MUNDAKA UPANISHAD - 10. Swami Advayananda.

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6 Chapters (64 Mantras)
Chapter-1.
Section-2.
2. A CLOSE LOOK AT RITUALS : (Mantras 10-22, 13 no.

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Wednesday, August 24, 2022. 06:00 
Mantram- 10 : A look at the rituals :

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Introduction :Section -2.

prathama mundake, dviteeyah khandah – :
Here begins the second Section of the first Canto.

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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.

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Mantram 10 : A Close Look at the (Karma Kanda) rituals

tad etat satyam, = Know That to be this Truth (from the lower standpoint):

mantreshu karmaani kavayah yaani apashyan,

mantreshu karmaani kavayah yaani apashyan,

taani aacharatha niyatam satya-kaamaa,

esha vah panthaan sukritasya loke.

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Translation :

1 mantreshu karmaani kavayah yaani apashyan,   =  Various Karmas are enjoined in the Mantras which were “seen” (written) by the wise Rishis;

2 taani tretaayaam, bahudhaa santataani;       =  In the Treta age, these (the Karmas), were much in vogue (popularly practised).

3 taani aacharatha niyatam satya-kaamaa,       =  Even now, should these Karmas be practised, men can with certainly acquire the object desired.

4 esha vah panthaah sukritasya loke.           =  This is your legitimate way for attaining any heavenly world of one’s desire.

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Commentary :

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 prescribed ritual is performed.

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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. 

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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.

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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.

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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.

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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.

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Mantram 11 : Description of Agnihotra sacrifice
To be continued ....

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