Final words of the Mundaka Upanisad

The knowledge of the Muṇḍaka Upanisad was spoken by Angirasa to Śaunaka Rsi long ago, but this knowledge remains up-to-date and relevant, just as other vedic texts. It teaches supreme knowledge.

« The Muṇḍaka Upaniṣad: An in-depth study

Final words

The knowledge of the Muṇḍaka Upanisad was spoken by Angirasa to Śaunaka Rsi long ago, but this knowledge remains up-to-date and relevant, just as other vedic texts. It teaches supreme knowledge, brahma-vidya, which can lead us to perfection. This knowledge should be taught only to qualified students who have abandoned the path of fruitive activities and are now aiming for spiritual realization in devotional service. After being reinstated in his original Krsna Consciousness, the soul shines in his original spiritual qualities.

Text 3.2.9

sa yo ha vai tat paramam brahma veda

brahmaiva bhavati nāsyābrahmavit kule bhavati

tarati śokam tarati pāpmānam

guhā-granthibhyo vimukto ’mṛto bhavati

He who knows the Supreme Lord becomes great, just like the Lord. Those born in his family lineage also become knowers of Brahman. He transcends sorrow and overcomes sin. Breaking the knots in the heart, he becomes free and attains immortality.

Commentary: According to the Nectar of devotion, the soul has 78% of the qualities of Krsna, including qualities such as truthfulness, cleanliness, mercy, perseverance, renunciation, peacefulness, simplicity, etc. Krsna is unlimited, therefore He has all good qualities in unlimited quantity. The soul is infinitesimal, but being part and parcel of Krsna shares most of His qualities. In conditioned life, these qualities are covered, but when one is reinstated in his original pure Krsna Consciousness, these qualities again manifest. A pure soul can perform incredible deeds, as we can see in the pastimes of numerous associates of the Lord. Even Lord Brahma, who is not a completely liberated soul at the beginning of his life, is empowered to create an entire universe.

Text 3.2.10

tad etad ṛcā ’bhyuktam—

kriyāvantaḥ śrotriyā brahma-niṣṭhāḥ

svayam juhvata ekarṣim śraddhayantaḥ

teṣām evaitām brahma-vidyām vadeta

śiro vratam vidhivad yais tu cīrṇam

It has been declared in a verse of the Rig Veda: Let one teach this brahma vidyā only to those who are religious, versed in the Vedas, and firmly devoted to the Lord. Let this knowledge be taught only to those who perform sacrifices with faith and have performed the siro-vrata.

Commentary: The word "Muṇḍaka" literally means "shaved". This Upanisad was originally destined for renunciants and sages who had abandoned the performance of fruitive activities (in other words, became frustrated with the mere execution of karma-kanda rituals) and were looking for higher spiritual knowledge. The siro-vrata mentioned in this verse is a vow that involves shaving the head performed by these sages. This verse lists the qualifications of a bonafide student of this scripture as someone who performs his religious duties (kriyāvantaḥ), is learned in the Vedas (śrotriyāḥ), devoted to the Lord (brahma-niṣṭhāḥ), who perform sacrifices with faith (svayam juhvataḥ eka-ṛṣim śraddhayantaḥ) and who have renounced the performance of fruitive activities. Karmis, who are engaged in the pursuit of fruitive activities, as well as faithless people are thus barred from studying this knowledge.

Vedic societies in the past operated based on the Vedic vidhi (or Vedic path), based on following duties, executing sacrifices, and so on. In the Vaidik system, there is a great emphasis on preventing unqualified people from gaining access to spiritual knowledge, executing sacrifices, and so on. Even social mobility is highly restricted. In this system, more emphasis is put on preventing degradation of the society than on factually elevating people. This system was thus useful in previous ages when people had a higher qualification and the main goal was to prevent degradation.

The pāñcarātrika-vidhi, or the path of temple worship, is a much more direct process that emphasizes elevating the qualifications of people instead of just barring people who don't immediately show high qualifications. It was introduced in Dvapara-yuga and became the norm for Kali-yuga. In the pāñcarātrika-vidhi, anyone can become a Brahmana or receive advanced transcendental knowledge as long as he is willing to follow basic principles (like the four regulative principles we follow) and remain under the shelter of the spiritual master. In other words, while the Vedic vidhi operates under the principle of preventing the degradation of a pure society, the pāñcarātrika-vidhi works under the opposite principle: starting from a degraded society and gradually elevating people. As Prabhupada explains:

"This second process of initiation will be performed as far as possible. Real basic principle is bhakti, devotional service. So far lengthy process, in this age it is not possible. And pāñcarātrika vidhim, just like quoted from Rūpa Gosvāmī, it has made things very simplified. The Vedic vidhi is not possible at the present age. The pāñcarātrika-vidhim means... Vedic vidhi means one must be begotten by a brāhmaṇa and he must have followed the family tradition. Then, according to Vedic rites, he can be initiated or offered the sacred thread. But pāñcarātrika-vidhi is especially meant for this age, that anyone who has little, a slight tendency to become a devotee, he should be given all chance, all chance. That is Lord..., especially Lord Caitanya's special benediction. And He has actually performed this thing. Just like Haridāsa Ṭhākura. He happened to be born in a Muhammadan family, and Lord Caitanya made him the ācārya, nāmācārya, the authority of chanting Hare Kṛṣṇa, nāmācārya, by His grace. (Initiation, Boston, May 9, 1968)

For Kali-yuga, there is a third path, which is the bhāgavata-vidhi, or the path of the Srimad Bhagavatam, which involves hearing and chanting, as well as always remembering the Lord, spreading Krsna Consciousness, sharing prasadam, etc. As Prabhupada recommends, the most effective for our age is to combine both processes, following the rules and regulations of the pāñcarātrika-vidhi, and the direct devotional process of the bhāgavata-vidhi.

As Prabhupada explains:

"All devotees are in the disciplic succession stemming from Nārada Muni because they worship the Deity according to Nārada Muni’s direction, namely the Nārada-pañcarātra, or the pāñcarātrika-vidhi. A devotee follows the principles of pāñcarātrika-vidhi as well as bhāgavata-vidhi. Bhāgavata-vidhi includes preaching work — śravaṇam kīrtanam viṣṇoḥ — the hearing and chanting of the glories of Lord Viṣṇu, the Supreme Personality of Godhead. The pāñcarātrika-vidhi includes arcanam vandanam dāsyam sakhyam ātma-nivedanam. Because a devotee rigidly follows the instructions of Nārada Muni, he has no fear of old age, disease or death." (SB 4.27.24)

"There are two different ways of approaching the Supreme Lord. One is called bhāgavata-mārga, or the way of Śrīmad-Bhāgavatam, and the other is called pāñcarātrika-vidhi. Pāñcarātrika-vidhi is the method of temple worship, and bhāgavata-vidhi is the system of nine processes which begin with hearing and chanting. The Kṛṣṇa conscious movement accepts both processes simultaneously and thus enables one to make steady progress on the path of realization of the Supreme Personality of Godhead." (SB 4.13.3)

Although theoretically one can achieve perfection by just following the spontaneous process of bhāgavata-vidhi, without attention to the rules and regulations there is a great danger one may just become a sahajiya. As Prabhupada also explains:

"Generally the worship of the Lord begins with the worship of Nārāyaṇa, or Viṣṇu, whereas the worship of Lord Kṛṣṇa and Rādhā is most confidential. Lord Nārāyaṇa is worshipable by the pāñcarātrika-vidhi, or regulative principles, whereas Lord Kṛṣṇa is worshipable by the bhāgavata-vidhi. No one can worship the Lord in the bhāgavata-vidhi without going through the regulations of the pāñcarātrika-vidhi. Actually, neophyte devotees worship the Lord according to the pāñcarātrika-vidhi, or the regulative principles enjoined in the Nārada-pañcarātra. Rādhā-Kṛṣṇa cannot be approached by the neophyte devotees; therefore temple worship according to regulative principles is offered to Lakṣmī-Nārāyaṇa. Although there may be a Rādhā-Kṛṣṇa vigraha, or form, the worship of the neophyte devotees is acceptable as Lakṣmī-Nārāyaṇa worship. Worship according to the pāñcarātrika-vidhi is called vidhi-mārga, and worship according to the bhāgavata-vidhi principles is called rāga-mārga. The principles of rāga-mārga are especially meant for devotees who are elevated to the Vṛndāvana platform." (SB 4.24.45-46)

One who is properly following the processes of bhāgavata-vidhi and pāñcarātrika-vidhi should not be considered inferior to someone who, in previous eras, was following the vedic system, even if he or she has taken birth in a degraded family. Just as chanting the holy names is a simpler and more effective process than the process of astanga-yoga practiced in Satya-yuga, bhāgavata-vidhi, and pāñcarātrika-vidhi are simpler and more effective processes that offer the possibility of quicker advancement. As Prabhupada also explains: "in the present age of degradation there are no such brāhmaṇas. According to the pāñcarātrika system, in this age the entire population is supposed to consist of śūdras because the brahminical culture has been lost. But if anyone displays the signs of understanding Kṛṣṇa consciousness, he should be accepted, according to Vaiṣṇava smṛti regulations, as a prospective brāhmaṇa and should be given all facilities to achieve the highest perfection. The most magnanimous gift of Lord Caitanya's is that the highest perfection of life is available in this fallen age if one simply adopts the process of chanting Hare Kṛṣṇa, which is able to bring about the fulfillment of all activities in self-realization." (SB 4.4.34)

Therefore, we can argue that a devotee who is following the regulative principles, chanting the holy names, studying the books written by Srila Prabhupada and trying to understand Krsna may fill the requisites to study the Upanisads.

Text 3.2.11

tad etat saytam ṛṣir angirāḥ purovāca

naitad acīrṇa-vrato ’dhīte

namaḥ parama-ṛṣibhyo namaḥ parama-ṛṣibhyaḥ

This is the truth that the sage Angirasa declared in ancient times. One who has not performed the disciplinary vows should not receive it. All respects to the great sages. All respect to the great sages.

Commentary: This verse included by Srila Vyasadeva concludes the teachings of the Muṇḍaka Upanisad. This knowledge was spoken by the sage Angirasa to Śaunaka Rsi long ago, but it remains up-to-date and relevant, as indicated by the word "purovāca", or timeless. Respects to the great sages are offered twice to indicate the end of the text.

Srila Madhvācārya adds the following prayer at the end of his commentary:

"I bow to the supremely compassionate Lord, full of all auspicious qualities. May that Lord be always pleased with me. He is always the most beloved of all beloved objects to me."

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