etad vai khalu mahāmantram yena dṛṣṭaṁ yena śrutaṁ . ṛṣibhiḥ purā pracaritaṁ brahmavidyāṁ tat smaran . etenaiva sa hi nityaṁ yogāyogāṁ prapadyate
“This indeed is the great mantra by which the sages of old, having seen and heard, proclaimed the science of Brahman; remembering this, one constantly attains the union and separation.”
Structure
etad vai khalu mahāmantram yena dṛṣṭaṁ yena śrutaṁ ṛṣibhiḥ purā pracaritaṁ brahmavidyāṁ tat smaran etenaiva sa hi nityam yogāyogāṁ prapadyate
etad(this)vai(indeed)khalu(certainly)mahāmantram(great mantra)yena(by whom)dṛṣṭaṁ(seen)yena(by whom)śrutaṁ(heard)ṛṣibhiḥ(by sages)purā(formerly)pracaritaṁ(propagated)brahmavidyāṁ(the knowledge of Brahman)tat(that)smaran(remembering)etenaiva(by this alone)sa(he)hi(indeed)nityam(constantly)yogāyogāṁ(the means of union and separation)prapadyate(attains)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| etad | etad | pronoun | nominative · neuter · neuter | this |
| vai | vai | indeclinable | — | verily, indeed |
| khalu | khalu | indeclinable | — | certainly, indeed |
| mahāmantram | mahāmantram | noun | accusative · singular · neuter | great mantra |
| yena | yena | pronoun | instrumental · singular · masculine | by which |
| dṛṣṭaṁ | dṛṣṭaṁ | verb | √dṛś · past participle · third | seen |
| yena | yena | pronoun | instrumental · singular · masculine | by which |
| śrutaṁ | śrutaṁ | verb | √śru · past participle · third | heard |
| ṛṣibhiḥ | ṛṣibhiḥ | noun | instrumental · plural · masculine | by the seers |
| purā | purā | indeclinable | — | formerly, long ago |
| pracaritaṁ | pracaritaṁ | verb | √car · past participle · third | promulgated, taught |
| brahmavidyāṁ | brahmavidyāṁ | noun | accusative · singular · feminine | the knowledge of Brahman |
| tat | tat | pronoun | accusative · neuter · neuter | that |
| smaran | smaran | verb | √smṛ · present participle · second | remembering |
| etenaiva | etenaiva | compound | karmadhāraya · "etena eva" | by this very means |
| sa | sa | pronoun | nominative · singular · masculine | he |
| hi | hi | indeclinable | — | for, indeed |
| nityam | nityam | indeclinable | — | always, constantly |
| yogāyogāṁ | yogāyogāṁ | noun | accusative · singular · masculine | the union and separation (of opposites) |
| prapadyate | prapadyate | verb | √pad · present · third | attains |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): This verse from the Muṇḍakopaniṣad underscores the non-dual nature of reality, emphasizing the union and separation (yogāyogāṁ) as aspects of the ultimate reality, Brahman. Śaṅkarācārya, in his commentary on the Upaniṣads, highlights the importance of realizing the identity between the individual self (ātman) and the ultimate reality (Brahman). The phrase 'etad vai khalu mahāmantram' indicates that this understanding is the great mantra, the key to liberation. By remembering this mantra, one transcends the duality of the world, achieving a constant state of union with Brahman. This verse, thus, points to the central tenet of Advaita Vedānta: the non-dual identity of Brahman and ātman, where the distinctions between the individual self and the ultimate reality dissolve.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): The Muṇḍakopaniṣad verse is interpreted within the Vaiṣṇava tradition as emphasizing the devotional relationship between the jīva (individual soul) and Īśvara (the Lord). Rāmānujācārya, for instance, would view 'etad vai khalu mahāmantram' as the divine name or the essence of devotion that leads to the realization of the Lord's grace. The 'yogāyogāṁ' is seen as the oscillation between the separation and union with the Lord, a natural process in the bhakti (devotional) path. Remembering 'brahmavidyāṁ' is thus remembering the Lord's divine knowledge and grace, which facilitates the jīva's journey towards mokṣa (liberation). This verse, in the Vaiṣṇava view, underscores the importance of bhakti and the Lord's grace in achieving liberation, highlighting the personal and relational aspect of the divine.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, interpreting this verse in the context of Neo-Vedānta, would emphasize its universal and practical implications for human life. The 'mahāmantram' is seen as a universal principle that transcends sectarian boundaries, pointing towards the unity of all existence. Vivekānanda, in his lectures and writings, often highlighted the potential of every individual to realize this unity, stressing the importance of self-realization and service to humanity as a path to achieve this unity. The 'yogāyogāṁ' represents the dynamic interplay between the individual's efforts towards self-realization and the ultimate union with the divine. This verse, thus, is seen as a call to action, encouraging individuals to strive for a higher state of consciousness and to work towards the betterment of society, reflecting the Neo-Vedānta emphasis on practical Vedānta and service to humanity.