Light on Mundaka Upanishad

Dr Satish K Kapoor

Advertisement

Satyameva jayate, the national motto of India, is taken from a hymn of the ancient Indian wisdom text, the Mundaka Upanishad (III.1.6), which reads :

satyameva jayate nanritam/ satyena pantha vitato devayanah/ yenakramantyrishayo hyaptakama/ yatra tat satyasya paramam nidhanam ‘Truth alone triumphs, not untruth. By truth is laid out the divine path along which the sages free from desires, ascend to the supreme abode of the True.’

Belonging to the Shaunaka branch of the Atharva Veda, the Mundaka Upanishad comprises three chapters, each having two parts. The name of the Upanishad derives from the root mund meaning ‘head’. This has been interpreted to mean that it is the crown of all the Upanishad-s, as also that it can shave off  spiritual ignorance enveloping the human soul. 

The  Mundaka Upanishad has fascinated saints, philosophers, mystics and spiritual seekers, all alike, resulting in a number of exegetical works. It begins with an invocation that we may hear and see what is auspicious and stay healthy while offering our prayers to gods. 

The 64 mantra-s of the Upanishad in mixed prose and verse embody the esoteric wisdom which was passed on from Brahma to Atharvan, his eldest son.     The Upanishad speaks of two kinds of knowledge – para, the lower and apara, the higher. The former relates to the study of the Vedas, linguistics – grammar, syntax and phonetics – code of  rituals, astronomy etc, the latter, to direct experience of  the infinite godhead. From lower knowledge one has to move to higher knowledge; from the finite self to the supreme Self. Rituals and sacrifices do not by themselves dispel spiritual ignorance or take one across the world of name and form. 

From the infinite comes forth Brahma who, like a spider, spins creation out of him and withdraws it, when he so wishes.   He cannot be viewed by the physical senses or grasped by an ordinary mind. He has no social categories like gotra or varna. From Him evolutes energy, primal elements, various forms of life, food, mind, and the material world in which prevails the law of cause and effect. 

The Upanishad delineates the concept of the human soul in relation to the imperishable being who is subtler than the subtlest, and is the indwelling spirit within all. The goal of every person should be to discover the Supreme Reality, in the present life. For this one should employ the mystic syllable AUM as the bow, the self within as the arrow, and Brahma as the target. (II.2.4). To hit the mark, individual consciousness  should be turned inwards with complete devotion so that one can discern the immanence of the soul, expressing itself through  prana or vital energy, ‘in a five-fold way’.( III.1.9)

The Upanishad puts forth the meaningful allegory of the two birds perched on the self-same tree — one partaking sweet fruits, while the other looks on without eating. The former suffers due to attachment; the latter rejoices due to detachment.By knowing the Supreme self one becomes enlightened as the knots of the heart are opened.

‘In the golden city of the heart dwells

The Lord of love…

Know him as the radiant light of lights.

There shines not the sun, neither moon nor star,

Nor flash of lightening, nor fire lit on earth.

The Lord is the light reflected by all. 

He shining, everything shines after him.’ ( II.2.10-12). Translation by Eknath Easwaran.

(Dr Satish K Kapoor is a noted author, historian and spiritualist based in Jalandhar city)