Chapter 3 - Second Mundaka, First Khanda

Mantra 2.1.1.

1. This is the (Second) Truth (about the Jīvas.) As from a well-lit fire, sparks, similar to fire, come out a thousand-fold, thus are various Jīvas produced, O initiate, from the Imperishable, and even go back to Him (at the time of Pralaya.)—23.

[Note.—Sarūpāḥ, of the same form, similar to each other. Every spark is exactly similar to the spark that preceded it in emanation and that will follow it. All Jīvas are similar in essence. All objects created in one Kalpa are similar to the objects creted in the preceding Kalpa.]

Note.—This Khaṇḍa teaches the Truth about the Jīvas or souls, as the preceding Chapter taught the truth about the Yajñas or occultism in its two-fold aspects, the lower and the higher. The last chapter thus dealt with matter (Prakṛti) and its various forces and the planes and how to control them. As the Prakṛti is true, so also the Jīvas are true. All Jīvas have the same nature (sarūpa) as. Brahman; like sparks and the fire. God made the man after His own image (Sarūpa).

Mantra 2.1.2.

2. The Divine Person is verily without (Prakritic) body; He is both within and without. He is unborn and without (Prakritic) Prāṇa and Manas. He is pure and higher than the Imperishable Prakṛti and Higher than the High (Śrī Tattva).—-24. _;

Madhva’s commentary called the Bhāṣya:

The Akṣara or the Imperishable is of three sorts as shown in the following verse:—“The lower Imperishable is that which is called Jaḍa Prakṛti—the matter-stuff. The Higher imperishable is Śrī; and the Highest Imperishable is the Lord Vāsudeva, the Highest Bliss.”

Note.—This shows that the Divya Puruṣa or the Īśvara has no Prakritic body, and consequently no such Prāṇa or Manas; because they come out of Him. He is higher than the other two Imperishables the Prakṛti and the Puraṣas (Jīvas) or the Prakṛti and the Śrī Tattva.

Because the Person, the Lord has a Divine body consisting of knowledge and bliss He is without a physical body; because he has senses made up of knowledge and bliss He has no ordinary Prāṇa and Manas. Because He is outside and inside of all objects therefore lie is unlimited, though having a body. But as He has no physical body, His activities are not followed by fatigue, weariness, anxiety or worry. But being outside He creates all external objects, by being inside He produces the pleasure; etc., of all beings. The objection so often raised how can a Being without body, create anything, is answered by saying that the Lord has a divine body. The objection that if He has a body He must be limited, is answered that He is both in and. out. His body has no limitations. The third objection that if He has a body, he must be born, die, etc., is answered by saying because He is unborn, so He is above all such vicissitudes. In fact He has not a Prākritic body. On the contrary He controls the Prakṛti and its Devatā Lakṣmī and this is shown by saying He is higher than the High Imperishable. The Imperishables are three, (1) Aparam, the Lower Imperishable, the Jaḍa Prakṛti, (2) Paramam, the High Imperishable, the Śrī Tattva, (3) Parataḥ Param, the Higher than the High Imperishable, the Lord Himself,

Mantra 2.1.3.

3. From this is born Prāṇa, Manas and all the senses, ether, air, light, water and the earth, the support of all.—25

Note.—This shows how the seventeen come out of the Brahman: namely, the five elements, the ten Indriyas and the Prāṇa anil the Manas. These seventeen include all the form side of creation: and they come out of the body of Īśvara: His various members (aṅgas) give birth to these. This is the aṅga-Creation, in which no help is taken from the Śrī-tattva. The next verse explains it further showing from what parts of Īśvara these come out.

Mantra 2.1.4.

4. The fire came out of His head, the sun and the moon from His eyes, the space from His ears, the revealed Vedas from His speech, the prāṇa from His energy; from His heart the All or Rudra, from His feet, the earth. He verily is the Inner Self of all beings.—26.

Madhva’s commentary called the Bhāṣya:

The various members of the body of Viṣṇu are always known by the terms dyu, etc., because they possess powers like sporting, etc. These terms are applied secondarily to other objects in as much as they are produced from him.

Note.—Thus dyu comes from the root div “to sport,” “to shine” and when the Upaniṣad says “The dyu is His head” it means that the head of the Lord has the power of illumination, etc. Secondarily, the word dyu means “heaven” only in a secondary sense. Similarly the word “Agni” means the guide of the world (literally “agā”—the immoveable world; and “ni” to guide). Similarly, “Candra” means primarily “the delight giver”; and “Sūrya” the “goal of the Suris or wise.”

This shows how the various aṅgas of the Divya Puruṣa are co-related with the cosmos. The word Viśva in the above literally means the All, the Universe and refers to the Manas. The manas arises from the heart of the Divya Puruṣa; as the prāṇa comes not of the Vāyu or breath or energy of the Divinity:—The word of the Divya Puruṣa generates Agni or the essence of fire, the seventh principle or Jīva. The eye generates the sun and the moon—the mind and the emotions and so on. These represent the various parts of Īśvara that go to form the vehicles of a man.

The verse fourth shows the aṅga Sṛṣṭi—how from the various members of the body of the Lord, the different Devas came out. The various members of the body of the Lord are known by these names of Agni, Candra, Sūrya, Diṣa, etc.

Mantra 2.1.5.

5(a). From Him are produced the sacrificial fire, and the sacrificial fuel and the good destiny of the sacrificer—from Him the sun and the moon and the rain; and from Him the herbs, with which they sacrifice, grow on the earth.—27.

Note.—The first half of the fifth verse shows how the sacrifice and all its Devas and offerings were also created by Viṣṇu.

5(b). The Lord Vāsudeva emits seed upon Ramā: and thus many creatures are begotten from that Person.—27.

Madhva’s commentary called the Bhāṣya:

The Lord Vāsudeva is called Pumān because He fills all. He places the seed in His spouse Ramā: and thence are produced all beings (like Brahmā called Viriñca, etc.)

Note.— This verse describes the creation of the Jīvas. The last verse described the Aṅga-Sṛṣṭi—how the various planes kośas came out of the different members of the Primeval Person. This describes the production of the Jīvas by the joint co-operation of Vāsudeva and Ramā. The Jīvas which were withdrawn at the time of the Pralaya into the body of the Lord, are now thrown out in the womb of Ramā, the Highest Tattva, called also the Śrī Tattva. Thus are produced many grades of Jīvas from that Puruṣa. Compare the Gīta where Śrī Kṛṣṇa says “I am the seed-giver” (XIV, 4.)

This shows the Sūkṣma creation. The bodies of Devas like Viriñca, etc., are of Sattva matter. The verses 2 and 3 described the creation of the Tattvas, the verse 4 described the Aṅga Sṛṣṭi, and this verse describes the Sūkṣma Sṛṣḥi or subtle emanation of the Lord. The next verse describes the creation of more gross objects.

Mantra 2.1.6.

6. From Him come the Ṛk, the Sāman, the Yajuṣ and the Atharva Vedas; from Him the ordinary sacrifices and the Soma Yajñas; and the cost thereof. From Him come the Planetary periods and the sacrificer, and the worlds of the pious where shine the Sun and the Moon.—28.

[Note.—Yajamānaḥ, the sacrificer, the pious. (If the reading be Yajamānasyalokaḥ, the meaning would be consistent. Yajamāna may also stand for Karma or the works, the law of the cause and effect.)]

Note.—This verse again describes the ten-fold Aṅga-sṛṣṭi. The four Vedas, the ceremonial and spiritual magics, the law of dakṣinā [dakṣiṇā?], the aeonic periods, and the two Heavens of the pious obtained by the path of the Sun and the Moon (the Deva Yāna and the Pitṛ Yāna) come out from the Lord. This represents the creation of Cosmic Intelligences. The ten Vidyās enumerated here have some analogy with the ten Vidyas of I. 5.

As applied to the Jīva, the four Vedas represent the Manomayakośa (see Taitt. Up. IL 3, 2), the Yajña, the kratu, the Dakṣiṇā and Saṃvatsara represent the Vijñanamayakośa, with śraddhā, ṛta [ṛtam], satya [satyam] and yoga as its four-fold division (Taitt. Up., II. 4, 2) While Yajamāna represents the Self-Consciousness. The Jīva is a triad of Ahaṅkara (Self-Consciousness), Buddhi (or moral and ethical nature): and Manas; or in other words, Will (= Yajamāna) feeling (Buddhi-Yajña, kratu, etc.) and cognition (=Manas).

The creation of the Vedas with its auxiliaries was mentioned in verse 4 also. Their creation is again described here. This is, however, not a tautology; for in the fourth verse the Vedas in their undivided form were taken, here they are taken in their divided form—the form they assumed in the Tretā and other ages. By saying that the Ṛk, came into existence is meant that the names of Ṛk, Yajus, etc., came into existence then.

The words ‘Sun, Moon and Wind’ refer to the Sūrya, Candra and Vāyu Lokas. They include the other Lokas also not specially mentioned here, but which are on the Path of Light.

Mantra 2.1.7.

7. From Him also were produced the various classes of gods and demi-gods, human beings, beasts and birds: life and death, rice and barley, penance and faith, truth and abstinence, yea all the ordinances.—29.

Note.—This shows the fourteen-fold creation produced by the primeval Puruṣa with the help of the Female Principle called the Śrī Tattva.

Applied to the Jīva, it shows that all the active functions are created from this union of Īśvara and Śrī—while the vehicles come from the body of Īśvara—the functions or energies or faculties have a dual or “sexual” origin. The highest spiritual faculties like abstinence, faith, endurance, truth, loyalty—and the lowest vegetative functions like growth and reproduction (vrīhi and java [yava?])—all come out of this union.

Mantra 2.1.8.

8. The seven sense-currents are produced from Him, with their corresponding seven perceptions, the seven kinds of objects of perception, the seven co-relations and these seven organs' in which move the sense currents. For the purpose of producing knowledge, the seven are placed in every human being.—30.

Madhva’s commentary called the Bhāṣya:

“The seven flames or arcis” are the seven functions; the knowledge produced by sensations, i.e., seven perceptions. The Homas or oblations are the corelation of the senses with their objects. The lokas are the seven organs of senses. “Resting in the cavity” means resting in Buddhi. Guhāśayām is a shortened form of “guhā śayāyām”; the syllable “ya” is elided, because it is followed by a similar letter. The words Sapta Sapta are to be taken in a distributive sense, i.e., in every being seven.

Note.—As the Jīvas have to acquire the experience of the seven planes, they are endowed with seven Life energies, seven senses, the seven bodies, and the seven relations. In every world there is this seven-fold division. Thus the Prāṇas become 49 or the well-known forty-nine Vāyus. See Vedānta Sūtra II.4-5.

Mantra 2.1.9.

9. Hence proceed all the seas and mountains, hence flow the rivers in all directions, hence all the herbs and the sap, and thus this Inner Self dwells within all beings.—31.

Note.—This describes the various organs of the body such as the blood-vessels, bones, &c., and the Lord Himself takes up His residence in this temple of human body along with the Jīva-soul. He is the Antaryāmin Puruṣa.

Mantra 2.1.10.

10. The Lord is this all,—the creative act, the wisdom, the Highest Immortal. He who knows Him thus (as possessing creative power, wisdom, etc.) and dwelling in the cavity (of the hearts of all beings), he gladly unloosens the bond of Prakṛti, O Initiate.—32.

[Note.—Karma, Creative act. The Śakti or power of creation or Viśvam Karma—all acts. The Puruṣa is one in all acts. The unity of consciousness remains in all acts.]

[Note.—Tapaḥ, penance, knowledge, wisdom. This is illustrative of other attributes like strength, luminosity, &c. Or Viśva [viśvam] may qualify tapas also. All-tapas, he is the unifying principle of all penances.]

[Note.—Parāmṛtam, the High Immortal. The Puruṣa called Parāmṛta [parāmṛtam] is the Lord Himself. This word occurs in the last Khaṇḍa, verse 6: where it is somewhat differently explained.]

Madhva’s commentary called the Bhāṣya:

This karma or activity of the Lord (such as, creating, destroying, etc.) His tapas or knowledge; and the Puruṣa called the Eternally Free are not different from the Lord but the Lord Himself.

That which is called the activity of the Lord, that which is styled the wisdom of the Supreme Self, all that verily is the Lord—so also His Divine attributes like strength, power, etc.

Note.—In ordinary men the action is different from the agent, the knowledge is different from the knower, the qualities different from the thing qualified—not so, however, in the case of the Lord.

So also we have the Śruti:—“Wisdom, Power and Action are His essential nature” (Śvetaśvatara [Śvetāśvatara?] 1—6).

This describes the Third Truth—the Truth about the Lord, the Supreme Brahman; as the previous mantras described the Truth about the Jīva; and the Khaṇḍa preceding that, the Truth about Yajñas and the Cosmos. Cosmology and Psychology are the subjects of these two Khaṇḍas. This verse, which properly stands at the head of Khaṇḍa fourth, deals with Īśvara or Brahman.

The creative act (karma) of the Lord, and his tapas (knowledge) are not different from the Lord. He and His activities are one. The Lord, the Śakti and the Wisdom are one. All the acts of the Lord (such as creation, etc.). His Wisdom called Tapas, and the Brahman called Eternally Eree (Parāmṛta [parāmṛtam])—all is verily Lord. (They are not different from Him). O Somya! He who knows Him thus, as resting in the cavity of the heart, easily unloosens the bonds of ignorance.

This verse describes the Brahman as possessed first of Karma or the Power to create, preserve, destroy and secondly, of tapas or Supreme Wisdom to design and create the Universe; and thirdly, of Parāmṛta [parāmṛtam] or the Highest Immortality or Ānanda [ānandam] or Bliss, and fourthly, as Puruṣa or a person, not a mere abstraction. It further teaches that this Brahman should be meditated upon in the heart. This unloosens the bond of ignorance but does not totally destroy it. This is the first stage of Jñāna or parokṣa knowledge. By study and getting instruction from a Guru this parokṣa or indirect knowledge is obtained. It loosens a little the fetter of Avidyā. The total destruction of this fetter takes place later. See verse 10 of the next Khaṇḍa. There are various stages of Jñāna [jñānam]: the first is parokṣa or indirect knowledge of a thing (such as the knowledge of internal anatomy obtained from the mere study of books and models). Such Jñānam unloosens or slackens the bonds of Avidyā.

Raghavendra Yatī places this verse as the first verse of the next Khaṇḍa. It is more appropriate there, as it starts a new topic.