Smriti- Memory- Recollection

In Sanskrit, स्मृति (Smṛiti) comes from the root √स्मृ (smṛ), meaning “to remember” or “to recollect.” Its primary meaning is memory, remembrance, or that which is remembered. In ancient philosophical systems of India such as Yoga and Nyaya, smṛiti refers to a mental process in which a previously experienced object, being or event is recalled.

According to Patañjali, the proponent of Yoga philosophy;

1. Perception is an experience when the object interacts with the senses.
2. It leaves an impression in the mind called saṃskāra (mental imprint).
3. Repeated experiences deepen the saṃskāra.
4. When conditions are suitable, the saṃskāra gives rise to smṛiti (memory or recollection).

The mind acts as the interface between individual (Jiva) and the world. In a restricted way it expands from one experience to another experience. It is actually seamless without any boundaries or partitioning but in order to present the concept for better understanding, Vedānta describes the mind as having several functional aspects:

• Manas – receives and processes sensory inputs.
• Buddhi – discrimination, decision-making.
• Ahaṃkāra – sense of “I” which is the actual reference point for worldly understanding.
• Chitta – the storehouse of impressions and memories.

To enable Buddhi, whenever required, consciousness retrieves the sanskaras stored in Chitta. These retrievals or recollections arise as smṛiti. Thus citta functions somewhat like a memory repository.

Nyāya school of thought explains memory as arising from association of an object or event with previous experience. This repetition creates persisting mental imprint that is samskar. So the trigger for rise of smriti in this system is association of event ocurring in the external world with a previous experience. For example: smell sandalwood reminds you of an old memory of a temple visit during childhood

The whole process has been carefully distinguished and categorised under three consequent steps:

• Direct perception (pratyakṣa),
• Inference (Dharana),
• Memory (smṛiti).

Memory was not considered fresh knowledge but the reappearance of previously acquired knowledge.

It is also hypothesised in some schools of thoughts like ’empiricism’ that there is nothing in intellect or Buddhi that does not pass through senses.

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Dharana – Perception- Cognition

The problem is that there are no words in any two languages that can convey the same meaning. Dharana is usually understood as one’s belief or outlook which conveys that person’s point of view or how s/he looks at things.

In non-dualist darshan system of India, Dharana means the act of holding, bearing, wearing, enveloping, observing ….so on and so forth. There are detailed descriptions of the process of dharana that ultimately lead to formation of individual.

Acharya Shankara is quoted in Panchdashi that just as molten copper assumes the form of the mould in which it is cast, so does the mind assume the form of the object it intends to perceive. It is further explained that in presence of intended object of emotion (craved for or hated) an appropriate modification of mind is produced that moves out of the relevant sense organ and proceeds towards the object. Having reached the object the mind gets modified to assume the form of the object. This process is momentary and is called Pratyaksha i.e. direct impact on sense or more appropriately the sensation.

The consciousness considers the form assumed by the mind and draws some preliminary inferences which is termed as ‘Anumiti (product of anumaan). This is the second step of cognition after Pratyaksha, in order to gain knowledge about the sensed object and its related processes and environment.

Then the information so gathered is compared with the stored data or recollected data. This is akin to categorisation of observed object with the known objects in order to crystallise the knowledge. This process is called Upamiti.

After Upamiti, the process of articulating or naming the shape and form of mental modification which has been observed, inferred, compared and categorised by this time. This step is termed as Shabdaj.

This is the process leading to acquisition of processed information. Each isolated or consequent acquisition of knowledge about each subsequent object, being or event is consigned to build memory. This memory is then used again and again for recollection of past efforts to compare with and infer about the new endeavours of mind.

This process paves the way of evolution of intellect. This whole process is the reason why intellect is considered to operate in two parts i.e. experience and recollection. It should be kept in mind that the whole mechanism is seemless and without any kind of partitioning. the terms and the descriptions are given only to facilitate understanding of the process by the disciple.

Kalpana: As I try to understand

Kalpana in Sanskrit or Hindi is usually understood as imagination. Imagination can also be explained as the crucial bridge between raw sensory experience and conceptual understanding. While traditional philosophers prioritized logic (rationalism) or observation (empiricism), modern epistemology views imagination not as a hallucination ( visualization of what is not), but as a cognitive tool necessary for forming hypotheses, grasping abstract concepts, and experiencing empathy.
Here is how imagination directly drives the attainment of knowledge:

Physicists like Albert Einstein and Nicola Tesla used imagination to crystallise several of their theories and projects. Some philosophers like Karl Popper argued that discovery in science does not start with data; it starts with an imaginative leap or a bold hypothesis that is tested later.

Imagination allows human mind to construct mental models of things that cannot be directly observed through the five senses at that stage of conceptualization.

Imagination also helps in counterfactual thinking which is the ability to imagine “what if” scenarios. This is essential for evaluating causality and preventing future errors.

While imagination is supreme at generating ideas, epistemologists warn that it cannot justify the findings based on imagination on its own. Imagining a unicorn does not make it real. Therefore, imagination must always be paired with empirical testing or logical proof to transition from a mere thought into a justified true belief.

A philosophical framework (e.g., Kant’s views on transcendental imagination)?In Vedanta (specifically Advaita Vedanta), imagination is known by the Sanskrit term Kalpana (कल्पना). Rather than just being a creative mental tool, Vedanta views imagination as the fundamental cosmic and individual force that projects the illusion of the material universe.

While Western epistemology treats imagination as a useful bridge to intellectual knowledge, Vedanta frames it as a double-edged sword—the ultimate source of human bondage, but also a vital tool for ultimate spiritual liberation.

According to seminal Vedantic texts like Upanishad the entire universe is not an independent, physical reality. Instead, it is a Kalpana, a cosmic projection or imagination of the ultimate reality, Brahman (or Atman). In other texts the dream analogy is used to explain the existence of objective universe when the mind creates an entire, seemingly real world of people, mountains, and oceans in dream, so does Brahman projects the waking world through the power of Maya (cosmic illusion). This cosmic illusion was explained as product of imagination of Brahma.

Imagination as superimposition of individual imagination like names, forms, and limitations onto the limitless, formless divine reality also led to conceptualisation of personal god or Ishta devata.

Individual suffering is also a product of imagination according to theory of Advait Vedanata. On a personal level, Vedanta teaches that your ego and your sense of separation from the rest of existence are entirely products of Kalpana.

The Rope and the Snake: Adi Shankara frequently used the famous metaphor of a man seeing a coiled rope in the dim light and imagining it to be a deadly snake. The fear, racing heart, and misery are real, but the snake is purely a product of Kalpana.

The Illusion of Plurality: Vedanta asserts that believing you are a separate, isolated soul (Jiva) existing in a world of multiple things is also an imagination. Once you realize the truth (that the rope is real, not the snake), the imaginary fear vanishes.

The Mundakopanishad.34 [concludes]

                                          ॥ श्रीः ॥

                               ॥मुण्डकोपनिषत्- Mundakopanishad॥

                          [‘तृतीय मुंडक’]- Third Removal of Ignorance

                                 [द्वितीयः खण्डः] Second Chapter


तदेतत्सत्यमृषिरङ्गिराः
पुरोवाच नैतदचीर्णव्रतोऽधीते । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ११॥
This indeed is the truth which the sage Aṅgiras taught in ancient times. One who has not observed the prescribed vow should not study this. Salutations to the great seers! Salutations to the great seers!

॥ इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः ॥
Thus concludes the second chapter of Third Mundaka.

ॐ भद्रं कर्णेभिः श‍ृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥
Om. O gods, may our ears hear what is auspicious; O worshipful ones, may our eyes  see what is auspicious. May we live our allotted span of life with firm limbs and healthy bodies, praising the Divine and for the welfare as ordained by the gods .

स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥
May Indra of ancient fame bless us with well-being; may Pūṣan, the all-knowing nourisher, grant us well-being; may Tarkṣya of unharmed wheel ensure our well-being; may Bṛhaspati bestow well-being upon us.

॥ ॐ शान्तिः शान्तिः शान्तिः ॥
Om. Peace...Peace...Peace

॥ इत्यथर्ववेदीय मुण्डकोपनिषत्समाप्ता ॥
Thus is concluded the Mundakopanishad pertaining to AtharvaVeda.

                                        ॥ ॐ ब्रह्मणे नमः ॥
                                                                             [Thus concludes the Mundakopanishad]

Mundakopanishad.33

                                             ॥ श्रीः ॥

                               ॥मुण्डकोपनिषत्- Mundakopanishad॥

                          [‘ तृतीय मुंडक’]- Third Removal of Ignorance
                                 [द्वितीयः खण्डः] Second Chapter

स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥९॥
Whoever truly knows that Supreme Brahman himself becomes Brahman. No one in his in his lineage remains ignorant of Brahman. He transcends sorrow and sin. And freed from the knots of the heart-cave, attains immortality.

तदेतदृचाऽभ्युक्तम्। 
क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षिं श्रद्धयन्तः।तेषामेवैतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद्यैस्तु चीर्णम्॥ १०॥

This indeed has been declared in the following verse: 
This knowledge of Brahma (Brahmavidya) should be transmitted only to the (deserving) people who are learned in scriptural study and perform the prescribed duties. This should be given to those who are established in Brahman, who faithfully worship the one sacred fire provided they have duly observed the vow called Śirovrata.
                                        ॥ ॐ ब्रह्मणे नमः ॥
[Second Chapter of Third Mundaka will conclude in next post marking the completion of the Mundakopanishad]

The Mundakopanishad.32

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

                   [द्वितीयः खण्डः ॥] Second Chapter

गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु ।कर्माणि विज्ञानमयश्च आत्मा  परेऽव्यये सर्वे एकीभवन्ति ॥ ७॥
The fifteen constituents (of physical embodiment) return to their respective sources and all the senses to their presiding deities. Actions (karma) and the self identified with intellect (the vijñānamaya self) all become unified in the supreme imperishable Reality a the time of dissolution.


यथा नद्यः स्यन्दमानाः समुद्रे-ऽस्तं गच्छन्ति नामरूपे विहाय ।तथा विद्वान् नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥ ८॥
Just as flowing rivers, abandoning their names and forms, disappear into the ocean, so too the knower, freed from name and form, attains the supreme effulgent, divine Purusha who is beyond the beyond.


॥ ॐ ब्रह्मणे नमः ॥

{ Second Chapter of Third Mundaka continues}

The Mundakopanishad.31

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ द्वितीय: खण्डः } – Second Chapter

॥ ॐ ब्रह्मणे नमः ॥

 संप्राप्यैनमृषयो ज्ञानतृप्ताः कृतात्मानो वीतरागाः प्रशान्ताः ।ते सर्वगं सर्वतः प्राप्य धीरा युक्तात्मानः सर्वमेवाविशन्ति ॥ ५॥
Having attained That (Supreme Self), the self realized sages, fulfilled in knowledge, free from any kind of attachment, becoming wise & peaceful become united with the Self. Experientially realizing the all-pervading Reality everywhere, these sages become one with all.

वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥ ६॥
Those seekers who have clearly ascertained the truth of Vedāntic knowledge, who are purified in mind through the yoga of renunciation become fully liberated in the end, entering the realms of Brahman and attaining supreme immortality.

Om!! Our salutation to Brahma!!

 [The Second Chapter (Khanda) of  Third Mundaka continues. ]

The Mundakopanishad.30

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ द्वितीय: खण्डः } – Second Chapter

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन ।यमेवैष वृणुते तेन लभ्य-स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३॥ (आत्मा वृणुते)

This (Supreme)Self is neither attained through discourse, nor through intellect or through extensive hearing of scriptures. It is attained only by the one whom this Self chooses. To such a person, the Self reveals its own true form.
नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात् ।एतैरुपायैर्यतते यस्तु विद्वां-स्तस्यैष आत्मा विशते ब्रह्मधाम ॥ ४॥
This Self can not be attained either by the weak, by carelessness or through austerity without true renunciation. But the wise one who strives through these proper means—his Self enters the abode of Brahman. 

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

 [The Second Chapter (Khanda) of  Third Mundaka continues. ]

The Mundakopanishad.29

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ द्वितीय: खण्डः } – Second Chapter

स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् । उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥ १॥

The wise ones know the supreme abode of Brahman in which the whole universe rests and shines forth. Those who worship the Purusha without desires transcend the seed of rebirth.

कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र । पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥ २॥ 

Those who desire objects and set their minds upon them, chase their desires through cycles of birth. But for one who has moved beyond desires and is established in the Self, all desires dissolve here and now.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Third Mundaka continues. ]

The Mundakopanishad.28

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ प्रथमःखण्डः } -First Chapter [to be concluded]

एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्प्राणः पञ्चधा संविवेश । प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन्विशुद्धे विभवत्येष आत्मा ॥ ९॥

This subtle Self is to be realized by the knowledge (consciousness), within this physical being which is made vital by five pranas. The minds of all beings are woven with the prāṇas; when that (mind) becomes purified, this Self shines forth.

यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्च कामान् । तं तं लोकं जयते तांश्च कामां- स्तस्मादात्मज्ञं ह्यर्चयेद्भूतिकामः ॥ १०॥ 

Whatever world or whatever desire is imagined or longed for by such purified mind can be materialised before such enlightened person. Therefore, the seekers of prosperity (or well-being) too should honor the people who know the Self.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Third Mundaka concludes. The second Chapter will  begin]

The Mundakopanishad. 27

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ प्रथमःखण्डः } -First Chapter

बृहच्च तद्दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति । दूरात्सुदूरे तदिहान्तिके च पश्यत्स्विहैव निहितं गुहायाम् ॥ ७॥

That (Brahman) shines in its vastness, divinity, inconceivable form. It is subtler than the subtlest. It is far beyond the farthest but  very near at the same time. It is seen here itself, hidden in the cave (of the heart), by those who perceive.

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मणा वा । ज्ञानप्रसादेन विशुद्धसत्त्व- स्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८॥

It can not be grasped by the eye, speech or by other senses; neither by austerity, nor by action. But people with the pure mind can perceive that Indivisible Divinity through the clarity of knowledge and the ultimate Reality through meditation.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Third Mundaka continues. ]

The Mundakopanishad.26

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ प्रथमःखण्डः } -First Chapter

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः ॥ ५॥

This Self is attained through truth, austerity, right knowledge, and constant discipline (brahmacharya). Such seekers, whose impurities have been dissolved, perceive the luminous Self shining within the body. 

सत्यमेव जयते नानृतं (जयति) सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत्सत्यस्य परमं निधानम् ॥ ६॥ 

Truth alone triumphs, not falsehood. The Truth lays out the path to godhood by which the sages, who have transcended desires, proceed to where lies the supreme treasure of Truth.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Third Mundaka continues. ]

The Mundakopanishad.25

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ प्रथमःखण्डः } -First Chapter

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥ ३॥

Having a glimpse of the golden-hued Creator, the Lord, the Purusha, the source of Brahma, the seer becomes the knower and shaking off merit and demerit, becomes stainless and one with the Absolute.

प्राणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी । आत्मक्रीड आत्मरतिः क्रियावा- नेष ब्रह्मविदां वरिष्ठः ॥ ४॥

This indeed is that Prāṇa that  shines forth in all beings. Knowing this, the wise one does not indulge in excessive talk. Delighting in the Self, rejoicing in the Self, engaged in (right) action, the aspirant becomes the foremost among the knowers of Brahman.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Third Mundaka continues. ]

The Mundakopanishad. 24

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [ ‘ तृतीय मुंडक’]- Third Removal of Ignorance

{ प्रथमःखण्डः } -First Chapter

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १॥

Two birds, inseparable companions, perch on the same tree. One of them eats the sweet fruit (experiencer); the other, without eating, simply watches (witness).(most popular vedantic metaphor)

समाने वृक्षे पुरुषो निमग्नो- ऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीश- मस्य महिमानमिति वीतशोकः ॥ २॥ 

Similarly on the tree (of life), the individual gets immersed in the world and grieves helplessly under ignorance (delusion). But when he sees  Ishwara- (the other- witness) the adored one in His glory, he gets liberated from sorrow.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Third Mundaka begins. ]

The Mundakopanishad.23

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ द्वितीयः खण्डः } -Second Chapter comes to end

ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११॥

Brahman alone is this immortal Reality which is omnipresent in all directions such as south and the north, above and below, before and after existence. This all pervasive Brahma precedes and permeates the universe.  

॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके द्वितीयः खण्डः ॥

So concludes second chapter of second Mundaka.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Second Mundaka concludes. ]

The Mundakopanishad.22

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ द्वितीयः खण्डः } -Second Chapter 

हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ॥ ९॥

That unblemished Brahma resides in the highest golden sheath (luminous covering) which is pure, the light of all lights—this is what the knowers of the Self realize.

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १०॥

(Q) If the sun, moon and stars do not shine, nor the lightnings flare up there, how then could this Fire (Reality) keeps shining alone. (Ans) Everything else shines by Its light and  all is illumined by the light of  Him only.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Second Mundaka continues. ]

Mundakopanishad.21

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ द्वितीयः खण्डः } -Second Chapter 

यः सर्वज्ञः सर्वविद्यस्यैष महिमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः ॥ (संप्रतिष्ठितः) मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं संनिधाय । तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति ॥ ७॥

Self is omniscient and all-wise—this is His glory in the world. It is established in the divine city of Brahman (the body), in the space (of the heart). Formed of mind, the leader of the life-force, established in the body sustained by food, and seated in the heart. The wise behold Brahma everywhere as the radiant, immortal Reality in the nature of bliss.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८॥

The knot of the heart is cut, all doubts are removed and actions (karmas) are exhausted when That (Brahman), both beyond and within, is realized.

 ॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Second Mundaka continues. ]

The Mundakopanishad.20

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ द्वितीयः खण्डः } -Second Chapter 

यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥ ५॥

The heaven and the earth including the the space in between are woven in Him along with the mind and all the vital energies. Giving up all other discussions, try to know that Self alone. This is the bridge to immortality.

अरा इव रथनाभौ संहता यत्र नाड्यः । स एषोऽन्तश्चरते बहुधा जायमानः । ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः पाराय तमसः परस्तात् ॥ ६॥ (पराय)

As the spokes are fastened to the hub of a wheel, so do the nāḍīs (subtle channels of energy in the body) converge in Him. That Self moves within, manifesting in many forms. Meditate on the Self as ‘Om’. May there be well-being for you, so that you may move beyond darkness.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Second Mundaka continues. ]

The Mundakopanishad.19

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ द्वितीयः खण्डः } -Second Chapter   

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं संधयीत । (संदधीत) आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥ ३॥

Take the teachings of  Upanishad as the great bow, place upon it the  sharp arrow of  meditation. Draw it with a mind absorbed in Brahma consciousness, O gentle one and hit the target of the Imperishable (Brahman).

प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥ ४॥ 

Om (Pranava) is the bow; the qualified self (limited consciousness) is the arrow; Brahman is said to be the target. With the vigilant and undistracted mind one has to become one with the One i.e. the absolute Brahma to attain the hit.  

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Second Mundaka continues. ]

Mundakopanishad.18

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ द्वितीयः खण्डः } -Second Chapter   

आविः संनिहितं गुहाचरं नाम महत्पदमत्रैतत्समर्पितम् । एजत्प्राणन्निमिषच्च यदेतज्जानथ सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥ १॥

The Brahma is effulgent, closest to us, residing in heart cave is the supreme presence. All that moves, breaths and blinks are vested in Him. Know Him to pervade in the real and the unreal, the most worthy of prayers, beyond the knowledge of limited consciousness and the ultimate. 

यदर्चिमद्यदणुभ्योऽणु च यस्मिँल्लोका निहिता लोकिनश्च । तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः तदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि ॥ २॥

That which is radiant, subtler than the subtlest, contains all worlds and their inhabitants is indeed the imperishable Brahman. That indestructible Brahma is prāṇa, is speech, is mind and is the ultimate reality. That is the Immortal. That only is worth knowing, O gentle one—know That alone.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Second Mundaka begins. ]

mundakopanishad.17

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ प्रथमः खण्डः } -First Chapter  

अतः समुद्रा गिरयश्च सर्वेऽस्मा- त्स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च सर्वा ओषधयो रसश्च येनैष भूतैस्तिष्ठते ह्यन्तरात्मा ॥ ९॥

From Him arise all the oceans and mountains; from Him flow all the rivers of every kind. From Him also come all plants and the sap as their essence. All beings are sustained by Him as the inner Self, .

पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् । एतद्यो वेद निहितं गुहायां सोऽविद्याग्रन्थिं विकिरतीह सोम्य ॥ १०॥

This whole universe is indeed the Purusha including the action, austerity, brahman and the supreme immortality. O gentle one, whoever comes to realize this Reality residing in one’s own heart- cave, he gets to untie the knot of ignorance here itself.

॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके प्रथमः खण्डः ॥

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Second Mundaka concludes. ]

The Mundakopanishad.16

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ प्रथमः खण्डः } -First Chapter 

Deliberation over the Para vidya (knowledge of the ultimate reality) is taken up in this chapter.

तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशवो वयाꣳसि । प्राणापानौ व्रीहियवौ तपश्च श्रद्धा सत्यं ब्रह्मचर्यं विधिश्च ॥ ७॥

From Him are born the gods in many forms, the Sādhyas (celestial beings), humans, animals, and birds; also prāṇa and apāna (vital breaths), rice and barley, austerity, faith, truth, chastity, and the laws (of conduct).

सप्त प्राणाः प्रभवन्ति तस्मा- त्सप्तार्चिषः समिधः सप्त होमाः । सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त ॥ ८॥

From Him arise the seven prāṇas, the seven flames, the seven kinds of fuel, and the seven offerings. These are the seven worlds in which the prāṇas move, placed in the secret (heart-cave), each in its own sevenfold way.

The Seven World (7 layers of consciousness)(1)भूः (Bhūḥ) — Earth (physical world),  (2)  भुवः (Bhuvaḥ) — Atmosphere / subtle realm (3)स्वः (Svaḥ) — Heaven (celestial realm) (4)महः (Mahaḥ) — Great world (higher  intelligence) (5) जनः (Janaḥ) — World of creation / progenitors (6) तपः (Tapaḥ) — World of austerity / spiritual power (7) सत्यम् (Satya) — Highest truth / Brahma-loka

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Second Mundaka continues]

The Mundakopanishad.15

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ प्रथमः खण्डः } -First Chapter 

Deliberation over the Para vidya (knowledge of the ultimate reality) is taken up in this chapter.

तस्मादग्निः समिधो यस्य सूर्यः सोमात्पर्जन्य ओषधयः पृथिव्याम् । पुमान् रेतः सिञ्चति योषितायां बह्वीः प्रजाः पुरुषात्संप्रसूताः ॥ ५॥

From Him arises fire, whose fuel is the sun; from the moon comes rain; from rain arise herbs and trees on the earth. The male pours seed into the female—thus many beings are born from the Purusha (Cosmic Being).

तस्मादृचः साम यजूꣳषि दीक्षा यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च । संवत्सरश्च यजमानश्च लोकाः सोमो यत्र पवते यत्र सूर्यः ॥ ६॥ 

From Him arise the Ṛig, Sāma, and Yajur Vedas; initiation (dīkṣā), all sacrifices, and rituals, as well as offerings (dakṣiṇā). From Him also come the year (time), the sacrificer, and the worlds where the moon shines and the sun illumines.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Second Mundaka continues]

Mundakopanishad.14

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ प्रथमः खण्डः } -First Chapter 

Deliberation over the Para vidya (knowledge of the ultimate reality) is taken up in this chapter.

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ ३॥

From Him are born the life-force (prana ), the mind (man), all the senses and also space, air, fire, water (five fundamental elements), and the Earth supporting the entire universe.

अग्निर्मूर्धा चक्षुषी चन्द्रसूर्यौ दिशः श्रोत्रे वाग्विवृताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्भ्यां पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ ४॥

The cosmic vision of the universe as the body of the Supreme Being (Purusha) is like Fire is His head; the moon and the sun are His eyes; the directions are His ears; the revealed Vedas are His speech, air is His life-breath; the entire universe is His heart; from His feet arises the earth. He is indeed the inner Self of all beings.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Second Mundaka continues]

Mundakopanishad.13

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥ 

 [द्वितीय ‘मुंडक’]- Second Removal of Ignorance

{ प्रथमः खण्डः } -First Chapter 

Deliberation over the Para vidya (knowledge of the ultimate reality) is taken up in this chapter.

तदेतत्सत्यं यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाऽक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापियन्ति ॥ १॥

Just as the blazing fire sends forth thousands of sparks of its own nature, much  the same way O gentle one! various beings arise from and dissolve into the Imperishable (Akṣara). This indeed is the truth.

दिव्यो ह्यमूर्तः पुरुषः सबाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात्परतः परः ॥ २॥ 

The Purusha is divine, formless, permeating within and without and unborn. He is beyond  prāṇa (vital breath) and mind, ispure, and higher than the imperishable (Akṣara)

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The First Chapter (Khanda) of  Mundaka-2 begins]

Mundakopanishad.12

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Discussion about Para vidya is initiated.

तस्मै स विद्वानुपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥ १३॥

To such disciple, who has approached him properly with a calm and collected mind, the wise teacher imparts the  knowledge of Brahman in its true essence, by which the imperishable Reality (Akṣara), the true Purusha, is known.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

॥ इति मुण्डकोपनिषदि प्रथममुण्डके द्वितीयः खण्डः ॥

 [The Second Chapter (Khanda) of  Mundaka-1 ends here]

Mundakopanishad.11

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Discussion about Para vidya is initiated.

तपःश्रद्धे ये ह्युपवसन्त्यरण्ये शान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः । सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुषो ह्यव्ययात्मा ॥ ११॥

People living in austerity and faith, dwell in the forest- free from impurities, peaceful, learned, living on alms move through the path of the sun to reach where that immortal, imperishable Self (Purusha) resides.

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन।तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२॥

Having examined the ephemeral world gained through  actions, the wise person develops dispassion. Such person realizes that the eternal cannot be attained by actions. In order to know that (Brahman), one  should approach a teacher alone, with sacrificial fuel in hand. This  teacher should be well-versed in the scriptures and established in Brahman.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Mundaka-1 will continue]

Mundakopanishad.10

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Discussion over futility of Apara Vidya or knowledge to attain worldly good continues.

अविद्यायां बहुधा वर्तमाना वयं कृतार्था इत्यभिमन्यन्ति बालाः । यत्कर्मिणो न प्रवेदयन्ति रागा- त्तेनातुराः क्षीणलोकाश्च्यवन्ते ॥ ९॥

Dwelling in ignorance in many ways, the immature think like a child that they have attained their goal. But these performers of rituals do not understand the truth owing to their worldly attachments. Afflicted by desire and having their merits exhausted, they fall from their (attained) worlds.

इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः । नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं लोकं हीनतरं वा विशन्ति ॥ १०॥

Deluded people, considering sacrifices and charitable works (iṣṭa and pūrta) as the highest, can not imagine anything higher. They return to this world or to an even lower one after enjoying their rewards at the heights of heaven.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Mundaka-1 will continue]

Mundakopanishad.9

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Now the futility of Apara Vidya or knowledge to attain worldly good is being discussed.

प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति ॥ ७॥

These sacrificial rituals (yajñas) are indeed frail boats; the eighteenfold rites are even more inferior. Those deluded ones who regard them as the highest good, fall into endlessly repetitive  cycles of old age and death.

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितंमन्यमानाः । जङ्घन्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ८॥

Existing amidst ignorance yet thinking of themselves as wise and learned, the deluded ones wander into sufferings like the blind led by the blind.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Mundaka-1 will continue]

The Mundakopanishad.8

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Here study of Apara Vidya has been taken up first. It is said that prescribed fire sacrifices and attendant rituals indeed open the doorway to world of happiness and glory.

एतेषु यश्चरते भ्राजमानेषु यथाकालं चाहुतयो ह्याददायन् । तं नयन्त्येताः सूर्यस्य रश्मयो यत्र (तन्नयन्त्येताः) देवानां पतिरेकोऽधिवासः ॥ ५॥

Whoever performs (the rites) properly, offering oblations at the right time into these blazing (fires), is carried by these flames, in the form of the sun’s rays, to the place where the one Lord of the gods resides.

एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति । प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥ ६॥ 

Come, come!’—thus the radiant oblations call to the one performing the ritual. Carried by the rays of the sun, they lead the sacrificer, speaking pleasing words and honoring him: ‘This is your holy, well-earned world of Brahman (heaven).

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Mundaka-1 will continue]

Mundakopnishad.7

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Here study of Apara Vidya has been taken up first. It is said that the  prescribed fire sacrifices and attendant rituals indeed open the doorway to world of happiness and glory.

यस्याग्निहोत्रमदर्शमपौर्णमास- मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च । अहुतमवैश्वदेवमविधिना हुत- मासप्तमांस्तस्य लोकान् हिनस्ति ॥ ३॥

When the Fire rituals (Agnihotra) is performed without the new-moon (Darśa) and full-moon (Paurṇamāsa) rites, without the four-monthly sacrifices, without the first-fruits offering, without regular hospitality to guests, without the Vaiśvadeva offering and done improperly—such (a sacrifice) destroys the performer’s worlds up to the seventh.

काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिह्वाः ॥ ४॥ 

Kālī, Karālī, Manojavā, Sulohitā, Sudhūmravarṇā, Sphuliṅginī, and Viśvarucī—these are the seven flickering tongues of the (sacred) fire.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Mundaka-1 will continue]

Mundakopanishad.6

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{द्वितीय-खण्ड} – Second Chapter 

कर्म निरूपण-The study of the nature of work.

Here study of Apara Vidya has been taken up first. It is said that the prescribed fire sacrifices and attendant rituals indeed open the doorway to world of happiness and glory.

तदेतत्सत्यं मन्त्रेषु कर्माणि कवयो यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि । तान्याचरथ नियतं सत्यकामा एष वः पन्थाः सुकृतस्य लोके ॥ १॥

This indeed is the truth: the rituals that the seers perceived and encoded in the mantras have been variously elaborated in the Tretā age. Practice them diligently, O seekers of truth—this is your path to the world attainable through merit of good deeds.

यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने । तदाऽऽज्यभागावन्तरेणाऽऽहुतीः प्रतिपादयेत् ॥ २॥ (प्रतिपादयेच्छ्रद्धया हुतम्)

When the flame of the well-kindled sacrificial fire blazes up, then one should properly offer the oblations between the two portions of ghee (clarified butter). 

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!! 

 [The Second Chapter (Khanda) of  Mundaka-1 will continue]

Mundakopanishad.5

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{प्रथम-खण्ड} – First Chapter 

यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः । तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायते ॥ ९॥

One who knows everything in general and carries all the wisdom, whose effort and austerity is knowledge—from that One arise this Brahman (the cosmic principle), name, form, and matter (food).

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

॥ इति मुण्डकोपनिषदि प्रथममुण्डके प्रथमः खण्डः ॥

 [The First Chapter (Khanda) concludes in Mundaka-1]

 

Mundakopanishad.4

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{प्रथम-खण्ड} – First Chapter 

यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात्केशलोमानि तथाऽक्षरात्संभवतीह विश्वम् ॥ ७॥

The way a spider spins a web and consumes it too, the way herbs emanate from Mother Earth and the way hair and vellus grow from an alive human body…. the world arises from the Immutable Brahma.

तपसा चीयते ब्रह्म ततोऽन्नमभिजायते । अन्नात्प्राणो मनः सत्यं लोकाः कर्मसु चामृतम् ॥ ८॥ 

Brahma materializez through spiritual process and the matter gives rise to food. From the food arises the life energy, mind, reality, world and movement (action) in that order. From the action arises causality leading to immortality.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

 [The First Chapter (Khanda) will continue in Mundaka-1]

 

Mundakopanishad.3

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{प्रथम-खण्ड} – First Chapter 

तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५॥

[Out of two kind of knowledge] The Rigveda, Samveda, Yajurveda and Atharvaveda along with Shiksha (conduct and recitation of vedas), Kalp (rituals and sacrifices), Vyakaran(grammar), Nirukta (commentaries), Chhanda (structure and verse) and Jyotisha(astrology) fall in Apara Vidya. The Knowledge leading to awareness of the Absolute (Brahma) is known as Para Vidya.

यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण- मचक्षुःश्रोत्रं तदपाणिपादम् । नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ ६॥ 

That (Absolute or Brahma) is invisible, ungraspable, without lineage or caste, without form; without eyes or ears, without hands or feet; eternal, all-pervading, omnipresent, extremely subtle and imperishable—this is also the source of all beings and which the wise perceive everywhere.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

 [The First Chapter (Khanda) will continue in Mundaka-1]

Mundakopanishad-2

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{प्रथम-खण्ड} – First Chapter 

शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ । कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३॥

Shaunak, one of the greatest men of the world, approached Angira and asked after observing all due courtesies, ” what is that knowing which, one comes to know everything?”

तस्मै स होवाच ।द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४॥ 

He was told that the people who have knowledge of Brahma say that there are two fields of knowledges worth pursuing. One is ‘Apara’ and the other ‘Para’.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

 [The First Chapter (Khanda) will continue in Mundaka-1]

Mundakopanishad-1

॥ श्रीः ॥

 ॥ मुण्डकोपनिषत्- Mundakopanishad  ॥

 [प्रथम ‘मुंडक’]- First Removal of Ignorance

{प्रथम-खण्ड} – First Chapter 

ॐ ब्रह्मा देवानां प्रथमः संबभूव विश्वस्य कर्ता भुवनस्य गोप्ता । स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह ॥ १॥

Brahmadeva appeared first amongst gods. He was the creator of universe and the world was nurtured within him. He imparted to his eldest son Atharva, the Brahmvidya which was the foundation of all fields of knowledge.

अथर्वणे यां प्रवदेत ब्रह्माऽथर्वा तं पुरोवाचाङ्गिरे ब्रह्मविद्याम् । स भारद्वाजाय सत्यवाहाय प्राह भारद्वाजोऽङ्गिरसे परावराम् ॥ २॥ 

The knowledge which was so imparted to Atharva was given to Angir who in turn transmitted to Satyavaha, the son of Bharadwaja. Finally, the knowledge was passing down from the eldest to the youngest, came to Angirasa.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

 [The First Chapter (Khanda) will continue in Mundaka-1]

Mundakopanishad- the beginning

मुण्डकोपनिषत्

 (शांति पाठ)

॥ श्रीः ॥

॥ मुण्डकोपनिषत्   ॥

ॐ भद्रं कर्णेभिः श‍ृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥

We pray to gods that our ears listen to the words of welfare to all, that having been capable to offer homage our eyes see what is good for us, that we enjoy long life with stable body with healthy limbs which bring offering to gods. 

स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥

May Indra, renowned for his great fame, bless us with well-being. May Pushan (Sun), the knower of all worldly knowledge, bless us with welfare. May Tarksya (Garuda), whose speed is unobstructed (or who crushes obstacles), bless us with well-being. May Brihaspati , the Lord of Vedic knowledge bestow prosperity and auspiciousness upon us

॥ ॐ शान्तिः शान्तिः शान्तिः ॥

May we be free from three kinds of sufferings: physical, subtle and spiritual.

॥ ॐ ब्रह्मणे नमः ॥

Om!! Our salutation to Brahma!!

 [The First Chapter (Khanda) will begin after Shanti Path or chant for peace]

Mundakopanishad

The Mundaka Upanishad (मुण्डकोपनिषद्) is a Sanskrit Vedic text associated with the Atharva Veda. It’s a key scripture in Hindu philosophy, focusing on spiritual knowledge (Jnana Kanda). The name “Mundaka” means “shaved” or “initiated,” referring to spiritual seekers.

The text has two parts (Kandikas), with three sections each. It explores:

1. The nature of reality (Brahman)
2. The self (Atman)
3. Paths to spiritual growth and liberation (Moksha)

Key concepts include:

– Para (higher) and apara (lower) knowledge
– The cosmic tree (Akhila Vriksha) symbolism
– Guru-disciple relationship importance
– Inner spiritual growth and self-realization

The Mundaka Upanishad is considered a foundational text in Advaita Vedanta, influencing many Hindu thinkers.

We shall continue our studies.

Manishapanchakam.7

मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning) 

In the fifth and final verse, Adi Shanker  ……..

{5} Fifth Verse

यत्सौख्याम्बुधिलेशलेशत इमे शक्रादयो निर्वृता,यच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः ।
यस्मिन्नित्यसुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मवित्,चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥

Even a minute fraction of the ocean of Brahamanic bliss can satiate Indra and the other gods. The sages too become fulfilled by steady and perfectly tranquil contemplation upon the same. Dissolving the intellect in that ocean of eternal bliss such Yogi does not just know Brahma but becomes Brahma Itself. Such knower alone is the Guru, be a Brahmin or Chandala, this is my unwavering conviction.

 (Manishapanchakam concludes)

Manishapanchakam.6

मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning) 

In the fourth verse, Adi Shanker pays obeisance to Guru whose mind consistently dwells on consciousness.

{4} Fourth Verse

या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यते यद्भासा हृदयाक्षदेहविषया भान्ति स्वतोऽचेतनाः ।

तां भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावय- न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम ॥ ४॥

The Yogi whose mind is utterly at peace contemplating on the Consciousness which is clearly apprehended as “I” by animals, humans, and even gods alike; by whose light the mind, senses, body, and objects—though themselves inert—appear to shine; that ever-pulsating Awareness, which resembles the sun veiled by its own radiance (the objects it illumines), is indeed my Guru:, this is my unwavering conviction. 

(Manishapanchakam continues)

Manishapanchakam.5

मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning) 

The third of the five verses spoken by Adi Shankara affirms that the Guru makes the disciple realize that the world is ephemeral and the body should be left to experience the outcome of prarabdha.

{3} Third Verse

शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचा गुरो- र्नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याजशान्तात्मना ।

भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम ॥ ३॥ 

The words of Guru have convinced me that constant contemplation on the eternal, continuous Brahman with effortlessly serene mind leads to realization that the entire universe is indeed perishable. The fire of pure Consciousness burns up all sins (past and future) and the body is to be surrendered to experience prārabdha— this indeed is my unwavering conviction. 

(Manishapanchakam continues)

Manishapanchakam.4

मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning) 

The second of the five verses spoken by Adi Shankara (after his realization) shifts the focus from the individual soul to the cosmic reality. It explains that the same consciousness that experiences the world is also the source of the world.  

{2} Second Verse 

ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं सर्वं चैतदविद्यया त्रिगुणयाऽशेषं मया कल्पितम् ।

इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥ २॥

The One who has firmly realized that the Universe, though assumed to consist of different things due to ignorance consisting of three Guna (Sattva, Rajas and Tamas) is nothing but manifestation of Brahma and who is established in the supremely blissful, eternal, transcendent, and pure Reality—whether he be a Chandāla or a Brahmin, he alone is my Guru. This is my unwavering conviction.

(Manishapanchakam continues)

Manishapanchakam.3

मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning) 

The question from the Chandal made Adi Shankar realise that his theological knowledge had yet to penetrate his soul. The direct perception of the Ultimate happens in same instance. He reels off five verses emphasising on this realization.

{1} First Verse

जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरा या संविदुज्जृम्भते या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी ।

सैवाहं न च दृश्यवस्त्विति दृढप्रज्ञापि यस्यास्ति चे- च्चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥ १॥

The One who has firm realization that he is the same Consciousness which shines vividly in state of waking, dreaming and deep sleep and which pervades in all bodies ranging from the creator Brahma to tiny ant as witness, is my Guru. This is my firm conviction- be he an outcaste or be he a learned Brahman. 

(Manishapanchakam continues)

Manishapanchakam.2

मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning)  

शार्दूल विक्रीडित छन्द –

(The loin clothed outcaste does not move away. He turns towards Adi Shankar and questions)

प्रत्यग्वस्तुनि निस्तरङ्गसहजानन्दावबोधाम्बुधौ,विप्रोऽयं श्वपचोऽयमित्यपि महान्कोऽयं विभेदभ्रमः ।

Where do you perceive the great delusion of divide between “this is Brahman” and “this is outcaste” in the waveless ocean of natural bliss and pure consciousness of the inner world?

किं गङ्गाम्बुनि बिम्बितेऽम्बरमणौ चाण्डालवीथीपयः,पूरे वाऽन्तरमस्ति काञ्चनघटीमृत्कुम्भयोर्वाऽम्बरे ॥

Is there a difference in the reflection of the Sun whether it falls upon the water of holy Ganges or the water in the gutter? Is the space inside the golden pitcher different from the space inside an earthen pot?

(Manishapanchakam continues)

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मनीषापञ्चकं सार्थम्

(Manishapanchakam with meaning)

The story of Maneeshapanchakam involves Adi Shankaracharya encountering an outcaste in Varanasi, who challenges his caste-based prejudices. He makes Shankara realize that all beings share the same Brahman (divine consciousness). Struck by this profound truth, Shankara composed these five verses (the Maneeshapanchakam) to express this non-dualistic realization, acknowledging the Chandala as his guru who guided him in transcending social distinctions.

अनुष्टुप् छन्दः 

सत्याचार्यस्य गमने कदाचिन्मुक्तिदायकम् ।काशीक्षेत्रं प्रति गजेन्द्रगत्या सशिष्यकः ॥
कौपीनवाससं कञ्चिच्चण्डालं पथि दृष्टवान् ।गच्छ गच्छेति चाभाष्य सशिष्यो विमना इव ॥

Once, the teacher of Truth (Shankaracharya), accompanied by his disciples, was walking with the majestic gait of an elephant, towards the liberating holy land of Kashi . ​On the path, appeared a person of the ‘Chandala’ (outcaste) community wearing only a loincloth.  Feeling disturbed or distracted, the teacher and his disciples said, ‘Move away, move away!’ 

(Manishapanchakam continues)

 

The Panchdashi.757

Panchdashi Granth completed

Chapter- 15

१५. ब्रह्मानन्दे विषयानन्दो नाम – पञ्चदशः परिच्छेदः ।

The Bliss of Brahma in the Pleasure derived from Objects

निरुपाधिब्रह्मतत्त्वे भासमाने स्वयंप्रभे । अद्वैते त्रिपुटी नास्ति भूमानन्दोऽत उच्यते ॥ ३३॥

When the triad (knower, knowing, known) dissolve in the self-effulgent, non-dual reality of Brahman which is free from all limiting and defining attributes, it is called infinite bliss (bhūmānanda).

ब्रह्मानन्द अभिधे ग्रन्थे पञ्चमोऽध्याय ईरितः । विषयानन्द एतेन द्वारेणान्तः प्रवेश्यताम् ॥ ३४॥

The pleasure arising in contact with object, which has been described in this chapter, is threshold to enter into the bliss of Brahma.

प्रीयाद्धरिहरोऽनेन ब्रह्मानन्देन सर्वदा । पायाच्च प्राणिनः सर्वान्स्वाश्रितां शुद्धमानसान् ॥ ३५॥

May the Lord who is Vishnu and Shiva both, be pleased by this “Bliss of Brahma” and May He pretect all creatures who seek refuge in Him with purity of heart.

     इति ब्रह्मानन्दे विषयानन्दः समाप्तः ॥ १५॥              

  (Thus concludes the Fifteenth Chapter)

इति श्रीमत्परमहंसपरिव्राजकाचार्य श्री विद्यारण्यमुनिविरचितः पञ्चदशी ग्रन्थः समाप्तः ।

Thus concludes the Panchdashi treatise created by

Shri Paramhans Parivrajikacharya Shri Vidyaranya Muni.

The Panchdashi.756

Chapter- 15

१५. ब्रह्मानन्दे विषयानन्दो नाम – पञ्चदशः परिच्छेदः ।

The Bliss of Brahma in the Pleasure derived from Objects

          (Some scholars consider chapter 11-15 to be separate book.)      

विद्यायां सच्चिदानन्दा अखण्डैकरसात्मताम् । प्राप्य भान्ति न भेदेन भेदकोपाधिवर्जनात् ॥ ३१॥

In steady awareness (knowledge), existence, consciousness and bliss shine together without any differentiation. Distinctions, if any, dissolve with the disappearance of their attributes or adjuncts.

शान्ता घोराः शिलाद्याश्च भेदकोपाधयो मताः । योगाद् विवेकतो वैषमुपाधीनामपाकृतिः ॥ ३२॥

The adjuncts presenting appearance of division are Satvik, Rajasik and Tamasik tendencies. These differentiators fade and vanish through practice of Yoga or exercise of discrimination.

 (The Panchdashi is about to conclude)

The Panchdashi.755

Chapter- 15

१५. ब्रह्मानन्दे विषयानन्दो नाम – पञ्चदशः परिच्छेदः ।

The Bliss of Brahma in the Pleasure derived from Objects

          (Some scholars consider chapter 11-15 to be separate book.)      

औदासीन्ये तु धीवृत्तेः शैथिल्यादुत्तमोत्तमम् । चिन्तनं वासनानन्दे ध्यानमुक्तं चतुर्विधम् ॥ २९॥

There arises a contemplation indifferent to external stimulus when the mind, having enjoyed the contact with objects enough, develops non- attachment. This contemplation on the impression of supreme Bliss is the fourth type of meditation.

न ध्यानं ज्ञानयोगाभ्यां ब्रह्मविद्यैव सा खलु । ध्यानेनैकाग्र्यमापन्ने चित्ते विद्या स्थिरीभवेत् ॥ ३०॥

All these four methods of meditation are also ways to attain direct perception of Brahma as each of them carries elements of knowledge and yoga. Such (contemplative) mind, having been concentrated by meditation, becomes the seat of steady knowledge.

 (The Panchdashi continues in Fifteenth Chapter)