Who is a Hindu and what it means to be one

Approximately 1/7th of the world's population claim their religion to be 'Hindu'. Out of this 1 billion plus people there are not many who can clearly articulate what makes them Hindu or what it means to be a Hindu. The term 'Hindu' itself was originally constructed to encompass all the people living in the geographical region east of the Sindu (Indus) river. Even today, if you are a citizen of India and you haven't accepted any other faith as your religion, guess what, you are most likely identified as a Hindu! There is no religious authority in place who could bestow admittance to Hindu religion or take it away from someone. Neither are there any mandatory  injunctions on what a Hindu must do. In this context, let us take a fresh look at what exactly makes someone Hindu.  

What makes one a Hindu?

What makes one a Hindu is best defined by the sanskrit expression 'Shraddhaa  Bhakti Samanvita'  meaning '(living a spiritual life) led equally by Shraddha and Bhakti'.

1. Shraddha (Faith) To be a Hindu, one must have shraddha in the Veda, Ithihaasa and Puraana texts as well as their corollaries found in the Hindu faith system. (In case you are not familiar with these terms, please read the previous blog post 'An aerial survey of Hindu religion' to know more about what Veda, Itihaasa and Puraana are)  Shraddha does not mean  a binding, limiting, unquestioning faith in a book, ideas, a specific 'named God' or the historicity of the mythological stories . Shraddha is an attitudinal disposition that enables one to approach the Veda, Ithihaasa and Puraana texts with a positive frame of mind. In other words, approaching them with the conviction that there is truth worth pursuing within these texts, even when that truth may not be apparent. Again, Shraddha does not mean a blind allegiance to every single word or idea within these texts, especially in a literal sense.
2. Bhakti (Reverence to God). Hindu religion is theistic and believes in a single 'God principle', and not a single 'God person'. Every Hindu is imbued with a reverence to this God principle that they may symbolize this in many God images and natural phenomena.  There are many degrees of intensity to which this reverence is expressed using images and objects as 'proxy'.  At its core, Bhakti is the love and reverence to a God who is the essential, single awareness in every being.

Can a Hindu believe in other religions?

Hinduism is a broad, all encompassing, diverse and tolerant religion. A Hindu can attend, participate and even practice another religion's rituals and practices as long as this is done without compromising Shraddha and Bhakti as explained above. For example, Sri Ramakrishna Paramahamsa had taken instructions and  practiced both Christianity and Islam in addition to his Hindu faith. In the same token, those in other religions who want to practice or participate in Hindu religion should be allowed to do so. However, since it is not possible to belong to more than one religion the same time, it would require for one to have the mindset of keeping Hinduism as the primary religion to be considered a Hindu. 

Should one offer worship in a Temple to be Hindu?

Temple worship only forms one component of the Hindu religion and is not considered mandatory. One may choose not to step into any Temple and could still be a Hindu. Temples provide a great way to bring the Hindus together as a community and also serves a spiritual purpose (Please see the previous blog post on 'what I see when I go to a temple' for details). There are three core tenets to the Hindu religious practice. They are 'thapa' which is contemplation and meditation, 'swaadhyaaya' which is spiritual learning and 'ishwara pranidhaana' which is  an attitude of surrender to God. This surrender to God aspect could be expressed either in the form of daily prayers at home, temple worship, charity work or a combination of all of them.

Should one have a 'caste' to be Hindu?

Caste is one of the most misconstrued social phenomena that is attributed to Hindu religion. Hindu religion had a 'varna' classification and this classification was later interposed with the social division of castes in the Indian society that was based on professions. The end result was a chaotic situation that proliferated discrimination and social inequality.

The word 'varna' means color. It was intended to indicate what colors our actions, viz., what motivates people to perform action, especially religious action. As we all know, two people may perform an exact same action, but they could have very different motivations.  In the Bhagawad Gita Krishna says 'chaatur varnyam mayaa srishtam gunakarma vibhaakasa' , meaning 'the four varna classes, delineated by the quality of actions were created by me'. What are these quality delineations? Let's examine.

The four 'varna' classification in Hindu religion are Brahmana (Priestly class), Kshatriya (Warrior class), Vaisya (Trader class) and Sudra (Working class). All four of them are Hindu by the definition we discussed earlier. Those outside of the Hindu religion were called as 'Daasyu' and were mostly constituted of the tribal population who lived away from the civilized populace.

A Sudra (Worker class) is religious because of fear and insecurity. He or she would remember God and religion when feeling threatened and will forget both as soon as the danger passes. Most of those who did manual labor for living in the cities of olden times were identified as Sudra as their religious fervor was generally inconsistent. Hence the Sudra were not initiated into learning the Veda, a studentship that  required many years of austerity and hardship. A Sudra's action were colored by fear, and was associated with the color Black.

A Vaisya (Trader class) is religious because of his desire for prosperity. He or she would be more than happy to share a part of earned wealth for temples and charity etc. with the intent that such actions will bring them or their progeny still more prosperous life in future. The traders and industrialists have traditionally been identified as Vaisya because of their eye for profit in transactions. A Vaisya's action are colored by materialistic thinking  and is associated with color of Bronze.

A Kshatriya (Warrior class) is religious because of his desire to accomplish and excel. He or she seeks strength and power from religion so as to do better in their field.  The Kshatriya of olden days were warriors and kings but in modern times, they probably are the Corporate Executives and CEOs! A Kshatriya's actions are colored by aggression and is associated with color Red

A Brahmana (Priestly class) is religious because of  desire for knowledge and God realization. He or she is not driven by any worldly, tangible motive and are generally self-directed in their quest. The Brahmana of olden days were mostly priests and teachers. In modern times, they could just be in any profession, continuing their search for truth in parallel to whatever else they may do for living. Because of a Brahmana's propensity to learn and enlighten, they are associated with the color White.

The latter three, other than Sudra, were called as 'Dwija' or twice-born. They all were required to make an explicit commitment to learn Veda as a student  and this initiation ceremony, Upanayana, was considered as their second birth. Only the Brahmana was authorized to teach Veda since  only they put in the required effort for mastery.

It was easy for the society to enforce the norms that the progeny of, say a Brahmana, would be a Brahmana and thus was started the concept of 'kula' or lineage and duties called as 'kula dharma' based on birth. This had, however, not prevented others from learning or teaching. Sage Viswamtra  who is the Rishi of the most highly revered mantra  called Gayatri, was a Kshatriya by birth.  The wisest and most learned person in Mahabharatha, Vidura, was born to a sudra woman. There are many stories in Upanishads were a Brahmana seeks out a Kshatriya King for spiritual instruction.

I am a Hindu and what does this all mean to me?

If you are a Hindu,  make sure to ask yourself what motivates you to be in the religion. All answers are right. Whatever the answer is,  try to stay true to that motivation until it shifts naturally.  It will be possible to shift the motivations to higher levels in time by simply being aware of one's own motivations and letting them evolve consciously.

Have a great religious life!

Valentine's Day Thoughts: What I remember from my wedding

It has been more than two decades but sweet memories of a wonderful day still linger. Apart from the happiness of family reunion and excitement of new relationships, few other aspects of the day are still fresh in mind. 

Hindu weddings, especially those in the traditions followed by the Brahmin community, can be extremely elaborate stretching over two days. I had probably spent a good six hours in front of the smoking sacrificial fire and uttered many mantras that I hardly knew the meaning of. Boy, how I wish I knew that would be the easiest part of married life :-)

Looking back, out of the many rituals that we had performed, few of them stand out to me as having been most meaningful. Many Hindu rituals have great meanings encoded within them, unsaid but left for us to discover on reflection. Here are some from my reflections:

1. Agni - God of Fire as witness: The marriage was solemnized by the God of Fire, symbolizing that as long as he stood in our body, this commitment that we were making that day would be honored
2. Vastra - Giving of attire:  We both gave each other our dresses that we wore for the ceremony. The dress is a symbol of our character and our values since it is through them that we present ourselves to the society. When we  gave each other the dress to wear, what we were symbolically doing was accepting each other's values into our lives. Isn't it true that only those marriages where the couple share the same core values last?
3. Haara - Garlanding: This  was not a quick exchange of garlands but an elaborate ceremony that involved exchanging at least three different kinds of garlands and also the challenge of reaching out to each other as we were often lifted up in air by the immediate family! This ceremony symbolized the adoration we held for each other that day. Some of that adoration may have worn out in the many years since, but I still think the core appreciation we had for each other has lingered.
4. Maangalya- The 'thaali' and tying of knot: This is one ceremony that every single  culture in India have adopted, irrespective of religion and geographical diversity, the Mangalya Sutra, the talisman on the necklace called 'Thaali', had two shiva linga shaped lockets in it, This to me where the  core of our hearts united on one string, When I tied that string around her neck, I was entrusting to her this great symbol of our union for safe keeping, close to her heart.
5. Saptapadi - The walking of seven steps: The tips of our dresses were tied together and holding her hand, I led her around the sacrificial fire taking an important first seven steps  of our journey together in life. Why seven? Because there are seven things that we had committed to share with each other: what we see, hear, smell, taste, touch, feel and think. This symbolic ritual meant a commitment to maintain total transparency with each other, another major aspect of marriages that last.
6. Akshathai - Receiving of blessings: It is a custom to handover a little raw rice, colored yellow in turmeric and a small piece of flower to every person elder to us among those who had come to the wedding. They sprinkled these on our bowed heads at the end of ceremony as a symbol of showering their blessings. A good starting lesson that our life is not necessarily made by just the effort of two of us but also the graceful support we have received from our families and friends

Next time you are in a Hindu wedding, watch closely. You may find more!

A dialogue with Death (Based on Kathopanishad)

Death and after-life are definitely two of  the most sensitive but extremely intriguing subjects of interest in both religion and philosophy. Since there are no definite scientific or factual information available about what death is or what may happen after death,  the subject has naturally become a fertile ground for wild speculations and blind assertions. Tapping into this uncertainty, various religions have for many centuries enforced morality and follower-ship in society based on promises of heaven for adherence and punishments of hell for deviance. Epicureans in the West and followers of Chaarvaaka in India had taken to the opposite extreme of living an amoral life because they believed Death is an end in itself. The truth, as usual, lies somewhere in-between. Where exactly? Let's see what the Upanishads have to say about it.

Fundamental to the question about Death is the consideration whether there is a soul that occupies the body during life and leaves it after death. The Hindu religion firmly believes that there is a soul that has an association with the body during life. It also believes that death is the ending of an association of the soul with one body and the beginning of its association with another body. Some texts talk about a period between death and rebirth during which the soul enjoys the merits of its good deeds in heaven or the world of manes and suffers for bad deeds in hell. One thing that has been positivelly asserted across different texts is that the soul, other than that of a liberated person, will have a rebirth at some point of time following death, carrying with it the vaasana (the tendencies or inclinations of the soul based on the impressions left on it by experiences)  and karma (potential for undergoing certain experiences based on past actions) from previous life.

There is an extensive treatment of the subject of Death and after-life, in the texts of the Kathopanishad and Brihadaaranyakopanishad.  In addition to talking  about the soul's journey etc. the Upanishads, more interestingly, also offer  a deeper perspective from an entirely different philosophical plane, discussing the nature of reality.

In the Kathopanishad, we find the story of this young boy Nachiketa who was unintentionally given as an offering to Lord of Death, Yama, by his father during a sacrificial ritual. To fulfill the words of his father, Nachiketa finds his way to the abode of Yama to meet the Lord of Death.  Very pleased with the innocence and commitment of this young boy and also as a compensation for having made him wait for three days without food, Yama offers him three boons to choose. With the first boon, Nachikata seeks favorable disposition with his father on his return to earth. With the  second boon, he seeks instructions of a sacrificial ritual with the potential benefit of near-permanent stay in heaven after death. And, finally with the third boon, he asks the question,

'yeyam prete vichikitsaa manushyai

astityeke naayamastiticheke

etad vidyaam anusishta tvayaaham..'  Kathopanishad Canto 1, Mantra  20

"On the departing of the soul, a doubt arises among the humans whether 'It' exists or does not exist. I would like to be instructed by you (on the truth about this)"

As profound as it is, there is a lack of clarity in the question as Nachiketa does not make it clear whose existence he is inquiring into. Most of the commentators have assumed that the question is about the soul's existence beyond death. That is an easy conclusion to arrive at  but not necessarily very sound one because in the previous boon,  Nachiketa was already seeking the way for soul to reach heaven after death. If he was in doubt of soul's existence after death, he would not have sought that? And, remember that Nachiketa is supposedly speaking to the God of Death whose very duty is to direct the souls to where they should reach based on their actions in past life!  Moreover, Yama warns Nachiketa that this is a question that even the celestial beings of yore are not certain of the answer. So, we will need to assume that the question is much deeper than mere validation for the existence of soul.

I am of the opinion that Nachiketa's question is not whether soul exists after death but whether this world that was left behind by the soul, exists anymore from the perspective of the soul, after death. In other words, how real is this reality that we take for granted while living? At death, did the person die or did this world die to the person, just as a dream world would die to the dreamer at the end of a dream?

After a brief exchange of words with Yama, who fails to compel Nachiketa to back off with promises of all the riches of the world etc., Nachiketa digs in further, offering a clarification to his question:

'anytra dharmaat antra adharmaat

anyatra kritaa akritaat

anytra bhutaascha bhavyasch

yathad pasyati tad vada'  (Kathopanishad Canto 2, Mantra 14)

"Tell me about whatever is that you perceive to be beyond good and evil, transcends what is done and what is not done,  and is apart from whatever is in the past as well as future"

Nachiketa now makes it clear that what he is seeking to know about is what transcends the limitations of the world in terms of cause and effect, time and the considerations of good and evil. The key question, again, is not whether there is life after death but if there is a different and true reality for the soul where both life and death become equally irrelevant. It is quite doubtful if there is any question greater than this asked anywhere in the entire Upanishad literature! The closest parallel I can point to, though an imperfect comparison, is the quest of Neo in the Hollywood movie Matrix. (Not that you should  turn to Hollywood for giving you  life's philosophy  but Matrix was a good one)

Kathopanishad, through Yama, answers the first question about soul's perception of world's reality in these poetic words:

yathaadarso thadaatmani

yathaa swapne thadaa pithru loke

yathaapsu pareeva daddhruse thadaa gandharva loke

chaayaa taporiva brahma loke                       (Kathopanishad Canto 2 Chapter 6 Mantra 4)

"(The soul's experience of reality is ) like a reflection on mirror in the mind (on earth), like a dream in the world of manes, like the reflection in water in the world of Gandharvas and like light and shadow in the world of Brahma"

Depending on the levels of self-awareness, the granularity of distinction perceived by the soul changes. In the day-to-day world where we are highly individualistic, the world is full of divisions and everything is colored by our projections on it. When we broaden the picture and become one with our family or fellow beings (with the view that we are all of same origin), the world is less distinctive as in a dream. When we lose ourselves in music or dance or art or other aesthetics, the world again is lesser distinctive like the reflection of everything in same water. In the highest level of self-awareness as in meditation, the world is like a light and shadow projection, devoid of distinctiveness and specificity. Irrespective, in any state of awareness the world is still a reflection, devoid of true reality!

Sri Aaadi Sankaraachaarya says in the beginning words of the Dakshinaamurthy Stotram:

"viswam darpana drisyamaana nagari tulyam nijaanthargatham

 pasyannaatmani maayayaa bahirivo bhutair yadaa nidrayaa"

"(The soul perceives) the world like a city reflected in a mirror within It, and experiences the illusion of the image projected external to it, as in a dream"

If the world is devoid of true reality, what then is Real? The Lord of Death answers in one brief sentence, "The true Reality is called OM". To understand why Yama says it is 'Om' we will need to look at the symbol of OM.

(picture courtesy: www.in.com)

Here is the way I like to look at this symbol of OM.(Not necessarily the only way). The top semi-circular half of OM (top half of the '3') is the future. The bottom half is the past. And where the future and past meet, i.e., the present, that is where the soul experiences the world. The soul is the curve to the right, meeting the present and curving into itself. The single dot on the top is the Brahman and its effulgence that illuminates consciousness is the crescent below it. The darkness between the crescent and the soul is the Unmanifest, or Avyakta. And to me, this is the briefest depiction of the concept of reality as explained in the entire Vedic philosophy!

So, what is the instruction for Nachiketa?

angushta maatra purushontaraatma

sadaa janaanaam hridaye sannivishta

tam svachariraat pravruhen munchaadive ishikaa dhairyena

tam vidyaat sukram amritam tam vidyaat sukram amritam iti  (Kathopanishad Canto 3 Chapter 3 Mantra 16)

"The indwelling self that is of the size of thumb, is seated all the time in the hearts of beings. Separate Him diligently from rest of the body as one would remove the stalk of Munja grass (from its outer shell). Him you should know as pure and deathless. Him you should know as pure and deathless"

Do not concern yourself with death and after-life and instead of focus on realizing that divinity which is within you and is your true nature. This in a nutshell is the instruction of Kathopanishad.

What I see when I go to a Temple

Visiting temples and offering prayers are an integral part of life for the practitioners of Hindu religion. Mostly this is done as a custom or as something one is used to doing rather than as a mandatory or thoughtful act. It is also a well known fact  that temples and deities were a later development in the Hindu religion, the fire sacrifices known as 'yagna' and 'yaaga' being the central forms of worship in Vedic times. The stream of thoughts  presented in the Upanishads also are not oriented towards temple or deity worship. Given this, what does someone, especially those who have embraced the philosophy presented in Upanishads as the spiritual truth, see when visiting temples?  I will offer you my perspectives.

In my view, a visit to temple is nothing but another orchestration of the act of going into one's own self during meditation. To understand this better, let's take a look at the structure and organization of the temple.

At the outer periphery of a temple, there are usually entry points called as 'gopura dwaara'. The Sanskrit word 'go' stands for source of knowledge , 'pura' means a residing place and 'dwaara' means a port. The 'gopura' are the entry points of external knowledge just as the sense organs in our body are.

Having entered through the 'gopura', one would see the 'dwaja stamba' or the flag post. This is a declaration of the identity of the temple. As we peer into our own self, the initial answers to the question of 'who am I' will be our sense of identify in terms of name, relationships, societal position, gender etc. This is the dwaja sthamba in our heart, some of which happen to be extremely tall!

Past this point, one enters the 'praakaara' or the outer sanctorum. Going around the 'praakaara', one would find installations of a number of  different deities. These deities represent the powers that make the world function in a macro sense and the different organs in our  body function, in a micro sense. Though we identify with our body, we don't directly control the functioning of any of our bodily organs. They all seem to somehow work magically in a coordinated fashion to sustain life in our body. How many of us are constantly aware that the heart pumps or the lungs  breathe or that the kidney does its work? In the 'praakaara', tracing a path around the inner sanctorum, I would offer my gratitude and prayers to the deities to keep the world and my body functioning uninterrupted!

One of the most interesting installations found in the temples is the 'Nava Graha'. These are traditionally considered as the nine 'planets' that influence the fortunes based on their relative celestial position at the time of our birth. The Sanskrit word 'graha' actually means to grasp or seize. Hence, I personally like to think about them as nine different emotional states that grasp my mind at different points of time. There is 'surya' or Sun representing bright, positive, 'in the flow ' state of mind; 'chandra' or Moon denoting affection and love; 'sukra' or Venus representing the mood to learn worldly knowledge; 'guru' or Jupiter representing the mood to immerse in spiritual learning; 'kuja' or Mars that represents active or combative mood; 'budha' or Mercury that represents compassion; 'sani' or Saturn that represents gloom and negative tendencies like envy;  'raahu' that represents fear and 'ketu' that represents anxiety. Both raahu and ketu have no bodies - raahu has only a head and ketu has only a lump and tail -  just as our fears and anxiety are mostly without a body of substance. Interestingly, each of the 'graha' also have a color associated that correspond to the 'color of mind' for that emotional state!

Around the 'praakaara', on the outer walls of the inner sanctorum, one would find images of all kinds of worldly pleasure including sexual acts, either carved into stone or placed as murals. The presence of such art in a place of worship is something that has baffled many. The inner sanctorum represents what we figuratively calls as our  'hridaya' or heart. And, all our worldly sources of pleasure are imprinted into the outer layers of 'hridaya'. Normally,  we stop at this outer wall of heart and do not go any further into the 'hridaya'. The temple invites you to make that important entry into the depths of our own heart, past the distractions of engagements in pleasure, because that is where you will find the presence of divinity.

Entering into the inner sanctorum, we find the 'garbha griha' or the sanctum sanctorum where the main deity is located. The word 'garbha griha' literally means 'home of the fetus'.  In the middle of the 'hridaya' is our essential being and from it emanates everything that we call as 'I'. Hence, it is called as the 'garbha griha'.

If the deity of the temple  is Lord Siva, we find the 'siva lingam' or 'sign of siva', located here. The 'siva lingam' has again been wrongly interpreted as representing phallus. The 'lingam' is given its shape based on the poetic Upanishad declaration 'angushta maatra purusho antaraatma', 'the inner dweller of all beings is of the size and shape of thumb'. The lingam is usually located in a heart shaped or circular base indicating its placement in the center of heart. The divinity residing in the core of our hearts is an absolute that defies all means of direct perception. The 'siva linga' is an attempt to express this absolute as a sign of its presence.

Standing in front of the 'garbha griha', one should close the eyes offering prayers to the One, cosmic principle that is also very much within us, remembering the Upanishadic statement 'avrittha chakshuhu amritatvamicchann', "eyes closed and turned inward, desirous of immortality".

What is the benefit of doing so? The Kathopanishad boldly declares:

'eko vasee sarva bhutaantharaatma

ekam roopam bahudhaa yah karoti

tam aatmastham yenupasyanthi dhiraah

teshaam  sukham saasvatam  netareshaam'

" The single controller of the entire universe, who is also the inner self of every single being, produces all these different forms (found in the world) though he is of (only one) single form. Permanent peace descends only on those who realize one's own self to be That and not anyone else"

One of the most common forms of worship of the deity is the 'abhisheka' process where the priest pours different edible liquids on the deity, one after the other, giving the deity  a shower in each one of them. This process has come under criticism recently for wastage of edible food.  The process of 'abhisheka' is nothing but an orchestration of a spiritual practice that combines the teachings of both Karma Yoga and Bhakti Yoga. The intend is to inspire the devotee to consider all worldly experiences poured into one's own self as an offering to the divinity present in the heart.  The key thing to note is that none of these liquids poured on the idol stick to it and are washed away in the same way as the results of experiences fail to stick to the soul of a person who has realized the  innermost divinity.

Remember that a visit to the temple is not an opportunity to rattle out worries and wishes but rather an opportunity to have a wonderful spiritual experience. That experience should enable us to take the journey into our own inner self and help to connect with the cosmic principle of Brahman. Hope the next time you go to a temple, it will be a different experience!

Consciousness: The Tale of Two Birds (From the Mundka Upanishad)

Here is a question to begin with:  how many 'me' are inside you? One, two? Very quickly you will realize that there are more number of 'me' than what you can count on your fingers.  'Me' the father or mother, 'me' the son or daughter, 'me' the colleague, 'me' the citizen etc. All of us understand and take on these many 'roles' in life, sometimes consciously and sometimes unconsciously. Now,  here is a trickier question: how many 'I' are inside you ? You may think the answer is one, the single 'I am'. (Even for one who may be schizophrenic, the answer is still one at given point of time). And, here is where the Upanishad will beg to disagree with you. It says that there is not one but two "I" inside us. One of them is 'I- the experiencer' and the other is 'I- the witness'.

'dva suparnaa sayujaa sakhaaya

samaanam vriksham parishasvajaate

tayoranyah pippalam svaadatthe

anasnanyo abhijaakasih" (Mundaka Upanishad, Book 3, Chapter 1, Sloka 1)

'Two birds with beautiful feathers are perched together on the same tree. One pecks on the fruits while the other watches, not eating'

samaanam vriksham purusho nimagno

aneesaya sochati muhyamaanaah

jushtam yadaa pasyatyanyameesam

asya mahimaanam iti veetasokah (Mundaka Upanishad, Book 3, Chapter 1, Sloka 2)

"On the same tree are these two embodied souls (birds), one of who is deluded, powerless and sorrowful and engrossed completely (in pecking the fruit) . When it perceives the worshipful glory of the other who lords (over the tree), it becomes free of all sorrow"

The metaphor of the tree is used to depict the world of action with its many inter dependencies and the fruit of the tree stands for the experiences that the world produces. The bird that pecks on the fruit is the 'experiencer' who becomes happy, sad, angry etc. depending on the experience. The bird that is watching is the 'witness' who is silently observing, not subjecting itself to the happiness or sorrow of the experience.

There is an 'I' in us that is continuously watching, unaffected by the many experiences we have. We are rarely conscious of this 'I - the witness' within us and when we do and identify with it, the world stops affecting us any further. Interestingly, the common advice given to someone who gets carried away by emotions is 'get a hold of yourself'!

The first step of spiritual journey is to recognize this 'I-the witness' in the self. How can one perceive the 'witness' within and become one with it? Here is a four step process instructed for the purpose.

'satyena labhyah thapasaa hi esha aatma

samyag gnaanena brahmacharyena nityam' (Mundaka Upanishad, Book 3, Chapter 1, Sloka 5)

'By the practice of truth, intense and focused contemplation, total wisdom and continuous striving on the path to Brahman is this Aaatman obtained'

First and foremost, be true to yourself and maintain complete integrity. Second, contemplate with focus and intensity on the teachings of the Upanishad about what is self and what is not self. Thirdly, fill yourself with the total understanding that this contemplation will create about the self and the world. And, finally strive continuously and do not stray from the spiritual path even for a minute. Only such a person realizes the Aaatman.

And, what is the self-realization like?

'brihascha tad divyam achinthya roopam

sooksmaat sookshmataram vibhaati

dooraat sudhoore tadaantiket cha

pasysthihaive nihitam guhaayam' (Mundaka Upanishad, Book 3, Chapter 1, Sloka 7)

'(this seeker) perceives within the hidden caves of heart that effulgent Aatman which is larger than the largest, subtler than the subtlest, farther than the farthest and nearer than the nearest'

 A self-realized person not only gets the perfect understanding of the real nature of his own self but also obtains the understanding of the cosmic truth of the Brahman, as was discussed earlier in the Upanishad.

Is the method described above a guaranteed means that always produces the intended result of self-realization? Unfortunately that is not the case because then self-realization becomes a temporary result of an like the other results of actions found in the world.

'naayamaatma pravachanena labhyah

na medhayaa na bhahunaa srutena

yamaivesha vrinute thena labhyah

yasyaisha aatma vivrinute  thanumswam'  (Mundaka Upanishad, Book 3, Chapter 2, Sloka 3)

'This Aatman is not obtained by scholarship of scriptures, by plenty of listening to scriptures or by intellectual prowess . This Aatman is obtained by the one (who strives for it) to whom the Aatman choses to reveal itself'

As intense as the desire for self-realization may be within the heart of a seeker, it is only when even that desire itself becomes totally self-less would the Aatman reveal itself to that person. At that point, the only thing that can be said about self-realization is that it happened because of divine grace and the grace of the Guru, not because of any ardent scholarship or listening to spiritual matters.

How would such a person who has realized the self be?

'vedanta vignaana sunischitaarthaa

sannyaasa yogaath yathaya sudha satvah' (Mundaka Upanishad, Book 3, Chapter 2, Sloka 6)

'paryapta kaamasya kritaatmanastu

ihaiva sarve pravileeyanti kamah (Mundaka Upanishad, Book 3, Chapter 2, Sloka 2)

'with a perfect understanding of the vedantic  knowledge, a soul that has become pure through the practice of total renunciation and a heart that has no discontent from unfulfilled desires, the desires of such a person dissolve here itself (and do not cause rebirth)'

The knowledge of the person who has achieved self-realization is not merely scriptural but embedded with total clarity and without an iota of contradiction within his soul. And, this knowledge is not intellectual but lived every second of life. And, for such a person there will be no trace of unfulfilled desires at the time of death as the unfulfilled desires are said to be the cause of rebirth.

'Thad eva satyam' . "That alone is the Truth" (Mundaka Upanishad)

The key to the Cosmic truth: Mundaka Upanishad (contd.)

How big is this universe that we are in? Here is what the Cosmologists tell us. Our Sun and the Solar system are only a tiny spec within the galaxy called Milky Way which in turn has about 200 Billion stars, many of which are larger than our Sun. Now, the Milky Way itself is just one of the 100 billion of such galaxies that are spread across the universe, each containing billions of stars. The mass of all the material within these trillions of stars still forms only 4% of the total mass of the universe! The rest 96% is accounted for by what is called as the 'dark energy' that permeates the entire universe. There is more empty space filled with 'dark energy' than physical matter in the universe.

In terms of distances, the boundaries of our knowable universe are about 13.8 billion light years away (A light year is the distance traveled by light in one year. Light travels about 186,000 miles in one second and there are 31,556,926 seconds in a year. You can do the math now! For a quick comparison, the distance between Earth and Sun is about 8 light seconds)  Whether there is anything existing outside of these boundaries is beyond our knowledge since we get limited by the speed of light to know. (Now that you know this,  you may appreciate better why there are some  genuine skeptics among the scientific community when it comes to accepting concepts of a human-like God as the creator of the universe)

However big this universe might be, there is still one thing that would still surpass it, and that is the human spirit and its quest for knowledge. And, the question topmost in the mind of such a human is:

'kasminnu bhagavo vijnaate

sarvamidam vijnaadam bhavati' (Mundaka Upanishad, Canto 1, Chapter 1, Sloka 3)

'O venerable one, what is that one thing having known which all this becomes known?'

The question is not if there is one single secret that unravels all the principles and phenomena of this vast universe. It is rather about what is that one thing not knowing which, all the other knowledge that can be gained are vain.

And the poetical answer we find in the Mundaka Upanishad is :

'agni murdhaa chakshushi chandra suryo

disa srotrai vak vivritaascha vedah

vaayu praana hridayam viswamsya

padbhyaam prithvi

hyesha sarva bhuthaantharaatmah' (Munkadaka Upanishad, Canto 2, Chapter 1, Sloka 4)

'The heavens(fire) are its head, the sun and the moon its eyes, the many directions are its ears, the vedas are its speech, the air is its breath,  the universe is its heart, the earth  its feet. Such is the (cosmic) nature of that self that is within every single being"

The Rishi's of yonder probably had no idea of how vast this universe is. But surely they knew one thing for certain: the cosmic secret of the universe is not far out there but right here, within our own selves!

If the 'secret to everything' lies within our own self, then what should we be doing to get to it? What is the course of action?

'dhanur grihitya oupanishadam mahaastram

saram hi upaasanisatam samdayita

aayamya thad bhaavagatena chetasaa

lakshyam thadavaaksharam somya viddhi' (Munkadaka Upanishad, Canto 2, Chapter 2, Sloka 3)

'O Good looking one, take that bow, the mighty weapon born of Upanishads. Place that arrow sharpened by upaasana and draw hard that string with a mind that is completely absorbed in That imperishable and break that target'

'pranavo dhanuh sarohyaatmaa

brahma tallakhyamuchyate

apramatthena vedhavyam

saravat tanmayo bhavet'  (Munkadaka Upanishad, Canto 2, Chapter 2, Sloka 4)

'The pranava (Om) is the bow, the mind is the arrow and Brahman is the target. Penetrate that target with a mind that is disillusioned and let it become one with the target as the arrow (that is embedded in the target)'

The role of scriptural knowledge is clearly stated as the role of a bow in discharging the arrow. The scriptural knowledge is the means and not the end. And, what matters is not  the holiness of the scriptures and reverence to it but use of its ability to launch an individual to get to the target. The sanskrit word 'veddh' is very deftly used here with the dual meaning of gaining knowledge (which is the metaphorical intent) as well as breaking target (which is contextual to the metaphorical image being painted). Again, another point about the seeker, though mentioned later, is also being reinforced here. 'naayam aatma balaheenena labhyah' , 'this Atman is not obtained by one who is weak'. One should be strong enough, physically and mentally, to wield the bow of knowledge and bend it sufficiently by pulling on the string.

And, what awaits the one who reaches the target:

'bhidyate hridaya granthi

chidyante sarva samsayaah

ksheeyantechaasya karmaani

yasmin dhrishte paraavare' ((Munkadaka Upanishad, Canto 2, Chapter 2, Sloka 8)

"The knots of the heart are cut, all doubts are eliminated and the binding of the karma are weakened for the one who has seen That which is above and below"

The vision of the one who has realized the true nature of the self is comprehensive and spans  both worldly matters and spiritual matters. And, true internal freedom dawns on this one who has gained the vision of 'That'.

'hiranmaye pare koshe

virajam brhma nishkalam

thad subhram jyotishaam jyotih

thad yadaatmavido vidhuh' (Munkadaka Upanishad, Canto 2, Chapter 2, Sloka 9)

"In the golden hued sheath rests the Brahman who is untainted, pure, brighter than the brightest. It is That the knower of self comes to know"

Is this known by the mind and intellect? The Upanishad again emphatically reiterates that this is not known by the mind and intellect but only by becoming one with It.

"na tatra suryo bhaati na chandra taarakam

nemaa vidyutho bhaati kuthoyamagnih

tameva bhaantham anubhaati sarvam

tasya bhaasaath sarvamidam vibhaati" (Munkadaka Upanishad, Canto 2, Chapter 2, Sloka 10)

"Neither the Sun, nor the Moon or the Stars are effulgent in its presence. Even the lightning does not shine in its presence, what to say of the (earthly) fire. In its illumination, everything is revealed and all effulgent are only reflecting its effulgence"

The universe may be unimaginably huge but everything in  it are still a subject of knowledge of the mind , senses and intellect. That by the presence of which we are able to know is not an object of examination for mind and intellect. Hence, to realize the true nature of self, one has to take the entire 'being' to it and become one with it.

'Thad eva satyam' . "That alone is the Truth" (Mundaka Upanishad)

'Thad eva brahma tvam viddhi netam yaditam upaasate' . "That Brahman alone you must realize, not the (worldly) other things that are pursued'  (Kena Upanishad)

We will see more of this magnificent Upanishad in the next, concluding blog post on the topic

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!!