Mundakopanishad (The What, How And Who Of Me And Me) Part II

Vedanta

oi-Staff

By Super Admin

Thursday, July 14, 2011, 9:30

The teaching begins from there- on bringing out a comparative analysis between higher Knowledge and lower knowledge, the two types of vidyas ( knowledge-s) prevailing. While saying that the Knowledge of the Self is higher and all other knowledge-s are lower, the Upanishad indicates that it is the Higher Knowledge knowing which all other types of knowledge can be known.

To this effect, the knowledge of all our instruments and the knowledge arising thereof is discarded using the verse yattadadreshyamadrakshyam.........(v.1.1.6). All our instruments of action (karmendriyas), organ of perception (jnanendriyas) and thereby indicating that neither mind nor intellect can behold that knowledge which is beyond the capacity of these instruments. Having negated the instruments and knowledge obtained through these instruments, Knowledge of the self as the substratum of all other types of knowledge is indicated by assertion method using the indicators such as that knowledge is Eternal (nityam), the Lord (vibhum), All-pervading (sarvagatam), most subtle (susuukshamam), Imperishable (avyayam).

It is that which is in the womb of all beings and is seen only by the valiant. This verse explains who is a jiva. The jiva really speaking is the all-pervading eternal, unchanging, unlimited reality and not the one which is misapprehended to be the limited, changing, complex of body, mind and intellect which is transient. Hence, the Upanishad at the outset answers who is a seeker who has come to seek answers as really the eternal 'Truth'- Ishwara.

Later, the world (jagat) is explained using three highly significant analogies indicating that this universe that we come to perceive cannot be different from that very 'Truth' which is One, eternal and all-pervading. In other words, the jagat is in the jiva and that what ever the jiva sees is the jagat. So, there is no difference between jiva and the jagat.

The jagat has no meaning outside jiva and jiva is none other than the 'Truth'. Therefore, jagat is none other than the 'Truth' supreme. Hence, whatever one comes to understand and perceive externally as jagat is only a mere expression of the 'Truth' in vivid ways. Here is the analogies such as spider and its web; earth and plants that come forth and hair on the body of human being (1.1.7) indicate that the supreme 'Truth' is a conscious 'Being' in which the inert jagat is created, and that there is no cause for the creation of the world, and whatever is seen to grow has Consciousness as its substratum. This set of analogies indicates the following:

There is no creation different from 'Consciousness'.

If at all one comes to see any creation, then it is not caused by anything- not even by the self of 'Consciousness'.

Whatever is seen as creation holds meaning so long as it is with the Consciousness just as importance of hair on the body. (Another example can be nails). Lest, there is no meaning to the created.

To Be Continued