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

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The Upanishadic Perspective

It is a unique Upanishad wherein the scientific treatment to the quest for truth is full, perfect and absolutely clear- both for a beginner and also an advanced seeker. It is a delight to the enlightened for one cannot stop but enjoy the glory of the Self as it unfolds through every verse in a unique way.

The uniqueness of this Upanishad lies in the attempt to explain the relationship between the ego-self, the world and the self (jiva, jagat and Ishwara) wherein each of them is clearly brought out and held in clear relationship with each other at the relative level of Reality and their oneness at the Absolute level of Reality. The scientific treatment given to abide in the Self Knowledge is in the form of Knowing the Knowledge. It is meant for one who has questioning mind and sharp intellect to objectively investigate the subjective world within and objective world outside for their authenticity.

Mundakopanishad is a perfect guide for one whose enquiry is rooted in the spirit of science and method of science. To this effect, the intellect's quest for quenching its doubt, the Upanishad can also be contemplated by way of applying the tat-tvam asi maha vakya wherein tat pada represents the jagat, tvam pada represents the jiva and asi pada represents Ishwara.

The Upanishad opens up by eulogizing the Knowledge of the Self which is its subject-matter as sarva vidyaa pratisthaam-substratum of all types of knowledge. Without the Self-Knowledge other types of knowledge do not arise. Upanishad also gives a historical treatment as to the very source of that supreme Knowledge. Brahma the creator and protector of the universe gave out this Knowledge to his eldest son Atharva.

s For the question as to how did Brahma learn about this knowledge? Brahma did not learn this as a separate knowledge other than himself. This was brought out by tracing back to his origin- Brahma is Self-born(sambhabhOva- where sam refers to independently). It means that the birth of Brahma is not caused by something other than the self nor did the self cause Brahma. But the un-manifest self manifested as Brahma in time with a purpose of expressing itself through creating and protecting the universe. Hence, any knowledge born out of Brahma, including his own birth, is traced back to the origin of Brahma i.e, the self, which is the foundation of all other types of knowledge.

In other words, in the opening verse of the Mundaka Upanishad, it is declared that Self is all this everything that is seen and unseen. There is nothing other than the Self anywhere any time. Therefore, one who gives out this knowledge to others is also the self. According to Adi Shankaracharya, Brahma is one who has excelled over all others in terms of rrighteousness(Dharma), knowledge (jnana), dispassion (Vairagya), and Wealth(Aiswarya). The uncaused alone can be said to have these lofty qualities.

With Brahma as the first teacher, the Knowledge is passed on from one to another in succession. The order is Brahma to Atharva; Atharva to Angir; Angir to Satyavaha to Angiras. From Angiras, the knowledge is passed on to Shounaka who approaches the Guru.

Quest for the search arises with a specific question seeking a complete answer. So also in this Upanishad the quest for seeking the Eternal is seen to have emerged from a question arrived – at about the life led righteously and diligently. The question is what is that knowing which everything else becomes known? Who can raise such a question having pregnant significance for life? It is raised by one who led a health, successful and a righteous life. This is indicated by the adjective to the seeker mahaashaalah a great house holder.

Mahashaalah refers to one who was looked upon by others in the society for advice, guidance and had followers to his credit. Such a successful person approaches the guru not with pomp and show but with humility and right manners with no identity retained what so ever to the past. This is referred to as Vidhivat Upasana.