Chapter 4 Bandha
4-5 Mundaka Upanishad
4-5-1 Mundaka 1.2.1 to 1.2.10
In the first section of the first chapter, the Upanishad has introduced two types of knowledge, namely, lower knowledge and higher knowledge. The higher knowledge leads to freedom. We will see details in Chapter 5 on Preparation. The second section of the first chapter describes the general nature of rituals prescribed in karma-kAnda of Vedas. Agnihotra, the fire ritual was very popular in Vedic times. The Upanishad assures that the rituals are true in the sense that if performed as per scriptural injunctions, the desired results follow. However, the Upanishad wants the performers of rituals to know the associated limitations and pitfalls. They perpetuate bondage which is the other name of samsAra. Even the fulfillment of the desire of heaven is bondage, like a golden chain. Indiscriminate people are carried away by such material benefits. They are ignorant and fools. Here is how the Upanishad describes the state of affairs.
“1.2.7 Since these eighteen constituents of a sacrifice, on whom the inferior karma has been said to rest, are perishable because of their fragility, therefore those ignorant people who get elated with the idea This is (the cause of) bliss’, undergo old age and death over again.
1.2.8 Remaining within the fold of ignorance and thinking, ‘We are ourselves wise and learned’, the fools, while being buffeted very much, ramble about like the blind led by the blind alone.
1.2.9 Continuing diversely in the midst of ignorance, the unenlightened take airs by thinking, ‘We have attained the goal.’ Since the men, engaged in karma, do not understand (the truth) under the influence of attachment, thereby by they become afflicted with sorrow and are deprived of heaven on the exhaustion of the results of karma.
1.2.10 The deluded fools, believing the rites inculcated by the VedAs and the Smritis to be the highest, do not understand the other thing (that leads to) liberation. They, having enjoyed (the fruits of actions) in the abode of pleasure on the heights of heaven, enter this world or an inferior one.”
[Swami Gambhirananda. Eight Upanishads, with the Commentary of Sankara, Vol. II: Kindle Edition.]
Chapter 5 Preparation
5-1 Introduction Jiva’s bondage is due to identification with the BMS instead of with AtmA. It is difficult to break this identification because the mind is conditioned. The conditioning has happened not only in the current life but it is a baggage from previous births. The mind needs preparation. There are three impurities of the mind. Firstly, the mind suffers from prejudices, likes and dislikes, jealousy, anger, etc, secondly, it is distracted and not focussed, and thirdly it is ignorant. The corresponding disciplines to remove the impurities are karma yogA, upAsanA yogA, and jnAna yogA. JnAna yoga gives Self-knowledge which removes bondage. The other two are the preparatory sAdhanAs. ShankarAchArya has packaged them as four-fold qualifications( Ds) 1 Dispassion towards sensory objects, 2 Discrimination of permanent and temporary, 3 Discipline: sad-sampatti (six virtues): [control of mind -sama, control of senses-dama, inner satiety- upArati, endurance-titikshA, faith-sraddhA, and concentration- samAdhAna], 4 Intense Desire for freedom (mumukshutama)
Knowledge is of two types. Lower knowledge and higher knowledge. Self-knowledge is the higher knowledge. Knowledge of worldly objects and phenomena is lower knowledge. If properly used, lower knowledge should play a supporting role for higher knowledge. Karma (rituals) and upAsanA are the two main preparatory disciplines. They can be sakAma (selfish) and nishkAma (selfless). SakAma is for material benefits whereas nishkAma gives inner growth which is necessary for spiritual progress. Preparation can also be of broadly three types, namely, action-oriented, knowledge-oriented, and a combination of the two.
5-2 Isa-Upanishad
5-2-1 Isa 1 and 2 In peace invocation, it has been stated that the world originates from the Absolute. This cause-and-effect relationship is not normal where the cause changes to effect. Here, the Absolute, i.e., Brahman remains unchanged. It amounts to saying that the world is a manifestation of Brahman or Brahman appears as the world of names and forms. Mantra 1 advises a jivA to see the world as a manifestation of Brahman. Replace the world-vision with Brahman-vision. Then the world will not torment him. To execute it, the mantra instructs not to covet anybody’s wealth. Do not get attached to wealth. Wealth has an expanded meaning, namely, worldly pleasures of son, money, and sensory objects, and pleasures of higher worlds. What is meant is inner renunciation, i.e., not to be emotionally dependent. Transact with the world without being dependent on it. This inner renunciation is nivriti mArg. By practicing inner renunciation, it is easy to appreciate the cosmic form of God.
If a person wants to lead a life of activity, e.g., the life of a householder (pravritti mArga) for some reason, the Upanishad advises him to lead a life of activity of 100 years, meaning a full life, of righteous and selfless deeds. By leading such a life, his mind is purified. He does not suffer from mental worries. For a householder, there is no other way. This is the best way of life. By doing karma yogA, kArmAs do not cling to him. A combined reading of mantras 1 and 2 suggests that two lifestyles are envisaged, one of renunciation and the other of action. A person is free to choose between the two. The life of renunciation is preferred for liberation. However, it may not be suitable for many. For them, life of action is advised as a stepping stone. BG (3.3) restates the Upanishad’s message.
5-2-2 Isa 9 to 11 The Upanishad deals with householder (grihastha) life in which a person does action and meditation. Action means action prescribed by the Vedas. The Upanishad uses the terms avidyA and vidyA respectively for action and meditation for material benefits including desire of higher worlds after death. It criticizes such action and meditation. Action with a motive can earn swarga where higher sensory pleasures are available. But it is spiritually dark. Meditation with a motive can earn Brahm-loka where the sensory pleasures are better. Therefore, the Upanishad says that the result of meditation is more (spiritual) darkness. This has been taught from generation to generation. A person desirous of liberation should know the limitations of sakAma action and sakAma meditation. What should he do? He should engage in nishkAma action and nishkAma meditation not separately but in combination. In other words, he should together practice karma yoga and upAsanA yoga (upAsanA of Saguna Brahman). It will purify the mind and prepare him for jnAna yoga. On successful completion of jnAna yoga, he attains liberation in this world ( jivanamukta) or in Brhama-loka ( kramamukti).
5-2-3 Isa 12 to 14 In mantras 9 to 11, the Upanishad has talked about the combination of karma and upAsanA In 12 to 14, there is another package of meditation on Hiranyagarbha (manifested) and on prakriti (unmanifested). Prakriti is the mAyA shakti of Brahman by which the world is projected and at the end of one cycle, the creation is resolved as prakriti in Brahman. By sakAma upAsanA on prakriti, a person merges in prakriti after death and he remains there for one cycle of creation and dissolution. He escapes repeated birth and death in one cycle of creation. It is a long sleep as he takes birth in the next cycle. It is not liberation and therefore it is spiritually dark. Hiranyagarbha is the total subtle body. SakAma upAsanA on it will earn Brahm-loka which has more pleasures but is spiritually darker. The Upanishad says that a person desirous of moksha should know the limitations of sakAma karma and sakAma upAsanA. He should replace sakAma by nishkAma and combine karma and upAsanA. It will purify his mind and make him qualified for jnAna yoga. On successful completion of jnAna yoga, he attains liberation. He is a jivanmukta. The bottom line of mantras 9 to 14 is that a combination of selfless action and selfless meditation (on saguna Brahman) are preparatory sAdhanAs for gaining qualifications for jnAna yoga. Material benefits are by- products, but for a seeker of liberation, they are inconsequential.
Note: Mantras 9 to 14 are in Chapter 4 Bandha also.
Contd Part 8