Knowing and Being - Can they be one and same? An examination into Mundaka Upanishad

We are well aware of how to know about something using our senses, mind and intellectual faculty. But, have you considered if these are the only means available 'to know'? Most of us would have had those  fleeting moments that challenge the standard linear process of knowing, like the moments of eureka, intuitions and hunches. Even beyond them, can there be a permanent knowledge that is acquired by bringing our whole entire awareness to it rather than using the instruments of knowledge that awareness powers? There will be no shadow of doubts and ignorance in such a knowledge and the mind becomes like a shaven head, shining brightly! This is the core subject matter of Mundaka Upanishad  of the Atharva Veda. (Mundaka literally means the shaven head)

What are the types of knowledge?

The Upanishad begins with a classification of knowledge into Paraa Vidya  (Higher or Transcendental knowledge) and Aparaa Vidya (Lower or non-transcendental knowledge). The classification is based on the results that the knowledge enables one to achieve. The results of aparaa vidya are temporal and decay with time. The result of paraa vidya is permanent and does not decay with time. While Aparaa vidya is a subject matter of the sense organs, mind and intellect, the Paraa vidya is beyond them. Today, we in general refer to the Paraa vidya as Spiritual knowledge. Interestingly, the Upanishad explicitly lists the ritualistic part of vedas as well as its six limbs (siksha, chandas, niruktam, vyakaranam, jyotihisham and kalpa) as Aparaa vidya.

What makes one seek Spiritual knowledge?
Even if one were to accept these two classifications of knowledge,  the question still remains as to why would one even be interested in seeking paraa vidya.  If Aparaa vidya is giving us everything we need, isn't that sufficient? The upanishad mentions two reasons as to why a seeker would be interested in paraa vidya. One, the realization of the futility of seeking happiness in the external, experiential world. We console ourselves  in difficult times by saying it will come to pass. But, we don’t seem to try to temper ourselves in good times, saying it will also come to pass or that even if things stayed the same, we will get so used to them that they will cease to give us any more happiness. Therefore happiness that is dependent on external factors can never be permanent.

'naakasya prishte te sukrutenubhutve imam lokam heenatharam vaa visanti"
(Canto 1, Chapter 2, Sloka 10)
"Having enjoyed the heavenly happiness as a result of the good deeds, they (inevitably) descend to these lower worlds of experience (where suffering is unavoidable)"

The second reason the Upanishad mentions for one to start seeking spiritual knowledge is the realization of the denial and delusion that one is currently in.
'avidyaayaam antare varthamaanah
Swayam dhirah panditham manyamanah
Janganyamaanaah paryanthi mudaah
Andhenaiva niyamanam yathaandhaah' ( Canto 1, Chapter 2, Sloka 8)
'Though engulfed completely by ignorance, considering oneself to be intelligent and knowledgeable, the foolish ones suffer again and again wandering (not knowing what path leads to what) like the blind leading the blind'

What is the typical profile of the seeker of spiritual knowledge?

It is not the one who is feels defeated by the world or is feeling dejected that turns to spirituality. Contrarily, it is one who has experienced both success and failure and has taken the time to carefully see through them.
'pareekhshya lokaan karmachitaan braahmanah
Nirvedamaayaan naastyakrita kritena'   ( Canto 1, Chapter 2, Sloka 12)
'He who has (experienced and) examined the true nature of the world of experience and has become dispassionate from the knowledge that what is uncaused cannot be gained as the result of efforts

And, what does such a seeker do?
thad vignaanaarthe gurumevaabhi gachanti
Samith paani srotriyam brahma nishtam'
'With the desire to gain that knowledge (paraa vidya), he approaches a Guru who is well versed in saastra and is established in Brahman, carrying a bundle of samith (bundle of dry twigs) in his hands'

Worldly desires are like the twigs (samith) used for sacrificial fire. If they are green, still with juice of enjoyment in worldly indulgences, they will only smoke and char when put into the fire of spiritual knowledge. If they are dry, devoid of the juice for indulgence, then they kindle the fire of spiritual knowledge. It is on the seeker to prepare the mind properly in order to try to gain this knowledge and take the dried out worldly desires to burn in the fire of spiritual fire. For the ones who are not ready, the spiritual knowledge becomes merely another intellectual exercise that won't touch their being.

And, what exactly is the content of this spiritual knowledge? We will continue to examine further in a future blog post.

Happy New Year and Best wishes for your spiritual journey in 2015!!