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Books > Hindu > Upanishads > Mundaka > Mundakopanisad (Mundaka - 2) (Text, Transliteration, Word-to-Word Meaning and Detailed Commentary)
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Mundakopanisad (Mundaka - 2) (Text, Transliteration, Word-to-Word Meaning and Detailed Commentary)
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Mundakopanisad (Mundaka - 2) (Text, Transliteration, Word-to-Word Meaning and Detailed Commentary)
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‘bhidyate hrdayagranthih chidyante sarvasamsayah
ksiyante casya karmani tasmin drste paravare.’

‘When a person recognizes Brahman, who is in the form of cause and effect, the binding knot of ignorance in his heart resolves, his doubts are cleared and all his karmas are exhausted.’ (2.2.9)

“Every upanisad is a word mirror which reveals that the one who is looking at it, is the only one who makes things happen, exist and resolve.”

 

Preface

I have been teaching for a number of years many upanisads but I never attempted to publish a book on any one of them. To prepare an edited copy from the transcripts of classroom material is a difficult task. It is so because the textual discussions in the classes imply a lot of topics such as grammar, bhasya, purva-paksasiddhanta and so on, making the transcript a big potpourri of different ideas. To bring out these as a readable text with a cogent flow of thought takes a lot of skill and patient editing on the part of someone who knows the subject matter very well.

The Mundakopanisad is presented as the first book, in the upanisad series by the Arsha Vidya Research and Publication Trust, Chennai, thanks to the efforts of Sri Swami Sakshatkritananda Saraswati. With his incredible patience and scholarship, the swami could prepare the manuscripts leaving nothing to be desired. His services being available for the Publication Trust, we all can eagerly expect more books of this class.

 

Second Mundaka – Section 1

In the previous section the limited ends that can be accomplished through various means stated in the karma-kanda, that is, apara-vidya, was discussed briefly. Now para-vidya is taken up again and unfolded. Sankara introduces it as follows. The subject matter of para-vidya is aksaram brahma that was earlier revealed as one not subject to decay and death. The upanisad defined para-vidya as the that vidya by which aksarm brahma is understood. Then, the results of apara-vidya were mentioned pointing out their limitations in order for one to discover in oneself a dispassion towards limited ends and develop a value for the subject matter of para-vidya. The sastra thus helped to create the adhikarin for the para-vidya. Now the upanisad takes up the original request on the part of Saunaka, namely, the knowledge of that, knowing which everything is as well known. That is the subject matter of para-vidya.

The teacher points out who laksanas, modes of revealing Brahman. Both of them are very important.

One definition unfolds, by implication, the svarupa, essential nature of Brahman. The other is tatastha, an incidental definition, involving something distinct from the nature of Brahman, but by which it is known. This definition is meant to show that Brahman is not one of the objects in the world, but is the very cause of the world. Without the incidental definition one cannot understand Brahman as everything. The world as well as one’s physical body, mind and senses are non- separate from Brahman. It does not mean Brahman has undergone a change to become all this. Had it been so, then Brahman would not be available at all for knowing. In the svarupa-laksana one gets to know Brahman as neither the cause nor the effect. The cause-effect set-up is to prove that any effect is mithya and it depends upon satya which is Brahman. So, all that is here is Brahman. That Brahman is ‘I,’ the caitanya atman. Therefore, I am everything. By the knowledge of atman, everything is as well known. In the following mantras both the above definitions are well brought out.

 

Vol-2

 

Preface

I have been teaching for a number of years many upanisads but I never attempted to publish a book on any one of them. To prepare an edited copy from the transcripts of classroom material is a difficult task. This is so because the textual discussions in the classes imply a lot of topic such as grammar, bhyasa, purva-paksa-siddhanta and so on making the transcript a big potpourri of different ideas. To bring out these as a readable text with a cogent flow of thought takes a lot of skill and patient editing on the part of someone who knows the subject matter very well.

The Mundakopanisad is presented as the first book, in the upanisad series by the Arsha Vidya Centre, Research and Publication, thanks to the efforts of Sri Swami Skakshatkritananda Saraswati. With his incredible patience and scholarship, the swami could prepare the manuscript leaving nothing to be desired. His services being available for the Centre, we all can eagerly expect more books of this class.

 

Contents

 

  Preface Vii
  Key to Transliteration ix
  Mundaka 2 Section 1  
Mantra 01 yatha sudiptat 005
Mantra 02 divya hyamurtah purusah 014
Mantra 03 etasmajjayate pranah 027
Mantra 04 agnirmurdha caksusi 32
Mantra 05 tasmadagnih samidho yasya 035
Mantra 06 tasmad rcah sama yajumsi 041
Mantra 07 tasmacca deva bahudha 045
Mantra 08 sapta pranah prabhavanti 052
Mantra 09 atah samudra girayasca 056
Mantra 10 purusa evedam visvam 059
  Mundaka 2 Section 2  
Mantra 01 avih sannihitam 070
Mantra 02 yadarcimadyadanubhyo’nu ca 079
Mantra 03 dhanurgrhitvaupanisadam 091
Mantra 04 pranavo dhanuh saro hyatma 100
Mantra 05 yasmin dyauh prthivi 103
Mantra 06 ara iva rathanabhau 108
Mantra 07 yah sarvajnah sarvavid yasyaisa 114
Mantra 08 manomayah prana sariraneta 114
Mantra 09 bhidyate hrdayagranthih 126
Mantra 10 hiranmaye pare kose 142
Mantra 11 na tatra suryo bhati 145
Mantra 12 brahmaivedam amrtam purastad 152
  Mundaka 3 Section 1  
Mantra 01 dva suparna sayuja 165
Mantra 02 samane vrkse puruso nimagnah 172
Mantra 03 yada pasyah pasyate 179
Mantra 04 prano hyesa yah sarvabhutair 183
Mantra 05 satyena labhyastapasa 190
Mantra 06 satyameva jayate nanrtam 199
Mantra 07 brhacca taddivyam 205
Mantra 08 na caksusa grhyate 212
Mantra 09 eso nuratma cetasa 220
Mantra 10 yam yam lokam manasa 228
  Mundaka 3 Section 2  
Mantra 01 sa vedaitat paramam brahma 240
Mantra 02 kamanyah kamayate 244
Mantra 03 nayamatma pravacanena 251
Mantra 04 nayamatma balahinena 258
Mantra 05 samprapyainamrsayah 267
Mantra 06 vedantavijnanasuniscitarthah 271
Mantra 07 gatah kalah pancadasa 280
Mantra 08 yatha nadyah syandamanah 283
Mantra 09 sa yo ha vai tatparamam 286
Mantra 10 kriyavantah srotriya brahmanisthah 291
Mantra 11 rsirangirah purovaca 294
  Mundakopanisad text 297
  Alphabetical Index to Mantras 310
Sample Pages


Mundakopanisad (Mundaka - 2) (Text, Transliteration, Word-to-Word Meaning and Detailed Commentary)

Item Code:
IHL556
Cover:
Paperback
Edition:
2010
ISBN:
9788190363655
Language:
Text, Transliteration, Word-to-Word Meaning and Detailed Commentary
Size:
8.5 inch X 5.5 inch
Pages:
316
Other Details:
weight of book 360
Price:
$25.00   Shipping Free
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Back of the Book

‘bhidyate hrdayagranthih chidyante sarvasamsayah
ksiyante casya karmani tasmin drste paravare.’

‘When a person recognizes Brahman, who is in the form of cause and effect, the binding knot of ignorance in his heart resolves, his doubts are cleared and all his karmas are exhausted.’ (2.2.9)

“Every upanisad is a word mirror which reveals that the one who is looking at it, is the only one who makes things happen, exist and resolve.”

 

Preface

I have been teaching for a number of years many upanisads but I never attempted to publish a book on any one of them. To prepare an edited copy from the transcripts of classroom material is a difficult task. It is so because the textual discussions in the classes imply a lot of topics such as grammar, bhasya, purva-paksasiddhanta and so on, making the transcript a big potpourri of different ideas. To bring out these as a readable text with a cogent flow of thought takes a lot of skill and patient editing on the part of someone who knows the subject matter very well.

The Mundakopanisad is presented as the first book, in the upanisad series by the Arsha Vidya Research and Publication Trust, Chennai, thanks to the efforts of Sri Swami Sakshatkritananda Saraswati. With his incredible patience and scholarship, the swami could prepare the manuscripts leaving nothing to be desired. His services being available for the Publication Trust, we all can eagerly expect more books of this class.

 

Second Mundaka – Section 1

In the previous section the limited ends that can be accomplished through various means stated in the karma-kanda, that is, apara-vidya, was discussed briefly. Now para-vidya is taken up again and unfolded. Sankara introduces it as follows. The subject matter of para-vidya is aksaram brahma that was earlier revealed as one not subject to decay and death. The upanisad defined para-vidya as the that vidya by which aksarm brahma is understood. Then, the results of apara-vidya were mentioned pointing out their limitations in order for one to discover in oneself a dispassion towards limited ends and develop a value for the subject matter of para-vidya. The sastra thus helped to create the adhikarin for the para-vidya. Now the upanisad takes up the original request on the part of Saunaka, namely, the knowledge of that, knowing which everything is as well known. That is the subject matter of para-vidya.

The teacher points out who laksanas, modes of revealing Brahman. Both of them are very important.

One definition unfolds, by implication, the svarupa, essential nature of Brahman. The other is tatastha, an incidental definition, involving something distinct from the nature of Brahman, but by which it is known. This definition is meant to show that Brahman is not one of the objects in the world, but is the very cause of the world. Without the incidental definition one cannot understand Brahman as everything. The world as well as one’s physical body, mind and senses are non- separate from Brahman. It does not mean Brahman has undergone a change to become all this. Had it been so, then Brahman would not be available at all for knowing. In the svarupa-laksana one gets to know Brahman as neither the cause nor the effect. The cause-effect set-up is to prove that any effect is mithya and it depends upon satya which is Brahman. So, all that is here is Brahman. That Brahman is ‘I,’ the caitanya atman. Therefore, I am everything. By the knowledge of atman, everything is as well known. In the following mantras both the above definitions are well brought out.

 

Vol-2

 

Preface

I have been teaching for a number of years many upanisads but I never attempted to publish a book on any one of them. To prepare an edited copy from the transcripts of classroom material is a difficult task. This is so because the textual discussions in the classes imply a lot of topic such as grammar, bhyasa, purva-paksa-siddhanta and so on making the transcript a big potpourri of different ideas. To bring out these as a readable text with a cogent flow of thought takes a lot of skill and patient editing on the part of someone who knows the subject matter very well.

The Mundakopanisad is presented as the first book, in the upanisad series by the Arsha Vidya Centre, Research and Publication, thanks to the efforts of Sri Swami Skakshatkritananda Saraswati. With his incredible patience and scholarship, the swami could prepare the manuscript leaving nothing to be desired. His services being available for the Centre, we all can eagerly expect more books of this class.

 

Contents

 

  Preface Vii
  Key to Transliteration ix
  Mundaka 2 Section 1  
Mantra 01 yatha sudiptat 005
Mantra 02 divya hyamurtah purusah 014
Mantra 03 etasmajjayate pranah 027
Mantra 04 agnirmurdha caksusi 32
Mantra 05 tasmadagnih samidho yasya 035
Mantra 06 tasmad rcah sama yajumsi 041
Mantra 07 tasmacca deva bahudha 045
Mantra 08 sapta pranah prabhavanti 052
Mantra 09 atah samudra girayasca 056
Mantra 10 purusa evedam visvam 059
  Mundaka 2 Section 2  
Mantra 01 avih sannihitam 070
Mantra 02 yadarcimadyadanubhyo’nu ca 079
Mantra 03 dhanurgrhitvaupanisadam 091
Mantra 04 pranavo dhanuh saro hyatma 100
Mantra 05 yasmin dyauh prthivi 103
Mantra 06 ara iva rathanabhau 108
Mantra 07 yah sarvajnah sarvavid yasyaisa 114
Mantra 08 manomayah prana sariraneta 114
Mantra 09 bhidyate hrdayagranthih 126
Mantra 10 hiranmaye pare kose 142
Mantra 11 na tatra suryo bhati 145
Mantra 12 brahmaivedam amrtam purastad 152
  Mundaka 3 Section 1  
Mantra 01 dva suparna sayuja 165
Mantra 02 samane vrkse puruso nimagnah 172
Mantra 03 yada pasyah pasyate 179
Mantra 04 prano hyesa yah sarvabhutair 183
Mantra 05 satyena labhyastapasa 190
Mantra 06 satyameva jayate nanrtam 199
Mantra 07 brhacca taddivyam 205
Mantra 08 na caksusa grhyate 212
Mantra 09 eso nuratma cetasa 220
Mantra 10 yam yam lokam manasa 228
  Mundaka 3 Section 2  
Mantra 01 sa vedaitat paramam brahma 240
Mantra 02 kamanyah kamayate 244
Mantra 03 nayamatma pravacanena 251
Mantra 04 nayamatma balahinena 258
Mantra 05 samprapyainamrsayah 267
Mantra 06 vedantavijnanasuniscitarthah 271
Mantra 07 gatah kalah pancadasa 280
Mantra 08 yatha nadyah syandamanah 283
Mantra 09 sa yo ha vai tatparamam 286
Mantra 10 kriyavantah srotriya brahmanisthah 291
Mantra 11 rsirangirah purovaca 294
  Mundakopanisad text 297
  Alphabetical Index to Mantras 310
Sample Pages


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