

>

> advaitin , " Ram Chandran "

> <ramvchandran

> wrote:

> >

> > In the analogy of the two birds, one bird is seated on

> the top of

> the

> > life-tree, the other on a branch below. The bird

> seated on the low

> > branch eats both sweet and bitter fruits. Sweet fruits

> give the

> bird

> > the feeling that life is pleasure; bitter fruits give

> the bird the

> > feeling that life is misery. The other bird, seated on

> the top of

> the

> > tree, eats neither the sweet fruit nor the bitter

> fruit. It just

> sits

> > calmly and serenely. Its life is flooded with peace,

> light and

> > delight. The bird that eats the sweet and bitter fruit

> on the tree

> of

> > life is disappointed. It finds the life's

> experiences impermanent,

> > ephemeral, fleeting and destructive. Therefore this

> bird flies up

> and

> > loses itself in the freedom-light and

> perfection-delight of the

> bird

> > at the top of the life-tree. The bird on the top of

> the tree is

> the

> > Cosmic and Transcendental Self, and the bird below is

> the

> individual

> > self.

 

 

Did you know? You can CHAT without downloading messenger. Go to

http://in.webmessenger./

[Guest guest]

namastE!

 

That is the truth of it! I do not know if you ever underwent any

kind of trauma. But those who had accidents or something terrible

happend to them, when they were totally unexpecting it, their first

reaction -- or the real action --- is to detatch. Trust me this

happens and studied deeply... However, with in seconds after such a

thing happens the mind gets entangled and then we start feeling the

pain and we show all sorts of emotional responses to it. But the

very second that it happens we seperate ourselves from it. As if we

are witness to what is happening to us at that moment.

 

For example I clearly remember the time I had an accident. I was

travelling in a Rikshah and a car came and hit the rikshah. It was

totally unexpected event, due to the impact I fell out of the

rikshah and my forehead was split to get some 14 stitches. But I

clearly remember the moment of impact I was away completly detatched

witnessing what was happening to my body. Pain followed later...

When I look back retrospectively I knew the time I was momentarily

detatched to what was happening to me. I am sure this is the case

with everyone as this is clearly identified in psychology as well.

HariOm.

 

Love & Light,

Madhava

 

 

advaitin , ram mohan anantha pai

<pairamblr wrote:

>

> Namaskaram.

>

> pl pardon me for asking such a doubt, but I do not understand

> this.

>

> " at the time of extreme trauma we tend to automatically

*detach* ... "

>

> my understanding is that one gets so attached ...

>

> that we cannot see anything. In this case how can this

explanation could be termed right?

>

> namaskaram

>

>

>

>

> --- On Fri, 15/8/08, Madhava Turumella <madhava wrote:

>

> > Madhava Turumella <madhava

> > Re: Summary of Mundaka Upanishad

> > advaitin

> > Friday, 15 August, 2008, 5:27 PM

> > namastE!

> >

> > During the time of extreme trauma we tend to automatically

> > detatch

> > and get the feeling of the bird that is watching from

> > sitting above

> > the tree. We remember the traumatic incident so vividly

> > that we can

> > clearly see that we are seperate from the incident that is

> > happening

> > to us.

> >

> > Love & Light,

> > Madhava

> >

> >

> > advaitin , " Ram Chandran "

> > <ramvchandran@>

> > wrote:

> > >

> > > In the analogy of the two birds, one bird is seated on

> > the top of

> > the

> > > life-tree, the other on a branch below. The bird

> > seated on the low

> > > branch eats both sweet and bitter fruits. Sweet fruits

> > give the

> > bird

> > > the feeling that life is pleasure; bitter fruits give

> > the bird the

> > > feeling that life is misery. The other bird, seated on

> > the top of

> > the

> > > tree, eats neither the sweet fruit nor the bitter

> > fruit. It just

> > sits

> > > calmly and serenely. Its life is flooded with peace,

> > light and

> > > delight. The bird that eats the sweet and bitter fruit

> > on the tree

> > of

> > > life is disappointed. It finds the life's

> > experiences impermanent,

> > > ephemeral, fleeting and destructive. Therefore this

> > bird flies up

> > and

> > > loses itself in the freedom-light and

> > perfection-delight of the

> > bird

> > > at the top of the life-tree. The bird on the top of

> > the tree is

> > the

> > > Cosmic and Transcendental Self, and the bird below is

> > the

> > individual

> > > self.

>

>

> Did you know? You can CHAT without downloading messenger. Go

to http://in.webmessenger./

>