Mundakōpanishad Bhāshya
- by Sri Madhvāchārya
अभ्रमं भङ्गरहितं अजदं विमलं सदा। आनन्दतीर्थं अतुलं भजे तापत्रयापाहं॥
abhramaṁ bhaṅgarahitaṁ ajadaṁ vimalaṁ sadā। ānandatīrthaṁ atulaṁ bhajē tāpatrayāpāhaṁ॥
Worship of Anandatheertha, who is always flawless, unobstructed, ardent, and pure, removes all afflictions.
(Translated by Madhukrishna Sudhindra)

  • ॥ॐ शान्तिः शान्तिः शान्तिः॥ (Shanti Mantra)
    Bhā.: I bow to the Supreme Person, who is blissful, ageless, eternal, unborn, imperishable, infallible, possessing infinite power, and omniscient.
  • Mundaka 1.01
    brahmā devānāṃ prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā। sa brahmavidyāṃ sarvavidyāpratiṣṭhāṃ atharvāya jyeṣṭhaputrāya prāha ॥1॥
    Brahma, the first of the gods, was born the creator and protector of the universe. He imparted the supreme knowledge of Brahman, which is the basis of all knowledge, to Atharva, his eldest son.
    Bhā.: A testimonial from Brahmāṇḍ Purāna explains how Shiva was first son of Lord Brahma in the first kalpa, while Atharva was the firs son in the Vaivasvata Manu kalpa.
  • Mundaka 1.02
    atharvaṇe yāṃ pravadeta brahmā atharvā tāṃ purovācāṅgire brahmavidyām। sa bhāradvājāya satyavahāya prāha bhāradvājo'ṅgirase parāvarām ॥2॥
    Lord Brahma declared the knowledge of Brahman to Atharvan, who then taught it to Sage Angiras. This knowledge was passed on by Sage Angira to Bharadvaja and Satyavaha, and Bharadvaja conveyed it to Angiras, encompassing both the higher and lower aspects.
  • Mundaka 1.03
    śaunako ha vai mahāśālo'ṅgirasaṃ vidhivadupasannaḥ papraccha। kasmin bhagavo vijñāte sarvamidaṃ vijñātaṃ bhavatīti ॥3॥
    Śaunaka, a great householder, approached the sage Aṅgiras and inquired, 'O revered one, what is that by knowing which everything becomes known?'
  • Mundaka 1.04
    tasmai sa hovāca। dve vidye veditavye। iti ha sma yadbrahmavido vadanti। parā caivāparā ca ॥4॥
    He said to him: "There are two kinds of knowledge to be known," as indeed the knowers of Brahman say, "the higher and the lower."
  • Mundaka 1.05
    tatrāparā ṛgvedo yajurvedaḥ sāmavedo'tharvavedaḥ। śikṣā kalpo vyākaraṇaṃ niruktaṃ chandaujyotiṣamiti। atha parā yayā tadakṣaramadhigamyate ॥5॥
    In that context, the lower knowledge consists of the Rigveda, Yajurveda, Samaveda, Atharvaveda, and the sciences of phonetics, rituals, grammar, etymology, metrics, and astronomy. The highest knowledge is that through which the imperishable truth is realized.
    Bhā.: Various testimonials are provided to substantiate - "All knowledge including the Vedas are considered as higher knowledge when they are interpreted to understand the supreme Lord Vishnu. But the same text is considered as lower knowledge when it does not convey Lord Vishnu". The Lord is worshipped by people with the three Vedas distinctly in Treta-Yuga. In Dvapara-Yuga, Vishnu is worshipped by people with Pancharatra only. But in the Kali-Yuga, the Lord Hari is worshipped by name alone.
  • Mundaka 1.06
    yattadadreśyamagrāhyamagotramavarṇamacakṣuḥ śrotraṃ tadapāṇipādam nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ ॥6॥
    The wise perceive that which is unseen, ungraspable, without lineage, without color, without eyes, ears, without hands and feet, eternal, all-pervading, most subtle, imperishable, as the source of all beings.
  • Mundaka 1.07
    yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayaḥ sambhavanti। yathā sataḥ puruṣāt keśalomāni tathākṣarāt sambhavatīha viśvam ॥7॥
    Just as a spider creates and withdraws its web, as plants grow on earth, and as hair grows from a living person, so does the universe arise from the imperishable.
  • Mundaka 1.08
    tapasā cīyate brahma tato'nnamabhijāyate। annāt prāṇo manaḥ satyaṃ lokāḥ karmasu cāmṛtam ॥8॥
    Through penance, Brahman grows, leading to the creation of food. From food arise life, mind, truth, worlds, and immortality in actions.
  • Mundaka 1.09
    yaḥ sarvajñaḥ sa sarvavit yasya jñānamayaṃ tapaḥ। tasmādetat brahma nāma rūpamannaṃ ca jāyate ॥9॥
    The omniscient and all-knowing one, whose austerity is made of knowledge, from him arise Lord Brahma, name, form, and food.
    Bhā.: The 'brahma' referred to in the context is the four-faced Lord Brahma.

  • Mundaka 2.01
    tad etat satyam।
    'This-That' - is the truth, the reality.
    mantreṣu karmāṇi kavayo yānyapaśyan tāni tretāyāṃ bahudhā santatāni। tānyācaratha niyataṃ satyakāmā eṣa vaḥ panthāḥ sukṛtasya loke ॥1॥
    The sages saw the prescribed actions in the mantras, which were extended in many ways during the Treta age. O seekers of truth, perform these actions regularly; this is your path to the virtuous world.
    Bhā.: 'This-that reality' mentioned is nothing but the Lord. Desiring Him, to serve His intentions - perform actions. Then, that itself is the higher knowledge. Otherwise, these sacrificial-forms are like unsteady rafts.
  • Mundaka 2.02
    yadā lelāyate hy arciḥ samiddhe havyavāhane। tad ājyabhāgāvantareṇāhutīḥ pratipādayet ॥2॥
    When the flame flickers in the kindled sacrificial fire, the oblations should be offered within the portion of ghee.
  • Mundaka 2.03
    yasyāgnihotramadarśapūrṇamāsamanāgrayaṇamatithivarjitaṃ ca। ahutamavaiśvadevamavidhinā huta māsaptamāṃstasya lokān hinasti ॥3॥
    The one who performs Agnihotra without observing the new moon and full moon rituals, without offering the first fruits, without hosting guests, without the Vaiśvadeva offering, or is performed improperly, destroys his worlds for seven months.
  • Mundaka 2.04
    kālī karālī ca manojavā ca sulohitā yā ca sudhūmravarṇā। sphuliṅginī viśvarucī ca devī lelāyamānā iti saptajihvāḥ ॥4॥
    The seven tongues of the fire are described as black, fierce, swift as the mind, very red, smoky-colored, sparkling universally radiant, and flickering like a goddess.
  • Mundaka 2.05
    eteṣu yaścarate bhrājamāneṣu yathākālaṃ cāhutayo hyādadāyan। taṃ nayantyetāḥ sūryasya raśmayaḥ yatra devānāṃ patireko'dhivāsaḥ ॥5॥
    Among these, the one who performs rituals in the presence of the shining ones and offers oblations at the right time is led by the rays of the sun to the abode of the One-Lord of the gods.
  • Mundaka 2.06
    ehyehīti tamāhutayaḥ suvarcasaḥ sūryasya raśmibhiryajamānaṃ vahanti। priyāṃ vācamabhivadantyo'rcayantyaḥ eṣa vaḥ puṇyaḥ sukṛto brahmalokaḥ ॥6॥
    The brilliant oblations carry the sacrificer by the sun's rays, inviting him, saying, 'Come, come'. They utter dear words and worship; this is your sacred and well-earned world of the Supreme Brahman.
    Bhā.: The 'brahmalokaḥ' mentioned in the context is the supreme world of Brahman. It is got by performing virtuous deeds related to topics concerning the Lord. Various testimonials are quoted to emphasize that even while one delights in ātman within, the wise person should act and perform his duties unattached, worshiping the Ātmān only as the world.
  • Mundaka 2.07
    plavā hyete adṛḍhā yajñarūpā aṣṭādaśoktamavaraṃ yeṣu karma। etacchreyo ye'bhinandanti mūḍhāḥ jarāmṛtyuṃ te punarevāpiyanti ॥7॥
    These sacrificial forms, though spoken of as eighteen in number, are unsteady rafts. Those who consider them superior and praise them are fools; they will certainly face old age and death again.
  • Mundaka 2.08
    avidyāyāmantare veṣṭyamānāḥ svayaṃ dhīrāḥ paṇḍitaṃmanyamānāḥ। jaṅghanyamānāḥ pariyanti mūḍhāḥ andhenaiva nīyamānā yathāndhāḥ ॥8॥
    Enveloped in ignorance, they consider themselves wise and learned; being led by the blind, the fools wander as the blind lead the blind.
  • Mundaka 2.09
    avidyāyāṃ bahudhāḥ vartamānāḥ svayaṃ kṛtārthā ityabhimanyante bālāḥ। yatkarmiṇo na pravedayanti rāgāt tenāturā kṣīṇalokāścyavante ॥9॥
    Fools, existing in many ways of ignorance, think themselves accomplished. The performers of actions do not understand due to attachment; they become distressed and fall down, their world destroyed.
  • Mundaka 2.10
    iṣṭāpūrtaṃ manyamānā variṣṭhaṃ nānyacchreyo vedayante pramūḍhāḥ। nākasya pṛṣṭhe sukṛte te'nubhūtvā imaṃ lokaṃ hīnataraṃ vā'viśanti ॥10॥
    The deluded, considering sacrifices and charitable works as the highest, do not understand anything beyond. After experiencing the results of their good deeds in heaven, they return to this inferior world.
    Bhā.: The Bhagavad Gita references those well-versed in the three Vedas, who engage in various actions, but do not recognize Lord Vishnu as the ultimate enjoyer of all sacrifices. Such people enter inferior worlds.
  • Mundaka 2.11
    tapaḥśraddhe ye'bhyupavasantyaraṇye śāntā vidvāṃso bhaikṣacaryāṃ carantaḥ। sūryadvāreṇa te virajāḥ prayānti yatrāmṛtaḥ sa puruṣohyavyayātmā ॥11॥
    Those who, with austerity and faith, live in the forest, peaceful and wise, practicing the way of alms, proceed through the solar path, free from impurities, to the place where the immortal, immutable beings resides.
  • Mundaka 2.12
    parīkṣya lokān karmacitān brāhmaṇo nirvedamāyāt nāstyakṛtaḥ kṛtena। tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham ॥12॥
    After examining the worlds created by actions, a Brahmin becomes dispassionate, realizing that the eternal cannot be achieved through actions. To gain this knowledge, he should indeed approach the guru, who is both learned and established in Brahman, carrying sacrificial fuel.
  • Mundaka 2.13
    tasmai sa vidvānupasannāya samyak praśāntacittāya śamānvitāya। yenākṣaraṃ puruṣaṃ veda satyaṃ provāca tāṃ tattvato brahmavidyām ॥13॥
    The learned one taught him, who approached properly with a tranquil mind and was endowed with peace, the knowledge of Brahman by which he truly knows the imperishable Purusha as truth.

  • Mundaka 3.01
    tad etat satyam।
    That and this - is the truth.
    yathā sudīptāt pāvakāt viṣphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ। tathākṣarād vividhāḥ somya bhāvāḥ prajāyante tatra caivāpiyanti ॥1॥
    As from a blazing fire, sparks of a similar form arise in thousands, so, dear one, from the imperishable, various beings are born, and there indeed they merge.
    divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ। aprāṇo hyamanāḥ śubhro hyakṣarātparataḥ paraḥ ॥2॥
    The divine being is formless and transcends both the external and internal realms. He is unborn, without breath or mind, pure, and exists beyond the imperishable, as the supreme entity.
    Bhā.: Three types of 'akṣara', i.e. imperishable are recognized in the scriptures - (i) the inferior imperishable is that 'Prakrti', i.e. insentient, in inert form; (ii) the supreme imperishable is 'Shri', i.e Goddess Lakshmi; and (iii) Beyond these is the Lord, supreme imperishable Vasudeva, the embodiment of supreme bliss.
  • Mundaka 3.03
    etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca। khaṃ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī ॥3॥
    From this arise life-breath, mind, all senses, space, air, light, water, and earth, who wears the universe.
  • Mundaka 3.04
    agnirmūrdhā cakṣuṣī candrasūryau diśaḥ śrotre vāg vivṛtāśca vedāḥ। vāyuḥ prāṇo hṛdayaṃ viśvamasya padbhyāṃ pṛthivī hyeṣa sarvabhūtāntarātmā ॥4॥
    Fire is the head; the eyes are the moon and the sun; the directions are the ears; speech manifests as the Vedas. Air is the life-force; the heart is the universe; the earth is by the feet; indeed, this is the inner Ātman of all beings.
    Bhā.: Lord Vishnu, the inner Ātman, is stationed everywhere in various forms because of his infinite power and playful nature.
  • Mundaka 3.05
    tasmād agniḥ samidho yaś ca sūryaḥ somāt parjanyauṣadhayaḥ pṛthivyām। pumān retaḥ siñcati yoṣitāyāṃ bahvīḥ prajāḥ puruṣāt samprasūtāḥ ॥5॥
    From that wood arise fire, similarly from the sun and the moon comes rain and herbs on earth. A man deposits seed in a woman, and many offspring are born from the being.
    Bhā.: Lord Vasudeva is the Purusha, and though complete, he places the womb in goddess Rama, and all beings were born from it.
  • Mundaka 3.06
    tasmādruccho sāma yajūṃṣi dīkṣā yajñāśca sarve kratavo dakṣiṇāśca। saṃvatsaraśca yajamānaśca lokāḥ somo yatra pavate yatra sūryaḥ ॥6॥
    From that, all the Vedic hymns, chants, sacrificial formulas, initiations, sacrifices, rituals, and gifts originate. It encompasses the year, the sacrificer, the worlds, and the realms where Soma flows and the Sun shines.
  • Mundaka 3.07
    tasmācca devā bahudhā samprasūtāḥ sādhyā manuṣyāḥ paśavo vayāṃsi। prāṇāpānau vrīhiyavau tapaśca śraddhā satyaṃ brahmacaryaṃ vidhiśca ॥7॥
    From that, various entities such as gods, accomplished beings, humans, animals, birds, the processes of inhalation and exhalation, grains like rice and barley, as well as concepts like austerity, faith, truth, celibacy, and rituals were born.
  • Mundaka 3.08
    sapta prāṇāḥ prabhavanti tasmāt saptārciṣaḥ samidhaḥ sapta homāḥ। ime lokā yeṣu caranti prāṇā guhāśayāṃ nihitāḥ sapta sapta ॥8॥
    From that arise the seven vital energies (life-breaths), the seven flames (mental modifications), the seven fuel sticks (thoughts, desires, and emotions—that are "offered" into the inner fire), and the seven oblations (relationships between senses and sense objects). These are the multiple spheres where the vital energies move, driven by the intellect inspired by the one in the cave (heart), seven by seven.
    Bhā.: The 'saptārciṣaḥ' i.e. seven flames represent modifications or fluctuations in the mind. The 'homāḥ' i.e. oblations, represent the relationships (between senses and sense objects). The 'lokāḥ' i.e. worlds, represent multiple spheres. The term 'guhāśayāṃ' implies the intellect inspired by the one in the cave, i.e. heart.
  • Mundaka 3.09
    ataḥ samudrāḥ girayaśca sarve asmāt syandante sindhavaḥ sarvarūpāḥ। ataśca sarvā oṣadhayo rasāśca yenaiva bhūtaistiṣṭhate hyantarātmā ॥9॥
    From THIS, all oceans and mountains emerge, and rivers of every form flow. Similarly, all herbs and juices originate, by whom indeed the inner Ātmān dwells within beings.
  • Mundaka 3.10
    puruṣa evedaṃ viśvaṃ karma tapo brahma parāmṛtam। etadyo veda nihitaṃ guhāyāṃ so'vidyāgranthiṃ vikiratīha somya ॥10॥
    This Puruṣaḥa, the universal person, is truly the universe, action, austerity, Brahman, and the supreme without death. Whoever knows THIS hidden in the heart's cave breaks the knot of ignorance here, dear one.
    Bhā.: Indeed, the 'puruṣaḥa', the person, named the supreme deathless Brahman is that Lord alone. Knowledge, dharma, strength, and action are His innate nature.

  • Mundaka 4.01
    āviḥ sannihitaṃ guhācaraṃ nāma mahat padam। atraitat sarvamarpitamejat prāṇannimiṣacca yat ॥1॥
    That which manifests is completely placed together in the dwelling of the heart cave and is named the great abode. Here, to this, is offered everything, from which the life force vibrates every moment.
  • Mundaka 4.02
    etajjānatha sadasadvareṇyaṃ paraṃ vijñānād yadvariṣṭhaṃ prajānām। yadarćimad yadaṇubhyo'ṇu ca yasmin lokā nihitā lokinaśca ॥2॥
    Understand this as the most excellent reality beyond mastered-knowledge, supreme among beings, radiant and subtler than minute particles, in which all worlds and their inhabitants reside.
    Bhā.: Beyond 'vijñānā' i.e. mastered-knowledge or science, is the ultimate Brahman. A testimonial from Bhāgavata Purāṇa is provided to elaborate on this aspect.
  • Mundaka 4.03
    tadetakṣaraṃ brahma sa prāṇastadu vāṅmanaḥ। tadetat satyaṃ tadamṛtaṃ tad veddhavyaṃ somya viddhi ॥3॥
    That imperishable essence is Brahman, encompassing life-force, speech, and mind. It is immortal, the ultimate truth, something to be realized, the dear one.
    Bhā.: The Lord Viṣṇu is called the 'prāṇa', i.e. life-force, as he is the lord of the life-force, he is called 'vāk' i.e. speech, as he is expressed by speech, he is called 'mano' i.e. mind, as he is expressed through thoughts. Such Lord Vishnu is the controller of all living beings.
  • Mundaka 4.04
    dhanur-gṛhītvā-upaniṣadam mahāstram śaram hi-upāsā-niśitam sandadhīta। āyamya tad-bhāvagatena cetasā lakṣyam tad-eva-akṣaram somya viddhi ॥4॥
    Take the bow of the Upanishads, and place upon it the great weapon, the sharp arrow of meditation. Stretch the bow with your mind completely absorbed in that target; and know that target to be none other than the only imperishable, the dear one.
  • Mundaka 4.05
    praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate। apramattena veddhavyaṃ śaravat tanmayo bhavet ॥5॥
    "Om is the bow, oneself is indeed the arrow, and Brahman is the target," it is said. With vigilance, one should aim to pierce it, like an arrow, and one should become absorbed in that.
  • Mundaka 4.06
    yasmin dyauḥ pṛthivī cāntarikṣamotaṃ manaḥ saha prāṇaiśca sarvaiḥ। tamevaikaṃ jānatha ātmānamanyā vāco vimuñcathāmṛtasyaaiṣa setuḥ ॥6॥
    Into which heaven, earth, and sky are woven, along with the mind, life-breath and all, know that one alone as the one-self, the being; abandon other utterances as this-one is the bridge towards immortality.
    Bhā.: The term 'amṛtasya' i.e. immortality, is used to indicate the bridge towards liberation. Same is substantiated through Brahmasutra 1.3.2 and Vishnu Sahasranama.
  • Mundaka 4.07
    arā iva rathanābhau saṃhatā yatra nāḍyaḥ। sa eṣo'ntaścarate bahudhā jāyamānaḥ ॥7॥
    Like spokes in the hub of a chariot, where the channels are joined, he moves within, manifesting in many ways.
    Bhā.: Lord Vishnu, who always resides in the heart, manifests in multiple forms as well as a singular form. He moves freely of his own will, governing all living beings from within.
  • Mundaka 4.08
    omityeva dhyāyatā'tmānaṃ svasti vaḥ parāya tamasaḥ parastāt ॥8॥
    By meditating on 'Om' as the Ātmān, may you attain well-being that transcends darkness (tamasaḥ).
  • Mundaka 4.09
    yaḥ sarvajñaḥ sarvavit yasmaiṣa mahimā bhuvi। divye brahmapure hyeṣa vyomnyātmā sampratiṣṭhitaḥ ॥9॥
    The omniscient and all-knowing one, to whom this glory belongs on earth, is indeed established as the Ātmān in the divine city of Brahman in the sky.
  • Mundaka 4.10
    manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṃ sannidhāya। tadvijñānena paripaśyanti dhīrā ānandarūpamamṛtaṃ yadvibhāti ॥10॥
    The leader of the life-force and body, consisting of mind, is established in food, and resides in the heart. Through that knowledge, the wise perceive the form of bliss, the immortal essence that shines forth.
  • Mundaka 4.11
    bhidyate hṛdayagranthiḥ chidyante sarvasaṃśayāḥ। kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare ॥11॥
    When one perceives the Lord of higher and lower realms, the knot of the heart is pierced, all doubts are cut, and all his negative imprints are destroyed.
    Bhā.: Lord Viṣṇu is the source of both the higher and the lower realms, hence he is called 'parāvara'.
  • Mundaka 4.12
    hiraṇmaye pare kośe virajaṃ brahma niṣkalam। tacchubhraṃ jyotiṣāṃ jyotiḥ tadyadātmavido viduḥ ॥12॥
    In the supreme golden sheath lies the stainless and indivisible Brahman, the pure light of all lights, known by the knowers of the Ātmān.
    Bhā.: This entity, who is eternally at the center of the universe, shines situated in the sun as well.
  • Mundaka 4.13
    na tatra sūryo bhāti na candratārakaṁ nemā vidyuto bhānti kuto'yam agniḥ। tam eva bhāntam anu bhāti sarvaṁ tasya bhāsā sarvam idaṁ vibhāti ॥13॥
    In that place, the sun does not shine, nor do the moon and stars; these lightnings do not shine, so how can this fire? Everything shines following that shining one; by his light, everything here shines.
    Bhā.: The sun and other celestial bodies do not illuminate that.
  • Mundaka 4.14
    brahmaivedamamṛtaṃ purastād brahma paścād brahma dakṣiṇataścottareṇa। adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvamidaṃ variṣṭham ॥14॥
    Brahman is the immortal essence present everywhere: in front, behind, to the south, to the north, below, and above. This entire universe is indeed the Brahman; this Brahman is indeed supreme.
    Bhā.: The word 'idam' is used in various contexts, but here it specifically refers to Brahman due to its multiplicity of meanings.
  • Mundaka 5.01
    Bhā.:



...

बहुचित्रजगद्बहुधाकरणात् परशक्तिरनन्तगुणः परमः ।
सुखरूपममुष्य पदं परमं स्मरतस्तु भविष्यति तत्सततम् ॥
"The one who has created this variegated vast universe with varied forms has infinite power and is of infinite auspicious qualities. He certainly bestows the highest state of bliss to those who meditate on his ever happy essence." -Dwādasha stōtra 4.3

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