Chapter 5 Preparation
5-5 Mundaka Upanishad
5-5-1 Mundaka 1.1.3 and 1.1.4
Saunaka, the disciple has appropriately approached the teacher Angi and asks him to teach Brahm-vidyA by knowing which everything is known. Saunaka is a householder. A householder is also entitled to receive Brahm-vidyA. In fact, in grihastha Ashrama one learns from life experiences, becomes mature, and then a seeker of Brahm-vidyA. Vedic tradition considers grihastha Ashrama important for the refinement and maturity of the mind especially for developing dispassion and discrimination. It contributes to spiritual growth under certain conditions. Besides fulfilling personal desires in a dharmic way, a person should contribute to society. Five great sacrifices are meant to contribute to society.
Saunaka is a sincere seeker possessing the necessary qualifications, especially an interest in Brahm-vidyA. A seeker has to expressly ask for this knowledge because a teacher should teach only if it is asked for. If it is given without being asked, it loses its value and may not be appreciated.
The guru sequentially introduces two branches of knowledge. They are lower knowledge and higher knowledge. Angiras says that this is not his teaching. It is given to him by his guru who got it from his guru. It has come from a lineage of teachers. ParA vidyA is the higher knowledge about the cause of the universe. aparA vidyA is the other (lower)knowledge, e.g., karma kAnda of VedAs and six VedAngas, namely, phonetics, codes of rituals, grammar, etymology, metrics, and astrology.
5-5-2 Mundaka 1.2.1 to 1.2.6
Before taking parA vidyA, the Upanishad talks about aparA vidyA constituting karma and upasana. A person may perform karmas as prescribed in Vedas to get the desired worldly benefits. There are two types of karma: nitya-naimitta and sakAma. The former is general and obligatory for everyone and the latter is benefit specific. The Upanishad says that they are true and are guaranteed. The karmas are prescribed in karma kAnda of VedAs. The group of five great sacrifices (pancha mahA yajnAs) is an important nityanNaimitta karma that gives the following benefits.
1 Eliminates previous papa and invisible obstacles- papa nivritti.
2 Gives all general well-being
3 Internal purification
4 Leads to understanding about limitations of karmas
5 It is necessary for the success of sakAma karma
5-5-3 Mundaka 1.2.7 to 1.2.10 Having described the benefits of rituals, the Upanishad gives a caution. Rituals give guaranteed results only when they are performed as per the Vedic injunctions which are not easy to follow. Violation of rules may give adverse results. Furthermore, the benefits, namely, artha, kama, and dharma, from the rituals are finite and impermanent. However, ignorant persons consider themselves wise and treat the finite and fleeting results as the highest goals of life. As a result, they suffer from old age and death, rebirth, and again death. The ignorant ones do not learn from the experiences of life. Remaining ignorant, they think they have got the goals of life. Persons engaged in karma are under the influence of attachment to wealth, and desires. They may go to heaven due to punyas earned by performing rituals and enjoy heavenly pleasure till the punyas are exhausted. Then they are reborn in lower lokas. They consider the rites prescribed by the Vedas and the smritis to be the highest. They do not care for moksha.
5-5-4 Mundaka 1.2.11 Until now, aparA vidyA in the form of action has been talked about. Now, the Upanishad talks about another type of aparA vidyA called upAsanA, i.e., a meditation on a variety of deities. They can be used for spiritual growth or material benefits, like, acquiring the name, fame, money, position, possession, and extra-ordinary powers (siddhis) like learning the future, reading the mind of another person, etc. UpAsanA is considered superior to karma because it is done with a superior instrument called the mind. Some people move from an action-dominated life to an upAsanA-centric life. The Upanishad decries those who use upasAnA for material benefits. They get material prosperity but like any other people, they will grow old and die. After death, the highest abode is Brahm-loka which too is finite.
5-5-5 Mundaka 1.2.12 and 1.2.13 In the initial stages of Vedic life, a person is allowed to fulfill three human goals, namely, acquiring wealth (artha) in a righteous way (dharma) to fulfill desires (kAma). It is an interim arrangement because the goal is moksha. The interim arrangement is necessary because by nature a human being is attracted to worldly objects and suppressing worldly desire is counterproductive. A person in pursuit of three lower goals is expected to learn from experiences, become mature, and search for a permanent solution of freedom from samsAra. He is now a seeker. The Upanishad advises a seeker to approach a qualified teacher in the prescribed manner and submit to him to teach the higher knowledge which is the means to liberation. The teacher is obliged to take him in his fold and impart the knowledge.
5-5-6 Mundaka 3.1.5 and 3.1.6 Karma yoga and upAsanA yoga are preparatory disciplines for jnAna yoga. The Upanishad selects some disciplines and explains that the Self that resides within can be realized by the sustained practice of spiritual disciplines like truth, sexual chastity, focused mind, and knowledge which monks practice. The first three have supportive roles and the fourth is the primary discipline. It also means that one not practicing these disciplines cannot realize the Self even though it resides within and is the closest. It is near, yet would remain far. The Upanishad highlights the glory of truth. Truth alone wins. By holding on to truth seers ascend and reach the abode of Supreme. Truth is the path of gods.
Contd Part 10