Mundaka Upanishad

qÉÑhQûMüÉåmÉÌlÉwÉiÉç
MUNDAKA
UPANISHAD
For the
“Shaven-Headed”
“THE SANDEEPANY EXPERIENCE”
Reflections by
TEXT SWAMI GURUBHAKTANANDA
29
Sandeepany’s Vedanta Course
List of All the Course Texts in Chronological Sequence:
Text Text
TITLE OF TEXT TITLE OF TEXT
No. No.
1 Sadhana Panchakam 24 Hanuman Chalisa
2 Tattwa Bodha 25 Vakya Vritti
3 Atma Bodha 26 Advaita Makaranda
4 Bhaja Govindam 27 Kaivalya Upanishad
5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )
6 Forgive Me 29 Mundaka Upanishad
7 Upadesha Sara 30 Amritabindu Upanishad
8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)
9 Dhanyashtakam 32 Tapovan Shatkam
10 Bodha Sara 33 The Mahavakyas, Panchadasi 5
11 Viveka Choodamani 34 Aitareya Upanishad
12 Jnana Sara 35 Narada Bhakti Sutras
13 Drig-Drishya Viveka 36 Taittiriya Upanishad
14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)
15 Dhyana Swaroopam 38 Kena Upanishad
16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)
17 Manah Shodhanam 40 108 Names of Pujya Gurudev
18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad
19 Isavasya Upanishad 42 Dakshinamurty Ashtakam
20 Katha Upanishad 43 Shad Darshanaah
21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras
22 Vedanta Sara 45 Jivanmuktananda Lahari
23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge
A NOTE ABOUT SANDEEPANY

Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a
2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta
study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings,
games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma
Yoga activities.
This series is an effort to promote the learning of Vedanta; it does not replace the Course, but hopes to
inspire young people to spend two years of their life for an experience that is sure to make a far-reaching
spiritual impact on their personal lives. Sandeepany is an all-round spiritual course that gives proper direction
to the youth and to those approaching retirement. Hinduism is in dire need of a band of systematically trained
teachers or Acharyas who can serve this Eternal Religion.
– The Author, 16th July, 2019, Sacred Guru Purnima Day

Om Namah Shivaaya!
Text
29
|| qÉÑhQûMüÉåmÉÌlÉwÉiÉç ||
MUNDAKA UPANISHAD
“For the Shaven-Headed”
Reflections
by Swami Gurubhaktananda
on the Series of 54 Lectures by Swami Advayanandaji
Acharyaji of the 15th Batch Sandeepany Vedanta Course
held at Sandeepany Sadhanalaya, Powai, Mumbai.
From 16th December, 2012 – 13th February, 2013
Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda
SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

Copyright & Author’s Details
Author:
Swami Gurubhaktananda (ex Krishna Chaitanya, born Bipin R. Kapitan in Durban, South Africa)
Email: [email protected]
© 2018 All Rights Reserved. Copyright held by Swami Gurubhaktananda.
About This Edition:

Web Edition: 16th July, 2019, Sacred Guru Purnima Day Day
Website: Chinmaya International Foundation: www.chinfo.org
Series Title : The Sandeepany Experience
Series Subject: Vedanta & Supportive Subsidiary Texts
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Course
by their renowned and dedicated Acharyas.
Personal Dedication
1. To my Late Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
2. To Pujya Sri Swami Vimalanandaji Maharaj (1932-2019)

the Late President of the Divine Life Society of Rishikesh, Uttarakhand, India, who
constantly encouraged and supported this effort;
3. To Pujya Sri Swami Tejomayanandaji (Guruji)

for his boundless vision and inspiration to create a vibrant organisation;
4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful
knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore
would wish to see them do.
*****
MUNDAKA
UPANISHAD
“For the Shaven-Headed”
MUNDAKA UPANISHAD
“The Upanishad of the Shaven-Headed”
CONTENTS:
The Peace Invocation 4

1. THE ORIGINS OF KNOWLEDGE
1 Verse 1.1: Guru Parampara: Lineage of Teachers 5
2 Verse 1.2: Lineage of Teachers (contd.) 6
3 Verse 1.3: Shaunak’s Question to Angiraa 7
4 Verse 1.4: Angiraa’s Answer to Shaunaka 9
5 Verse 1.5: Definitions of Higher & Lower Knowledge 10
6 Verse 1.6: Nature of Higher Knowledge 11
7 Verse 1.7: Three Similes Explaining “Bhoota Yonim” 12
8 Verse 1.8: Tapas – the Forerunner of Creation 13
9 Verse 1.9: Thorough Knowledge – in Totality & in Detail 15
2. A CLOSE LOOK AT RITUALS

10 Verse 2.1: A Close Look at the Karma Kanda 17
11 Verse 2.2: Description of Agnihotra 18
12 Verse 2.3: The “Terms and Conditions” 19
13 Verse 2.4: The Seven Tongues of Fire 20
14 Verse 2.5: The Flames Lead One to Heaven 21
15 Verse 2.6: Enticements to Reach Heaven 22
16 Verse 2.7: A. Rituals – Their Inherent Undependability 23
17 Verse 2.8: B. Rituals – Gloating Over Ignorance 24
18 Verse 2.9: C. Rituals – Delusion of Reaching the Goal 25
19 Verse 2.10: D. Rituals – When Merits Get Exhausted 26
20 Verse 2.11: What is the Alternative? 26
21 Verse 2.12: Guru Upasadana – Approaching the Guru 28
22 Verse 2.13: The Role of the Guru 29
3. THE SUPREME PURUSHA

23 Verse 3.1: Sparks From the Flaming Fire 33
24 Verse 3.2: Absolute Nature of Brahman 34
25 Verse 3.3: Brahman as Hiranyagarbha – the Subtle Macrocosm 35
26 Verse 3.4: Brahman as Virat – the Gross Macrocosmic Person 36
1
27 Verse 3.5: The “Panchagni” – The Five Fires in the Cosmos 37
28 Verse 3.6: Origin of Karma Kanda Rituals 39
29 Verse 3.7: Origin of Upasana Kanda Rituals 40
30 Verse 3.8: The Secret of “Groups of Seven” 41
31 Verse 3.9: Our Physical Environment 42
32 Verse 3.10: Brahman & Universe Are One 43
4. PENETRATING BRAHMAN
33 Verse 4.1: Brahman’s “Business Card” 45
34 Verse 4.2: “On Your Marks” – Eyeing the Target 46
35 Verse 4.3: “Get Set” – Preparing to Shoot 48
36 Verse 4.4: “Go!” – Hitting the Target 48
37 Verse 4.5: To Attain Totality, Abandon Individuality 49
38 Verse 4.6: Meditation: From Centre to Circumference 50
39 Verse 4.7: Meditation: From Circumference to Centre 51
40 Verse 4.8: The Criteria of Realisation 54
41 Verse 4.9: The Knower of Brahman 55
42 Verse 4.10: Self-Luminous Nature of Brahman 55
43 Verse 4.11: World is Indeed Brahman 57
5. THE “TWO BIRDS” METAPHOR

44 Verse 5.1: The “Two Birds” Analogy 59
45 Verse 5.2: The Metaphor Expanded & Explained 58
46 Verse 5.3: The Benefits of Holy Company (Satsang) 61
47 Verse 5.4: Accessories on the Path – 1 to 2 62
48 Verse 5.5: Accessories on the Path – 3 to 6 64
49 Verse 5.6: The Path Ascending to Truth 65
50 Verse 5.7: A Beckoning Call to the Supreme Abode 66
51 Verse 5.8: Purification Done; Meditation Begun 67
52 Verse 5.9: Purification – the Pre-Condition for Illumination 69
53 Verse 5.10: Adorations to Such a Jnani! 70
Table Chap 5: Auxilliary Sadhanas on the Spiritual Path 72
6. QUALITIES SEEN IN A SAGE

Table Chap 6: Auxilliary Sadhanas on the Spiritual Path 73
54 Verse 6.1: Desireless Service Offered to the Jnani 74
55 Verse 6.2: Effects of Desire & Desirelessness 74
56 Verse 6.3: Aspiration Brings Revelation 75
57 Verse 6.4: More Qualities that are Needed 76
58 Verse 6.5: Jivanmukti: At the “Moment of Realisation” 77
2
59 Verse 6.6: Kramamukti: Attainment of Brahmaloka 78
60 Verse 6.7: Videhamukti: Dissolution of the Body 79
61 Verse 6.8: Videhamukti: As “Rivers into the Ocean” 81
62 Verse 6.9: Knower of Brahman Becomes Brahman 82
63 Verse 6.10: Transfer of the Supreme Wisdom 83
64 Verse 6.11: Conclusion 84
*****
3
|| qÉÑhQûMüÉåmÉÌlÉwÉiÉç ||
MUNDAKA UPANISHAD
6 Chapters (64 Verses)
For the “SHAVEN-HEADED”
INVOCATION
Á pÉSìÇ MühÉåïÍpÉÈ ´ÉÑhÉÑrÉÉqÉ SåuÉÉ pÉSìÇ mÉzrÉåqÉÉ¤ÉÍpÉrÉïeÉ§ÉÉÈ |

ÎxjÉUæU…¡æûxiÉÑ¹ÒuÉÉaÉçÇxÉxiÉlÉÔÍpÉÈ urÉzÉåqÉ SåuÉÌWûiÉÇ rÉSÉrÉÑÈ |
xuÉÎxiÉ lÉ ClSìÉå uÉ×®´ÉuÉÉÈ xuÉÎxiÉ lÉÈ mÉÔwÉÉ ÌuÉµÉuÉåSÉÈ |

xuÉÎxiÉ lÉxiÉÉ¤rÉÉåï AËU¹lÉåÍqÉÈ xuÉÎxiÉ lÉÉå oÉ×WûxmÉÌiÉSïkÉÉiÉÑ|
|| Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ ||
µ° bhadra¯ kar³£bhi¦ ¾ru³uy¡ma d£v¡ bhadra¯ pa¾y£m¡k½abhiryajatr¡¦ |
sthiraira±gaistu½¿uv¡g¯sastanÀbhi¦ vya¾£ma d£vahita¯ yad¡yu¦ |
svasti na indrµ v»ddha¾rav¡¦ svasti na¦ pÀ½¡ vi¾vav£d¡¦ |
svasti nast¡rk½yµ ari½¿an£mi¦ svasti nµ b»haspatirdadh¡tu|
|| µ° ¾¡nti¦ ¾¡nti¦ ¾¡nti¦ ||
1 om bhadram karnebhih Om. What is always auspicious, with our ears

shrunuyaama devaah; may we hear, O ye Gods.
2 bhadram pashyema What is always auspicious, may we see
akshabhih yajatraah; with our eyes, O Worshipful Ones.
3 sthiraih angaih tushtu- With our limbs hale and hearty, may we live
vaagam sah; offering our praises unto Thee.
4 tanoobhih vyashema With our body, may we have our
devahitam yad aayuh. full lifespan (to live) for the benefit of the Gods.
5 swasti nah indrah vriddha-shravaah; May Indra, the ancient and famous, bless us!
6 swasti nah pooshaa vishwa-vedaah; May the Sun (Pooshan), the all-knowing, bless us!
7 swasti nah taarkshyah arishtanemih; May the Lord of Wind save us from all harm!
8 swasti nah brihaspatih dadhaatu. May Brihaspati protect our spiritual wealth!
9 om shantih! shantih! shantih! Om Peace, Peace, Peace!
*****
4
1. THE ORIGINS OF KNOWLEDGE
(Verses 1-9, 9 no.)
|| Á oÉë¼hÉå lÉqÉÈ ||
|| mÉëjÉqÉqÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||
Om brahmane namah
prathama mundake, prathamah khandah
Salutations unto Brahman!
Here begins the first Section of the First Canto.
INTRODUCTION
THREE OUT OF THE 10 Major Upanishads are from the Atharvana Veda. They are
Prashna, Mundaka and Maandukya. Mundaka is usually studied before Prashna because the
former gives the Mantras and the latter explains their usage. On this Course this was not
possible.
Shaunaka is the student and Angiraa is the Teacher in this text. This is one Upanishad
that is named after the disciple, not teacher. Munda means “head”; it literally means
“shaving of the head”. This sometimes is taken to suggest that it is for Sannyasins only. The
shaven head certainly signifies a sincere, well-qualified seeker to be the Adhikari (qualified
student) for this text. It also has a spiritual significance: even as a razor removes the hair on
the head, this Upanishad “removes the superimposed veil of Ignorance” obscuring the
Atman through a direct and penetrating exposition of the Higher Knowledge!
Sri Adi Shankaracharyaji has written a detailed Bhashya on this Upanishad, which
makes it a ‘Major’ Upanishad. The commentary contains the points covered in the Bhashya.
The Parampara or lineage has a special significance – it glorifies the knowledge. It
carries a sense in it that it is something that is obtained and maintained with great effort. A
responsibility, like that felt by each member of a relay team, is felt in the student to
perpetuate this knowledge which is coming directly from God Himself. The student also
learns to appreciate what is being taught when it is known to him that the source is so
authentic and hallowed.
1 Verse 1.1: Guru Parampara: Lineage of Teachers
Á oÉë¼É SåuÉÉlÉÉÇ mÉëjÉqÉÈ xÉÇoÉpÉÔuÉ

ÌuÉµÉxrÉ MüiÉÉï pÉÑuÉlÉxrÉ aÉÉåmiÉÉ |
xÉ oÉë¼ÌuÉ±ÉÇ xÉuÉïÌuÉ±ÉmÉëÌiÉ¸ÉqÉç
AjÉuÉÉïrÉ erÉå¸mÉÑ§ÉÉrÉ mÉëÉWû || 1.1||
5
1 Om, brahmaa devaanaam Om. Of the Gods, Brahmaji (Ishwara) was the First;
prathamah sambabhoova, he was Self-born (i.e. born directly of Brahman).
2 vishvasya kartaa He is the Creator of this Universe;
bhuvanasya goptaa; He is the Protector of the worlds.
3 sa brahma-vidyaam He is the Knowledge of Reality (Brahma Vidya),
sarva-vidyaa pratishthaam, the foundation for all sciences,
4 atharvaaya jyeshtha-putraaya He gave it out to His own eldest son, Atharva.
praaha. (i.e. to Hiranyagarbha, the First-Born)
The Benefits & Wisdom of the Parampara System

1-2 The student does not think that he is ‘big’ when he learns. By remembering the
Parampara, credit is given to all those who have learnt this before him. A humble spirit is
engendered in the heart of the student. They became great who studied this knowledge,
and, yes, indeed we too can become great by doing the same. But that greatness belongs to
the Lord who gave this knowledge to us. That is the spirit of the first two verses.
3 There is also the suggestion in this “lineage of knowledge”, that one has to devote
one’s life towards the cause of promoting the wealth of wisdom treasured in the scriptures.
We should not be the cause of breaking the chain of knowledge that has been set up.
4 Brahmaji’s son, Atharva, wanted this knowledge and wa willing to pay the full price
for it. “I want God and God alone” is strongly fostered by this lineage. “I want world” is
incompatible with this divine wisdom. Thus one is urged to reduce his anchorage to the
world and fasten himself to God, to Brahma Vidya, to this supremely divine knowledge. That
is the price to be paid by the student of this Vidya.
There is no set time for the study of this knowledge. Time and place considerations
apply only to Karma Vidya or secular knowledge. In Jnana Vidya such conditions do not
apply. The student decides from his own experience when his mind is most fit and receptive
to this knowledge. Of course, youth or the stage of Brahmacharya would be the ideal time
to start. Householders also study this Brahma Vidya when they experience the need for it.
2 Verse 1.2: Lineage of Teachers (contd.)
AjÉuÉïhÉå rÉÉÇ mÉëuÉSåiÉ oÉë¼ÉÅjÉuÉÉï

iÉÇ mÉÑUÉåuÉÉcÉÉÌ…¡ûUå oÉë¼ÌuÉ±ÉqÉç |
xÉ pÉÉU²ÉeÉÉrÉ xÉirÉuÉÉWûÉrÉ mÉëÉWû
pÉÉU²ÉeÉÉåÅÌ…¡ûUxÉå mÉUÉuÉUÉqÉç || 1.2||
1 atharvane yaam pravadeta After this knowledge was taught to Atharva
brahmaa atharvaa, by Brahmaji, Atharva in turn
2 taam purovaacha angire in that same ancient period, taught to Angee
brahma-vidyaam; this knowledge of the Reality.
3 sa bhaaradvaajaaya Then to one of the Bharadvaja clan,
satyavahaaya praaha, namely, Rishi Satyavaha, did Angee pass it on.
4 bhaaradvaajo angirase Satyavaha passed it on to Angiraa – thus it went from
paraavaraam. the greater to the lesser (from teacher to student).
6
1-4 The verse continues describing the details of how this knowledge was
transmitted from Brahmaji down to the student from whom we are going to receive it. The
lineage it followed is: Brahmaji to Atharva; Atharva to Angee; Angee to Rishi Satyavaha; the
Rishi to Angiraa. Angiraa is the one who conveys this knowledge to us through this text.
4 Paraavaraam: “from the greater to the lesser”. This is an important route in the
context of the entire Vedic knowledge. It describes the manner in which knowledge was
perpetuated through a Parampara. The importance of maintaining an unbroken link in the
knowledge is of prime importance for it is not to be lost. A civilization is built on values
which are treasured by the people. That is the foundation for the entire Vedic civilisation
which has survived for thousands of years using this system.
This is how Acharyaji conveyed the essence of the spiritual seeker’s responsibility:
“A light cannot avoid shedding its light. A flower cannot avoid giving off its fragrance.
So too, a spiritual person, once he gains mastery of Brahma Vidya by actually experiencing
the unity of the Self and Brahman, cannot avoid radiating the divine glow that emanates
from him. If we as aspirants do our part to develop ourselves spiritually, God will see to the
rest.”
The higher knowledge takes us to Brahman; and Brahman is also immanent in all
creation. So the lower knowledge, which teaches us how to live in this world, is also very
important. Together these two types of knowledge constitute the whole Vedas. Both are
seen as important. The lower is subservient to the higher. The lower serves us in the lower
realm, and the higher in the higher realm.
Householders desirous of seeing some results, are asked to do Upasanas which are
not part and parcel of this knowledge. Brahma Vidya is an independent field of knowledge, a
spiritual science and practice. More will be said about this difference later in this text.
3 Verse 1.3: Shaunaka’s Question to Angiraa
zÉÉælÉMüÉå Wû uÉæ qÉWûÉzÉÉsÉÉåÅÌ…¡ûUxÉÇ

ÌuÉÍkÉuÉSÒmÉxÉ³ÉÈ mÉmÉëcNû |
MüÎxqÉ³ÉÑ pÉaÉuÉÉå ÌuÉ¥ÉÉiÉå
xÉuÉïÍqÉSÇ ÌuÉ¥ÉÉiÉÇ pÉuÉiÉÏÌiÉ || 1.3||
1 shaunakah ha vai Once, Shaunaka, the great and highly
mahaashaalah angirasam, accomplished householder, went to Angiraa.
2 vidhivad-upasannah He approached him in the prescribed manner,
papraccha; and asked him:
3 kasmin nu bhagavo vijaate, “What is That, my Lord, by knowing which
4 sarvam-idam vijnaatam bhavati iti. all other things become known?”
Shaunaka’s Eligibility for Spiritual Knowledge

1 Mahaashaala: This word indicates something about the student in this text.
Shaunaka was an influential and accomplished person, with some importance and standing
in society. An excellent description of him is given in Pujya Gurudev’s commentary, and was
read out in class:
7
“The great disciple of this inimitable Upanishad is not one of those impotent
cowards and runaways from life. Here is a healthy mind-intellect equipment, soaked to
satisfaction in all possible experiences of life. Having intelligently lived an intense and active
life, he feels an inward dissatisfaction even in the midst of the best that life can offer.
“Shaunaka was not suffering from mental psychosis. He was not an embittered
revolutionary. There was no suppression of desire in him. He was not one of those products
of ‘mental hysteria’ or ‘intellectual dysentery’ that we see today howling in madness from
platforms and parapet walls, the trained species called ‘political leaders’. Nor was Shaunaka
a tragic specimen of a bundle of superstitions that was hawked along in a handcart of
leprous fanaticism and intolerance!
“In Shaunaka we have a full-grown true son of the Aryans, who alone is fit to enter
the portals of the Upanishads, successfully live the life advocated therein, and with a joyous
certainty reach the goal pointed out therein. All the above-mentioned qualities in Shaunaka
have been indicated by this one little phrase of inspiration – Mahashaalah – the great
householder or a pious and a charitable rich man of devotion and faith who erected and
maintained many a great Yajnashala or hall for Vedic sacrifices.”
2 Vidhivat Upasannah: This is another deep-meaning word. In approaching one’s
Guru, the proper protocol of the day was to take some gift for the Guru, to go at the right
time, to make an appointment with him, and do some personal service to him and, when he
is pleased by such acts of humility, to approach him with one’s doubts or request for
spiritual knowledge.
This was followed by Shaunaka to perfection. The Bhashya even suggests that the
word ‘duly’ implies that such a tradition was not known earlier, and so this demarcates the
period after which it began, i.e. it was started by Shaunaka himself.
With this humble approach, Shaunaka deserved to have the privilege of asking a
question to his Guru. This is dealt with in detail in the Bhashya, as follows:
Shaunaka’s Question:
3-4 “What is that by knowing which everything else is known?”
This is not a knowledge that is given in schools. It is something special. One only gets
it when one asks for it. The question indicates that Shaunaka was already thinking about the
endlessness of ordinary secular knowledge. No matter how many books are studied, there
will never be an end to how much to learn. There comes a time when all this bulk only
clutters the mind and one finds no satisfaction in it. The enquiry therefore shows the
spiritual maturity of the questioner. There is a spirit of enquiry developing in him.
He seems to have an inkling that there is an answer. The Bhashya compliments his
use of the word “which” for the sake of brevity, otherwise the question could have been
quite verbose. There is no harm in using this pronoun in his question. It also tells us that he
knows what he is asking, and it is not just an idle curiosity to know, “Is there such a thing?”
The disciple asks for that ‘minimum’ by which the ‘maximum’ is

known – quite an intelligent bargainer!
Guru Upasadana: “approaching a Realised Guru”. We have dealt with this in

previous texts, but a new aspect of the approach to the Guru may be added here. One’s
knowledge is always appreciated more if it comes authenticated by someone of standing in
8
the community, such as a well-respected Guru. A “Guru-made” man is eulogized more in the
Indian tradition than a “self-made” man.
The spiritual path itself is so hazardous due to the vagaries of the ego, that one
should enter it only after being initiated into it by a Guru of standing. It is too perilous to
attempt this path on one’s own. This is another significance of the Guru as upheld in the
Vedic tradition.
Shaunaka also desires to make his life worthwhile. We see in him a striving to be a
man of honour, to be noble, to make a significant contribution to society, not to be kept in
the dark – these are valid intentions in the pursuit of knowledge. Then again he seeks to
know something big, he wants to know everything! In such a thirsty student alone can the
will to succeed in life be generated.
4 Verse 1.4: Angiraa’s Answer to Shaunaka
iÉxqÉæ xÉ WûÉåuÉÉcÉ |
²å ÌuÉ±å uÉåÌSiÉurÉå CÌiÉ Wû xqÉ
rÉSèoÉë¼ÌuÉSÉå uÉSÎliÉ mÉUÉ cÉæuÉÉmÉUÉ cÉ || 1.4||
tasmai sa hovaacha – To him (Shaunaka), he (Angiraa) said:
1 dve vidye veditavye, There are two kinds of knowledge to be acquired:
2 iti ha sma yad; About That (knowledge), it is usually
3 brahmavidah vadanti, said by the great seers who know Brahman, there is
4 paraa cha eva aparaa cha. the Higher and the Lower (Paraa and Aparaa).
1 Both kinds of knowledge will always exist in this world for the very good reason
that both Spirit and matter exist, and each has its own specialized knowledge to know it.
What the Bhashya clarifies is that Brahma Vidya, the Higher knowledge, is
eventually necessary for everyone who desires to be liberated from Samsara or the realm of
Maya. There is no alternate route to liberation. Those who are engaged in Karmas and
Upasanas gain the necessary purity of heart by those experiences and practices and become
qualified to obtain Brahma Vidya which will take them further.
How the Sages View Knowledge

2-3 The Vedas, whose ultimate aim is to lead people towards the path of liberation,
has to contain both aspects of knowledge in order to cater for every need among human
beings. There are objectors who say that if Brahma Vidya is so specialized it should have
been kept apart from the Vedas and placed in a separate book. This objection is refuted in
the Bhashya on the grounds that Brahma Vidya is the true aim and end of the entire
knowledge contained in the Vedas. The Lower has to lead to the Higher. If it does not, it
would rather leave out the Lower than the Higher. This clarifies why there are voluminous
parts in the Vedas devoted to the Lower knowledge also.
4 The Higher knowledge is about the spiritual path; the Lower about the secular
matters. Both are essential. Someone who wants to meditate a lot (Para Vidya) will also at
some time need to know how to make himself a cup of tea (Apara Vidya)!
9
Acharyaji cleared the doubt or perception that “lower” could be taken to mean
inferior or distasteful or perhaps even useless. This is not the case.
Even where only the spiritual path is concerned, there are aspects that require the
Lower knowledge (capital used deliberately to show that it is not ‘inferior’) and aspects that
require the Higher knowledge. For instance, the performance of all the rituals and Upasanas
require predominantly the Lower knowledge and some Higher knowledge also. The pure
spiritual path, being independent of rituals or any “actions” to be done, is predominantly
Higher knowledge and a small amount of the Lower is also necessary.
Thus there is intended to project a happy marriage between the two forms of
knowledge, not a spirit of antagonism. This aspect is explained clearly in the next verse.
5 Verse 1.5: Definitions of Lower & Higher Knowledge
iÉ§ÉÉmÉUÉ | GauÉåSÉå rÉeÉÑuÉåïSÈ xÉÉqÉuÉåSÉåÅjÉuÉïuÉåSÈ

ÍzÉ¤ÉÉ MüsmÉÉå urÉÉMüUhÉÇ ÌlÉÂ£Çü NûlSÉå erÉÉåÌiÉwÉÍqÉÌiÉ |
AjÉ mÉUÉ | rÉrÉÉ iÉS¤ÉUqÉÍkÉaÉqrÉiÉå || 1.5||
1 tatra aparaa: The Lower knowledge is constituted of:
2 rig-vedah, yajur-vedah, saama-vedah The 4 Vedas: the Rig, the Yajur, the Sama and
atharva-vedah; the Atharva; (and)
3 shikshaa, kalpo, vyaakaranam, The 6 Vedangas: phonetics, rituals, grammar,
niruktam, chhandas, jyotisham iti; etymology, metrics and astrology.
4 atha paraa: Now the Higher knowledge is:
5 yayaa tad aksharam adhigamyate. that which leads to immortality, (or that which
goes beyond the literal or word meaning)
Explanation of the Partnership

Even to understand the Higher knowledge, the Lower sciences such as Vyakarana,
etc, are needed. Clearly, the two are intended to go hand in hand, or as Acharyaji put it,
“the two have to move together.” This is why the sciences are termed as Vedangas,
meaning “limbs of the Vedas”. The Lower serves the Higher, or one might say the Lower
recruits for the Higher. It has to be clearly understood that the Higher has a distinct aim that
is very different from the Lower.
Acharyaji took great pains to make us understand the difference:
Shaunaka’s very question shows the need for Brahma Vidya for one who has already
perfected the Lower knowledge. The Lower on its own does not satisfy one permanently
and has no limit in its volume. Once it has been perfected, it brings one to a cul-de-sac. One
is then bound to ask Shaunaka’s question to go further in spiritual life.
It has already been mentioned that Apara has no limits, as there is no limit to the
projections in this world. The very word means “that which has no end.” It is an ocean of
water – we should just take enough of it to make our salt, and leave the rest alone, or it will
make us too salty!
Acharyaji put it very succinctly: “Dreams have no end; they only end on waking up.
Similarly, Apara Vidya has no end; it only ends with Para Vidya.”
10
The Definitions:
To clear all confusion, here are two defining statements:
1-3 Apara Vidya: the Lower; this concerns the Vyavaharic level of Reality, the
transactional world or the phenomenal world; secular and transactional; Bhu Vidya
(knowledge of the earth). This knowledge is additive; some facts have to be added to the
intellect in order to grasp concepts. The methodology in Apara Vidya is to first know, then
do, then wait, and finally get the fruits.
4-5 Para Vidya: the Higher; this is concerning the Paramarthic level of Reality, the
noumenal world; spiritual, transcendental knowledge is meant; Brahma Vidya. More on this
Vidya is said in the next verse. This knowledge is subtractive; ignorance has just got to be
removed in order for the knowledge to reveal itself. The objective of this Vidya is simply to
Know. Knowing is itself the fruit. Nothing else is needed.
The movement from the Lower to Higher is symbolized as a movement from “I am
body-mind-intellect” to just “I Am”. The difference is like the difference between mere
words and the meaning of those words, i.e. between Akshara the word, and Akshara the
Imperishable! There is a big difference between by-hearting the Vedas and extracting the
subtle essence of knowledge from those same words. A child may be taught to repeat
“Aham Brahmasmi” but it will take a mature Yogi to realize it in practice.
6 Verse 1.6: Nature of Higher Knowledge
rÉ¨ÉSSìåzrÉqÉaÉëÉ½qÉaÉÉå§ÉqÉuÉhÉïqÉç-
AcÉ¤ÉÑÈ´ÉÉå§ÉÇ iÉSmÉÉÍhÉmÉÉSqÉç |
ÌlÉirÉÇ ÌuÉpÉÑÇ xÉuÉïaÉiÉÇ xÉÑxÉÔ¤qÉÇ iÉSurÉrÉÇ
rÉ°ÕiÉrÉÉåÌlÉÇ mÉËUmÉzrÉÎliÉ kÉÏUÉÈ || 1.6||
1 yat tad adreshyam, agraahyam, That which is invisible, ungraspable,
agotram, avarnam, un-originated, and attributeless;
2 achakshuh shrotram, having neither eyes nor ears,
tad apaani paadam; neither hands nor legs;
3 nityam, vibhum, sarvagatam, eternal, full of manifestations, all-pervading,
susookshmam, tad avyayam, subtlest of the subtle – the Imperishable;
4 yad bhootayonim As the source of all creation
paripashyanti dheeraah. is it perceived by the wise.
This verse gives one of the most comprehensive definitions of Para Vidya that one is
likely to find. It is very systematic and methodical as we shall see:
1-2a Beyond the Jnanendriyas: The Jnanendriyas (i.e. Jnana Indriyas) are only of use
with reference to the world of objects. They are not needed for Self-knowledge because this
knowing is of a different kind from intellectual knowing. Five adjectives describe how the
Higher knowledge is beyond the organs of knowledge. They are:
i) Adreshyam: not visible;
ii) Agrahyam: not graspable;
11
iii) Agotram: without lineage or birth;
iv) Avarnam: without qualities or attributes;
v) Achakshuh-Shrotram: without eyes or ears. The other three organs are implied.
2b Beyond the Karmendriyas: The five Karmendriyas (Karma Indriyas) are also of no
use in acquiring Self-knowledge.
vi) Apaani-Paadam: “without hands and feet”. The five organs of action are not
needed because there is nothing to be done for this knowledge.
3 Then What is It? The third Pada explains in a positive way what Para Vidya is:
i) Nityam: eternal;
ii) Vibhum: full of manifestations;
iii) Sarvagatam: all-pervading;
iv) Su-Sukshmam: extremely subtle; subtlest of the subtle;
v) Avyayam: that which cannot be split further into parts; partless; Indestructible;
4 What is its relationship to the world? There is a Cause and effect relationship.
vi) Bhoota Yonim: Brahman is the source of all creation, but this can only be seen by
the “wise”. From the worldly standpoint, Brahman cannot be perceived and hence it does
not even enter into consideration.
The focus in Para Vidya is not on the words as on the knowledge which it represents.
The words do have their own power, which is not to be denied. The memorizing of the
verses of the Upanishads has its own unique value. It gives one the power to remember the
lofty thoughts anywhere and at any time. The vibrations created by the chanting of Vedic
verses are soothing and uplifting.
In the Higher knowledge, when realization comes, that is it. Illumination is there. No
actions need to be done. The knowledge is self-sufficient. The very knowing is the getting.
7 Verse 1.7: Three Similes Explaining “Bhoota Yonim”
rÉjÉÉåhÉïlÉÉÍpÉÈ xÉ×eÉiÉå aÉ×ºûiÉå cÉ

rÉjÉÉ mÉ×ÍjÉurÉÉqÉÉåwÉkÉrÉÈ xÉÇpÉuÉÎliÉ |
rÉjÉÉ xÉiÉÈ mÉÑÂwÉÉiÉç MåüzÉsÉÉåqÉÉÌlÉ
iÉjÉÉÅ¤ÉUÉiÉç xÉÇpÉuÉiÉÏWû ÌuÉµÉqÉç || 7||
1 yatha urnanaabhih srijate i) As the spider projects and withdraws (unto itself)
grihnate cha, the web;
2 yathaa prithivyaam ii) as from the bowels of the earth
oshadhayah sambhavanti; the herbs and plants sprout out;
3 yathaa satah purushaat iii) as from a living man
kesha-lomaani, hairs grow on the head and body;
4 tathaa aksharaat sambhavati so from the Imperishable Being comes out the
iha vishvam. universe.
12
This verse is an explanation of the term Bhoota Yonim used in the last verse. Three
examples are given of how the expansion of this universe takes place. Each of them has the
common quality of subtlety and regulated, effortless growth from within itself. The
expansion of the Samashti Prapancha is not haphazard. It obeys the laws of creation.
The examples are purely illustrative. They are not quoted to prove the creation
process. Yet, the Upanishads considers them worthwhile as they illustrate the slow and
steady growth of the universe. Effortlessness is an important feature of this growth.
Why is it necessary to give three examples? Is one not sufficient?
Each example gives a different shade of meaning to the creation process as well as
the intention behind the process.
1 The spider’s web illustrates the spontaneous growth from within itself, but it has
the defect of implying that creation has a selfish intension of personal satisfaction.
2 This defect is avoided in the next analogy of the herbs, where no personal, selfish
intention is possible. However, it has the defect that earth, from which the herbs sprout, is
inert and could make creation appear as a ‘dead’ process.
3 So the third example of hair growing from a living being is given. This indicates that
the creation process is a process with vitality as well. In this way, all three examples have
something of their own to contribute towards the overall understanding of Bhoota Yonim,
the Cosmic process of Creation.
4 The Universe is neither selfish nor inert, but impelled by Cosmic Will or collective
Karmic forces.
8 Verse 1.8: Tapas – the Forerunner of Creation
iÉmÉxÉÉ cÉÏrÉiÉå oÉë¼ iÉiÉÉåÅ³ÉqÉÍpÉeÉÉrÉiÉå |

A³ÉÉiÉç mÉëÉhÉÉå qÉlÉÈ xÉirÉÇ sÉÉåMüÉÈ MüqÉïxÉÑ cÉÉqÉ×iÉqÉç || 1.8||
1 tapasaa In brooding meditation (Tapas),
cheeyate brahma, the joyful creative urge of Brahmaji swells.
2 tatah annam abhijaayate; Then, from Him food is produced;
3 annaat praano manah satyam, from food the Prana, the mind, the elements;
4 lokaah karmasu cha amritam. the worlds of action and of immortality.
The link passage explains that creation is not chaotic but an orderly growth. There is
ORDER in the cosmos; it is not random. That is the main point brought out here. The order
comes through clearly in this verse: from the causal, to the subtle, and finally to the gross
level. These three stages may be compared to the three signals athletes receive just before
a race begins: “On your mark (causal)…Get set (subtle)…GO (gross)!”
Creation at the Causal Level:

1 Tapasaa Cheeyate: These words are suggestive firstly of the joy felt by Brahmaji as
He prepares Himself to create something. Secondly, there is a ‘swelling’ that Brahmaji
experiences as He conceives His creation. This creative urge accompanied by a ‘joyful
swelling’ is what is captured in the word ‘Cheeyate’.
13
There is an enthusiasm and joy that are an integral part of the urge to create; an
inspiration, an expectancy, a looking forward to the new creation. Samskrit is able to
capture this feeling beautifully in the very structure of its words.
Tapas is usually translated as “austerity”. Here it is intended to mean a focus of one’s
energy with concentration on the purpose of creating something. Tapas is the intensity of
the intention to create, and includes obtaining the know-how to do so. Brahman gathers to
Himself the knowledge of creation, He then focuses intensely upon it, and creates what He
desires. This initial step provides the “Causal Food” to produce the creation.
Once the intention of Brahma is made known, then the world of Samsara becomes
ready to receive the manifestation. This begins in the subtle world. The cosmic mind gets
ready to receive the creative urge. It is still not at the gross level, but is ‘grosser’ than the
causal level.
Creation at the Subtle Level:
2-3 There are various stages at the subtle level of creation that occur before
anything finally manifests at the gross level. These steps are given in the Bhashya as follows:
i) Differentiation – undistinguished urge becomes distinguished (intellect operates);
ii) Determination – produced by Sankalpa (sets the will into operation);
iii) Deliberation – brought about by Vikalpa (sets up the plan of action);
iv) Fertilization – known as Nirnaya (putting the plan into action).
Differentiation or specificity begins to occur at the intellect level. From the overall
intention, the various specific sub-units that go to make up the big picture become active.
Creation at the Gross Level:

4 The impulse of creation reaches the manifested gross plane where it is called Satya
(existence). The gross creation is the first time that the unmanifested steps become
manifested in physical form. Creation now becomes observable and knowable through the
senses. It has a well-defined, definite form attached to a name. These two are the essential
features at the gross level. Form and name are identifying characteristics of gross creation.
The five gross elements are first created, from which the worlds or Lokas are built.
Thus we see a well-ordered structure or plan that is followed in the process of creation.
Every stage in the process takes its own time, it cannot be rushed, and requires its own
resources for execution.
Whatever has been set in motion with the first impulse of intention, has to bear fruit
(Karmaphala) at some time in the future. In this sense the Karmaphala is a certainty and is
said to be Amritam or ‘indestructible’. An arrow shot has to hit its target.
In living beings the same series of orderly steps are followed at the microcosmic
level. An exampIe of how it works is seen in the sequence of events that lead up to the birth
of a child.
Vedantic View of Creation – Linked to Its View of Reality

The Vedantic view of creation is to see it as a bridge from the known to the
Unknown; every unit of creation has as its ultimate purpose to serve as a pointer to the
Reality underlying it. In this sense, creation serves as a means by which we can ‘recognise
the Lord’. Recognition of the Lord is followed by praise of the Lord.
14
Vedanta has no intention to present the logic of creation, for it sees creation as an
unreal superimposition not to be taken too seriously but to be transcended. The danger of
taking a theory of creation too seriously is that it makes creation appear as ‘true’ when in
fact it is ‘unreal’.
The less a student of Vedanta is concerned with these explanations, the more he can
focus on Vedantic principles. A restless intellect requires more data on creation. As a
general rule, we find that texts that focus a lot on such details are texts which are meant for
beginners on the spiritual path. In this text, the job is done in the briefest manner, so that
more important aspects of spirituality concerning the Reality get due prominence.
This verse may well be the shortest, most concise verse on the creation process. A
wealth of meaning is contained in it, together with the feeling and enthusiasm that creation
is accompanied by.
For the information of readers, Acharyaji spent about 4 lectures on this single verse!
9 Verse 1.9: Thorough Knowledge – in Totality & in Detail
rÉÈ xÉuÉï¥ÉÈ xÉuÉïÌuÉ±xrÉ ¥ÉÉlÉqÉrÉÇ iÉÉmÉÈ |

iÉxqÉÉSåiÉSèoÉë¼ lÉÉqÉ ÃmÉqÉ³ÉÇ cÉ eÉÉrÉÉiÉå || 1.9||
1 yah sarvajnah, That (Pure Consciousness), is aware of the Totality,
sarvavid, and is the Knower of all the minutest details;
2 yasya jnaanamayam The nature of knowledge gets revealed
tapah; through the intensity of one’s thought (austerity);
3 tasmaad etad brahma naama, From the Tapas of Brahmaji (Ishwara), all name,
4 roopam annam cha jaayate. form and food are produced.
1 The Creator has a thorough knowledge not only of the overall aspect of creation,
but also every detail of its execution. This is the striking feature to be noted in creation.
Sarvajna: indicates knowing from a bird’s eye view.
Sarvavit: indicates knowing all the specifics of every part of a project.
Project Management Skill

2 If we take any project of any worth even in the human sphere, such as construction
of a highway, we see that first the entire concept has to be visualized, then it is put on paper
to see what it is going to look like. Then every detail is designed using all the latest available
knowledge in all disciplines. Then the design is put out to tender. A construction company
then executes all the details as per the plan. In due course of time, the highway is
completed and opened to traffic.
This procedure is what has been covered in these last two verses, in the briefest
manner possible, as it is not the intention of the Upanishad to go into too much detail over
the ‘unreal creation’. It is just to introduce us to our greater purpose within creation.
This knowledge has to be thorough in all aspects, such as getting the right materials,
the proper equipment, the manpower needed, the financial resources, the duration over
which the project will be created, details of exactly when and how each item will be created.
15
3-4 Indeed it would be hard to excel the Creator, Ishwara or Brahmaji, in project
management skills; Brahmaji has to be the best C.E.O. in the universe! He does not draw a
fat salary, but only expects us to follow the laws which He has laid down to use everything
properly and take good care of them.
|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS mÉëjÉqÉqÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||

iti mundakopanishadi, prathama mundake, prathamah khandah.
Thus in the Mundaka Upanishad, ends the first Section of the first Canto.
*****
16
2. A CLOSE LOOK AT RITUALS
(Verses 10-22, 13 no.)
|| mÉëjÉqÉqÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

prathama mundake, dviteeyah khandah –
Here begins the second Section of the first Canto.
___________________________________________________________________________
THE VEDAS CLEARLY SPEAK of two distinct fields of knowledge, the Lower and the
Higher. The broad classification of these has been given in the first Chapter. Now we take a
closer look at some details of these two types knowledge. The Lower knowledge is detailed
in this Chapter, and the Higher in the next.
Specific means and specific fruits pertain to each of these types of knowledge. The
field for both knowledges is this world of transmigration. However, the Lower knowledge
seeks to get more involved in the world; the Higher tries to find the best way out of it. The
difference is as wide as that. Their goals being so diverse, naturally the means of knowledge
pertaining to each, as well as the knowledge itself, are equally diverse. As one may expect,
they are diametrically opposite.
The purpose of detailng the Karma Kanda means and results in the first 10 verses of
this Chapter is to provide the motivation for the seeker to see the truth about the futility
and uncertainty of results in the Karma Kanda path. It is hoped that the necessary Vairagya
will be generated by this study, to help seekers to seek the Higher knowledge instead, and
thus fulfil the great purpose of taking this human body.
10 Verse 2.1: A Close Look at the Karma Kanda
iÉSåiÉiÉç xÉirÉÇ | qÉl§ÉåwÉÑ MüqÉÉïÍhÉ MüuÉrÉÉå rÉÉlrÉmÉzrÉÇxÉç-

iÉÉÌlÉ §ÉåiÉÉrÉÉÇ oÉWÒûkÉÉ xÉÇiÉiÉÉÌlÉ |
iÉÉlrÉÉcÉUjÉ ÌlÉrÉiÉÇ xÉirÉMüÉqÉÉ
LwÉ uÉÈ mÉljÉÉÈ xÉÑM×üiÉxrÉ sÉÉåMåü || 2.1||
0 tad etat satyam, Know That to be this Truth (from the lower standpoint):
1 mantreshu karmaani Various Karmas are enjoined in the Mantras
kavayah yaani apashyan, which were “seen” (written) by the wise Rishis;
2 taani tretaayaam, In the Treta age, these (the Karmas),
bahudhaa santataani; were much in vogue (popularly practised).
3 taani aacharatha niyatam Even now, should these Karmas be practised,
satya-kaamaa, men can with certainly acquire the object desired.
4 esha vah panthaah This is your legitimate way for attaining
sukritasya loke. any heavenly world of one’s desire.
17
This is a statement that announces the path of Karma and what may be attained
through it. Any heavenly pleasure can easily be gained if the precribed ritual is performed.
0 What is promised in the Vedas about the results of these ritualistic practices
(Karmas) is certainly true. There is no doubt about it. If the practice is carried out exactly as
described in the Mantras concerning them, then the results obtained are certain.
1 The Yukti or authority behind the certainty promised is cited here. The seers of the
Karma Kanda texts were wise men who knew how to obtain the results desired through
Karmas. They did not compose the Mantras in their minds, but “saw” them in the depths of
their meditations. This is what may be described as Revelations.
2 Then the Anubhuti or experience is cited. The Karmas have given uniform success
throughout a long period in history – i.e. throughout the Treta Yuga. The means have been
time-tested and proven to give the correct results as desired. This is the second motivation.
3 Based on the above two, the confident statement is made that the same
procedures may be used even today to obtain the desired results. One may see in this a
scientific approach. The test of a scientific law lies in reproducing the predicted result any
number of times provided the basic conditions are fulfilled.
What are these results being sought by Karmas? Generally, it is a selfish desire for
wealth, progeny, pleasures, comfort, some specific reward in one’s life such as a visit to a
heavenly world where such desires can be fulfilled to one’s heart’s content, and so on.
There are Karmas for bringing down rain, or even destructive hailstorms if so desired.
Acharyaji quoted a case within the Mission of a Yajna that was conducted meeting all
the requirements perfectly. It was for rain in a drought-stricken area. As soon as the first
Mantra was chanted, the rains came. That is the precision inherent in these rituals.
However, when fulfillment of desire is the goal, there is no spiritual progress.
4 The Vedas contain the knowledge for legitimately fulfilling any of man’s desires.
They give the know-how for fulfilling any specific desire. Kaama and Artha (desire and
wealth) are two of the Purusharthas or attainments that man strives for. When Dharma, the
third Purushartha, is combined with these two, the results becomes legitimate, i.e. there is
no violation of cosmic Law in the process.
The fourth and final Purushartha is Moksha. That is not a consideration in the Karma
Kanda stage. Moksha enters the equation only in the Jnana Kanda when it becomes the
prime goal desired by the man who is tired of the senseless repetition of sense pleasures.
11 Verse 2.2: Description of Agnihotra
rÉSÉ sÉåsÉÉrÉiÉå ½ÍcÉïÈ xÉÍqÉ®å WûurÉuÉÉWûlÉå |

iÉSÉÅÅerÉpÉÉaÉÉuÉliÉUåhÉÉÅÅWÒûiÉÏÈ mÉëÌiÉmÉÉSrÉåiÉç (´É®rÉÉ WÒûiÉqÉç) || 2.2||
1 yadaa lelaayate hi archih, When the fire is kindled,
2 samiddhe havyavaahane; and the flames begin to move in the sacred fire,
3 tadaa aajyabhaagau antarena, then in the space between two tongues of fire,
4a aahuteeh pratipaadayet. the oblations of ghee should be poured.
4b (shraddhayaa hutam) (i.e. offered with faith)
18
An example is now given to illustrate the truth of the promise made in the previous
verse. The ritual taken in the example is Agnihotra, a very commonly performed ritual
performed daily in many households. Firstly, the general procedure is described.
1 Archih: The Agni or “fire”. The kindling of the fire is itself quite an art. Before the
advent of the matchstick, friction of wooden blocks or stones was used to create the spark
to start the flames. The first implication here is that the person who is doing the Havan has
to be very patient and exercise a lot of care from the very outset of the ritual.
2 The offerings are to be made when the flames are well established, i.e. when they
“shoot up”. A generous supply of ghee and other combustible materials is needed to obtain
such a fire. This is the second implication; there is a cost factor that is built in. The person
has to be prepared to spend money to obtain a good quantity of ghee.
3 Aajyabhaagau: The offering is to be made at “a point in between two tongues of
flames”, known as the Aavaapa Sthaana. This is the third implication. The performer of the
havan has to be alert at all times to note this. He has to watch the fire very attentively and
make the offering carefully at the right time and at the right spot.
4a First the oblations are offered to the Pitrus with the Mantra “Om Prajapataye
Swaha”. Next, two oblations are offered to Lord Indra, the Lord of Heaven (Indraloka).
Thirdly, two oblations are offered for Agnidevata, two for Soma, separately on the north
side and the south side respectively.
The oblations are called Aahuteeh. The oblations are referred to in the plural form,
because this ritual has to continue for many days, as prescribed.
4b This is the procedure at a glance. The whole procedure has to be done with great
faith. If all these conditions are fulfilled, the result is guaranteed!
However, as they say in modern business, “terms and conditions” apply . . .
12 Verse 2.3: The “Terms & Conditions”
rÉxrÉÉÎalÉWûÉå§ÉqÉSzÉïqÉmÉÉæhÉïqÉÉxÉqÉç-
AcÉÉiÉÑqÉÉïxrÉqÉlÉÉaÉërÉhÉqÉÌiÉÍjÉuÉÎeÉïiÉÇ cÉ |
AWÒûiÉqÉuÉæµÉSåuÉqÉÌuÉÍkÉlÉÉ WÒûiÉqÉç-
AÉÉxÉmiÉqÉÉÇxiÉxrÉ sÉÉåMüÉlÉç ÌWûlÉÎxiÉ || 2.3||
1 yasya agnihotram: The “Terms & Conditions” for an Agnihotra are:
adarsham, i) without the Darsha, observances on the new moon day;
apaurnamaasam, ii) or without those to be done on full moon day;
2 achaaturmaasyam, iii) or without those to be done during the rainy season;
anaagra-yanam, iv) or without offerings of the “first harvest”;
atithi varjitam cha; v) or without attendance of guests;
3 ahutam, vi) or simply without any offerings at all;
avaishva-devam, vii) without feeding of birds and animals (Vishwadevas);
avidhinaa hutam, viii) or performed without following scriptural rules;
4 aasaptamaan then, up to the seventh (generation of one’s family),
tasya lokaan hinasti. all the worlds (they aimed to attain) are snatched away!
19
1-3 Now are explained eight rigorous “terms and conditions” that apply to the
Agnihotra ritual to make it a success. The sacrifice requires some discipline, care, attention,
regularity, strictness, restraint of one’s own tendencies, and so on. It is here that most
people fall short, fail in their observances, and thus do not get the expected results.
THE “TERMS & CONDITIONS”

To summarise the verse, the Agnihotra is considered to be null and void if even one
of the following eight conditions is not fulfilled:
i) Adarsham: not accompanied by Darsha, the rites to be done on new moon day;
ii) Apaurnimaasam: as above for the full moon day;
iii) Achaaturmaasyam: not accompanied by the rites done during the rainy season;
iv) Anaagrayanam: not accompanied by the first-fruit offerings at harvest time;
v) Atithi Varjitam: unattended by guests;
vi) Ahutam: without proper offerings;
vii) Avaishwa Devam: without the worship of the Vishwadevatas;
viii) Avidhinaa: not according to scriptural injunctions.
The performance of Agnihotra done without the above rules and regulations is
considered to be annulled, i.e. the fruits of the sacrifice are not obtained.
Pujya Gurudev says in his commentary:
“In short, the Upanishad is severely emphasizing the drudgery of rules in
ritualism, and is trying to wean the disciple away from all desire-prompted Karmas.
Only when the mind and intellect have thus totally renounced their desires and their
pre-occupation with desire-prompted action, can the seeker hope to meditate upon
and rise above into the subtler worlds of constructive meditation.”
4 In addition, the merits gained by seven generations in the family lineage are also
destroyed by such inadvertence. The seven generations are, firstly, one’s own generation;
then the three prior to it; and the three posterior to it.
One gets the hunch that these “terms and conditions” have been put in order to
dissuade people from taking to these practices. It may appear so, but that would be unfair.
The truth is that to fulfill our desires it does require one to execute an action to perfection.
Many details need attention to get good results. That is the principle being put forward in
this and the next verse.
13 Verse 2.4: The Seven Tongues of Fire
MüÉsÉÏ MüUÉsÉÏ cÉ qÉlÉÉåeÉuÉÉ cÉ

xÉÑsÉÉåÌWûiÉÉ rÉÉ cÉ xÉÑkÉÔqÉëuÉhÉÉï |
xTÑüÍsÉÌ…¡ûlÉÏ ÌuÉµÉÂcÉÏ cÉ SåuÉÏ
sÉåsÉÉrÉqÉÉlÉÉ CÌiÉ xÉmiÉ ÎeÉÀûÉÈ || 2.4||
20
1
1 kaalee, i) Kaali, the black one;
2
karaalee cha, ii) Karaali, the terrific one;
3
manojavaa cha, iii) Manojavaa, the swift-as-mind one;
4
2 sulohitaa yaa cha, iv) Sulohitaa, the deep red one;
5
sudhoomra varnaa; v) Sudhumra Varna, the smoke-coloured one;
6
3 sphulinginee, vi) Sphulingini, the sparkling one; and
7
vishvaruchee cha devee, vii) Vishwaruchi, the bright, variegated one –
4 lelaayamaanaa iti these are the flickering
sapta jihvah. seven tongues of flames (that rise in the Agnihotra fire).
1-4 The Rishis took their study into fire very thoroughly, as seen from the details of
just the different types of flames that make up a fire. It shows great desire to know and
understand, as well as a proper scientific methodology. Western science has done some
research on the different parts of a candle flame, but not as thoroughly as seen in this verse.
Fire and Meditation – Are They Linked?
It has to be remembered that in the Vedic period, Agni or fire was taken as a symbol
for meditation purposes. Idols of Deities came much later. If Agni represented the process
of meditation, then the flames would perhaps have represented the state of the thoughts
that arise during meditation. In this context, each of the seven flames would refer to
different types of thoughts. To identify the flames would need a very observant mind.
It is interesting to watch a fire burn. On a cold night, sitting beside a wood-fire and
simply watching the flames arising in it can be quite an absorbing pastime. One can get so
absorbed in the observation that it may be considered a kind of meditation. Perhaps that is
how all these types of flames became identified.
Someone once jokingly called a microwave oven, a “microwave Havan”! Fire and any
science connected with it were very significant to people of the Vedic period. Today, when
electric plates and microwave ovens have replaced fire, we may not appreciate how much
fire means to people who have no electricity.
14 Verse 2.5: The Flames Lead One to Heaven
LiÉåwÉÑ rÉ¶ÉUiÉå pÉëÉeÉqÉÉlÉåwÉÑ

rÉjÉÉMüÉsÉÇ cÉÉWÒûiÉrÉÉå ½ÉSSÉrÉlÉç |
iÉÇ lÉrÉlirÉåiÉÉÈ xÉÔrÉïxrÉ UzqÉrÉÉå
rÉ§É SåuÉÉlÉÉÇ mÉÌiÉUåMüÉåÅÍkÉuÉÉxÉÈ || 2.5||
1 eteshu yah charate He who, into these (seven) moving
bhraaja-maaneshu, tongues of shining flames,
2 yathaa kaalam cha at the proper time,
ahutayo hi aadadaayan; makes his offerings of oblations,
3 tam nayanti etaah him do the flames lead,
sooryasya rashmayah, even as the rays of the sun (lead its light),
4 yatra devaanaam to the region of the Gods,
patih ekah adhivaasah. where the One Lord of Heaven (Indra) resides.
21
The idea given above connecting fire to meditation is given more credibility in these
lines.
1-2 The very act of making an offering into fire generates a feeling of sanctity in
one’s mind. If this act is repeated many times, as for instance in the Gayatri Havan when the
Mantra is repeated 108 times with an offering after each Mantra, then it could well be
considered to be a meditation.
3-4 If this is so, then speaking of the flames as “leading one to heaven” isn’t really
far-fetched. The comparison with the rays of light from the sun carrying the warmth and
energy down to us on earth is a beautiful example of how this could be possible. The flames
similarly carry our minds “to heavenly regions”, to states purer than we normally are in.
The suggestion is very strong, indeed, that when we sit before the sacred fire during
a Havan, we should do so with faith that this is actually happening to us. Even as the fire
burns the wood, we should feel that our sins are being burned away with each oblation
offered. How much more meaningful would our fire ritual become by doing so!
15 Verse 2.6: Enticements to Reach Heaven
L½åWûÏÌiÉ iÉqÉÉWÒûiÉrÉÈ xÉÑuÉcÉïxÉÈ

xÉÔrÉïxrÉ UÎzqÉÍpÉrÉïeÉqÉÉlÉÇ uÉWûÎliÉ |
ÌmÉërÉÉÇ uÉÉcÉqÉÍpÉuÉSlirÉÉåÅcÉïrÉlirÉ
LwÉ uÉÈ mÉÑhrÉÈ xÉÑM×üiÉÉå oÉë¼sÉÉåMüÈ || 2.6||
1 “ehi ehi” iti tam “Come hither, come hither,” thus say
aahutayah suvarchasah, the brilliant oblations unto him,
2 sooryasya rashmibhih And like the rays of the sun,
yajamaanam vahanti; they carry the sacrificer.
3 priyaam vaacham Pleasant words
abhivadantyah archayantyah of praise do they address him with:
4 “eshah vah punyah sukritah “As a result of all your good deeds,
brahmalokah.” this is the holy world of Brahma (you deserve).”
1-2 If the idea conveyed by the previous verse is accepted, then with a little further
extension of it, we would get this verse, wherein we actually see the fire coming “alive” and
talking to us! This is no idle imagination, but very powerful auto-suggestion.
Seen this way, verses 14 and 15 give us great insight into the intentions of the Rishis
when they conceived the fire-sacrifice as a ritual to be regularly performed by a whole
civilization of mankind. It tells us more about the knowledge the Rishis possessed of the
utility of fire as a medium to carry messages. Fire was known to convey messages instantly.
The messages given to it through the offerings are, as it were, delivered by ‘Speed Post’ to
the very desk of the appropriate Deity.
In these two verses, it is described how the performer of the sacrifice is connected to
the Deity he is worshipping by the flame of the fire, just as one “rides on a ray of the Sun”!
And this is not after one departs from the body; there is no mention of death. It is a living
experience that is felt in the core of the worshipper’s being.
22
3-4 This part of the verse is a vivid insight into how the flames lead the soul after
death. This is how the soul is led to its appropriate destination, the world of its desire, by
the brilliant flames of the cremation fire. The soul receives a royal welcome at the gates of
heaven. This is reminiscent of how great leaders are treated on earth during special
occasions or even during conferences. The flames lay out the “Red Carpet” for the person
who has deserved to go to heaven due to his good deeds.
Indeed, in the light of the next chapter on liberation from all desire, some students
may see in these 4 lines a touch of sarcastic humour in the Rishis.
16 Verse 2.7: A. Rituals – Their Inherent Undependability
msÉuÉÉ ½åiÉå ASØRûÉ rÉ¥ÉÃmÉÉ

A¹ÉSzÉÉå£üqÉuÉUÇ rÉåwÉÑ MüqÉï |
LiÉcNíåûrÉÉå rÉåÅÍpÉlÉlSÎliÉ qÉÔRûÉ
eÉUÉqÉ×irÉÑÇ iÉå mÉÑlÉUåuÉÉÌmÉ rÉÎliÉ || 2.7||
1 plavaa hi ete adridhaa Verily, undependable is this boat
yajna-roopaa, in the form of the Yajna,
2 ashtaadasha uktam said to be manned by eighteen ‘oars-men’.
avaram yah eshu karma; This form of sacrifice leads to the Lower region.
3 etat shreyah ye abhinandanti Those who acclaim it as desirable
moodhaah, are indeed ignorant;
4 jaraa mrityum for, to a life of old age and death,
te punah eva api yanti. they are subject again and again.
1 The plain truth is being said here. Owing to the large number of “terms and
conditions”, for the ordinary individual it is difficult to do these rituals to perfection. Either
he will not be able to afford it, or he will not have the mental capacity to observe every
detail with thoroughness. Hence, this “boat” is not to be depended on.
The 18 Constituents or Supporters:

2 There are 18 people upon whose performance the Yajna has to depend. If any
single one of them shirks his duty and does not come up to the mark in his function, the
Yajna does not bear its fruit. This is the main reason that renders the Yajna for selfish desire
undependable (Addridha). The “boat of Yajna” is being drawn by 18 tough oarsmen, but
towards an uncertain, unpredictable destination – a beautiful imagery in its own right.
a. 16 Priests: These are 4 priests from each of the 3 Vedas; and 4 Brahma
Gana priests who manage or co-ordinate the whole Yajna. Their names are:
Rig Veda: Hota, Maitravarunah, Achchavakah, and Gravastup;
Yajur Veda: Adhvaryu, Prati Prasthta, Neshtha, and Unneta;
Sama Veda: Udgata, Prastotha, Pratiharta, and Subramanya;
Brahma Ganas: Brahma, Brahmana Shamsee, Agneedrah, and Pota.
b. Patni: one’s wife;
c. Yajmaan: oneself.
23
3-4 What begins here and continues in the next 4 verses should not be seen as
criticism of the Karma Kanda. It is a part of the Vedas, the body of knowledge of which the
Upanishads form the Jnana Kanda. The Rishi will not criticize another part of the same text.
Through these verses the seeker is actually guided to the “path of desirelessness”.
Due to the numerous defects listed under the path of Karma Kanda or desire-prompted
activities, the seeker develops disgust for this path and considers the Jnana Path..
The main defect in Karma Kanda is that the fruit attained is so limited and paltry that
it is just not worth all the trouble; the limited fruit means that the actions have to be
repeated again and again to get more pleasures; addiction sets in; and at the end it brings
one back to ‘square one’. It does not take one an inch further in his evolution.
As a mother guides her children, the Upanishads guide the seeker who comes to her
shores to quench his thirst. The mother has many kinds of drinks, but always wants her
children to drink the most health-giving one.
17 Verse 2.8: B. Rituals – Gloating over Ignorance
AÌuÉ±ÉrÉÉqÉliÉUå uÉiÉïqÉÉlÉÉÈ
xuÉrÉÇ kÉÏUÉÈ mÉÎhQûiÉÇ qÉlrÉqÉÉlÉÉÈ |
eÉ†¡ûlrÉqÉÉlÉÉÈ mÉËUrÉÎliÉ qÉÔRûÉ
AlkÉålÉæuÉ lÉÏrÉqÉÉlÉÉ rÉjÉÉlkÉÉÈ || 2.8||
1 avidyaayaam antare In the midst of ignorance,
vartamaanaah, those who gloat over such an existence,
2 swayam dheeraah who fancy themselves to be very wise
panditam manyamaanaah; or consider themselves to be very learned,
3 janghanyamaanaah who are oppressed and miserable, going
pariyanti moodhaa, round and round – such ignorant beings,
4 andhena eva neeyamaanaah who are blind themselves, lead
yathaa andhaah. others who are also blind!
1 Being in ignorance may be excusable as it is the result of many births, but to be

proud of it or to gloat over one’s ignorant state is foolhardy, and draws the ridicule of
others. Such are the people being described here.
2 Dheera: “wise men”; here the word is used with sarcasm, for men who think they
are wise out of pride and arrogance. They feel that what they are doing is the only thing
worthwhile. They have no desire to know any further. They perform these rituals merely to
‘show off’ in front of other people. This is the sad state of rituals done without any sound
knowledge. The pride in such people due to their wealth makes them do rituals for the
wrong reason.
3 Such people are tossed up and down by the waves of emotion, by success and
failure, by joys and sorrows – and ultimately by birth and death for countless cycles.
Janghanyamaanaah: This is an apt description of the state of mind of these restless
people. Their lot ultimately is one of misery and oppression. Their misery comes from their
24
utter failure to find fulfillment in wealth and power, and oppression comes from subjection
to the captivity of their own mind.
4 The world is such that men with wealth soon rise to positions of power. They are
looked upon as leaders, although they themselves are totally ignorant of the Truth. What
they say goes as the standard which others follow. The result is the blind leading the blind!
Having no vision beyond the urges of the senses, they feel quite ‘smug’ in their own little
castles. This smugness is too comfortable to consider exchanging it for real wisdom!
18 Verse 2.9: C. Rituals – Delusion of Reaching the Goal
AÌuÉ±ÉrÉÇ oÉWÒûkÉÉ uÉiÉïqÉÉlÉÉ

uÉrÉÇ M×üiÉÉjÉÉï CirÉÍpÉqÉlrÉÎliÉ oÉÉsÉÉÈ |
rÉiÉç MüÍqÉïhÉÉå lÉ mÉëuÉåSrÉÎliÉ UÉaÉÉiÉç
iÉålÉÉiÉÑUÉÈ ¤ÉÏhÉsÉÉåMüÉ¶rÉuÉliÉå || 2.9||
1 avidyaayaam bahudhaa Many are the ways of the ignorant,
vartamaanaah, and they are so engrossed in them that
2 ‘vayam kritaarthaah’ iti they declare, “We have reached the goal”,
abhimanyanti baalaah; as only children vainly imagine (when engrossed in toys).
3 yat karminah na These men who depend on such sacrifices – never
pravedayanti raagaat, do they attain wisdom, due to their desires.
4 tena aaturaah ksheena By this approach, these wretched men exhaust their
lokaah chyavante. merits (in heaven) and come hurtling down (to earth).
The eye-opening comments on the path of Kevala Karma (i.e. complete dependence
on actions) continues. The path itself is undependable (2.7) due to the many rules and
restrictions that are mostly overlooked. Over and above this hurdle, the practitioners add
their own ego (2.8) to it, which makes it even less fruitful. When the rituals are done with all
the usual flaws of human nature, they become fruitless, and actually work against them.
In this verse the defect pointed out is the delusion of having reached the goal.
Another defect is that of exhausting one’s merits, caused by sense enjoyments, either on
earth or in heaven. Both are on par as far a spiritual progress goes.
1 Acharyaji described their efforts as those of one who, wishing to cook, gets all the
foodstuffs necessary for the dish, and then thinks the job is done! They do everything except
the main thing. They lose all sense of the goal which they set out to achieve.
2 A child is an excellent example of the mentality of such people. A child can spend
hours playing with his toys, achieving nothing except some amusement. That is all most
people achieve when they set out to do a Yajna.
3-4 Instead of obtaining wisdom, these men spend all the merit they earn on
pleasures. All the hard-earned merit is wasted away in revelry after the Yajna is done. We
see this frequently in practice. A Katha is arranged. The whole family of relatives and friends
are invited to attend. During the prayer, chit-chatting goes on. After prayer, revelry and
feasting take place, as determined by their desires. Wisdom passes them by without even
receiving a nod for its trouble!
25
19 Verse 2.10: D. Rituals – When Merits Get Exhausted
C¹ÉmÉÔiÉïÇ qÉlrÉqÉÉlÉÉ uÉËU¸Ç

lÉÉlrÉcNíåûrÉÉå uÉåSrÉliÉå mÉëqÉÔRûÉÈ |
lÉÉMüxrÉ mÉ×¸å iÉå xÉÑM×üiÉåÅlÉÑpÉÔiuÉå-
qÉÇsÉÉåMÇü WûÏlÉiÉUÇ uÉÉ ÌuÉzÉÎliÉ || 2.10||
1 ishtaapoortam manya- Regarding such desire-motivated actions as being
maanaah varishtham, the most important,
2 na anyat shreyah vedayante these extremely ignorant ones do not know any
pramoodhaah; other way to attain happiness.
3 naakasya prishthe te sukrite From the highest of sensual pleasures to which
anubhootvaa-, their merits take them,
4 imam lokam heenataram vaa they enter again this earthly world of men or even
vishanti. to a state inferior to it.
The Ultimate Assessment of Karma Kanda Rituals

Verses 2.7 to 2.9 showed us the reasons why rituals generally prove to be fruitless
due to human weaknesses as well as the “terms & conditions”. Here we are given a final
assessment of their worth. Even on the rare occasion when they succeed in bringing the
desired result, that result is of no help whatsoever in bringing them closer to God.
1-4 The sad practical truth is that these Karmas take people further and further away
from the Truth. The rich and ignorant ones lose much of their merit by showing off through
these rituals. Even if they do manage to go to heavenly worlds, they have to return soon
back to earth when their merits get exhausted. Usually these people are such that their
merits in heaven get exhausted very rapidly.
The feeling of smugness, which makes them feel “All is fine!” is very harmful to their
further progress. It stunts them totally. It smothers down all aspiration for God.
These are people who may be very highly-placed in society. They have done well in
the material sphere, but not well enough to earn spiritual merits. They are spending all their
hard-earned merits on paltry things that are perishable. Instead of conserving their merits
to use them for more worthy endeavours, they waste them on pleasures.
The above assessment of the Kevala Karma path is like that of a mother for her child.
The mother always wants the best for her child. Sometimes she uses the scolding method.
The assessment is actually a statement on the limitation of the Kevala Karma path.
20 Verse 2.11: What is the Alternative?
iÉmÉÈ´É®å rÉå ½ÑmÉuÉxÉlirÉUhrÉå

zÉÉliÉÉ ÌuÉ²ÉÇxÉÉå pÉæ¤rÉcÉrÉÉïÇ cÉUliÉÈ |
xÉÔrÉï²ÉUåhÉ iÉå ÌuÉUeÉÉÈ mÉërÉÉÎliÉ
rÉ§ÉÉqÉ×iÉÈ xÉ mÉÑÂwÉÉå ½urÉrÉÉiqÉÉ || 2.11||
26
1 tapah shraddhe ye hi But they who perform penance with faith,
upavasanti aranye, while living in the forest (solitude),
2 shaantaah vidvaamsah having control over their senses, such learned
bhaikshya-charyaam charantah; ones, living the simple life of mendicants,
3 soorya-dvaarena te to the solar world of Light they
virajaah prayaanti, go, their merits and demerits being consumed,
4 yatra amritah where dwells the Immortal and
sah purushah hi avyayaatmaa. Undecaying Supreme Purusha.
Now we come to the category of people who have grown wiser after experiencing
the bitter disappointments of the Kevala Karma path. They go a step higher now. They add
devotion to their rituals and do them without any selfish desire in mind. This is the middle
category of devotees. This is called the Path of Karma and Upasana.
1 The Upasana Kanda is for such people. It is a step higher than the Karma Kanda and
a preparation for the Jnana Kanda. They may be given the name of Upasakas. When one
comes to the realization of the worthlessness of actions as the sole means to happiness,
then begins the path of renunciation, characterised by penance and seclusion.
The Upasaka is prepared to undergo some physical hardships. He is now willing to
live a simpler lifestyle. This is symbolized in “living in the forest”. In today’s circumstances, it
may not be literally going to a forest, but adopting a greatly simplified way of life, free from
needless comforts. Solitude is the key. The Upasaka begins giving up many of his old social
contacts so that he can take up a more contemplative lifestyle.
2 Upasakas are in the stage where their life is characterized by the practice of
austerities, particularly fasting, and study of scriptures. They shift away from the arenas of
activity. This is the stage of Vanaprastha or retirement from active life. Simplicity is the
keynote in this stage of life.
3 Virajaah: “those whose good and bad deeds are consumed.” Due to the simple life
adopted and the voluntarily accepted self-denial, Purification of one’s Karma follows. The
Karmas (both good and bad) get burnt up or consumed. This is the essence of purification.
The “Solar worlds” refer to the heavenly regions to which Upasakas desire to go. This
is their main motivation to practice austerities and self-denial. In other words, desire has
not been completely given up, but it has been raised from being at the sensual level.
4 Such a life is, no doubt, far superior to the previous life lived in the midst of activity
and luxury. So much so, that one may even be tempted to think that that is the final aim of
life. In the Bhashya the question is posed: “Is this not the same life as that which leads one
to liberation?”
The answer is “No”. Liberation is not yet on the agenda of the Upasaka. He is still
dealing with the lower knowledge, albeit at a higher level from the Kevala Karma stage. The
change is in the attitude with which the devotee does the Karmas and the Upasanas. There
is a considerable reduction in desire-prompted activities. However, the desire for the higher
worlds is still there, which binds them to Samsara. Only with more purification can the
Upasakas begin to see beyond Samsara.
When that happens they become ready for the third and final stage of Jnana Kanda.
Then a natural desire wells up in their hearts for knowledge of Brahma Vidya . . .
27
21 Verse 2.12: Guru Upasadana – Approaching the Guru
mÉUÏ¤rÉ sÉÉåMüÉlÉç MüqÉïÍcÉiÉÉlÉç oÉëÉ¼hÉÉå

ÌlÉuÉåïSqÉÉrÉÉ³ÉÉxirÉM×üiÉÈ M×üiÉålÉ |
iÉÌ²¥ÉÉlÉÉjÉïÇ xÉ aÉÑÂqÉåuÉÉÍpÉaÉcNåûiÉç
xÉÍqÉimÉÉÍhÉÈ ´ÉÉåÌ§ÉrÉÇ oÉë¼ÌlÉ¸qÉç || 2.12||
1 pareekshya lokaan After thoroughly examining the worlds
karma-chitaan braahmanah, gained by Karma, let a Brahmana (a seeker)
2 nirvedam aayaan free himself from all desires by reflecting that
na asti akritah kritena; things Eternal cannot be had by (temporal) actions,
3 tad vijnaanaartham In order to obtain the knowledge of the Eternal,
sah gurum eva abhigacchhet, let him approach that spiritual preceptor,
4 samitpaanih in the precribed manner with fuel in hand,
shrotriyam who is well-versed in the scriptures,
brahma-nishtham. and who is firmly established in the Truth.
Now we come to the third group of seekers who are ready for the Para Vidya.
Examination of the Hollowness of Karma and Upasana:

1 These people come to a point in life where they start examining the worlds
(Parikshya Lokaan) acquired through the path of Karma alone or through Karma and
Upasana combined. They come to realize that the highest achieved through those methods
is still in the world of unreality and temporary. No matter how perfectly they perform their
activities or sacrifices, the final result is still in the realm of birth and death, of decay and old
age, of change and destruction. There can never be permanent happiness through these
methods.
A deep dispassion overcomes them. It is time to move higher up.
The Dawn of Dispassion and Discrimination:

2 The fruits of all such Karmas and Upasanas are temporary. They do not give one
liberation from the cycle of Samsara, from births and deaths. These people come to realize:
“There is nothing here that is really worthwhile. Any number of actions cannot give
immortality. I have to get knowledge of the Self.” They come to the turning point in their
lives, they become more discerning, and their intellect becomes pure enough for them to
realize the hollowness of the lower knowledge.
Thus begins the first glimmer of yearning towards the higher knowledge. These
people learn to discriminate between what is permanent and what is temporary. They also
develop some dispassion towards the material pleasures offered by the world. They begin to
understand the limitations of these pleasures and how utterly dependent it makes them on
outer objects. In short, these seekers want something that is more lasting and gives deeper
satisfaction that is not dependent on external things.
Guru Upasadana:
3 At the feet of one’s Guru, the knowledge of the Self is obtained. This is studied,
pondered over and practised through deep contemplation. The Final goal of this knowledge
28
is for one to experience the identity of oneself with the Supreme Brahman Himself as being
the all-pervading Reality. The eligible seeker is here advised to seek the guidance of a Guru
who can lead him further along this very difficult path of spiritual perfection.
4 The proper protocol to approach such a Guru is given. Samitpaanih refers to a
customary gift taken for the Guru, something which he can utilize in his hermitage. Some
firewood is the most common item used in the hermitage. It is also an item which any
student can afford to bring, whether rich or poor.
The disciple is symbolically saying, “O Guruji! Just as this firewood will be burnt to
ashes, I come to you to have all my impurities and Vasanas or latent tendencies burnt away
so that I am liberated from this endless, meaningless round of birth and death.”
The Qualifications of a Guru

We are given here the twofold qualifications of a true Guru:
i) He has to be a Shrotriya, one who is learned in the scriptures;
ii) He also has to be a Brahma-Nishtha, one who is established in Brahman.
The disciple goes to such a Guru and serves him with devotion. In due course, when
the Guru is satisfied with the disciple’s readiness, this is what happens…..
22 Verse 2.13: The Role of the Guru
iÉxqÉæ xÉ ÌuÉ²ÉlÉÑmÉxÉ³ÉÉrÉ xÉqrÉMçü

mÉëzÉÉliÉÍcÉ¨ÉÉrÉ zÉqÉÉÎluÉiÉÉrÉ |
rÉålÉÉ¤ÉUÇ mÉÑÂwÉÇ uÉåS xÉirÉÇ
mÉëÉåuÉÉcÉ iÉÉÇ iÉüÉiÉÉå oÉë¼ÌuÉ±ÉqÉç || 2.13||
1 tasmai sa vidvaan He, the wise sage, should teach a pupil
upasannaaya samyak, i) who approaches him in a befitting manner,
2 prashaanta-chittaaya ii) whose mind is at rest, and
shamaanvitaaya; iii) whose senses are subdued;
3 yena aksharam purusham To such a pupil is taught the Immortal Purusha,
veda satyam, the Truth as expounded in the Vedas;
4 provaacha taam tattvatah To him are taught the principles
brahma-vidyaam. of Brahma Vidya, the science of Self-knowledge.
With this verse, the Doors of the Divine University are opened. Brahma Vidya can
now be imparted to the student who has been granted admission, having passed all the
preliminary examinations. The Course itself begins in the next chapter.
It must not be overlooked that this marks a milestone in the life of a disciple.
1-2 Once the disciple has placed himself of his own choice at the feet of the Guru for
further instruction on this path, the Guru’s responsibility begins.
Acharyaji said, “The Guru who always praises the disciple is a terrible Guru.” And he
cited an example from the life of Tapovanji and the young Swami Chinmayanandaji to
illustrate this point:
29
THE EXAMPLE OF TAPOVANJI
The disciple, Chinmaya (as he was called by Sri Tapovaniji), once went out of his way
to stitch a tear in his Guru’s dhoti. He then ironed it neatly, folded it and gave it to the Guru.
The response was surprising to him. “You have torn my dhoti”. Chinmaya explained what
happened. Tapovanji continued, “So, you are a liar, too!” Thereafter, several times in the
class, Tapovanji would call him a liar. It became too much to bear for the young Chinmaya,
and one day he packed his things and decided to leave.
When he had left, Tapovanji was very sad, “O my Chinmaya has gone, my Chinmaya
has gone!” Fortunately, on his way out of Uttarkashi, the young Chinmaya met a wise man.
Chinmaya answered the wise man’s kind query. The latter then told him, “You are going
away because of that! Your Guru is a great Mahatma – he does not even wear shoes, what is
a tear in his dhoti to him! He was only working on your Ego, that is all. Come now, go back
to him, or you will regret this rashness for life.”
It is very hard to travel this path on one’s own. The disciple needs the help of the
Guru to weed out the ego. The ego is protected by layers upon layers of age-old “fat” in the
form of mental fortresses; it is virtually impossible to break up their ramparts on one’s own
– the ego will never allow itself to be destroyed by itself.
Acharyaji threw more light on the great responsibility placed on the Guru. His work is
the most difficult. Everyone else tries to pamper the ego, but the Guru has the job of
breaking it down. To do that he may need to reprimand the disciple at times. This is not
liked by anyone, yet the true disciple voluntarily submits to it. He has faith that the Guru
only means well for his evolution.
Thus Chinmaya returned to his Guru, a little wiser perhaps for that experience, and,
in retrospect, the world also has become wiser for that experience!
3 The teaching henceforth is all about the Aksharam, Purusham and Satyam – all
three words referring to the same Paramarthic Supreme Brahman, all in 2 nd case Samskrit.
In ‘Akshara’ we have a good example of the richness of Samskrit words. The root
‘kshar’ means three things: “to move or change”; “to destroy”; and “to decay”. Hence
Akshara, the opposite of ‘Kshara’ is a perfect word for the Supreme who is Unchangeable,
Indestructible and Undecaying.
4 This Pada is very significant here. Brahma Vidya is to be given to the disciple who
approaches in this manner. This comes as an instruction to the Guru. But this is really only
from a Vyavaharika perspective. The scriptures would never instruct a Brahmavid Guru.
Such an instruction would be superfluous. It is like there being a rule – “Mothers should
feed their children.” There is no need for such a rule. Mothers would do that whether there
is a rule or not. In the same way, the Guru would teach the disciple out of spontaneous love
from his heart. He does not need to do it in obedience to a rule.
This appropriately closes the second chapter of the First Mundaka.
*****
30
SUMMARY SO FAR
Chapter One dealt with the introduction of the existence of two distinct branches of
knowledge, the lower and the higher. The essential differences between them were
explained.
Chapter Two has built on the same theme. It has given us enormous amount of
detail about the Apara Vidya. It has cleared in our minds any doubts we may have of the
Apara Vidya, which is given so much space in the Vedas. The reason for this is explained.
The discussion on Apara Vidya begins with the Karma Kanda. Those who follow the
Karma Kanda are desirous of obtaining pleasures through actions. We came to the
conclusion that this was not a worthwhile goal.
Then the Karma Upasaka entered the scene. He follows the Upasana Kanda. He is an
improvement on the Karma Kandi in that he is willing to undergo penance and be selfless in
his actions. But the motive is still to enjoy pleasures in heaven. He is seen to be more
religiously inclined than the desire-mongering Karma Kandi. Yet, even his is a temporary
stage. When he realises that even heavenly pleasures come to an end, he begins to prepare
himself for Brahma Vidya or the Para Vidya. This is when he approaches the Guru.
Up to this point we have completed the discussion. From the next Chapter the actual
Jnana Kanda comes onto the scene. The spiritual teaching will be taken up in greater depth.
|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS mÉëjÉqÉqÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

iti mundakopanishadi, prathamah mundake, dviteeyah khandah.
Thus in the Mundaka Upanishad, ends the second Section of the first Canto.
*****
31
3. THE SUPREME PURUSHA
(Verses 23-32, 10 no.)
|| Ì²iÉÏrÉ qÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||

athah dviteeyaa mundake, prathamah khandah.
Thus begins the first Section of the Second Canto.
___________________________________________________________________________
THE PREVIOUS CHAPTER gave an elaborate breakdown of the firt of two types of
knowledge, namely, the voluminous Apara Vidya. From this Chapter onwards begins the
shift towards the Para Vidya. However, the student is advised to be very patient. It is the
Upanishadic style to nibble at the periphery of the main topic in order to create interest in
it. This is done through glorification of the topic. In this Chapter the glorification is done by
showing how every detail of the creation that we are familiar with has its origin in the
Supreme Purusha, the Highest Being who is present in everything at every level in Creation.
This entire Chapter explains at length how the Great Supreme Purusha is at the heart
of every process in the manifestation of the Universe. That story has the effect of inspiring a
sense of awe and wonderment in us, which we should not fail to catch – for it is the very
purpose of this whole chapter.
Steeped in details of what we may be prone to consider as the “Unreal” world, and
therefore seemingly irrelevant to our desire to know the Supreme, the knowledge that is
spread out hereunder inspires in us a great aspiration to know more about the Supreme
from whom so much “Unreal” has emanated.
Acharyaji quoted an example of successful teaching methods: “If parents want their
unwilling children to study, they entice them with ‘sweets’. When the children begin to taste
the joys of study for its own sake, the sweets are not necessary any longer as an incentive.”
The same method is used by most mothers, in trying to get their children to take a
bitter medicine. They administer it with a spoonful of honey. Dispassion for the world is a
“bitter pill” for worldly people; they have to be coaxed into it by some means or other.
In the same way the Vedas, when dealing with people who have no interest in God,
invite them to come to it by teaching them ways to become successful in the world, and get
some taste of worldly pleasures through its Karma Kanda. As the person’s faith increases, he
is asked to do these actions for selfless reasons, purely to attain purification. The fruit of
better births in higher worlds becomes the new incentive. When even that stage is passed
and the seeker becomes tired of the repetitive “World Circus”, then he becomes ripe for the
higher knowledge which the Vedas were trying from the very beginning to bring him to.
Acharyaji put it very clearly: “The Karma Kanda and Upasana Kanda are the publicity
wings in the Vedas for the Para Vidya!”
32
23 Verse 3.1: Sparks From the Flaming Fire
iÉSåiÉiÉç xÉirÉÇ
rÉjÉÉ xÉÑSÏmiÉÉiÉç mÉÉuÉMüÉÌ²xTÑüÍsÉ…¡ûÉÈ xÉWûxÉëzÉÈ mÉëpÉuÉliÉå xÉÃmÉÉÈ |
iÉjÉÉÅ¤ÉUÉÌ²ÌuÉkÉÉÈ xÉÉåqrÉ pÉÉuÉÉÈ mÉëeÉÉrÉliÉå iÉ§É cÉæuÉÉÌmÉ rÉÎliÉ || 3.1||
0 tad etat satyam, Know That to be this Truth (from the higher standpoint):
1 yathaa sudeeptaat paavakaad As issue forth the flaming
visphulingaah sahasrashah, sparks of fire by the thousands,
prabhavante saroopaah; similar in nature to the fire;
2 tathaa aksharaad so also, from the Indestructible Brahman,
vividhaah somya bhaavaah, various diverse beings, O beloved youth,
prajaayante tatra cha eva originate there and verily once again
api yanti. find their way back into It.
0 The last Chapter also began with the same claim: “This is the Truth”. There is no
contradiction that this Chapter, too, starts in the same way. The context earlier was Apara
Vidya, or knowledge of the relative world. From the world’s point of view, everything
described in the Karma Kanda and the Upasanas is certainly true. The results claimed are
not mere exaggerations. If the ritual is done as prescribed, the results are certain.
However, Apara Vidya is only about the realm of Samsara. It cannot take us higher
than that. It is very attractive, but is really pitless, like the stem of a banana tree. The Link in
the Bhashya aims to take the reader to the next level of knowledge.
Therefore the same statement “This is the Truth” is repeated here in the context of
Para Vidya, from the absolute standpoint. In this case the Truth of the Highest Reality is
being asserted. The statement now claims that Absolute Truth does exist and is attainable
by man. This is the promise held out to the reader. The knowledge that is to follow in
subsequent chapters, if practised, will certainly lead one to spiritual perfection.
The proof of the pudding is in the eating. We have to eat that for ourselves!
The Vedantic Theory of Creation:

The various created beings are compared to sparks from a fire, arising in fire and
going back into the fire – a most appropriate simile for the creation and dissolution process.
1-2 Simile: The separate existence of these sparks is only an appearance. In reality
they are not different from fire they originate from. That is the key idea that is conveyed.
Fire alone remains forever. The sparks that appear flying from the fire have a
temporary existence and are therefore false in relation to the fire..
3-4 Application: Fire stands for Existence. It alone remains forever. All the names and
forms in which it appears are like the sparks flying from the fire – they are all temporary and
therefore false in relation to Absolute Exitence.
This ties up with the original question of Shaunaka to Angiras about that knowledge,
knowing which everything else is known. There can be an answer to this question only if
everything in creation has one common ingredient, namely Brahman. Thus knowledge of
that Supreme ‘Fire’ is needed to understand everything else as sparks from that Fire.
33
24 Verse 3.2: Absolute Nature of Brahman
ÌSurÉÉå ½qÉÔiÉïÈ mÉÑÂwÉÈ xÉ oÉÉ½ÉprÉliÉUÉå ½eÉÈ |

AmÉëÉhÉÉå ½qÉlÉÉÈ zÉÑpÉëÉå ½¤ÉUÉiÉç mÉUiÉÈ mÉUÈ || 3.2||
1 divyah hi amoortah purushah, The Divine Being is formless, indeed;
2 sa-baahya abhyantarah hi ajah; both within and without; unborn;
3 apraanah hi amanaah shubhrah, anterior to both life and mind; pure;
4 hi aksharaat verily, even from the Indestructible (Causal),
paratah parah. high though it is, It is still Higher!
This is a very oft-quoted verse to describe the glory of the Supreme Purusha, which
stands at the pinnacle of the hierarchy in the process of creation.
One can take two routes to the Origin – either via ‘Tat-Pada’ (the macrocosmic
aspect) or via ‘Twam-Pada’ (the microcosmic aspect). This Upanishad, like the Isavasya
Upanishad chooses the former route; the Katha and Chandogya Upanishads are examples
of the latter route.
1-2 The Divine Being is being described in a series of ways, each one capturing an
aspect of its Divine nature:
i) Amurtah: “formless”; this differentiates it from any object, for all objects have a
form. This means it is not something gross, to start with. It cannot be perceived by the
senses.
ii) Bahi-Antara: “within and without”; It is all-pervading, indicating that it is
something not made of matter but of Spirit.
iii) Ajah: “not born”; It does not originate, implying that It is beyond Time, that It has
no beginning and no end.
Could it then be something subtle like the life force, or even the mind?
3 No, it is not the life force, nor is it the mind. By a process of elimination, the Rishi
points to what this Divine Being could be.
iv) Apraano, Amanah: “not life-force, not mind”; these are subtle creations; It is not
even these. It is beyond all gross and subtle creations.
The subtle plane is not visible to the eye, and hence it often gets described as
superior to the gross. This does not make it the highest in rank. The subtle creation is made
up of the subtle elements, just as the gross creation is made of gross elements.
v) Shubhrah: “absolutely pure”; as It is not made up of even the subtle elements, it is
called Pure. Elements are considered as being in the realm of Matter, and matter can always
get tainted. This Divine Being is beyond the reach of taint. It is ever-Pure.
Not being gross or subtle, is It the causal state of creation?
4 No, It is also beyond the Causal state of creation. In Vedanta, the Causal state is
called Ishwara, which may be translated as “God” as used in Western religions. The causal
state is an unmanifest state of creation, but the seed of creation exists in this state. No, says
the Rishi, It is even beyond this causal state.
34
Ishwara (God) is undoubtedly at a very high level in the cosmic hierarchy, for from
Him the entire manifestation – subtle and gross - arises. Yet, the Supreme is higher still.
Paratah Para: This is the key phrase in this verse, meaning “Highest of the High”,
“transcending even the transcendent Ishwara”. This places it above every level of creation –
namely, gross, subtle as well as causal. He is the Supreme Purusha or Brahman, the ultimate
entity in Vedanta philosophy. This is the Goal or Ultimate Reality of Para Vidya.
THE HIERARCHY IN INDIAN PHILOSOPHY
Beyond Ishwara is Prakriti, the creative Power behind creation. Beyond this power of
creation is the Supreme Being. The word Akshara is used in some texts to refer to either
Ishwara or even Prakriti. These are not the Highest. Brahman is even higher than these
levels.
In the Geeta, 15th Chapter, we have the words Kshara, Akshara and Uttama Akshara.
The Geeta’s Kshara would coincide with the apex of the subtle creation, Hiranyagarbha. Its
Akshara would coincide with Ishwara or God. This is the same as Akshara as used in this
verse. The last term, Uttama Akshara of the Geeta is the Supreme Purusha referred to in this
Upanishad as the “Highest of the high”.
The term ‘Kootastha’ is also used in some scriptures for the Supreme Purusha.
Derived from the word koota meaning “an anvil”, it refers to that which remains unchanged
even though everything else beaten upon it changes in shape. This Unchanging Reality is
another term for the Supreme Brahman used in this text.
For clarity on Prakriti, other terms used for it are Maya, Avidya, Pradhana, Prakrita,
Avyakta, Akasha and Akshara, as noted earlier.
The terms used depend on the context. Consider this example of numbers. Consider
the numbers 1, 2, 3 and 4. If the highest among them needs to be indicated, it would be 1. If
the lowest is to be indicated, it would be 4. If the relative positions are being considered,
then 1 would be Akshara compared to 2; 2 would be Akshara compared to 3; and 3 would
be Akshara compared to 4. This is why the same term is seen applied to different items.
25 Verse 3.3: Brahman as Hiranyagarbha – the Subtle Macrocosm
LiÉxqÉÉ‹ÉrÉiÉå mÉëhÉÉå qÉlÉÈ xÉuÉåïÎlSìrÉÉÍhÉ cÉ |

ZÉÇ uÉÉrÉÑerÉÉåïÌiÉUÉmÉÈ mÉ×ÍjÉuÉÏ ÌuÉµÉxrÉ kÉÉËUhÉÏ || 3.3||
1 etasmaaj-jaayate praanah, From Him (Brahman) are born the Prana,
2 manah sarvendriyaani cha; the mind, and all the sense organs;
3 kham vaayu jyotir-aapah, (and also the elements) sky, wind, fire, water,
4 prithivee vishwasya dhaarinee. and earth which support all creation.
At first thought, this verse seems to repeat the previous one. However, the Link
passage of the Bhashya states the purpose of this verse as follows:
It is possible that the following doubt may exist in some people. Do the senses,
Pranas, mind and intellect have an independent existence, different from the Supreme
35
Brahman? If so, then Brahman will also possess these entities. But these do not exist in
Brahman; in fact, they arise from Brahman. This is what is shown through this verse.
1-4 The creation of the Subtle Body at Samashti or macrocosmic level is described
here. The aim is to show that they cannot co-exist with Brahman. From Brahman in
association with Maya arises Ishwara, the Creator. From Ishwara arises the five subtle
elements or Tanmatras as listed in this verse. From those Tanmatras, arise the mind and the
Pranas, from their Sattwic and Rajasic portions respectively.
Thus the subtle creation is shown to arise from Brahman. The subtle creation is
certainly not on equal terms with the Brahman. Brahman is at the top of the hierarchy.
Subtle Body is Unreal

The Bhashya takes the above to its logical conclusion. It says that because the Subtle
Body is not there before Creation, therefore it is not there even after Creation. In other
words, its existence is in the realm of Unreality. The unreal cannot be said to exist. This is
the hard line of reasoning that Sri Shankaracharyaji is well-known for. He is uncompromising
when it comes to the definition of the Truth.
Thus these components of the Subtle Body do not exist in Brahman; they do not
have their own reality; they are not really there; they are in the realm of names and forms
only; and the reality behind them is Brahman.
The Chandogya Upanishad is quoted by Sri Shankaracharyaji to support this view. It
is said there, “All is supported by speech only. They are all word-created.”
The logic was explained by Acharyaji as: “If a Brahmachari becomes a householder in
dream, and has a son also in dream, can we give any reality to his marriage or to his son? In
the same way, this subtle creation (needless to say, the gross creation as well) are
unrealities that belong to the ‘dream’ of Brahman!”
The Bhashya considers the subtle body to be unreal for the simple reason that it is
‘born’ from Brahman.
26 Verse 3.4: Brahman as Virat – the Gross Macrocosmic Person
AalÉÏqÉÔïkÉÉï cÉ¤ÉÑwÉÏ cÉlSìxÉÔrÉÉæï

ÌSzÉÈ ´ÉÉå§Éå uÉÉaÉç ÌuÉuÉ×iÉÉ¶É uÉåSÉÈ |
uÉÉrÉÑÈ mÉëhÉÉå ™SrÉÇ ÌuÉµÉqÉxrÉ
mÉSèprÉÉÇ mÉ×ÍjÉuÉÏ ½åwÉ xÉuÉïpÉÔiÉÉliÉUÉiqÉÉ || 3.4||
1 agnih moordhaa, chakshushee Fire (Agni) is his head; the two eyes are the
chandra-sooryau, sun and the moon;
2 dishah shrotre, the four quarters or directions are His ears;
vaag vivritaah cha vedaah; the Vedas when uttered are His speech;
3 vaayuh praanah, air is His breath;
hridayam vishvam asya, the Universe is His heart (mind);
4 padbhyaam prithivee, hi esha from His feet originated the Earth;
sarva bhoota antar-aatmaa. He is indeed the inner Self of all beings.
36
Here we have a verse which Pujya Gurudev, Swami Chinmayananda, describes as, “In
this verse, Poetry, Philosophy and Art have combined. It is as if Plato has picked up the pen
of Shelly to paint Cleopatra in order to represent the mighty beauty of the universe!” The
one part-less Supreme is depicted as having different Parts, each one a Deity governing a set
function.
1a i) Agni Devata: In Vedic culture, pride of place is given to the deity of Fire who
conveys the messages of the worshippers to the respective Deity to whom it is addressed.
Agni, therefore, which represents all the heavenly worlds as well as the lower worlds –
fourteen worlds in all – is represented as the Head of the Self.
The various major parts of this huge Universe are then represented by the different
organs of knowledge which are located in this ‘Head’. These are:
1b ii) Surya and Chandra: these deities are represented by the eyes of the Self;
2a iii) Dishah: Space; the four Directions are represented by His ears;
2b iv) Vedah: Fire; the declared Vedas are represented by His speech;
3a v) Vayuh: Air; the Air is represented by His breath;
3b vi) Vishvam: Water; the entire manifested Universe is represented by the mind;
4 vii) Prithvi: Earth; among all the various parts of the Cosmos, the Earth is only a
small pebble represented by His feet – it is so tiny and insignificant.
This is the macrocosmic picture of Virat or the Total Gross Universe, Sri Gurudev’s
“Cleopatra”! Virat is personified. The entire Samashti Cosmos is depicted as the Supreme
Being or Person. It makes for a very beautiful, easily remembered Person. Virat is a technical
term which stands for Consciousness in association with the Upadhi (Body) of the Total
Universe at the gross level. Hierarchically, Virat stands next in line to Hiranyagarbha. We are
reminded specifically that its origin lies in the Supreme Purusha, or Being or Akshara.
The Bhashya’s link to this verse explains the necessity of giving the summary (verse
3.1) as well as the detail description (this verse 3.4) of Creation. By doing so, the subject
becomes thoroughly comprehended.
All the major parts of creation are pictured as the ‘sense organs of Knowledge’ by
which the Supreme gathers to Itself information about Himself in His own creation! Each
part is a Deity given different Names and presiding over the functions of those parts.
Indeed, the Rishis were not short of imagination, and how lavishly and splendidly did
they splash it out! Perhaps this was not imagination to them, but how they actually saw
themselves to be when they broke through the false limitations of their Upadhis and
identified themselves with the whole of creation. What appears to us as a flair of exquisite
imagination, is just daily fare to the realized sages!
27 Verse 3.5: The “Panchagni” – The Five Fires in the Cosmos
iÉxqÉÉSÎalÉÈ xÉÍqÉkÉÉå rÉxrÉ xÉÔrÉïÈ

xÉÉåqÉÉiÉç mÉeÉïlrÉ AÉåwÉkÉrÉÈ mÉ×ÍjÉurÉÉqÉç |
mÉÑqÉÉlÉç UåiÉÈ ÍxÉgcÉÌiÉ rÉÉåÌwÉiÉÉrÉÉÇ
uÉÀûÏÈ mÉëeÉÉÈ mÉÑÂwÉÉiÉç xÉqmÉëxÉÔiÉÉÈ || 3.5||
37
1 tasmaat agnih From Him are produced the (the 1st) fire
samidhah yasya sooryah, whose fuel is the Sun;
2 somaat parjanya from the Moon, comes the rain clouds (the 2nd fire);
oshadhayah prithivyaam; (from clouds), the herbs (the 3rd fire) on earth;
3 pumaan retah, th
(from herbs comes) the man (the 4 fire); his semen
sinchati yoshitaayaam, is shed into the woman (the 5th fire);
4 (evam kramena), (In this sequential process),
vahveeh prajaah purushaat Many living beings from the Purusha,
samprasootaah. are produced.
The macrocosmic Universe of the previous verse is not a ‘dead’ Being; indeed, the
depiction as a Purusha or Person is to show how alive is the Supreme Purusha. All forms of
life, all living beings, are part of the dynamism of Nature.
This dynamism is seen in five identifiable stages. Every stage requires energy or
“fire”. The Panchagni or “Five Fires” are the five principle stages in the dynamism of Nature,
which makes the Universe a dynamic, active field.
The Panchagni – Five Cosmic “Fires”

The five fires are:
1 i) Fire: the 1st fire; the great source of this fire is the Sun. It is the centre of the
solar galaxy. Without the Sun, there would be no possibility of life on earth.
2a ii) Rain Clouds: the 2nd fire; the heat of the sun builds up in the sky during the day.
The coolness of the Moon at night produces the rain clouds in the atmosphere.
2b iii) Herbs: the 3rd fire; the Rains discharged from the clouds seep into the earth
and bring about the germination of seeds in it to produce the herbs eaten as food.
3a iv) Man: the 4th fire; from the nutrients of the Herbs, semen is produced in the
male principle among living creatures. The finest part of the food is converted into the
creative force of semen.
3b v) Woman: the 5th fire; the female principle that receives the Semen is the fifth
fire. This is the “Cycle of Five Fires” by which all living beings are propagated in the world.
4 All these originate from the Supreme Purusha represented here by the Sun. Thus
both the macrocosm and the microcosm have been explained in detail in the last two
verses.
The Panchagni Ritual

The stages of this creation process of individual living beings are combined
beautifully in the ritual called “Panchagni” that is prescribed for householders in general.
The ‘householder’ here stands for householders from all the castes, belonging to all the
three stages of development (Karma, Upasana and Jnana). All householders are enjoined to
perform this ritual. Every householder is required to perform the Panchagni ritual daily to
sanctify the performance of his duty to procreate the species.
Offerings are made to each “Fire”, which is regarded as a deity.
38
28 Verse 3.6: Origin of Karma Kanda Rituals
iÉxqÉÉSØcÉÈ xÉÉqÉ rÉeÉÔÇÌwÉ SÏ¤ÉÉ

rÉ¥ÉÉ¶É xÉuÉåï ¢üiÉuÉÉå SÍ¤ÉhÉÉ¶É |
xÉÇuÉixÉU¶É rÉeÉqÉÉlÉ¶É sÉÉåMüÉÈ
xÉÉåqÉÉå rÉ§É mÉuÉiÉå rÉ§É xÉÔrÉïÈ || 3.6||
1 tasmaad richah, saama, From Him come the hymns of the Rig & Sama Vedas,
yajoomshi, and the sacrificial formulae of the Yajur Veda,
2 deekshaa yajnaah cha sarve used in the preliminary rites. Then come the sacrifice:
kratavah, dakshinaash-cha; the sacrificial post, the sacrificial gifts, etc,
3 samvatsarah cha yajamaana the time of sacrifice, the sponsor of the sacrifice;
cha lokaah, and the worlds (to be gained by the sacrifice);
4 somah yatra pavate yatra sooryah. purified by the lunar and solar paths.
The origin of what is called the Karma Kanda of the Vedas is being explained in this
verse. The Karma Kanda contains descriptions of various sacrifices or rituals that have to be
conducted in order that the performer obtains their respective desired fruits.
There is great precision and order in how the cosmos is governed. Nothing just
happens by chance. For a thing to be executed in the Cosmos, it has to be taken in detail
through every “Departmental office” of the Governing agency. From planning to execution
is a long string of events each of which has to be done at the proper time, and each one to
be performed in a particular manner. Then the final result is guaranteed.
The Detailed Ordering Procedure

Some idea of the procedure, protocol, time factors, and ‘payment’ methods is given
in this verse, and this sort of Requisition Format is to be followed precisely, not
lackadaisically:
1a i) Richah, Saama, Yajumshi: The Vedic Mantras have to be chanted with precision
with regard to their meter, intonation, letters, feet, regulated length etc, such as Gayatri
and other meters. There is the Sama Veda, in which the meters are divided into five or
seven parts, and embellished with various tunes. In the Yajur Veda are Mantras which do
not have any fixed patterns. They are prose sentences.
1b ii) Deekshaa: this concerns the initial ceremonies like wearing a girdle of munja
grass on the finger, as well as the preparatory observances like sipping water, applying
sandal paste, etc, which the sacrificer does prior to the actual ritual.
2a iii) Yajnaah: Then come all the detailed sacrifices. There could be a string of
them, one following the other.
2b iv) Kratavah: This determines whether the ritual is to be done with or without an
animal sacrifice. A stake driven in the ground near the site of the ritual would indicate that
an animal sacrifice is included.
2c v) Dakshinaa: The proper procedure for making the offerings has to be followed.
3a vi) Samvatsarah: The time of the ritual. Many rituals are governed by the time of
the year, the position of the moon and sun, and so on.
39
3b vii) Yajamana: The sacrificer, the performer or recipient of the results.
3c viii) Lokaah: The particular world, which could be this earth or any of numerous
heavenly worlds that the Yajamana desires to attain, is specified.
4 ix) Yatra Soma, Yatra Soorya: These worlds are attainable through two paths, the
southern and northern; also known as the lunar or the solar respectively. The lunar is for
desire-prompted actions; the solar is for desireless actions.
Some Related Points

1. The Bhashyakara emphatically states that rituals of this sort which are the subject
of the Karma Kanda, are for people who are not concerned with the ultimate purpose of
life, and who are happy just to live according to their sensory needs and desires.
2. This entire procedure is very similar to how internet shopping is done. The order is
placed on-line, all the payment details are given, the items requested are ticked and sent.
After a short waiting time, the delivery van arrives at your door with all the goods!
3. The Supreme Purusha is the owner of this bountiful “Cosmic Superstore”!
4. With the desire for higher values, the list of “Requests” or the shopping list
changes accordingly, as we note in the next verse . . .
29 Verse 3.7: Origin of Upasana Kanda Rituals
iÉxqÉÉŠ SåuÉÉ oÉWÒûkÉÉ xÉqmÉëxÉÔiÉÉÈ

xÉÉkrÉÉ qÉlÉÑwrÉÉÈ mÉzÉuÉÉå uÉrÉÉÇÍxÉ |
mÉëÉhÉÉmÉÉlÉÉæ uÉëÏÌWûrÉuÉÉæ iÉmÉ¶É
´É®É xÉirÉÇ oÉë¼cÉrÉïÇ ÌuÉÍkÉ¶É || 3.7||
1 tasmaat cha devaa From Him also the Gods
bahudhaa samprasootaah, of various hierarchies are born:
2 saadhyaa, manushyaah, There are the celestials, the men,
pashavah, vayaamsi; the animals and the birds;
3 praana-apaanau, There are the in-breath and out-breath,
vreehi-yavau tapah cha, the corn and barley, and power of thought;
4 shraddhaa, satyam, there are faith (devotion), truthfulness,
brahmacharyam, vidhi cha. sexual abstinence, and all the values of life.
Here we see the level aimed for is raised in the person who begins thinking of
selectively determining what is worth striving for and what he should avoid. Desires are still
present, but they are filtered through the sieve of Dharma or Cosmic Law. Only what is
legitimate and acceptable to God is considered worth striving for.
As soon as he develops his intellect sufficiently to be able to grasp the good from the
bad, the desirable from the undesirable, he needs to visit a more “Specialist Store” which
caters for his requirements. That is what this verse introduces – the Upasana Kanda.
However, those that engage in this kind of relationship with the Cosmos, should
know that they also are still within the realm of transmigration or Samsara. In other words,
this stage is not for those who seek to be liberated. That comes only in the Jnana Kanda.
40
1 Devah Bahudha: These are the various Deities being worshipped. They are divided
into a number of groups or pantheons.
2a Saadhyaah: The highest class fall under the category of Deities or celestials.
2b Manushyah: Then come the human beings, who undertake these rituals.
2c Pashava and Vayaamsi: These are animals and birds.
3a Prana – Apana: The breathing in and out done as part of the rituals. This signifies
the various orders of life, all of which require Prana to live.
3b Vreehi and Yavau: Rice and barley offerings. These represent one’s food needs.
3c Tapas: This could mean either the part of a ritual where personal purification is
done, or it could be the austerity that is prescribed for the performer after which he gets
the desired result. In either case, some form of self-restraint is being prescribed.
4 Shraddha, Satya, Brahmacharya and Vidhi: These are further personal
observances of the same nature as Tapas, and are prescribed in varying degrees of intensity
to acquire various merits and mental capacities.
The procedure is more or less the same as above, but a higher order of things are
needed. The ideas contained in verses 3.6-7 may be compared in the following way:
i) Karma Kandis: This is like buying at a Supermarket – money is the only criterion to
get whatever one wants;
ii) Karma – Upasana: This is like applying for a job – one needs, in addition to money,
some skill or some very unique talent to get his desire granted.
However, all these things originate in the Supreme Purusha. This is the undercurrent
that runs throughout this Chapter.
30 Verse 3.8: The Secret of “Groups of Seven”
xÉmiÉ mÉëÉhÉÉÈ mÉëpÉuÉÎliÉ iÉxqÉÉiÉç

xÉmiÉÉÍcÉïwÉÈ xÉÍqÉkÉÈ xÉmiÉ WûÉåqÉÉÈ |
xÉmiÉ CqÉå sÉÉåMüÉ rÉåwÉÑ cÉUÎliÉ mÉëÉhÉÉ
aÉÑWûÉzÉrÉÉ ÌlÉÌWûiÉÉÈ xÉmiÉ xÉmiÉ || 3.8||
1 sapta praanaah prabhavanti The seven Pranas are born
tasmaat, from Him alone; (and so are….)
2 sapta archishah, samidhah, the seven flames, the sevenfold fuel,
sapta homaah; the sevenfold oblations;
3 sapta ime lokaa yeshu charanti as also the seven “nodal points” or Chakras where
praanaa, the Pranas are seated (for distribution in the body);
4 guhaashayaa nihitaah, in the “cave of the heart” (of all beings)
‘sapta sapta’. lie all these in groups of seven’s.
Pujya Gurudev sums up the style of this verse as: “On a rough reading, this would
naturally confuse anyone, for, in its literal meaning, it has no sense at all. But it is the style
of the scriptures to use such code language.” Like the class notes of a college student that
are meaningless to another person, the scriptures are rough lecture notes taken down by
41
the Rishis when they sat at the Feet of God in meditation, listening to His silent Divine
Lectures!
1 Sapta Prana: The seven Pranas – are taken to be the seven sense organs located in
the head: two ears, two eyes, two nostrils and one tongue. The descriptions here are for
those who wish to desire good, vibrant health; special talents as in sports; or specific
knowledge.
All these desires require very sharp senses, trained to be extra observant and
sensitive and to work with great co-ordination and dexterity, as for example, a musician or
an artist, or a gymnast or a scientist.
2a Sapta Archishah: the seven flames – we have already learnt these in 2.4;
2b Sapta Samidha: the seven kinds of fuel – the seven sense objects;
2c Sapta Homa: the seven oblations – the perception of those sense objects;
3 Sapta Lokah: the seven seats – these are the Chakras in the body where the Pranas
are more concentrated; they are the distribution points for Prana to flow for different
functions in the body from Muladhara at the root of the spine to Sahasra at the crown of
the head.
4 Sapta Sapta: in groups of seven – in everything one will see that they occur in
groups of sevens. All these are to be seen as an integral part of our whole being. They are
centred in the “cave of our heart” where resides the Atman or inner Self.
The main point in all these verses is: Worshippers should remember that the
bestower of all these is none other that the Supreme Purusha.
31 Verse 3.9: Our Physical Environment
AiÉÈ xÉqÉÑSìÉ ÌaÉUrÉ¶É xÉuÉåï

AxqÉÉiÉç xrÉlSliÉå ÍxÉlkÉuÉÈ xÉuÉïÃmÉÉÈ |
AiÉ¶É xÉuÉÉï AÉåwÉkÉrÉÉå UxÉ¶É
rÉålÉæwÉ pÉÔiÉæÎxiÉ¸iÉå ½liÉUÉiqÉÉ || 3.9||
1 atah samudraah girayah cha sarve From Him, all oceans and mountains arise;
2 asmaat syandante sindhavah sarva- from Him, flow rivers of every description;
roopaah;
3 atah cha sarvaa oshadhayah rasah cha, from Him, too, arise herbs and medicinal saps;
4 yena eshah bhootaih by these gross elements of matter
tishthate hi antaraatmaa. is indeed the subtle body surrounded.
The idea of the “groups of seven” may be carried over into this verse as well, adding
richness and uniformity to its meaning. Thus, it would be the seven oceans, the seven
mountain ranges, the seven great rivers, the seven great medicinal systems of the world,
and so on. The proclamation is generalized to all beings. Everything that supports their life
on earth is an emanation of the Supreme Purusha.
1a Samudraah: “the seven oceans”. These are the Atlantic, Pacific, Antarctic, Indian,
Arabian, Bay of Bengal (keeping the focus on India), and the Arctic.
42
1b Girayah: “the seven mountain ranges”. These are the Himalayas, Vindhyas, Ghats
in India); the Alps, the Andes, the Rockies, etc.
2 Sindhavah: “the seven great rivers”. These are (in India) Ganga, Yamuna, Godaveri,
Saraswati, Narmada, Sindhu and Cauveri.
3 Oshadhayah: “the seven great medicinal systems”. These are Ayurveda (Indian),
Unani (Arabian), Homoeopathy (European), Allopathy (Western), etc.
4 Bhootaih: “by the seven elements”. These are the five elements as we already
know them, together with the sun and the moon which are considered as elements.
In this world, all beings are surrounded or encircled by all of the above groups (3.8
and 3.9). This is our physical environment, and it is an integral part of us. They all arise from
the Supreme Purusha. This theme runs throughout this chapter.
32 Verse 3.10: Brahman & Universe Are One
mÉÑÂwÉ LuÉåSÇ ÌuÉµÉÇ MüqÉï

iÉmÉÉå oÉë¼ mÉUÉqÉ×iÉqÉç |
LiÉ±Éå uÉåS ÌlÉÌWûiÉÇ aÉÑWûÉrÉÉÇ
xÉÉåÅÌuÉ±ÉaÉëÎljÉÇ ÌuÉÌMüUiÉÏWû xÉÉåqrÉ || 3.10||
1 purusha evedam vishvam, The Purusha alone is this entire Universe –
karma, tapo; the sacrificial works and austerities;
2 brahma para amritam; This highest and immortal Brahman
3 etad yo veda He who knows It as
nihitam guhaayaam, seated in the cavity of the heart,
4 sah avidyaa granthim unties the knot of ignorance
vikirati iha, somya. even here in this very life, O good-looking son.
1-2 This concludes the chapter which now brings us to an understanding that the
Supreme Purusha is most certainly That which not just sits at the “top of the pile”, but is
verily the whole pile Itself. It was indeed a grand whirlwind tour of the Cosmos and all its
major sectors and divisions – all in groups of sevens.
There are two major groups of people, seeking two different sets of desires.
i) The Karma Kandis seek pleasure through Karma or actions on earth.
ii) The Karma-Upasakas seek a similar but more refined form of pleasure in heaven,
with a strong basis of Dharma through striving for knowledge, excellence and talent.
3-4 However, the higher knowledge is not available through any of these means.
That requires a very special sacrifice – the sacrifice of one’s Ego and discovering one’s true
Self in the “cavity of his own heart”. To do that requires one to disentangle himself from the
“knots” he has got into in attachments in the world.
That is the knowledge we are now ready to move on to.
43
|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS Ì²iÉÏrÉqÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||
iti mundakopanishadi dviteeya mundake prathamah khandah.
Thus in the Mundaka Upanishad, ends the first Section of the Second Canto.
*****
44
4. PENETRATING BRAHMAN
(Verses 33-43, 11 no.)
|| Ì²iÉÏrÉ qÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

dviteeya mundake dviteeyah khandah –
Here begins the second Section of the second Canto.
HERE WE HAVE SOME of the most sublime verses of the Upanishads that direct our
mind towards union with the Supreme Brahman. The stage has been set in the last three
Chapters for us to now move onto the runway of Para Vidya. Apara Vidya was extensively
covered in the earlier Chapters with a view to showing us how inadequate it is in furthering
our spiritual evolution. The dispassion gained by a study of that Vidya gives us an entry point
into the Para Vidya which we are about to begin.
33 Verse 4.1: Brahman’s “Business Card”
AÉÌuÉÈ xÉÇÌlÉÌWûiÉÇ aÉÑWûÉcÉUÇ lÉÉqÉ

qÉWûimÉSqÉ§ÉæiÉiÉç xÉqÉÌmÉïiÉqÉç |
LeÉimÉëÉhÉÍ³ÉÍqÉwÉŠ rÉSåiÉeÉç-
eÉÉlÉjÉ xÉSxÉ²UåhrÉÇ mÉUÇ
ÌuÉ¥ÉÉlÉÉ±²ËU¸Ç mÉëeÉÉlÉÉqÉç || 4.1||
1 aavih san-nihitam Bright and effulgent, existing very close,
guhaacharam; moving in the cavity of the heart;
2 naama mahat, padam, Known as Mahat, “The Great”, the support of all,
atra etat samarpitam; in and around Him is all this (Universe) centred;
3 ejat praanat nimishat cha Whatever moves, breathes and winks,
yad etat; (all sentient beings) all these are He (Brahman);
4 jaanatha sad-asad, Know Him to be with form (gross) or without form
varenyam param; (subtle), most adorable, the highest of beings;
5 vijaanaad yad, He is beyond the understanding of the intellect;
varishtham prajaanaam. He is the adorable Lord of all living beings.
This verse is the Lord’s “Business Card”! It briefly gives us His address and some
directions of where to locate Him. Yes, if we look carefully, it contains His mobile, email and
website as well, all in neat Vedantic code format. He is, after all, the very Subject of our
discussion for this whole chapter, so we’d better get to know Him personally.
His details are as follows:
45
1 Avih – He is bright and effulgent; handsome would be an under-statement for Him!
Sannihitam – He lives very close to us, is always at hand, and always on call.
Guhacharam – How far away? In the very “cavity of our heart”, at the core of our
being; to some that means the chest, where we all point to show who ‘me’ is. To others He
is between the eye-brows where they focus during meditation; to yet others He is in their
intellect, the seat of all their thinking and enquiring.
2 Naama – His name is Mahat, “the Great One”, the greatest of all. As lumps of clay
on a potter’s wheel, we are placed on His wheel, being shaped by Him at every moment. He
is the centre of the wheel of our life.
3 What is fixed on Brahman? All that moves. All living beings are mounted on Him, so
to speak. This refers to the fact that the whole creation is superimposed upon the Lord. He is
the canvas upon which we are all paintings! His website is the whole universe.
4 Brahman has two mobile numbers and can be contacted on either one at any time.
They are: i) everything with form, and ii) everything without form. It all depends on which
one is more convenient to us. Not all of us may be able to reach Him on His Formless line,
but everyone can easily reach Him in one or more of the many forms used to depict Him.
Varenyam – He is the most worthy, adorable, desirable and covetable item to be
known, because He is Eternal and He is seated in our own heart. His email address is:
[email protected] as He resides in all beings and things ever known to us. And we
don’t need a computer to send Him a mail; we just need lots of love for our fellowmen and
we are instantly online!
5 Such a great, wonderful and divine Person, our closest Friend and Guide, is He who
dwells in our heart! Let Him be throughout this Universe, what does it matter; to the
devotee He is always in his own heart, ever accessible and on call 24/7!
Such is the introduction the Rishi gives us to Brahman, our own true Self, the Lord of
our being. Would we not be most anxious to know more of Him, the centre of our life?
Acharyaji told us that as a young schoolboy he used to ask his teacher what was
beyond space. He was always very curious and investigative from an early age. This verse is
the Business Card he was looking for to answer his childhood questions.
34 Verse 4.2: “On Your Marks” – Eyeing the Target
rÉSÍcÉïqÉ±ShÉÑprÉÉåÅhÉÑ cÉ
rÉÎxqÉÆssÉÉåMüÉ ÌlÉÌWûiÉÉ sÉÉåÌMülÉ¶É |
iÉSåiÉS¤ÉUÇ oÉë¼ xÉ mÉëÉhÉxiÉSÒ uÉÉ‰lÉÈ
iÉSåiÉixÉirÉÇ iÉSqÉ×iÉÇ iÉ²å®urÉÇ xÉÉåqrÉ ÌuÉÎ® || 4.2||
1 yad archimat yad anubhyo anu cha, That which is luminous, subtler than the subtlest;
2 yasmin lokaa nihitaa lokinah cha; in which the worlds & all inhabitants are seated;
3 tad etad aksharam brahma, Know That as the Indestructible Reality:
4 sa praanah tad u vaang manah, He is the life-force, as well as speech and mind;
5 tad etat satyam, tad amritam, That is this Reality, That is Immortality.
6 tat veddhavyam somya viddhi. That is the target. O dear youth, penetrate That!
46
In lines reminiscent of the first few verses of Chapter 3, we have again a description
of the Supreme Purusha. This time it is for the student to set Him as his Target or Goal, and
shoot it with the arrow of meditation! We are now in the practical part of the text. The
thoughts may be familiar, but their purpose is now to drive us to our meditation seat, not
remain in our armchairs.
1 Yat Archimat – As in the last verse, we keep our mind focused on the self-luminous
nature of the Self. By Its Light, all else shines. This takes us forward to the subtlety of
Brahman.
2 Lokaah, Lokinah – Where are we being told to see these two qualities? We remind
ourselves that this text has adopted the Macrocosm as the path to the Supreme, not the
individual microcosm. Hence, we are to keep our attention focussed on the vast cosmos. We
are being directed not to lose sight of the fact that we should feel our Presence as being all
the worlds and all the dwellers of these worlds. Naturally, it is a huge task, but we have to
start getting out of our narrow ego-self. We cannot carry our ego with us on this journey.
3 Aksharam – The support of the whole universe is the Supreme Indestructible
Brahman; that is where we are to concentrate our consciousness on. Anything that is
perishable has to be put aside, since Brahman does not lie there.
4 Sah Pranah – He is our very Life principle; He is in our very speech and mind. It
needs total silence and 100% attention to attempt this exercise to sift out the Real from that
which appears to be real. We are to go deep and find the Real substratum.
That is the exercise. Do we need anything more to begin? No, only an assurance that
we are on the right road. Hence, a repetition of the assurance is made at this point…
5 Tadetat Satyam – We have for the third time in the book so far the words Tadetat
Satyam, which emphatically declare that this is the Truth without doubt. The Rishi, having
already walked the Path, knows how important it is for us to reassure ourselves on this
difficult journey to the Unknown.
Tad Amritam – as though that assurance is not enough, the fruit that awaits us is
mentioned for greater encouragement. It is nothing short of Immortality. Is it not worth it?
How can we now abandon this journey before reaching that Goal! It would be unthinkable
to stop and retrace our steps.
6 Tad Veddhavyam – It is also that which we are going to soon penetrate, or shoot
at, with our mind and intellect in meditation. Here is the instruction for the moment, the
most important moment – NOW. With superhuman effort, we are called to give our best
attention NOW, to bring all our energies to one point – on the Target, the Supreme Being.
“Hence, O dear disciple! Be in readiness. Get your mind focused on that
Imperishable – for soon you are going to ‘shoot’ at it with full concentration!”
Acharyaji gave us a beautiful example quoted by Sri Ramakrishna Paramahansa. He
used to ask his disciples to imagine a fly approaching a large lake of nectar. What would it
do first? The disciples gave various answers, most common being that the fly would go to
the edge of the lake and pull to its heart’s content the nectar from it.
Sri Ramakrishna laughed at them all. He said, “Being nectar the fly would have the
faith that it cannot die. So it would just blindly go and dart straight into the centre of the
lake. And why not have the whole body bathed in the sacred nectar!” That is the spirit that
is encouraged in the disciple at this key juncture in his life.
47
35 Verse 4.3: “Get Set” – Preparing to Shoot
kÉlÉÑUç aÉ×WûÏiuÉÉæmÉÌlÉwÉSÇ qÉWûÉx§ÉÇ

zÉUÇ ½ÑmÉÉxÉÉ ÌlÉÍzÉiÉÇ xÉlkÉrÉÏiÉ |
AÉrÉqrÉ iÉ°ÉuÉaÉiÉålÉ cÉåiÉxÉÉ
sÉ¤rÉÇ iÉSåuÉÉ¤ÉUÇ xÉÉåqrÉ ÌuÉÎ® || 4.3||
1 dhanur griheetvaa upani- Having taken up the bow furnished by the
shadam mahaa astram, Upanishads, the “Great Weapon” of knowledge,
2 sharam hi upaasaanishitam with the arrow sharpened by constant meditation
sandhayeeta; fixed firmly upon it;
3 aayamya tad bhaava and drawing it having That object alone
gatena chetasaa, fixed wholly in the mind;
4 lakshyam tad eva aksharam, having That Immortal alone as the target,
somya viddhi. O dear young man, penetrate (shoot) That!
This verse gives the instructions on focusing ourselves in meditation and preparing to
shoot at the target. The simile of the bow and arrow is used to heighten the effect.
1 Dhanuh Griheetva – the bow that is taken up in the hand is the great weapon of
knowledge in the Upanishads. The identity of the “bow” is yet a secret to be unfolded in the
next verse.
2 Sharam – the arrow; again, what the arrow represents is to be found in the next
verse. We only know that it has to be well-sharpened, sharp enough to pierce the target and
become one with it. We are also told that meditation will do this sharpening. The arrow is to
be well mounted on the bow.
3 Aayamya – drawing the string, that is, withdrawing the inner mental instrument
from the senses and its objects, and concentrating it just on the target. The mind is brought
to a single-minded focus, on the thought of Brahman alone. It is totally fixed on Brahman.
4 Lakshyam Tadeva Aksharam – the Lakshya or target here is intended to remain a
secret at this point, but the Bhashya leaks it out. Focussed fully on that target, “Shoot!” says
the Guru to his dear disciple. Strike the target with certainty.
The concern of the Guru for the success of the disciple is seen in the endearing term
used to address him. One can pick up the spirit of the spiritual quest very clearly from this
verse. The whole attention is required. It is as though it were a matter of life and death.
36 Verse 4.4: “Go!” – Hitting the Target
mÉëhÉuÉÉå kÉlÉÑÈ zÉÉUÉå ½ÉiqÉÉ oÉë¼ iÉssÉ¤rÉqÉÑcrÉiÉå |

AmÉëqÉ¨ÉålÉ uÉå®urÉÇ zÉUuÉiÉç iÉlqÉrÉÉå pÉuÉåiÉç || 4.4||
1 pranavo dhanuh sharah hi aatmaa, With Pranava as bow, and Atman as arrow,
2 brahma tat lakshyam uchyate; Brahman is said to be its mark or goal.
3 apramattena veddhavyam, By being steady and undeflected, hit the Goal!
4 sharavat tat-mayah bhavet. Like an arrow, unite yourself to the target.
48
Here we have the full application of the metaphor as described in suspense in the
previous verse. Each part of the metaphor is given its counterpart in the meditation process.
Each part of the metaphor is now explained one by one:
1a i) The Bow = the Pranava, Om. Omkara is used as a Jnaana Alambana (symbol).
We saw earlier that this knowledge is found in the Upanishads. The Brahma Sootras tell us
that the Upanishads are the sole (reliable) authority on this matter.
When Om is chanted without the knowledge, the result produced is not Liberation,
but simply the purification of the mind, about which we shall see in a moment.
1b ii) The Arrow = the Jeeva-Atman or the individual soul; earlier we noted that its
sharpening was essential. Now we know what the sharpening meant. It is the purification of
the soul from all taint of past Karma, all hidden tendencies and desires. This purification is
the most essential spiritual Sadhana to be done by a seeker. The purified Jeeva is no
different from the Atman or Self.
2 iii) The Target = Brahman, the Supreme Imperishable, Indestructible Being,
referred to earlier as Akshara. This target is not an external target, but is to be found seated
at the very core of our being in the heart centre.
3 iv) The Focussing = the 100% concentration that is needed during meditation.
Because unerring precision is required here, concentration is not good enough as a
translation. The correct expression used is Apramattena, “to become one with the target
mentally”; then there is no question of missing the target.
4 v) The Arrow Merging With Target = the Jeeva discovering its Oneness or identity
with Brahman, the Supreme Purusha.
Inadvertence is the most serious error at this crucial stage of meditation. The
slightest trace of inadvertence would mean missing the goal. The Sadhaka should fully
realize the seriousness of the quest at this stage. There is no room whatsoever for error. It is
like a spacecraft which needs to be controlled with 100% precision.
37 Verse 4.5: To Attain Totality, Abandon Individuality
rÉÎxqÉlÉç ±ÉæÈ mÉ×ÍjÉuÉÏ cÉÉliÉËU¤ÉqÉç-

AÉåiÉÇ qÉlÉÈ xÉWû mÉëÉhÉæ¶É xÉuÉæïÈ |
iÉqÉåuÉæMÇü eÉÉlÉjÉ AÉiqÉÉlÉqÉç
AlrÉÉ uÉÉcÉÉå ÌuÉqÉÑgcÉjÉÉqÉ×iÉxrÉæwÉ xÉåiÉÑÈ || 4.5||
1 yasmin dyauh prithivee He, in whom the heaven, the earth,
cha antariksham, and the interspacial regions
2 otam manah saha are centred; together with the mind
praanaih cha sarvaih; and all the life-breaths (Pranas);
3 tam eva ekam That One alone –
jaanatha aatmaanam, know That to be the Self of all (Brahman).
4 anyaa vaacho vimunchatha Desist from all other talk;
amritasya eshah setuh. for This is the Bridge to the shore of Immortality!
49
The Link in the Bhashya stresses the need for repetition in a topic as important as
the union with the Supreme Brahman. Since one in a million people may strive towards this
goal, it shows how hard it is to grasp this idea fully. Even intellectual comprehension is so
hard, let alone actually realizing the Self. The need for sticking tenaciously to the original
Goal is highlighted here. We recall that the Path adopted in this Upanishad is to approach
the Supreme via the Tat Pada, i.e. the Samashti or Macrocosm.
Therefore, at no stage should we permit ourselves to be deflected from that Goal by
egoistic notions. We have to forget our individuality at the very outset. The Goal chosen is
to unite with the Supreme by meditating on our oneness with the whole cosmos.
1 Yasmin – “In Him”, i.e. in the Supreme Purusha; heaven, earth and the interspace
merge into the Supreme. This implies that all Space is to be transcended. If Space is
transcended, then Time also is automatically transcended, as the two function together.
2 The destruction or the dissolution of the mind is meant here, which is the same as
giving up all desires and selfish interests. The mind is nothing without its bundle of desires.
3-4 “Desist from all other talk.” At this point the Rishi insists on the seeker keeping
faith with his original Goal. At no cost must he be tempted to change the technique he is
shown here. There is no point in changing boats in midstream, as it were. One has to stay in
the same boat till the other shore is reached.
The other shore is Immortality. Until that is reached, no time should be wasted on
discussions on the merits or demerits of the path chosen.
In the method chosen here, the seeker has at the very outset given up all clinging to
his individual personality. Personal considerations are therefore not dealt with in this
Upanishad. It is important to remember this, as otherwise one could go away with the
feeling that this Upanishad is lop-sided in its approach to Truth.
One can hear the anguished concern of the Teacher: “Him alone who is one without
a second, O disciples, know Him alone to be the Self, He is your innermost Reality as also the
Self of all beings. The principle of Ego is to be negated to achieve this.”
38 Verse 4.6: Meditation: From Centre to Circumference
AUÉ CuÉ UjÉlÉÉpÉÉæ xÉÇWûiÉÉ rÉ§É lÉÉŽÈ |

xÉ LwÉÉåÅliÉ¶ÉUiÉå oÉWÒûkÉÉ eÉÉrÉqÉÉlÉÈ |
AÉåÍqÉirÉåuÉÇ krÉÉrÉjÉ AÉiqÉÉlÉÇ
xuÉÎxiÉ uÉÈ mÉÉUÉrÉ iÉqÉxÉÈ mÉUxiÉÉiÉç || 4.6||
1 araa iva rathanaabhau, As in the hub of a chariot wheel, all the spokes
samhataa yatra naadyah; meet there; so too, like a “Nerve” that
2 sah eshah antah charate moves out from the heart, He the Supreme Being,
bahudhaa jaayamaanah. Himself multiplies and becomes the manifold.
3 om iti, evam dhyaayatha aatmaanam, As “Om”, meditate on that Self.
4 svasti vah paaraaya Godspeed to you in crossing to the
tamasah parastaat. farther shores beyond darkness!
50
Now is described the details of the meditation procedure to be adopted. The Yogi
goes deep within himself, and as he does so, he is asked to keep his attention on:
The Simile of the Hub and the Spokes

1 The spokes radiate outward from the hub of a wheel. The hub itself does not
move. It is the spokes that are seen rotating around the hub.
2 In the same way, the heart centre of the person meditating is thought to be like
the hub of a wheel. The Supreme Purusha is seated there, very calm and still to all
appearances. The meditator is given the following exercise: From the heart, he has to
imagine that the Supreme Being Himself is emerging as a main “Nerve” channel, and as He
emerges, He starts dividing Himself and becoming many, like the branches of blood vessels
coming out of the heart.
The aorta comes out directly from the heart and soon it divides into branches until it
has become millions of tiny capillaries. The Supreme is like that aorta – as He moves out of
the heart he sub-divides Himself into many smaller capillaries. These represent the multi-
facetted universe we see around us. It is all He alone. Creation is no different from Him. This
is the technique of meditation presented in the first part of this verse.
Then the attention shifts to the repetition of Om which is taking place

simultaneously with the above technique, to aid its proper execution. As our attention
shifts, so does the meter of the verse change. This change of meter to indicate a change in
the thought is a common literary device used by composers of the Upanishads.
3 At this stage, the seeker takes the help of an age-old method proven in the
Upanishads of bringing the mind to a focus on the Self. This is the repetition of Om done in
silence, and with full awareness of the knowledge gathered about the Self. With a complete
intellectual grasp of the requirement ahead of him, the seeker repeats the sacred Mantra
Om. This has the designed effect of eliminating all stray thoughts from the seeker’s mind.
4 The Guru wishes him well with his practice. The kindness and joy of the Guru is
clearly seen in the words used, “Godspeed to you!” Instruction and love combine to produce
zeal and vigour in the student.
The disciple has to now practice and perfect himself in this technique. The meditator
needs to be left to himself to do this. The ball is in the disciple’s court. Ultimately he comes
to the realization that his deeper Self is no different from the whole creation. The Lord in his
heart is the same Lord out there in every speck of the universe!
39 Verse 4.7: Meditation: From Circumference to Centre
rÉÈ xÉuÉï¥ÉÈ xÉuÉïÌuÉSè rÉxrÉæwÉ qÉÌWûqÉÉ pÉÑÌuÉ |

ÌSurÉå oÉë¼mÉÑUå ½åwÉ urÉÉåqlrÉÉiqÉÉ mÉëÌiÉÌ¸iÉÈ || 4.7.1||
qÉlÉÉåqÉrÉÈ mÉëÉhÉzÉUÏUlÉåiÉÉ
mÉëÌiÉÌ¸iÉÉåÅ³Éå ™SrÉÇ xÉÍ³ÉkÉÉrÉ |
iÉSè ÌuÉ¥ÉÉlÉålÉ mÉËUmÉzrÉÎliÉ kÉÏUÉ
AÉlÉlSÃmÉqÉqÉ×iÉÇ rÉSè ÌuÉpÉÉÌiÉ || 4.7.2||
51
1 yah sarvajnah sarvavid, He is all-knowing, both in totality and in detail;
2 yasya esha mahimaa bhuvi; His is verily this glory manifest in the world.
3 divye brahmapure hi eshah, He is indeed in the luminous “City of Brahman”,
4 vyomni aatmaa pratishthitah. He is established in the inner “Sky of Atman”.
5 manomayah, praana- He, being one with the mind and intelligence,
shareera-netaa, guides the life-forces within the body;
6 pratishthitah anne He is seated in the food (i.e. the gross body of man),
hridayam sannidhaaya; and is to be found “clothed” in one’s heart;
7 tad vijnaanena By having perfect knowledge of Him,
paripashyanti dheeraa, the wise one realizes Him –
8 aananda-roopam amritam as the form (or nature) of Bliss Absolute,
yad vibhaati. which manifests Itself as Immortality!
The previous verse has taken us from the Unity of the Hub to the circumference of
Plurality. Now we are going in the reverse direction in the first part of the verse, i.e, in 1-4.
We are converging to the Supreme Purusha, beginning with the detail of the totality and
ending at the Hub, our heart centre, the “Sky of Atman”.
It has to be understood at all stages, however, that it is Para Vidya that is being
spoken about here. Para Vidya is not only about the Hub, but the whole wheel. The point is
to see the Supreme in everything. The goal, regardless of the starting point from which the
seeker begins, is always the same – complete union with the Imperishable, Akshara
Brahman.
1 Sarvajnah, Sarvavid: In verse 1.9, we have already come across these two terms
which represent different shades of omniscience. The first term is omniscience from an
overview perspective; the second term is omniscience from the perspective of every detail.
Both shades of knowledge are needed for the successful completion of any undertaking.
2 We now come closer to the hub a little by taking into view only those parts of
creation in which the Lord stands out in all glory. We pick out the Everest among mountains,
the Ganges among rivers, the Sun among all the stars, and so on. It is a smaller circle, but it
is more glorious, more spectacular, more dazzling. It is the Supreme as an undiluted
concentrate! In the Bhagavad Geeta a whole Chapter (Discourse 10) is devoted to these
glories of the Lord.
In the Bhashya his glory is detailed as: a) the heavens and earth are held in position
by Him; b) the sun and moon rotate interminably by His command; c) the rivers and seas do
not overflow their boundaries; d) the living and non-living beings are directed by Him; e) the
seasons and the years follow each other in order; f) Karmas and their fruits do not violate
their appointed times – such is His glory in this world.
3 Brahmapure: Among these glories, which would be the most outstanding? A vote
among sages comes up with the answer – Man; Man is the glory of Creation, owing to his
superior intellect and ability to realize the Supreme. The “City of Brahman”refers to this
astonishing creation of the Lord called Man.
We have converged a further step towards the Hub by coming to Man.
Man is the only living being in creation who can acquire the merit to transcend
Samsara and launch himself into the Absolute, going even past Ishwara the Creator. What a
52
magnificent instrument is this Man! Yet, sages say, that if he does not strive for this, he is
worse than an animal!
4 in this luminous “City of Brahman”, where is the centre in which our Self is felt?
Where is “Me”? This brings us to the heart centre, the core of our being (Vyomni), where
the Atman is seated. This is described as the ‘throne’ of the Self in the body.
It is precisely at this centre where we draw together our whole attention during
meditation. It is here that we can realize our true nature of Divinity. It is here where we can
experience “Infinity in a grain of sand”!
Recognising the Supreme Within

As in the previous verse, we have a change of meter midway through this verse. The
change is that from the “external” we have entered within the body. Now within the body
itself we go through a process of distinguishing where exactly is the Supreme lodged.
5 We note that He is not the Manomaya Kosha and Vijnanamaya Kosha (mind and
intellect) but is associated and conditioned by them; through them, He controls the flow of
the life-forces or Pranas within the body. In this way, we are taught that He is not the Pranic
sheath or Pranamaya Kosha also, but is beyond them and in control of them.
6a The most gross of all sheaths is the gross body which is made of food. It is called
the Annamaya Kosha. The Supreme is also not the Food sheath. Thus four out of the five
sheaths have been negated.
6b These four sheaths are like garments or clothes worn over the Self. Being clothes,
they take the same “form” as the Self but are not the Self. It is as though they are
pretending to be the Self. However, they help us by giving us clues as to where the Self is.
The “clothed”or sheathed Supreme Purusha is in the Heart-Centre. We can only realize Him
when we have “unclothed” Him of all these outer sheaths.
7 Tad Vijnanena – Now we tackle the fifth and final sheath, that is closest to the Self.
It is the sheath of Ignorance, but it deludes us into thinking that it is the source of our
happiness or joy. Hence it is called the Bliss sheath or Anandamaya Kosha. This sheath
cannot simply be negated like the others. As this sheath is Pure Ignorance itself, it can only
be destroyed by Para Vidya or the special knowledge of the Self, as obtained from the
scriptures (Shrutih) and the realized teachers (Dheeraah).
8 When the Anandamaya Kosha is destroyed, true Bliss Absolute is experienced
within. The Rishi gives us the assurance that the experience of Bliss is equivalent to being in
a state of Immortality. In other words, the true Self does not partake of the birth and death
of the five sheaths; It transcends them all. Immortality is equivalent to Infinity.
From 5-8, the second part of the verse, it is the first time in this text where the
individual Upadhis are brought into the picture of the Sadhana. It is the first mention of the
inner process of negating one’s own Upadhis to reach the Supreme Purusha in the heart-
centre.
Summary of the Text to this Point

The Upanishd has convincingly led us through the negation of the entire external
world, and taken us deep within ourselves in order to directly experience the Self, which is
identical to the ultimate Reality. It has been a painstaking journey of going deeper and
deeper within, into the subtlest of the subtle. No shortcuts are taken to arrive at the
53
destination. The entire outer and the entire inner Upadhis have to be negated in order to
penetrate Brahman.
Thus, this verse may be said to be the climax of the spiritual

quest. It bears this huge significance: From a practical point of view it
can be said to be the most important verse of this text.
Chapter 4 has taken us to the Self first via the macrocosm and at the very end via the
microcosm, too. In this route, the Upanishad has ensured that it kept our attention at every
stage on the Supreme Purusha. At no stage could we afford to lose sight of this Truth. Only
in this most rigorous manner, is it possible to arrive safely and punctually at the Destination.
40 Verse 4.8: The Criteria of Realisation
ÍpÉ±iÉå ™SrÉaÉëÎljÉÎzNû±liÉå xÉuÉïxÉÇzÉrÉÉÈ |

¤ÉÏrÉliÉå cÉÉxrÉ MüqÉÉïÍhÉ iÉÎxqÉlÉç SØ¹å mÉUÉuÉUå || 4.8||
1 bhidyate hridaya granthih, The knots of his heart become untied;
2 chhidyante sarva samshayaah; all doubts are dispelled;
3 ksheeyante cha asya karmaani, and all his Karmas are consumed;
4 tasmin drishte para-avare. when He is seen as both Cause and effect.
We now get into the summarization mode of the entire journey. The four verses
from here till the end of the Chapter are extremely important, and are considered as among
the finest in all Upanishadic literature. Having arrived at the Destination with the Rishi’s
guidance, we are now given a lightning glimpse of the entire journey we have been through.
We begin the overview with a summary of the phases our Sadhana goes through.
The general order of Vedantic Sadhana is Sadhana Chatushtaya, Sravana, Manana and
Nididhyasana. The special objectives of each Sadhanas are described in the first three Padas.
[For some reason which we did not touch upon in class, the order in which they are
presented is reversed.]
3 i) Sadhana Chatushtaya & Sravana: In this preliminary phase, the bulk of our
Karma is cleaned out. Purification is needed first and then we listen to the teachings from
the Guru. This stage of Sadhana rids us of all Abhaavana, or wrong notions about our
purpose of life and about the Self.
2 ii) Manana: In this second phase of Sadhana we are rid of Asambhaavana, or the
doubts of the intellect regarding whether such a thing as realisation is at all possible. Deep
and intense Self-enquiry clears away such doubts.
1 iii) Nididhyasana: In this third phase of Sadhana, the knots of the heart are
shattered. All the Vasanas or inborn, latent tendencies that we accumulate over many births
get removed from the psyche through the practice of intense meditation. In this phase,
Viparita Bhaavana or the bundle of all past tendencies and lurking desires is dispelled.
4 All these significant processes are achieved in this text by always keeping in view
the Supreme Purusha, seeing Him alone in the higher and the lower, i.e. seeing Him as the
54
cause (higher) and the effects (the lower). “Seeing” here means directly experienced or
cognized by the Self.
The uniqueness of this Upanishad’s methodology is this: Never lose sight of the
Lord; He is in everything.
41 Verse 4.9: The Knower of Brahman
ÌWûUhqÉrÉå mÉUå MüÉåzÉå ÌuÉUeÉÇ oÉë¼ ÌlÉwMüsÉqÉç |

iÉcNÒûpÉëÇ erÉÉåÌiÉwÉÇ erÉÉåÌiÉxiÉSè rÉSÉiqÉÌuÉSÉå ÌuÉSÒÈ || 4.9||
1 hiranmaye pare koshe, In the innermost sheath of golden hue,
2 virajam brahma nishkalam; dwells Brahman, the stainless and indivisible;
3 tat shubhram jyotishaam jyotih, He is purity, He is the Light of all lights;
4 tad yad aatmavidah viduh. That is what the knowers of the Atman testify.
With the culmination of Sadhana comes the awesome experience of the state of
unity or Oneness with Brahman. This verse brings us the gist of this experience in beautiful
poetry. The awe-inspiring descriptions of Brahman have no end. The Rishis have never tired
of glorifying the Divine with every breath, with every thought, word and deed.
Glowing tributes such as this verse are the treasures of our ancient civilization. The
Lord’s immaculate purity and stainlessness, his luminosity, his integral all-inclusive nature –
all these are glorified in this verse as we bring to mind the great Goal behind the spiritual
quest. Our mind gets another huge lift from reading the glory of the Lord.
1 In the supreme, bright sheath; it is called a sheath because even this bright glow is
not actually the Self, but an indicator of It. We see how thorough the Rishis were! They
never allowed the slightest duality to taint their vision of the Unity.
2-3 Taintlessness in a tainted world; purity in the midst of impurity – these rare
qualities draw reverent attention from the pure-hearted. Taintlessness is equivalent to
freedom from all Tamas and Rajas; defects such as restlessness and laziness are absent in
the taintless Supreme. In a civilization that thrives on Tamas and Rajas, Sattwa is rare and
therefore very precious.
4 What has been said here of the Self is the voice of many saints and sages. It is not a
claim made by a single individual. These descriptions bear the authorative support of
numerous saints over a long period of human history. They are trustworthy.
42 Verse 4.10: Self-Luminous Nature of Brahman
lÉ iÉ§É xÉÔrÉÉåï pÉÉÌiÉ lÉ cÉlSìiÉÉUMÇü

lÉåqÉÉ ÌuÉ±ÑiÉÉå pÉÉÎliÉ MÑüiÉÉåÅrÉqÉÎalÉÈ |
iÉqÉåuÉ pÉÉliÉqÉlÉÑpÉÉÌiÉ xÉuÉïÇ
iÉxrÉ pÉÉxÉÉ xÉuÉïÍqÉSÇ ÌuÉpÉÉÌiÉ || 4.10||
55
1 na tatra sooryo bhaati, There the sun does not shine,
na chandra, taarakam, nor the moon, nor the stars;
2 na imaah vidyuto bhaanti, these lightnings also do not shine –
kutah ayam agnih; how then can this earthly fire? (i.e. the Arati lamp)
3 tam eva bhaantam Merely reflecting His Brightness (i.e. glory),
anubhaati sarvam, everything (in this world) appears to shine as well;
4 tasya bhaasaa, With His Light,
sarvam idam vibhaati. this whole world is illumined.
There is no better way to close this superb Chapter, containing the practical method
to realize the Divine, than this piece of exquisite poetry. This is the verse chanted commonly
throughout India during Aratis performed in any temple. Puya Gurudev says, “No ritual of a
Hindu is concluded without chanting at least once this glorious stanza of our scriptures.” It is
generally chanted soon after the camphor is offered in the Arati. It pays the highest tribute
to the Self which illuminates all that we see and know.
Among all the luminaries of this world, from a candle flame to the Sun, this verse
places the Self above all of them.
The devotee, while waving the small clay lamp before the idol of the Lord, is
suddenly reminded of the vast gap between the light he is offering and the true Luminous
Self by whose all-powerful Light the whole universe is lit up!
1 In the very core of the Sun, who is shining? Without Brahman, the sun itself has no
existence. The existence of the sun enables it to perform its function of illuminating our
galaxy. The same applies to the lesser lights of the moon and the stars.
2 Lightnings is in the plural. It refers to all such lights in the world, natural as well as
artificial. All these examples of luminous objects known to us are given in order of reducing
light, so that the last mentioned light, the small clay lamp which we wave before the Lord
daily comes out in striking contrast to the enormous brilliance of the Self. Yet, due to the
power of devotion, the devotee sees the great Lord in his little lamp!
3 The presence of Consciousness is Existence. They cannot be separated. The shine
of the Self enables us to know all else in the universe. It is the light of the Self that shines
through the sun. The same shine is there even in Darkness also! That is how we ‘know’
darkness. The Self is not any less present in darkness as It is in light! It exists uniformly
everywhere. Agarbatti gets its fire from contact with another flame. The Self’s luminosity is
not like that. It is self-luminous, not depending on anything else for its ‘Flame’.
4 What we are seeing in the world around us with our eyes is only borrowed shine,
from the Self. The Upanishads are not speaking of a physical shine or light when they speak
of the luminous Self. The shine from Brahman is the shine of Consciousness.
Thoughts shine just as luminously as the sun. Acharyaji said, “There is a Vedantic
shine even in our shoes!” Since everything that comes to be known can be so only because
of the Self’s shine upon it, the all-pervading nature of Consciousness can be inferred from
this fact alone. This fact throws new light on all that we see and know.
When we shut our eyes during Arati, we are focused on the great Light within us.
The Arati lamp, small and insignificant as it may appear, represents the all-powerful Light of
the Supreme Consciousness!
56
43 Verse 4.11: World is Indeed Brahman
oÉë¼æuÉåSqÉqÉ×iÉÇ mÉÑUxiÉÉSè oÉë¼

mÉ¶ÉÉSè oÉë¼ SÍ¤ÉhÉiÉ¶ÉÉå¨ÉUåhÉ |
AkÉ¶ÉÉåkuÉïÇ cÉ mÉëxÉ×iÉÇ oÉë¼ç-
LåuÉåSÇ ÌuÉµÉÍqÉSÇ uÉËU¸qÉç || 4.11||
1 brahma eva idam amritam, Verily, all this is the Immortal Brahman.
2 purastaad brahma, In front is Brahman,
paschaad brahma, at the back is Brahman,
dakshinatah cha uttarena; to the right is Brahman, and to the left is Brahman;
3 adhah cha, urdhvam cha, below is Brahman, and above is Brahman, too –
prasritam, everywhere is Brahman;
4 brahma eva idam vishvam, Brahman alone is this whole world,
idam varishtham. (He alone) is the Supreme worthy of reverence!
The Link gives the purpose of this final verse of the Chapter to be purely a summing
up of the main theme so far in the book – that He is everywhere and everything that we see.
With this, the teaching of the Mundaka Upanishad has concluded. The two Chapters to
follow deal with several accessories to Self-realisation, and do not add any further to the
basic Yoga teaching of the Upanishad.
The first line and last line start with the same words. With great emphasis is it
repeated that “Brahman alone is” this whole world; that He is Immortality. And He,
therefore, is the most worthy to be worshipped (Varishtham).
The great message of the Mundaka Upanishad is that there is no such thing as non-
Brahman. All ideas of anything other than Brahman are ignorance-based, like the idea of the
snake superimposed on the rope. There never was a snake on the rope! Pujya Gurudev says,
“The pot comes from mud, stays in mud, and goes back to mud when broken.”
Brahman alone is the supreme Truth. This is the final declaration not only of this
Upanishad, but of the entire Vedas.
|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS Ì²iÉÏrÉqÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

iti mundakopanishadi dviteeya mundake dviteeya khandah.
Thus in the Mundaka Upanishad, ends the second Section of the Second Canto.
*****
57
5. THE “TWO BIRDS” METAPHOR
(Verses 44-53, 10 no.)
|| iÉ×iÉÏrÉ qÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||

triteeya mundake, prathamah khandah –
Here begins the first Section of the Third Canto.
THE HIGHER KNOWLEDGE or Para Vidya has been presented in its essential form in
the last Chapter. It is complete in itself. By this, the Imperishable Truth may be attained. The
imagery of the bow and arrow enhanced the presentation of this Vidya, so as to make it
easily grasped by the intellect. However, there is much more that can be said about Para
Vidya which will assist the reader to grasp the knowledge more clearly.
This ancillary information is now given in Chapters 5 and 6, which comprise Part III of
the Upanishad. Covered in this section are various auxilliary hints, practices and spiritual
advice to seekers of Para Vidya which are, as it were, useful extensions or adornments to
the main body that has already been constructed in Part II.
We begin this Part with the well-known metaphor of the “Two Birds”, from which
we draw very interesting and valuable help for our Sadhana. This analogy is reminiscent of
the analogy of the “Two Drinkers” we encountered in the Katha Upanishad (Text 20). Both
examples are almost identical as far as the knowledge it advances is concerned. Both relate
to the Jeeva-Brahman relationship.
THE METAPHOR IN SCRIPTURES
The Upanishads provide us with some amazing imagery that has a value all its own in
conveying subtle ideas. What a good metaphor does can hardly be evaluated in terms of
words. It is true that a metaphor cannot replace the Truth, but it brings us to the very door
of Truth with an ease that is unmatched.
Metaphors transcend the intellect. Truth, too, transcends intellect. The difference is
that the former is conceived by the mind of man, while the latter is independent of any
assessments of man. Metaphors can cross the barriers posed by the intellect. A freedom to
think helps us to grasp the truth. In this way, metaphors help us to comprehend by giving us
space to visualize. Indeed, they do not give the logic, yet they can indicate it in fewer words
than an elaborate thesis would. They do take us to lofty heights of thought by the power of
the space they create in our minds. Any metaphor, however, has its limitations, and one
must be careful not to “kill” a metaphor by dissecting it too much.
58
44 Verse 5.1: The “Two Birds” Analogy
²É xÉÑmÉhÉÉï xÉrÉÑeÉÉ xÉZÉÉrÉÉ xÉqÉÉlÉÇ uÉ×¤ÉÇ mÉËUwÉxuÉeÉÉiÉå |
iÉrÉÉåUlrÉÈ ÌmÉmmÉsÉÇ xuÉÉ²¨rÉlÉzlÉ³ÉlrÉÉå AÍpÉcÉÉMüzÉÏÌiÉ || 5.1||
1 dvau suparnaa, sayujaa There are two birds, bound to each other
sakhaayaa, in close friendship.
2 samaanam vriksham On the very same tree,
parishasvajaate; are they perched.
3 tayor-anyah Among the two, one of them
pippalam svaadu atti eats the fruits (of the tree) with great relish;
4 anashnan anyah The other, without eating anything,
abhichaakasheeti. simply looks on, (as a spectator).
1 Firstly, Sri Shankaracharyaji performs a grammar surgery on the words of this line –
he converts all of them into their dual form according to the generally accepted Panini
grammar format. Vedic Samskrit is not obliged to follow Panini’s grammar rules. The Vedic
Rishis are permitted to have their own grammar rules which Panini himself does not
challenge. Panini, the backbone of Samskrit grammar, has done an exceptional job of
streamlining Samskrit grammar in the post-Vedic period. His format for this line would be:
Dwau Suparnau Sayujau Sakhaayau – all the underlined portions indicate the dual
form of the nouns.
Some translate the last word as “having the same name”, rather than “having
friendship”. Friendship is already included by their close association. The two birds are not
alien to each other, they are of the same kind, they have a very close bond. One rarely finds
birds of different flocks on the same branch. But how do we know they are birds?
Suparna means “leaf”, not “bird”; Parna has a synonym named Patra; Patra comes
from a root which means “to glide, to alight”; in this indirect manner comes the translation
of the original word as “a bird, gliding onto a leaf”. Sri Shankaracharyaji shows great
intellectual honesty and delicacy in revealing this derivation, and we cannot but help admire
his dexterity, a characteristic trait of this divinely inspired commentator.
Who are these birds? Whom do they represent? We have yet to see –
2 They are perched on the same tree, on the same branch. The word ‘same’,
Samaanam, is deeply analysed by the Bhashyakara. He reads into it the sense of a definite
identity between them. The relationship suggested is so close that he even suggests that
they ‘hug or cling to each other’ as birds do. The Pippalam is the banyan tree which we
come across in the Geeta in Chapter 13. Its roots are “upward” and branches “downward”.
By now the reader would see that a mystic interpretation is already in the pipeline. Why are
the birds clinging onto this tree so tightly?
3 Of these two, one of them; eats the fruit of the tree with great relish.
4 The other bird, without eating, Abhichaakasheeti – just looks on. The mystery gets
deeper. A very deep relationship is suggested here. Why is the second bird so austere and
so observant, nay, so caring over the first? We spare the reader the complex derivation of
the verb mentioned here, lest he thinks this is going to be a Samskrit lesson!
59
Are they perhaps in love with each other? From their behavior, it appears that one of
them does not know the other; but the other knows fully well that its companion is more
than just a friend – it is a dear relative. Are they perhaps related to each other as an
individual soul is related to the Supreme Soul? Or would that be too far-fetched?
Indeed, a rather mystic puzzle has been placed before us. We are made to wait
anxiously for the next verse to unravel the mystery behind these two birds.
45 Verse 5.2: The Metaphor Expanded & Explained
xÉqÉÉlÉå uÉ×¤Éå mÉÑÂwÉÉå ÌlÉqÉalÉÉå-

AÌlÉzÉrÉÉ zÉÉåcÉÌiÉ qÉÑ½qÉÉlÉÈ |
eÉÑ¹Ç rÉSÉ mÉzrÉirÉlrÉqÉÏzÉqÉç
AxrÉ qÉÌWûqÉÉlÉÍqÉÌiÉ uÉÏiÉzÉÉåMüÈ || 5.2||
1 samaane vrikshe Seated as they are on the self-same tree,
purushah nimagnah, one of them is the Jeeva (Ego), sunk in ignorance;
2 aneeshayaa shochati He grieves over his powerlessness,
muhyamaanah; which is due to his being in a deluded condition;
3 jushtam yadaa pashyati But seeing the worshipfulness
anyam eesham, in the other bird, he takes Him to be the Lord Himself,
4 asya mahimaanam possessing all glory and majesty,
iti veetashokah. and is thus relieved of all his dejection.
This verse throws a flood of light on the metaphor. As the identity of the birds
unfolds – as the entrapped Jeeva and the liberated Sage – the relationship between the
birds reveals the deepest descent of man while at the same time throwing up the possibility
of his greatest ascent back to his original state of Supremacy.
What a thrilling metaphor this poses to be!
Purushah: here the word simply means an ordinary “man”, the Jeeva. But the
meaning as “the Supreme Being” lurks around the corner, since it indicates the potential in
man to attain that great state, which is projected in the same verse.
1-2 The Jeeva is depicted in his lowest state of sadness, sunk in ignorance. He is a
picture of degradation, helplessness and powerlessness. Something in the lines indicates
one who has fallen from a great height into the gutter of delusion. The Jeeva cannot
remember his grand origin. He does not know that he is heir to a grand kingdom; he has no
memory of his inheritance.
The Jeeva grieves because somehow he senses he has lost a power that he once had,
and has come to a state of impotence, a shadow of his original glory. What has caused this
loss? A delusion has overcome him, due to which some dark veil beyond its power of
understanding sits like a cloud over his whole being.
3 But the ego-bird sees something in the other Bird, something divine, which
inspires a reverence in him towards it. The other bird is radiant and peaceful, it is like a Deity
in comparison to itself. This other Bird looks worthy of worship, it is so lordly and majestic,
so calm and supremely content.
60
4 Uplifted in spirit by the sight of the other Bird, the ego-bird feels greatly
comforted. Its dejection disappears, and it feels as if the divine-Bird is endowing it with Its
own superior strength and majesty.
RECOVERY OF A LOST SOUL
Thus the two birds are connected to each other. The first is the individual soul, the
Jeeva, which is drowning in its own delusions of worldly existence.The second is the
illumined Sage who comes to remind the Jeeva of its original state of grandeur.
The Jeeva is like a bottle that is tossed about on the surface of the sea, bashed by the
waves of ignorance, desire, attachment, the fruits of Karma, and complete identification
with the body. The ideas of “I am this and that” have gone deep into his intellect and he
cannot recall anything of his glorious origin.
Then, repeatedly smitten by grief, after constantly undergoing various births in
different forms, the soul has come perchance to the path of Yoga due to some good Karma
and meets a compassionate teacher. After developing some virtuous qualities, it takes to
the practice of meditating on the worshipful One through a chosen path of Yoga. He comes
to realize that he is not the illusory self or ego. He also recognizes in the sage the greatness
and glory of the Self whom he really is. This gives him great joy and he is relieved or
liberated from his past miserable condition.
In this way, the Bhashya explains the giant leap made by the first bird in recognizing
the second as its very own greater Self.
Now that the metaphor has been established in our intellect, we keep it in front of
us as we turn our attention to the spiritual journey. It is a journey which promises to
transform our delusion to illumination; our false identity to our true identity; our forlorn
state of ignorance into one filled with the bright propect of divine Knowledge.
46 Verse 5.3: The Benefits of Holy Company (Satsang)
rÉSÉ mÉzrÉÈ mÉzrÉiÉå ÂYqÉuÉhÉïÇ

MüiÉÉïUqÉÏzÉÇ mÉÑÂwÉÇ oÉë¼rÉÉåÌlÉqÉç |
iÉSÉ ÌuÉ²ÉlÉç mÉÑhrÉmÉÉmÉå ÌuÉkÉÔrÉ
ÌlÉUgeÉlÉÈ mÉUqÉÇ xÉÉqrÉqÉÑmÉæÌiÉ || 5.3||
1 yadaa pashyah When the seeking bird (the one that is troubled)
pashyate rukmavarnam, beholds the “golden-hued” Bird (the enlightened one),
2 kartaaram eesham puru- as the doer, the ruler and the Supreme
sham brahma-yonim; Being, the very Source of the birth of the universe,
3 tadaa vidvaan, then, becoming wise,
punya-paape vidhooya, it shakes off all deeds of merit and demerit,
4 niranjanah becomes stainless (pure),
paramam saamyam upaiti. and attains the supreme state of Equanimity!
61
The metaphor is now seen through the eyes of a soul thirsting for spiritual direction.
It illustrates the benefits of having good company in life, the value of Satsang. We become
the kind of person that we move around with. With worldly persons we imbibe their
worldliness; with spiritual company, we imbibe their virtues.
1 In this instance, the ego-bird is very fortunate that it has the divine-Bird as its
companion constantly. The first two lines refer to the Sadhana stage of the seeker. The ego-
bird without its ego is no different from the divine-Bird. To become that, it needs to go
through the transformation process, called Sadhana.
The transformation is a painful process. The “golden-hued” Bird is an indirect simile
referring us to the smelting of gold ore in a furnace. After going through such a process the
seeker comes out pure as molten gold, free of all impurities. The gold colour that symbolizes
Indestructibility, equally symbolises the austerity that one needs to undergo to attain it.
2 Effacement of the Ego is like smelting of ore because the Ego will hang on to its
supports tenaciously. It always thinks it is the doer, the ruler and that everything is centred
around it. This notion is very hard to relinquish. When it is transformed to the conviction
that everything is done by the Lord, then ego simply melts away out of existence.
Brahma Yonim stands here in contrast to Hiranyagarbha, which is the “Womb of
Creation” through which the material world comes forth. Brahma Yonim represents the
Womb (Yonim) which is the origin of even Hiranyagarbha. Brahman is the very Source of all
creation. It is every seeker’s goal to attain the state of Brahman-hood.
3 Punya and Paapa are the seeds of future actions. They spring forth into action at
the ripe moment and under the right conditions like a seed. They are stored as Karma,
which is effectively what binds man to this world. The sage (Vidvaan) shakes off or burns
away his connection with these bonds of Karma. The means by which he does so is shown in
the previous Pada. He learns from the senior bird to feel that the Supreme Being is the Doer,
the Ruler, and the Enjoyer. In this way he loosens the hold that his Ego has over his actions.
4 Realization comes only with purity (Niranjana) of the soul. Only a taintless, pure
soul can achieve union with the Supreme. When all taints are removed, the merging of the
individual soul and the Supreme Soul is only a matter of course. Because this equality is at
the highest level and is actually equivalent to the term Non-Duality used for this union, it is
described as Paramam or the Highest.
The Vedantic student is greatly indebted to Sri Shankaracharyaji for the clarity of
explanation he has given to these verses. He has not twisted any facts, but simply presented
them for the Truth they represent.
THE SPIRITUAL ACCESSORIES
47 Verse 5.4: Accessories on the Path – 1 to 2
mÉëhÉÉå ½åwÉ rÉÈ xÉuÉïpÉÔiÉæÌuÉïpÉÉÌiÉ

ÌuÉeÉÉlÉlÉç ÌuÉ²ÉlÉç pÉuÉiÉå lÉÉÌiÉuÉÉSÏ |
AÉiqÉ¢üÏQû AÉiqÉUÌiÉÈ Ì¢ürÉÉuÉÉlÉç-
LåwÉ oÉë¼ÌuÉSÉÇ uÉËU¸È || 5.4||
62
1 praanah hi eshah yah That verily which is this One Life (Brahman)
sarvabhootaih vibhaati, that shines in all beings –
2 vijaanan vidvaan knowing Him well, the wise one
bhavate na 1ativaadee; has no desire 1“to be the Best” (a vain blabberer!);
3 2aatma-kreeda He then 2sports in the Self,
aatma-ratih kriyaavaan, and engages in acts that bring him inner delight;
4 esha brahma-vidaam He who knows Brahman as being This (as above),
varishthah. he is the best among all men.
This verse begins the list of Accessories needed to be cultivated in order to attain
union with the Supreme Brahman. The saint – the senior bird in the metaphor – stands out
as a living example and inspiration to all spiritual seekers. People are very inspired by the
saint of God, as the saint is God in flesh and blood, or God made visible to us.
1 The Self is described as Prana. Prana has many levels of meanings. Any
manifestation of the life principle is loosely termed Prana. Here the word’s meaning is taken
to the highest level – Brahman, the source of all life. The Supreme Being shines through all
beings (Sarvabhootaih).
2 Accessory No. 1 – Na Ativaadi: “one who never wishes to appear as the best”. The
wise man who has known his true Self has no desire to be great. The Ativadi is the ‘tall
talker’, the vain blabberer, the one who wants to be ‘ahead of the pack’, one who always
wishes to stand out from the crowd. This is a trait desired only by the ego.
When a person gains some knowledge beyond the ordinary, his ego snatches the
glory and admiration that surrounds such a person. The ego uses the source of the fame to
enhance itself. It will even try to destroy any opposition in order to raise itself. This is not
the case in the truly realized sage who has become one with Brahman. The Non-Duality he
lives in does not see any opposition, and so he has no need to “blabber” about himself.
3 Accessory No. 2 – Atma-Kreedah: “one who sports in his own Atman”. This is a
very special spiritual quality of the sage. He simply enjoys being in the company of himself –
his true Self! That is satisfying enough for him; he does not hanker after any other joy. The
sage is a Kriyaavaan who is utterly devoted to practices (Kriyas) such as meditation, study of
scriptures, detachment and so on.
Some people see in the word Kriyavan reference to the Karma Kanda rituals such as
Agnihotra. They quote this verse to say that it permits sages to perform such rituals.
Shankaracharyaji has clear logic to refute this. Karma Kanda rituals are specifically done to
get enjoyments and pleasures from the world. The sage is the very opposite – he is fully
satisfied with the enjoyment derived from the Self. He has no interest in these rituals.
Acharyaji took great pains in explaining to us this important differentiation.
4 Esha: “in this manner”. The emphasis here on knowing Brahman in the manner
shown above, implies that there are others who think they know Brahman, but adopt other
ways. It is unfortunate that ‘Brahman’, like Prana, is one of those words that is used at
different levels under different contexts. Brahma Vidaam can also refer to other types of
knowing, such as one who knows the Vedas, or one who does Upasanas or worship. It is to
differentiate the realized sage from others who are given the same ‘Degree’ but for a lesser
attainment. Unfortunately, there were no copyright rules placed on awarding degrees!
63
48 Verse 5.5: Accessories to the Path – 3 to 6
xÉirÉålÉ sÉprÉxiÉmÉxÉÉ ½åwÉ AÉiqÉÉ

xÉqrÉa¥ÉÉlÉålÉ oÉë¼cÉrÉåïhÉ ÌlÉirÉqÉç |
AliÉÈzÉUÏUå erÉÉåÌiÉqÉïrÉÉå ÌWû zÉÑpÉëÉå
rÉÇ mÉzrÉÎliÉ rÉiÉrÉÈ ¤ÉÏhÉSÉåwÉÉÈ || 5.5||
1 satyena tapasaa Through 3veracity and 4austerity
labhyah hi eshah aatmaa, is verily attained the Self;
2 samyak jnaanena Through true 5knowledge and
brahma-charyena nityam; constant practice of 6self-control (continence);
3 antah shareere jyotirmayah Within this very body, when full of resplendence
hi shubhrah, and rendered stainless;
4 yam pashyanti yatayah The Self is beheld by the self-controlled ascetics
ksheena doshaah. who have purified themselves of all taints.
Another four Accessories are given in this verse. They are the cornerstones of the
edifice of spiritual life, and are to be developed by a seeker of Truth. They have a very
important place in the making of a saint, and may not be ignored by spiritual aspirants:
1a Accessory No. 3: Satya – “truthfulness”. Among all the qualities, Satya or

truthfulness is always mentioned first by the Rishis. In the temple of Hinduism, the main
pillar is Truth. All other qualities spring from it and are founded upon it. Only through these
qualities is the Self attained. Truthfulness implies absence of crookedness, falsehood and
pretence (as defined in the Prashna Upanishad).
1b Accessory No. 4: Tapas – “austerity”. Tapas is said to be concentration of the
mind. The Mahabharata verse is quoted in the Bhashya:
“The highest Tapas consists in concentration of the mind and senses.”
Such Tapas is a favourable discipline to attain the vision of the Self. There are other
kinds of Tapas for those at the preparatory level where vows are kept such as fasting,
exposing oneself to much pain and bodily deprivation. The Bhashya warns us that Tapas,
when divorced from concentration on the Self, becomes worthles to the spiritual pursuit.
2a Accessory No. 5: Jnana – “knowledge”. Thorough knowledge is considered to be
a direct vision of the Self, nothing short of it. Anything else is only beneficial if it leads us
towards this goal.
2b Accessory No. 6: Brahmacharya – “restraint of the senses; celibacy”. For this
higher path of Self-realisation, strict avoidance of all sexual relationships is enjoined. For
householders, this means entering into such relations only for the sake of progeny.
Acharyaji gave us a verse that identifies 8 steps of how one succumbs to sexual
relationships. This is very important for Brahmacharis and Sannyasins:
a. “Smaranam darshanam streenaam, guna karma anukirtanam;
b. Samishi natwadheeh taasu, prithivi sambhaashanam mitah;
c. Sahavaasascha samsargah, ashtadaa maithunaam viduh;
d. Etad vilakshanam brahma-, charyam chitta prasaadakam.”
64
Meaning: “a i) By ruminating; ii) by seeing women; iii) admiring their good qualities;
iv) praising them; b v) regarding them as the most wonderful; vi) conversing with them; c
vii) keeping each other’s company; and finally viii) uniting together – these are the eight
steps that lead one to have a sexual downfall. d These have to be carefully guarded against
by Brahmacharis if they wish to be rewarded with a pure mind.”
The word Nitya, meaning “always”, has to be taken for all four of the above
accessories, according to the Bhashya.
In the practice of the above virtues, the intellect should first think correctly and then
undertake the development of these virtues. Without clear thinking, we will be prone to
practice them in a lop-sided manner, with Rajas and Tamas predominating. They should be
done in a Sattwic spirit.
The second half of the verse leaves one in no doubt as to who is to be attained, and
what are the primary conditions needed for the attainment. We see that purity of mind is
the foremost consideration.
3a Antah Shareere: “within the body”. This is to tell us that the realisation of the Self
can be attained while one is living. It does not have to wait for death to occur.
Jyotirmayo: The Self seated within, in the “core of our heart”, is said to be full of
Light, of a golden-hue and luminous.
3b Shubhrah: It is also sacred and holy. One has to approach It with great sanctity,
reverence and respect.
4 Yatayah: “the qualified Sadhaka”. Preparing oneself in the above manner, those
who have made a total commitment to this path, get to have the Divine Vision, for they are
stainless and without any flaw. The strong implication in the Bhashya is that to achieve this
practically, one needs to make a full-time commitment, as made by Sannyasins and
Brahmacharis.
49 Verse 5.6: The Path Ascending to Truth
xÉirÉqÉåuÉ eÉrÉiÉå lÉÉlÉ×iÉÇ

xÉirÉålÉ mÉljÉÉ ÌuÉiÉiÉÉå SåuÉrÉÉlÉÈ |
rÉålÉÉÅÅ¢üqÉlirÉ×wÉrÉÉå ½ÉmiÉMüÉqÉÉ
rÉ§É iÉiÉç xÉirÉxrÉ mÉUqÉÇ ÌlÉkÉÉlÉqÉç || 5.6||
1 satyam eva jayate, na anritam, “Truth alone triumphs, not falsehood.”
2 satyena panthaa vitatah devayaanah; “The path to the Divine is paved in Truth.”
3 yena aakramanti rishayah Along it ascend the Seers,
hi aapta kaamaah, who are done with all their desires,
4 yatra tat satyasya paramam nidhaanam. to That supreme Abode of Truth.
This verse expands on Accessory No. 3 – Satyam or “truthfulness”.

This verse is very popularly quoted as giving the essence of the virtuous life. It
contains the essentials of spiritual living and, when followed with sincerity and dexterity,
will certainly enable us to “ascend to the supreme abode of Truth”.
65
ELABORATION ON THE VIRTUE OF TRUTH
1 This is the line that is often quoted and even used as script for the logo of many
institutions. Satyam in its greater context is a universal Law or code of Dharma. The root of
Dharma or a righteous life lies in the practice of Truth. Truth is a principle of life which
always triumphs in the end.
This and all other qualities are really understood best when we see them in a person.
The presence of such qualities lends enormous magnetism to the personality of a person,
which attracts others to him. The aroma that wafts from a virtuous soul is unmistakable and
very attractive. This is true even from an ordinary standpoint. A truthful person is always
respected and honoured.
2 What do the Shastras say about Truth? The entire purpose of the scriptures is to
lay out the great path towards the Divine. Truth is the fundamental virtue by which this is
done. All scriptures are founded on Truth. Hindu Dharma is rooted in Truth. Every scriptural
exhortation has Truth as its basis. Harmony in life is obtained only by following the path of
Truth.
3 Following Truth one ascends towards the Divine from whichever stage one is. The
holy sages may be well-travelled on this path, but even the sincerely struggling souls are
included as they have firmly placed their feet on this path and are moving in the right
direction, without having selfish desires. Desirelessness is the highway to the Divine, and
Truth is the material with which it is paved.
4 At the final destination of this Divine Path or Pilgrimage is a treasure. There has to
be, otherwise who will take the trouble to travel this path? That treasure is the Supreme
Truth. The Truth about this world becomes known. The whole secret of who Brahman is, the
great vision of Non-Duality, the Supreme Bliss enjoyed by attaining this destination – all this
is the reward of the journey of Truth.
50 Verse 5.7: A Beckoning Call to the Supreme Abode
oÉ×WûŠ iÉSè ÌSurÉqÉÍcÉlirÉÃmÉÇ

xÉÔ¤qÉÉŠ iÉiÉç xÉÔ¤qÉiÉUÇ ÌuÉpÉÉÌiÉ |
SÕUÉiÉç xÉÑSÕUå iÉÌSWûÉÎliÉMåü cÉ
mÉzrÉÎliuÉWæûuÉ ÌlÉÌWûiÉÇ aÉÑWûÉrÉÉqÉç || 5.7||
1 brihat cha tad divyam The Divine Truth is vast and
achintya roopam, beyond all imaginations;
2 sookshmaat cha tat Though subtler than the subtlest,
sookshmataram vibhaati; yet It stands out brilliantly;
3 dooraat sudoore tad iha Though farther than the farthest,
antike cha, yet It is right here while we still living;
4 pashyatsu iha eva nihitam It is seen by those who fix their mind (attentively)
guhaayaam. in the “Cave of the Heart”.
66
1 This sounds like the perfect advertisement for inviting people to tread this path.
The Rishi seems to be in a campaigning mood! He is inviting us to support the Truth Party.
Brihat: “vast”. From the narrow, crowded lanes of the city, what a pleasure it is to
get onto the open highway and cruise away freely without any traffic congestions! This is
the feeling that we get when we read these words. There is a great feeling of love and
compassion in the Rishi as he beckons us to join him.
2 “Subtler than the subtlest” – More charm to capture our minds! The campaign for
Truth takes a poetic turn. The Self we are going to reach is described in these glowing, and
incomprehensible words, which are so common throughout the Upanishads.
There is more poetry in the next line.
3 “Further than the furthest” – These are amazing road signs for the traveller on this
highway, and make fine political slogans for the Rishi’s campaign. How is one expected to
plan out his trip when faced with signs like these? Acharyaji said there was a place in Africa
called Timbaktu deep in the Sahara desert in Mali. So remote is this place that it had
become a saying in the West that when a person does not know where he is going he says,
“I am going to Timbaktu.”
Is that really how far the Self is? No. The line at once says that God is to be found
“right here”, while we are in the body. We do not have to wait to die to reach it, as in the
case of attaining the heavenly worlds. This Divinity can be reached by us while we are still
living, verily in this life, right here on earth!
The truth is that the journey is to go within. The traveller has to close his eyes and
look within in deep contemplation. That is why the signs are so unique. They force the mind
to turn within and search deep in our own being.
4 When that is done, the pure-hearted do find Him. He is sitting there in the heart
centre. The Bhashya interprets this as the intellect, as the enlightened perceive Him to be
there. But the ignorant do not see Him there as He is covered by their ignorance.
51 Verse 5.8: Purification Done; Meditation Begun
lÉ cÉ¤ÉÑwÉÉ aÉ×½iÉå lÉÉÌmÉ uÉÉcÉÉ

lÉÉlrÉæSåïuÉæxiÉmÉxÉÉ MüqÉïhÉ uÉÉ |
¥ÉÉlÉmÉëxÉÉSålÉ ÌuÉzÉÑ®xÉüÉ-
xiÉiÉxiÉÑ iÉÇ mÉzrÉiÉå ÌlÉwMüsÉÇ krÉÉrÉqÉÉlÉÈ || 5.8||
1 na chakshushaa grihyate, na Not perceivable by the eyes,
api vaachaa, nor even describable through words;
2 na anyaih devaih, Not grasped by the senses,
tapasaa karmanaa vaa; nor (obtained) by austerities or activities;
3 jnaana prasaadena, Knowledge comes as a gift bestowed
vishuddha sattvah, by a mind (intellect) that is calm, pure and refined;
4 tatah tu, Then alone:
tam pashyate nishkalam is seen or realized Him who is without parts,
dhyaayamaanah. by the one seated in meditation.
67
1-2 “Less words, more poetry” – this seems to be the Rishi’s technique to get
through to us during his campaign, which continues in this verse. Here are two more slogans
of the Truth Party. As road signs they would certainly confuse any driver. The traveller on
the path of Truth has got to steer away from accepted concepts and mental notions. Truth is
anchored to itself. It cannot have any prop to support it; indeed, Truth is the prop that
supports everything in this world.
So the Self is well beyond the reach of the senses, and beyond anything that we can
gain through actions such as rituals or rigorous austerities. By Karma is meant here Vedic
rituals which are done for success in worldly undertakings, fulfillment of desires in the world
as well as in heaven. The Self is beyond their reach as well.
3 Then how can it be attained? – By Jnana Prasaad, which the Bhashya translates as
“the gift of the pure intellect to the mind.” The intellect is the overall governing principle of
individual life. It rules all the functions of the human being by giving directions to the mind.
If it is rendered pure, taintless, unclouded and clear, then it is capable of understanding, by
which it gives the best instructions to the mind. This well-considered and mature
understanding, is its Gift to us – it is such an amazing gift that, given just once, it can take a
person to the highest spiritual height, and through him it can uplift thousands of other
people, even whole countries and continents!
Jnana Prasaad is explained in the Bhashya using two examples:
i) Clean Mirror: A clean mirror surface reflects light perfectly. Even so a clean
intellect reflects God’s glory perfectly through our being. This example is to illustrate the
removal of Mal or dirt from the mind. Mal is a “stained” mirror.
ii) Tranquil Water: A tranquil, calm surface of water also reflects light perfectly. If the
water is agitated, the reflection, too, is agitated. This example is to illustrate the removal of
Vikshepa or the restlessness of the mind. Vikshepa is a “ruffled” water surface.
Tatah Tu: meaning “therefore”, is not part of the metrical formation of this line,
hence the comma and the separation from the next Pada.
4 The Self is seen as being indivisible and devoid of all differentiation, Nishkalam.
This represents the Non-Duality of the Self. This is experienced only when the seeker
engages in deep meditation with a concentrated mind.
In verse 5.5 we came across four Sahakari Sadhanas or auxilliary practices. These are
intended to bring the seeker to the Pradhana Sadhana or primary practice of meditation
which is the last word of this verse. This alone is the purpose of all the assessory Sadhanas.
The detailed explanation of purification of the intellect is reserved for the next verse.
Acharyaji paid a glowing tribute to the Shrutis, based on the passage we are
currently studying. His words can best be paraphrased as:
“In this way, the Upanishad always draws our mind to the ultimate
purpose of the Vedas, which is to take man to spiritual liberation from bondage
to ignorance. The Upanishads are relentless in this task. It does not allow us to
settle for anything less than the Highest. We ought to be really grateful to
Mother Shruti for that!”
68
52 Verse 5.9: Purification – the Pre-Condition for Illumination
LwÉÉåÅhÉÑUÉiqÉÉ cÉåiÉxÉÉ uÉåÌSiÉurÉÉå

rÉÎxqÉlÉç mÉëÉhÉÈ mÉgcÉkÉÉ xÉÇÌuÉuÉåzÉ |
mÉëÉhÉæÍ¶É¨ÉÇ xÉuÉïqÉÉåiÉÇ mÉëeÉÉlÉÉÇ
rÉÎxqÉlÉç ÌuÉzÉÑ®å ÌuÉpÉuÉirÉåwÉ AÉiqÉÉ || 5.9||
1 eshah anuh aatmaa The subtle Truth of the Inner Self
chetasaa veditavyah, should be known by the light of the intellect.
2 yasmin praanah panchadhaa In the body, the Pranas (life forces), fivefold
samvivesha; in number, have entered and pervade
3 praanaih chittam throughout the (ten) senses and the mind.
sarvam otam prajaanaam, They are interwoven with the entire being of man.
4 yasmin vishuddhe If only these receptacles can be made pure, then
vibhavati eshah aatmaa. the inner Self of man would shine in all splendour!
Here is a clear, unambiguous statement of the role played by purification of our

internal instrument. Vishuddha Sattwa is being expanded upon. It is shown how man can
give himself the “gift” of a vision of his own true Self by purifying his mind and intellect.
How is this purification brought about? Swami Chinmayananda explains: “The
purification of the student’s mind-intellect equipment is gained by the renunciation of false
values, wrong attachments, delusive vanities and low animal instincts. The more a mind is
redeemed from its psychological aberrations, the more such a mind becomes subtle and
pure, i.e. Vishuddha-Sattwa.”
The Bhashyakara explains it line by line as follows:
1 Chetasaa: “by the light of the intellect”, the instrumental case of the word Chetas.
The ‘gift’ made available to us by our own pure intellect is laid out before us. It is the ‘gift’
that is worth striving for. How is it made possible?
2 The Prana, in all its five functional forms, enters the body through the life-breath.
Having entered it, it pervades the entire body. Every department of the body is nourished by
the energy-giving life-force. However, it can only do an amount of work as restricted by the
state of the equipment within the body. If there is much impurity in the body’s essential
components then the life-force is proportionately restricted in its flow, and consequently in
its manifestation of power.
3 The Prana flows through the senses and mind,as well as the intellect of man. At
each of these points it encounters some resistance due to impurity, just as a coil offers
resistance to the flow of electricity through it.
Otam: “interwoven”. The subtle body is the main part of the body. If the subtle body
is healthy, the gross body stays healthy. The two interact upon each other. This interaction
is described by the term Otam. The internal functions are all interdependent. If one organ
mal-functions, then another that dependson it also mal-functions. Equally, if one organ is in
excellent condition, it provides assistance to other organs depending upon it to also
function better than normal. In this way, the organs support each other, very much like how
players in a football team support each other.
69
4 The ultimate support that an organ give to other organs is its own purity. Purity
becomes the great contribution made by each organ to the others. The captain of all the
organs is the intellect. A strong pure intellect is like a good captain in a team. He inspires all
the other players to give off their best. When the intellect of our inner equipment becomes
Vishuddha or totally pure then, of its own accord, by its own self-luminous nature, the
Atman becomes known.
Our effort is only to ensure that the intellect is purified. The rest follows naturally; no
other effort is needed to make us ‘see’ the Self; It reveals Itself under this pre-condition of
good captaincy from the intellect.
53 Verse 5.10: Adorations to Such a Jnani!
rÉÇ rÉÇ sÉÉåMÇü qÉlÉxÉÉ xÉÇÌuÉpÉÉÌiÉ

ÌuÉzÉÑ®xÉüÉÈ MüÉqÉrÉiÉå rÉÉÇ¶É MüÉqÉÉlÉç |
iÉÇ iÉÇ sÉÉåMÇü eÉrÉiÉå iÉÉÇ¶É MüÉqÉÉÇ-
xiÉxqÉÉSÉiqÉ¥ÉÇ ½cÉïrÉåiÉç pÉÔÌiÉMüÉqÉÈ || 5.10||
1 yam yam lokam Whatever sphere or world is held (as the goal)
manasaa samvibhaati, firmly by the mind through concentration,
2 vishuddha sattvah kaamayate by fixing his pure mind upon that desire
yaan cha kaamaan; whatever be the object of the desire,
3 tam tam lokam jayate to that sphere or world he goes,
taam cha kaamaan, and enjoys those desires or objects.
4 tasmaad aatmajnam hi Therefore, the man of realization, indeed,
archayet bhootikaamah. should be honoured by a seeker of prosperity.
This verse may sound a bit strange if we forget the fact that a Realised Jnani has
severed all connection with his egoistic self, and is identified with the Universal Self alone.
For this reason his idea of ‘being prosperous’ is very different from that held by the ordinary
man of the world. If the latter desires true prosperity, he is directed to observe the Jnani to
learn how to be truly prosperous.
Two Contrasting Views on Prosperity

1 What could a pure, divine soul such as that of a Jnani wish for? What would he
want to enjoy? The answer to this question from an ignorant person’s mind may well be: an
all-expenses paid holiday to a resort; or a position of power in the Government; or some
unimaginable wealth like a large home, a flashy car, a private jet perhaps! But a Jnani does
not think like us. Being one with the universal mind, what comes to him will only be for the
welfare of the whole world.
Any heavenly world that the sage wishes for, is available to him instantly. He can
“astral travel” to any part of the universe! It is not suggested here that this is some form of
entertainment he might indulge in. What is being suggested is that the sage is unlimited by
Space, having expanded his Consciousness beyond his individual ego to become one with
the Infinite Being. The sage has Sat-Sankalpa, which is a Siddhi he gains enabling him to
70
achieve whatever he wishes. As Acharyaji beautifully put it: “Everything is there for his
asking, but he is not ready to ask!”
2 The purity referred to in the previous verse as a condition for the Self to reveal
Itself, is brought to our attention at the right moment – when it contrasts with a worldly-
minded outlook on prosperity. The thing that a sage would want is the common good of all
people, their true well-being. This is what the sage wishes in his Cosmic mind. There is
nothing selfish that he desires.
3 These “covetable things” are attained by him, whatever they may be. This is the
translation of this line, the fulfillment of line 1. The sage’s will is pure and dynamic,
irresistible, infallible and precise. It operates within cosmic laws, and thus he will not violate
any governing cosmic principle, as the ego always tries to.
4 For this reason, the embodiment of such a great “expansion of Consciousness”
which transcends mundane desires, is considered to be worthy of our worship, honour and
adoration. For us to serve such a great Mahatma is our unique privilege. Our true prosperity
lies in serving such a saint. This is the context as we come to conclude this Chapter.
Archayet: “should be honoured”. A purified soul becomes worthy of our adoration.
One who worships the saint, notably by assisting him in his work, becomes himself worthy
of having his own desires fulfilled, though they may be of a worldly nature. This can be
taken in two ways:
i) literally true, i.e. it bestows prosperity on the worldly man; or
ii) that the worldly man, by his association with a saint, gradually learns to see that
true prosperity lies in upholding the highest virtue, not in material gain. The influence of the
saint alters his outlook on prosperity.
What Happens to a Saint’s Karma?

Even in the first case, the assurance is not unfounded. It is well said in other
Upanishadic verses that a saint’s Karmas have far-reaching influences for mankind. Being
Karmas, a Karmic reaction or result has to be there. Since the sage is indifferent to these
results, the results go to those who support the saint in his work. All the merit of the saint’s
deeds go to such kind-hearted supporters of his activities. It is needless to say that those
who try to obstruct the saint in his work, incur the demerit of such obstruction on a scale
beyond their own imagination! Such is the majesty of a saint’s benevolent activities.
It is needless to say that such benevolence extends to all the 14 worlds, mentioned
in the verse as Tam Tam Lokam, meaning that a saint’s deeds are beneficial in the higher as
well as lower worlds. Everyone benefits from a saint’s deeds.
Acharyaji’s final remark sums up the saint’s deeds: “The Jnani is ‘God on the go’!”
|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS iÉ×iÉÏrÉqÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||

iti mundakopanishadi, triteeya mundake, prathamah khandah.
Thus in the Mundaka Upanishad, ends the first Section of the Third Canto.
*****
71
AUXILLIARY SADHANAS ON THE SPIRITUAL PATH
TABLE for CHAPTER 5
VERSE NO. No. ACCESSORY TRANSLATION
5.4 1 ATIVADI Vain blabbering ends.

2 ATMA-KREEDA Sporting in the Self within.
5.5 3 SATYAM Truthfulness, veracity;
4 TAPAS (Level 1) Concentration of mind.
5 SAMYAG JNANA True knowledge or wisdom of the Self.
6 BRAHMACHARYA Self-control, continence.
5.8 & 5.9 7 JNANA PRASADA Understanding; calm and refined intellect.
5.10 8 VISHUDDHA SATTWA (1) A totally purified nature.
9 SUSHRUSHAH Honouring the sage to earn merits.
ARCHAYET
*****
72
6. QUALITIES SEEN IN A SAGE
(Verses 54-64, 11 no.)
|| iÉ×iÉÏrÉqÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

triteeya mundake dviteeyah khandah –
Here begins the second Section of the Third Canto.
IN THIS FINAL Chapter, the theme of accessories to Realisation continues. In fact,

the very first verse continues with the exact point made in the last verse of the previous
Chapter, namely, the adoration of the Jnani. Other vital issues are also touched upon in this
Chapter, which are very useful from the seeker’s point of view. They throw much light for
the Sadhaka who is actually treading the spiritual path.
AUXILLIARY SADHANAS ON THE SPIRITUAL PATH

TABLE for CHAPTER 6
6.1 9 UPAASATE AKAAMAAH Who Honours the sage without any desire.
6.2 10 PARYAAPTA-KAAMASYA Free of all desires.
6.3 11 ESHA VRINUTE Yearning for the Self.
6.4 12 BALAH Strength generated by firm Self-abidance.
13 APRAMADA Free from Inadvertence;
14 TAPAS (Level 2) Knowledge associated with monasticism.
6.5 15 JNANA-TRIPTAH Contentment obtained from knowledge.
16 VEETARAAGAAH Free from attachment.
17 PRASHAANTAAH Peaceful, calm; with senses withdrawn.
18 YUKTAATMAANAH Ever merged in deep contemplation.
6.6 19 SUNISH-CHITARTHAH Total Clarity in Self-knowledge.
20 SANNYASA YOGA The Yoga of Monasticism.
21 SHUDDHA SATTWA (2) Supreme Purity (Highest level, cf. item 7)
22 PARA AMRITAH Immortality due to merging in Brahman.
23 PARIMUCHYANTI SARVE Total cessation of the entire worldly state;
(Jivanmukti) (while still living);
6.7 24 GATAH KALAAH Absorption of the 15 Kalas into their
(Videhamukti) Source (at the death of the body).
6.9 25 BRAHMA VEDA Knower of Brahman becomes Brahman.
73
54 Verse 6.1: Desireless Service Offered to the Jnani
xÉ uÉåSæiÉiÉç mÉUqÉÇ oÉë¼ kÉÉqÉ

rÉ§É ÌuÉµÉÇ ÌlÉÌWûiÉÇ pÉÉÌiÉ zÉÑpÉëqÉç |
EmÉÉxÉiÉå mÉÑÂwÉÇ rÉå ½MüÉqÉÉxiÉå
zÉÑ¢üqÉåiÉSÌiÉuÉiÉïÎliÉ kÉÏUÉÈ || 6.1||
1 sa veda etat paramam He (the man of Self-realisation) knows that the Supreme
brahma dhaama, Brahman is the basis
2 yatra vishvam nihitam on whom the world rests;
bhaati shubhram; He radiates the sparkle of purity.
3 upaasate purusham ye hi They who serve such a realized being
akaamaah, without any desire, verily,
4 te shukram etad they, the discriminating ones among men, go beyond this
ativartanti dheeraah. “seed state” of existence (i.e. they are not born again).
This verse is very similar to the previous verse. The only difference lies in the type of
devotee being addressed. The previous verse spoke of a devotee who served the needs of a
saint so that he could attain the prosperity he desires. Whilst that was shown to be true,
here we have the selfless devotee who does the same service of the saint, but without any
personal desire. Such a person gets more than the previous type – he gets liberated from
the wheel of births and deaths, i.e. the net of Samsara. This is considered to be of far
greater value than material benefits, for the same service.
In short, this verse describes the benefits gained by serving a saint selflessly.
1-2 The man of realization has the firm conviction that Brahman is the basis or
substratum of the entire world. In Brahman, is the whole universe placed; yet, Brahman
remains stainlessly pure and holy, shining in its own luster. It does not become tainted by its
contact with the world. This is because the world is not something other than Brahman, but
Brahman in manifested form.
3-4 Those devotees who are free from desire, having no passion for material
prosperity, serve the realised saint with an aspiration for liberation. Their motive is very
different from the one who serves with a selfish motive.
These wise disciples – wise because they chose to be desireless in their service –
transcend or go beyond the plane of rebirth. They are liberated. They are not born again on
earth, that is, they do not take up the human seed ever again.
55 Verse 6.2: Effects of Desire & Desirelessness
MüÉqÉÉlÉç rÉÈ MüÉqÉrÉiÉå qÉlrÉqÉÉlÉÈ

xÉ MüÉqÉÍpÉeÉÉïrÉiÉå iÉ§É iÉ§É |
mÉrÉÉïmiÉMüÉqÉxrÉ M×üiÉÉiqÉlÉxiÉÑ
CWæûuÉ xÉuÉåï mÉëÌuÉsÉÏrÉÎliÉ MüÉqÉÉÈ || 6.2||
74
1 kaamaan yah kaamayate Whoever longs for objects of desire,
manyamaanah, and broods over them,
2 sah kaamabhih he, due to those desires,
jaayate tatra tatra; is born here and there;
3 paryaapta kaamasya But he whose longings have finally found
kritaat-manah tu, consummation in the Self,
4 iha eva sarve even here, in this life, all
pravileeyanti kaamaah. his desires vanish once and for all.
The next accessory added to our list is Paryaapta Kaamasya, freedom from desires.
This is the most important step in spiritual life on this path of Self-Knowledge. Brahma Jnana
goes hand in hand with renunciation. Renunciation characterizes this path.
1 This line refers to the person who gives up the sense objects externally, but broods
over them in his mind. The Bhagavad Geeta speaks of this as being hypocrisy.
2 Such persons are born here and there, i.e. on earth and in the heavenly worlds, in
the sense of a vicious cycle that has no end. The rebirth could take any form, not
necessarily human. The criterion would be that birth which would be most suited for the
fulfillment of the deep-seated desires.
3 “Consummation in the Self” means that the sage has found all the happiness and
Bliss he needs in the Self, and is not in need of resorting to objects to satisfy them. This is
the supreme state or culmination of dispassion.
4 The point being made is to show the contrast between the desireless seeker and
the one full of desire. They earn diametrically opposite fruits. The desireless perdon gets it
now and here while in the body. He gets liberation while still living. This is in contrast to the
fruits earned by one who has desires. He has to wait for death before his desires can be
fulfilled, e.g. going to heaven.
56 Verse 6.3: Aspiration Brings Revelation
lÉÉrÉqÉÉiqÉÉ mÉëuÉcÉlÉålÉ sÉprÉÉå

lÉ qÉåkÉrÉÉ lÉ oÉWÒûlÉÉ ´ÉÑiÉålÉ |
rÉqÉåuÉæwÉ uÉ×hÉÑiÉå iÉålÉ sÉprÉ-
xiÉxrÉæwÉ AÉiqÉÉ ÌuÉuÉ×hÉÑiÉå iÉlÉÔÇ xuÉÉqÉç || 6.3||
1 na ayam aatmaa This Self cannot be
pravachanena labhyah, attained through hearing discourses;
2 na medhayaa, nor through memorizing scriptural texts,
na bahunaa shrutena; nor through much learning.
3 yam eva eshah vrinute Only he who Aspires for it with his whole heart,
tena labhyah, by him is this Self attained.
4 tasya eshah aatmaa vivrinute To such a one, this Self Reveals
tanum svaam. Its true nature of its own accord.
75
The Bhashya suggests that perhaps some people may feel that Self-realisation, being
the highest of all attainments, would require a great deal of study of scriptures. Is this so?
1 Study of the scriptures is, no doubt, essential for the right understanding to dawn
in order to launch into deeper spiritual practices. However, what is not recommended here
is the excessive study that is done for study’s sake alone, unaccompanied by any Sadhana.
By that the Atman cannot be realized.
2 The same statement and context apply to the power of comprehension and
memorization of texts and the hearing of many lectures on the subject; when these also are
overdone or done for the wrong reason, they do not help in our spiritual growth. Indeed,
they may prove to be counter-helpful to the goal if prompted by the ego. Acharyaji advised
us that we should not allow this statement to stop us from studying. Rather, it should make
us more conscious of the need to balance study with Sadhana.
God is a Matter of Demand & Supply

3 Above all accessories to the spiritual journey, the foremost has to be Vrinute or
yearning for God. All efforts have to be accompanied by a deep yearning for God. The
yearning makes the Self attainable. This key point should never be overlooked.
4 If the demand for God is strong enough, then the supply comes automatically. That
is the essence of this Pada. Vrinute may be thought of as the demand for God. If it is there,
then the supply or Vivrinute, the self-revealing of the Self, has to follow. This Self of the
aspirant reveals its supreme nature to the one who yearns for It.
Thus we learn that our constant prayer for the consummation of our spiritual
Sadhana, to the exclusion of everything else, is what really takes us to the goal.
57 Verse 6.4: More Qualities that Are Needed
lÉÉrÉqÉÉiqÉÉ oÉsÉWûÏlÉålÉ sÉprÉÉå

lÉ cÉ mÉëqÉÉSÉiÉç iÉmÉxÉÉå uÉÉmrÉÍsÉ…¡ûÉiÉç |
LiÉæÂmÉÉrÉærÉïiÉiÉå rÉxiÉÑ ÌuÉ²ÉÇ-
xiÉxrÉæwÉ AÉiqÉÉ ÌuÉzÉiÉå oÉë¼kÉÉqÉ || 6.4||
1 na ayam aatmaa This Self is not attained
bala-heenena labhyah, by those without inner strength;
2 na cha pramaadaat tapasah nor by those who are inadvertent,
vaa api alingaat; nor by those practicing ill-advised austerities;
3 etaih upaayaih yatate yah tu but the wise man who strives by the proper means as
vidvaan, advised here (i.e. with vigour, attention and propriety),
4 tasya eshah aatmaa vishate in his case, the Jeeva of its own accord
brahma dhaama. attains union with Brahman, its very foundation.
As one progresses on the path of spirituality, the difficulties to be surmounted also

get intensified. To overcome these in this phase of one’s Sadhana requires specialist equip-
ment in the Sadhaka. This verse focuses on these supportive qualities which the aspirant has
to cultivate.
76
1 Bala: Without strength the Atman cannot be attained. Strength in this context
refers to the strength one draws simply by abiding in the Self as much as possible. That is
the foothold or anchorage one needs to adhere to the path in spite of difficulties.
2a Na Pramaadaat: “not by the inadvertent”. We have already studied this in great
detail in Viveka Chudamani. When we try to clean out the mind, a reactionary process takes
place in which our mind fights back to hold its ground. It refuses to leave its ‘lawful abode’.
It tries its utmost to dislodge us from the pursuit of spiritual life, by drawing on all our past
weaknesses and bringing them to our memory. It requires great vigilance to stave off such
reactions from the mind.
2b Tapasah: Tapas was earlier defined as concentration of mind. Now, when we
have grown stronger and progressed further, it refers to the strong will by which one firmly
adheres to the knowledge gained during Sravana, and converts it to conviction during
Manana. The fire of knowledge is invoked to eliminate the old ignorance-ridden tendencies
or Vasanas.
Linga in this context means the vow of monasticism. The knowledge should lead us
to physical renunciation or Sannyasa, monasticism. This gives maximum time for the
aspirant to do intense meditation. The austerity that is Alingaat, is an ill-advised austerity. It
does not lead one towards Sannyasa.
3 Etaih Upaayaih: “By the above-mentioned means”. The man of knowledge strives
diligently by proper means. When he does so…
4 Brahma-Dhama: The soul of such a striving person enters the supreme abode of
Brahman. This is the goal that he has been striving for – it is reached successfully.
The next five verses, from 5-9, tell us more about the Realised sage or Jnani who has
transcended all sense of limitation with respect to his Upadhis of body, mind and intellect.
58 Verse 6.5: Jivanmukti: At the “Moment of Realisation”
xÉqmÉëÉmrÉælÉqÉ×wÉrÉÉå ¥ÉÉlÉiÉ×miÉÉÈ
M×üiÉÉiqÉÉlÉÉå uÉÏiÉUÉaÉÉÈ mÉëzÉÉliÉÉÈ
iÉå xÉuÉïaÉÇ xÉuÉïiÉÈ mÉëÉmrÉ kÉÏUÉ
rÉÑ£üÉiqÉÉlÉÈ xÉuÉïqÉåuÉÉÌuÉzÉÎliÉ || 6.5||
1 sampraapya enam rishayah When the sages have attained the Atman:
jnaana triptaah, i) they become satisfied with their knowledge,
2 krit-aatmaanah ii) their purpose is fulfilled,
veetaraagaah iii) they become free from desire, and
prashaantaah; iv) they gain tranquility.
3 te sarvagam sarvatah The all-pervading Atman everywhere,
praapya dheeraa, they, the wise sages, (thereafter) attain.
4 yukta aatmaanah Devoted to the Self,
sarvam eva aavishanti. they enter into That which is everything.
What happens at the all-important “Moment of Realisation”? Four immediate

benefits gained are listed in the first two Padas:
77
1 i) Jnana Triptaah: Upon realization, the sages feel totally “contented in the
knowledge”, which has removed the veil of ignorance over their intellect.
2a ii) Krit-Aatmaanah: their life’s purpose is now “fulfilled”;
2b iii) Veetaraagaah: they become “free from all desires”;
2c iv) Prashaantaah: they are then “calm, composed and peaceful”.
3 Sarvagam Sarvatah: “the all-pervasive Brahman, who is everywhere”. This
contrasts with our experience of beholding only our own bodies through the limiting
Upadhis. The experience represents the dissolution of individuality and entering into
universality. The individual self is the Jeeva. That has been transcended. The sages are now
identified with their true Self, the Atman.
4 Yukta-Aatmaanah: “merged in deep contemplation”. Even if it be at the last
moment of life, they merge with everything. This is described in the scriptures by the
following simile: It is like the space within a pot. While the pot exists, the space is associated
with the pot; when the pot is broken, the space merges with the universal space.
59 Verse 6.6: Kramamukti: Attainment of Brahmaloka
uÉåSÉliÉÌuÉ¥ÉÉlÉxÉÑÌlÉÍ¶ÉiÉÉjÉÉïÈ
xÉÇlrÉÉxÉrÉÉåaÉÉSè rÉiÉrÉÈ zÉÑ®xÉüÉÉÈ |
iÉå oÉë¼sÉÉåMåüwÉÑ mÉUÉliÉMüÉsÉå
mÉUÉqÉ×iÉÉÈ mÉËUqÉÑcrÉÎliÉ xÉuÉåï || 6.6||
1 vedaanta vijnaana The exact import of the Upanishads
sunishchitaarthaah, becomes well ascertained beyond all doubts.
2 samnyaasa-yogaad Through practising the Yoga of Renunciation,
yatayah shuddha-sattvaah; the anchorites gain total purity of mind.
3 te brahma lokeshu Then, to the world of Brahma (Brahmaloka) do they
para anta kaale, go at the time of their final death.
4 para amritaah, There (in Brahmaloka) they attain immortality,
pari-muchyanti sarve. and become finally liberated.
This is another very well-known verse. It is recited during the welcoming of a

Sannyasin in an Ashram. Every time Pujya Guruji arrives back to the Ashram after his trips all
over the world, he is welcomed with this Mantra.
The Procedure of Krama Mukti

Not everyone is successful in attaining liberation while living. Most seekers would
reach a certain stage of growth. Those among them who still have desires to fulfil, attain
“Krama Mukti”, i.e. they go to the heavenly regions, enjoy those desires, and then go to
Brahmaloka (“the world of Brahma”) where they are instructed by Brahmaji Himself, and
become liberated.
The minimum requirement for going via this route is to have these two qualities:
1 i) The correct Understanding of the Upanishads is necessary. The seeker has to
understand the final goal is Brahman, the Infinite. The not-Self has to be negated.
78
2 ii) The second requirement is to begin the practice of Renunciation seriously. The
path to ultimate liberation has to be founded on renunciation. Sannyasa, the formal stage of
renunciation, is characterized by giving up all selfish activities as well as being relieved of all
obligatory duties. This does not stop a Sannyasin from taking up any activity which he may
deem fit for the good of humanity. He is in the category of the pure-minded, and cannot
have any selfish interests.
3 If these two are clearly grasped, then the person is qualified for Krama Mukti. He
attains Brahman eventually but takes the step-by-step route. There are many aspirants who
reach Brahman via this route; the many heavenly worlds are all part of Brahman; Brahman
alone is being referred to by the word ‘worlds’.
The end of a life span has a special meaning in the case of the realized sage. To him,
this is the “Last Death”; for he never returns to this mortal plane again, having been
liberated from it by dissolving all his Karma. In the case of all others, death at the end of life
cannot be called “Paranta” because it is going to be followed again and again by many more
lives and therefore many more deaths.
4 The ultimate attainment is Immortality, which implies liberation from the wheel of
births and deaths. This is the same as that of the Jivanmuktas. Brahman is Immortal.
Pari-Muchyanti refers to the cessation of the worldly state once and for all. It is like
the blowing out of a lamp – worldliness never returns to the realized ones. The Bhashya
quotes other similar passages, one being: “Just as birds do not leave behind footprints in
space, or the movements of fish in water do not leave any trace, so also the lives of
liberated sages do not leave any footprints or traces of Karma in this world.”
Another beautiful expression from another text is: “Those who want to go beyond
the courses of the world do not tread on roads.” This is meant to indicate that Brahman is
not a spatially determined goal, but is our very being. There is no “road” to Brahman.
The most important deduction from these experiences is that liberation consists only
in the removal of ignorance through knowledge of the Self, nothing else.
60 Verse 6.7: Videhamukti: Dissolution of the Body
aÉiÉÉÈ MüsÉÉÈ mÉgcÉSzÉ mÉëÌiÉ¸É

SåuÉÉ¶É xÉuÉåï mÉëÌiÉSåuÉiÉÉxÉÑ |
MüqÉÉïÍhÉ ÌuÉ¥ÉÉlÉqÉrÉ¶É AÉiqÉÉ
mÉUåÅurÉrÉå xÉuÉåï LMüÐpÉuÉÎliÉ || 6.7||
1 gataah kalaah pancha- The fifteen Kalas (parts) return into
dasha pratishthaah, the elements from which they originated;
2 devaah cha sarve All the senses return
prati-devataasu; into their corresponding originating Deities;
3 karmaani vijnaana- The deeds, the intellect sheath,
mayash-cha aatmaa, and the ego-centre –
4 pare-avyaye into the highest “imperishable Brahman”
sarva ekee-bhavanti. do all these get united.
79
A description of the Shodasha Kalas (16 Rays) is given in the Prashna Upanishad in
which they are described in full detail. The 16 Kalas (as in the Prashna Upanishad) are:
1. Prana: representing the Total Mind or Hiranyagarbha, one step after Ishwara. This
represents the Life-force without which nothing can exist in the world.
2. Shraddha: this is the faith all beings have in the success of their creative efforts.
Without this faith no one will attempt to achieve anything.
3 – 7. The Five Elements: Space, Air, Fire, Water and Earth.
8. Senses: The organs of knowledge and the organs of action.
9. Mind: the Antahkarana or thought processing system controlling every being.It
covers all four aspects, namely, Ego, Intellect, Mind and Memory
10. Food: that which sustains the gross body or the “Food-sheath”.
11. Veerya: or strength, mental and physical, by which one acts effectively.
12. Tapas: or austerity, by which one is able to work in the face of all hardships to
bring Thought to its fruition.
13. Mantra: the ‘password’ to gain entry into the higher realms, effectively this
stands for perseverance in one’s effort, the ability to not quit.
14. Karma: the performance of actions, after careful intelligent planning.
15. World: the manifested world which provides the field and the means to fulfil the
actions undertaken.
16. Naming: of all the different items in creation. That, too, is a Kala. In particular,
each Jeeva is given a name. The namehas a unique quality described below:
1 The first 15 Kalas merge into their respective causes. The exception is Kala 16 – the
name or fame of the sage lives even after him. It is the memory that the sage leaves behind
in the minds of his devotees and admirers. That lives on after the sage’s Videhamukti.
2 The functions of the senses are the essential senses, not their physical location in
the body. Thus the senses are termed here as Devas or gods. These sense functions go back
to the Devatas whom they represent.
3 The Bhashya explains that from the standpoint of the liberated sage, there are no
more Karmas and there is no intellect either. Hence, these terms used in this Pada have to
be taken as meaning the general case for all human beings. They do not exist in a sage.
4 All the 15 Kalas, which have a unique identity in the case of the ignorant person,
become indistinguishable in the case of the sage. This is like the many reflections of the sun
in water returning to the sun when the water dries up, or the space connected with the pot
uniting with the total space outside the pot when the pot breaks.
The Brahman being referred to here is not the Absolute Non-dual Brahman, but
Brahman in association with Maya, i.e. Ishwara, the Causal state of Consciousness. At the
time of dissolution, everything dissolves into Ishwara, which is an unmanifest state of
creation, and therefore also described as “imperishable”. But Ishwara which has the seeds
of creation still intact to resume the next manifested cycle of creation.
However, only in the case of the liberated sage, can the word Brahman here also be
taken to mean Supreme Brahman, as in him there are no remaining ‘seeds’ or Karmas to be
worked out. The sage’s subtle body completely dissolves into the Supreme.
80
61 Verse 6.8: Videhamukti: As “Rivers into the Ocean”
rÉjÉÉ lÉ±È xrÉlSqÉÉlÉÉÈ xÉqÉÑSìå

ÅxiÉÇ aÉcNûÎliÉ lÉÉqÉÃmÉå ÌuÉWûÉrÉ |
iÉjÉÉ ÌuÉ²ÉlÉç lÉÉqÉÃmÉÉÌ²qÉÑ£üÈ
mÉUÉimÉUÇ mÉÑÂwÉqÉÑmÉæÌiÉ ÌSurÉqÉç || 6.8||
1 yathaa nadyah syandamaanaah As Rivers flowing towards and into the ocean,
samudre-,
2 astam gacchhanti naama-roope disappear upon entering it, and lose their
vihaaya; identity of name and form;
3 tathaa vidvaan naamaroopaat so also, the wise man, frees himself of his
vimuktah, name and form identity,
4 paraatparam purusham upaiti upon attaining the divine nature of the
divyam. Highest of the high, the Supreme Purusha.
1-2 A clear simile is given to make us understand the merging of the Kalas into their
causes. It is the simile of rivers merging into the ocean. All individual characteristics of a
river are lost forever when it enters the ocean.
3-4 So also, all traces of the individuality of the sage are completely gone – except, as
already mentioned, his name.
Destruction of individuality
This is something which frightens many people. In the state of delusion in which we
are, all we have is our individual personality. That is everything to us. How is it possible to be
without it? We are terrified to think what like would be like without individuality. Yet, the
Truth is that individuality is part of the Unreality. There is no such a thing from the stand-
point of Truth.
The fear of losing personality is itself seen to be a delusion of the mind.
In the Bhashya a humorous possibility is put forward by an objector: “We are told
that there are many obstacles on this path to liberation? So is it possible that even after his
death, the liberated sage, while on his way to Brahman, could get hi-jacked and be taken to
another place? Is there such a possibility?”
The answer given is: Rivers may have obstacles preventing their flow to the ocean,
but once they unite with the ocean, how can there be any obstacles? The implication is that
obstacles occur in the realm of thought, which is in the realm of Duality. When one is
beyond thought, i.e. beyond Duality, there can be no obstacles. This gives a clear answer to
the above doubt.
The same objection is answered in Vedantic terms by Sri Shankaracharyaji by saying
that on this path there is no hindrance other than ignorance. Once the light of knowledge
has removed ignorance, where can obstacle arise from?
Emancipation unites one for ever to the Self, which is the term used for Brahman or
the Reality when speaking in relation to an individual. This is made very clear in the next
verse.
81
62 Verse 6.9: Knower of Brahman Becomes Brahman
xÉ rÉÉå Wû uÉæ iÉiÉç mÉUqÉÇ oÉë¼ uÉåS

oÉë¼æuÉ pÉuÉÌiÉ lÉÉxrÉÉoÉë¼ÌuÉiMÑüsÉå pÉuÉÌiÉ |
iÉUÌiÉ zÉÉåMÇü iÉUÌiÉ mÉÉmqÉÉlÉÇ
aÉÑWûÉaÉëÎljÉprÉÉå ÌuÉqÉÑ£üÉåÅqÉ×iÉÉå pÉuÉÌiÉ || 6.9||
1 sa yo ha vai Indeed, he who verily
tat paramam brahma veda, knows that Supreme Brahman,
2 brahma iva bhavati; he becomes Brahman alone;
3 na asya abrahmavit and someone who does not know Brahman
kule bhavati; there will not be in his family.
4 tarati shokam, He goes beyond all grief,
tarati paapmaanam, he crosses the tendency to sin;
5 guhaa-granthibhyah vimuktah being free from the knots of the heart,
amritah bhavati. he becomes immortal.
Earlier we had the bow and arrow simile in which we saw that the arrow becomes
one with the target (4.3 & 4.4). This same idea is brought in again now at the conclusion to
highlight this fact as the keynote of this Upanishad.
1-2 The sage of realization becomes the Goal itself. It is such a unique path – it is the
journey to one’s own Self. The arrow becomes one with the Target!
3 In the family of the cultured only cultured souls are born; conversely, in an
uncultured family, uncultured souls take birth. In the family of saints, all who are born will
have an inclination towards striving for God. This is meant by this line.
4 Shokam, Paapmaanam: “Grief and sin”. These are the two things which torment
people during the course of ordinary existence on earth. The quest of all human souls on
earth is to avoid these two – grief and sin. The sage is the happy soul that has transcended
them both successfully.
Human weaknesses come only when we want to supercede somebody, i.e. when we
have a competitor to beat. The Jnani has no such worry over any competition, as he sees
himself in his so-called competitor. All human obstacles that cause grief arise from the ego-
sense. That ego itself has been disabled by Knowledge of the Self. Thus there is no danger of
ever having to face any obstacles.
4 The ‘knots of the heart’ are born of ignorance. Knowledge destroys the very rope
from which the knots are made. The ‘knots’ are a quick reference to a whole string of events
that ultimately produce grief and sorrow in our lives. The soul that is thus freed from these
knots attains immortality, as already explained (verse 4.8).
The teaching of the Upanishad ends with this verse. It now remains to formally state
the Phala or fruits of studying this text. All scriptural texts as a rule end with the Phala Stuti
– a declaration of the benefits of studying the text. The last two verses have this purpose.
A rule is also given for the propagation of this knowledge to succeeding generations,
so that it can be perpetuated among mankind.
82
63 Verse 6.10: Transfer of the Supreme Wisdom
iÉSåiÉSØcÉÉÅprÉÑ£üqÉç |
Ì¢ürÉÉuÉliÉÈ ´ÉÉåÌ§ÉrÉÉ oÉë¼ÌlÉ¸ÉÈ
xuÉrÉÇ eÉÑÀûiÉ LMüÌwÉïÇ ´É®rÉliÉÈ |
iÉåwÉÉqÉåuÉæiÉÉÇ oÉë¼ÌuÉ±ÉÇ uÉSåiÉ
ÍzÉUÉåuÉëiÉÇ ÌuÉÍkÉuÉSè rÉæxiÉÑ cÉÏhÉïqÉç || 6.10||
0 tad etad richaa-abhyuktam The Rig Veda explains the rules to teach this text:
1 kriyaavantah, i) To those who perform rituals;
shrotriyaa, ii) who read and study the Vedas;
brahma-nishthaah, iii) who aim to establish themselves in Brahman;
2 swayam juhvata ekarshim iv) who offer oblations themselves to the Ekarshi fire;
shraddhayantah; v) who possess faith; and
4 shirovratam vidhivad vi) the vow of Shirovrata –
yaih tu cheernam. to those who have strictly observed it –
3 teshaam eva etaam To these people alone let this
brahmavidyaam vadeta, knowledge of Brahman be taught;
[Note: Pada 4 has been placed before Pada 3 to keep the thought-flow.]
There is an entrance examination for all institutions of higher learning. We accept
this in secular life, but some people question it in spiritual life. The Upanishad itself lays
down the six standards in this verse as an entrance examination for study of the scriptures.
The Adhikaris or qualified students to receive the knowledge of this Upanishad is being
described here. The only way to protect this knowledge is to spread it to deserving students
who qualify for it.
1-4 An important point to note about an “Entrance Exam” is that it checks out the
minimum qualifications needed to enter this path of knowledge. It does not make too many
demands of a person – that growth comes after starting the course. Hence, we notice that
all the above six pre-requisites are simply to check if the person is basically interested in his
religious development, and whether he has a worthy goal to strive towards.
Shiro-Vrata: This last item may be the only item that needs an explanation to
Western readers. Shiro-Vrata means “the vow of holding fire on the head”. It is a Vedic vow
that is familiar amongst the followers of the Atharva Veda.
A prescribed action such as this has always to be taken symbolically. The pot of fire
on the head is to mean that our intellect and mind have to have a fiery spirit of yearning for
God and His knowledge. Without this yearning he will not grasp the subtle truths.
“Fire on the head” and the title of this Upanishad “shaven-head” may match each
other, but it does not mean that only Sannyasins are qualified to study this knowledge.
Vows such as the Shiro-Vrata were once well known, but very few in India now know
of their existence. In today’s world, this could well be interpreted to mean that the person
should be acutely aware of his duties and responsibilities to family and society. He must be
prepared to sacrifice for the welfare of others. This is seen in the final verse . . .
83
64 Verse 6.11: Conclusion
iÉSåiÉiÉç xÉirÉqÉç-
GÌwÉUÌ…¡ûUÉÈ mÉÑUÉåuÉÉcÉ lÉæiÉScÉÏhÉïuÉëiÉÉåÅkÉÏiÉå |
lÉqÉÈ mÉUqÉGÌwÉprÉÉå lÉqÉÈ mÉUqÉGÌwÉprÉÈ || 6.11||
tad etat satyam – That is the Truth (the conclusion).
1 rishih angiraah puraa uvaacha, Thus did Rishi Angiraa in ancient times speak:
2 na etad acheerna “No one who has not observed
vratah adheete; any vow (renunciation), is fit to study this.
3 namah parama rishibhyah, Our salutations to the great Rishis!
4 namah parama rishibhyah. Our prostrations to the great Seers!
Tad Etat Satyam: For the 4th time in this book we have these words in the text. The
other references are in 2.1, 3.1 and 4.2. The emphasis is quite clear – that this Truth has
been fully conveyed at the lower and the higher levels, as well as all the intermediate levels.
1-2 The Rishi compassionately tells us that unless we observe one or more of the six
items listed in the previous verse, we will not have the spiritual fitness to study this text.
There will not be the purity of mind needed to understand this scripture. If, after reading it,
we still do not understand it, we should seek more purity, than find error in its author.
3-4 The repetition of the last line is to indicate the end of the Upanishad. The choice
of the line indicates how much reverence is accorded to one who imparts this knowledge to
others. He truly protects this knowledge from being destroyed.
|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS iÉ×iÉÏrÉqÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

iti mundakopanishadi, triteeya mundake, dviteeyah khandah.
Thus the Mundaka Upanishad ends, with the second Section of the Third Canto.
|| CirÉjÉuÉïuÉåSÏrÉ qÉÑhQûMüÉåmÉÌlÉwÉixÉqÉÉmiÉÉ ||
Á pÉSìÇ MühÉåïÍpÉÈ ´ÉÑhÉÑrÉÉqÉ SåuÉÉ pÉSìÇ mÉzrÉåqÉÉ¤ÉÍpÉrÉïeÉ§ÉÉÈ |
ÎxjÉUæU…¡æûxiÉÑ¹ÒuÉÉaÉçÇxÉxiÉlÉÔÍpÉurÉïzÉåqÉ SåuÉÌWûiÉÇ rÉSÉrÉÑÈ |
xuÉÎxiÉ lÉ ClSìÉå uÉ×®´ÉuÉÉÈ xuÉÎxiÉ lÉÈ mÉÔwÉÉ ÌuÉµÉuÉåSÉÈ |
xuÉÎxiÉ lÉxiÉÉ¤rÉÉåï AËU¹lÉåÍqÉÈ xuÉÎxiÉ lÉÉå oÉ×WûxmÉÌiÉSïkÉÉiÉÑ|
|| Á zÉÉÎliÉÈ zÉÉÎliÉÈ zÉÉÎliÉÈ ||
*****
Om Tat Sat!
84

Mundaka Upanishad

Uploaded by

Copyright:

Available Formats

Mundaka Upanishad

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Mundaka Upanishad

Uploaded by

Copyright:

Available Formats

qÉÑhQûMüÉåmÉÌlÉwÉiÉç

“THE SANDEEPANY EXPERIENCE”

A NOTE ABOUT SANDEEPANY

– The Author, 16th July, 2019, Sacred Guru Purnima Day

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

© 2018 All Rights Reserved. Copyright held by Swami Gurubhaktananda.

About This Edition:

2. To Pujya Sri Swami Vimalanandaji Maharaj (1932-2019)

3. To Pujya Sri Swami Tejomayanandaji (Guruji)

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

The Peace Invocation 4

2. A CLOSE LOOK AT RITUALS

3. THE SUPREME PURUSHA

5. THE “TWO BIRDS” METAPHOR

6. QUALITIES SEEN IN A SAGE

For the “SHAVEN-HEADED”

Á pÉSìÇ MühÉåïÍpÉÈ ´ÉÑhÉÑrÉÉqÉ SåuÉÉ pÉSìÇ mÉzrÉåqÉÉ¤ÉÍpÉrÉïeÉ§ÉÉÈ |

xuÉÎxiÉ lÉ ClSìÉå uÉ×®´ÉuÉÉÈ xuÉÎxiÉ lÉÈ mÉÔwÉÉ ÌuÉµÉuÉåSÉÈ |

1 om bhadram karnebhih Om. What is always auspicious, with our ears

1 Verse 1.1: Guru Parampara: Lineage of Teachers

Á oÉë¼É SåuÉÉlÉÉÇ mÉëjÉqÉÈ xÉÇoÉpÉÔuÉ

The Benefits & Wisdom of the Parampara System

2 Verse 1.2: Lineage of Teachers (contd.)

AjÉuÉïhÉå rÉÉÇ mÉëuÉSåiÉ oÉë¼ÉÅjÉuÉÉï

3 Verse 1.3: Shaunaka’s Question to Angiraa

zÉÉælÉMüÉå Wû uÉæ qÉWûÉzÉÉsÉÉåÅÌ…¡ûUxÉÇ

Shaunaka’s Eligibility for Spiritual Knowledge

The disciple asks for that ‘minimum’ by which the ‘maximum’ is

Guru Upasadana: “approaching a Realised Guru”. We have dealt with this in

4 Verse 1.4: Angiraa’s Answer to Shaunaka

How the Sages View Knowledge

5 Verse 1.5: Definitions of Lower & Higher Knowledge

iÉ§ÉÉmÉUÉ | GauÉåSÉå rÉeÉÑuÉåïSÈ xÉÉqÉuÉåSÉåÅjÉuÉïuÉåSÈ

Explanation of the Partnership

6 Verse 1.6: Nature of Higher Knowledge

7 Verse 1.7: Three Similes Explaining “Bhoota Yonim”

rÉjÉÉåhÉïlÉÉÍpÉÈ xÉ×eÉiÉå aÉ×ºûiÉå cÉ

8 Verse 1.8: Tapas – the Forerunner of Creation

iÉmÉxÉÉ cÉÏrÉiÉå oÉë¼ iÉiÉÉåÅ³ÉqÉÍpÉeÉÉrÉiÉå |

Creation at the Causal Level:

Creation at the Gross Level:

Vedantic View of Creation – Linked to Its View of Reality

9 Verse 1.9: Thorough Knowledge – in Totality & in Detail

rÉÈ xÉuÉï¥ÉÈ xÉuÉïÌuÉ±xrÉ ¥ÉÉlÉqÉrÉÇ iÉÉmÉÈ |

Project Management Skill

|| CÌiÉ qÉÑhQûMüÉåmÉÌlÉwÉÌS mÉëjÉqÉqÉÑhQûMåü mÉëjÉqÉÈ ZÉhQûÈ ||

|| mÉëjÉqÉqÉÑhQûMåü Ì²iÉÏrÉÈ ZÉhQûÈ ||

10 Verse 2.1: A Close Look at the Karma Kanda

iÉSåiÉiÉç xÉirÉÇ | qÉl§ÉåwÉÑ MüqÉÉïÍhÉ MüuÉrÉÉå rÉÉlrÉmÉzrÉÇxÉç-

11 Verse 2.2: Description of Agnihotra

rÉSÉ sÉåsÉÉrÉiÉå ½ÍcÉïÈ xÉÍqÉ®å WûurÉuÉÉWûlÉå |

12 Verse 2.3: The “Terms & Conditions”

THE “TERMS & CONDITIONS”

13 Verse 2.4: The Seven Tongues of Fire

MüÉsÉÏ MüUÉsÉÏ cÉ qÉlÉÉåeÉuÉÉ cÉ

14 Verse 2.5: The Flames Lead One to Heaven

LiÉåwÉÑ rÉ¶ÉUiÉå pÉëÉeÉqÉÉlÉåwÉÑ

15 Verse 2.6: Enticements to Reach Heaven