Knowing the ALL
A Commentary on the Mundaka Upanishad–by Swami Nirmalananda Giri
It is an interesting trait of the Western mind that it wants encapsulations of things, lists of “essentials,” advice on “shortcuts,” and “what is the one thing?…” in every department of life and thought. Whether this is a desire for efficiency or a form of intellectual minimalism or outright laziness is hard to say–chances are it varies from person to person. Nevertheless, “getting to the heart of the matter” is something dear to the heart of Americans, especially. They are not alone in this attitude. The upanishads reflect the same mentality. Perhaps that is why Vivekananda considered the West, and America particularly, as being more suited to the teachings of Vedanta–the upanishads–than the contemporary East.
In the first section of the Mundaka Upanishad we find the highest expression of this attitude:
“Out of the infinite ocean of existence arose Brahma, first-born and foremost among the gods. From him sprang the universe, and he became its protector. The knowledge of Brahman, the foundation of all knowledge, he revealed to his first-born son, Atharva.” (Mundaka Upanishad 1:1:1)
A pre-creation story
According to Indian texts, at the beginning of the present creation cycle Brahma, that person who was destined to be the creator/projector of the three worlds, awoke to find himself in infinite, empty space. At first he felt fear, but then he laughed at his foolishness, for there was no one there but him. Who would he fear? Then he pondered his situation, attempting to comprehend it. At one point a great voice resounded all around him, saying a single word: “Tapa”–meaning “do tapasya.” This awakened Brahma’s memory of yoga meditation, so he began to mediate. After some time he attained full memory of his past as well as the knowledge of how to create the worlds–which he did. He also became established in direct perception of Brahman.
Among his “children” brought forth through his meditation, was Atharva, to whom he taught the way to realize Brahman. “In turn Atharva taught this same knowledge of Brahman to Angi. Angi, again, taught it to Satyabaha, who revealed it to Angiras.” (Mundaka Upanishad 1:1:2)
The essence of knowledge
To Angiras came upon a time Sounaka, the famous householder, and asked respectfully: “Holy sir, what is that by which all else is known?” (Mundaka Upanishad 1:1:3)
We have already been told that the knowledge of Brahman, Brahmavidya, is the foundation of all knowledge. But Sounaka has a very salutary impatience and ambition. He wants to know what is the one thing which, being known, causes all to be known. This is both a wise quest and a wise attitude. Little Red Riding Hood ended up in the wolf’s stomach because she dawdled on the way instead of going straight to her destination. If we look at the history of religions we will find that the countries which produce the most enlightened persons are those countries which have produced empires. For when such people turn to spiritual life they go after the loftiest spiritual attainments–they become imperialists of the spirit! They seek out the most direct way…and go there. Sounaka is one of them–and hopefully so are we. Knowledge is the subject of the question, so Angiras lays a foundation for his answer.
“Those who know Brahman,” replied Angiras, “say that there are two kinds of knowledge, the higher and the lower.
“The lower is knowledge of the Vedas (the Rik, the Sama, the Yajur, and the Atharva), and also of phonetics, ceremonials, grammar, etymology, metre, and astronomy. The higher is knowledge of that by which one knows the changeless reality.” (Mundaka Upanishad 1:1:4-5)
Analysis of knowledge
Now we should look at this very carefully. First of all, who do we believe? When I first emerged from the deadly cocoon of fundamentalist Protestantism my intellectual world was quite simple–simplistic, actually. Fortunately I first read the Bhagavad Gita and then Autobiography of a Yogi. The next step was to get out of my deadly environment, so within a few months I was on the plane to California and wider horizons.
But I discovered in a short time that wider horizons can have a drawback. I began encountering just about every shade of philosophical and religious thought and attitude, most of them incompatible with each other. Almost daily I was told conflicting things, and always with the utmost confidence. As someone once said: “The problem with ignorance is that it picks up confidence as it goes along.” I loved being in the wide-open mental spaces of California (and I still do), but which way should I go? Who could–or should–I trust? Since I had been shaken out of my spiritual entombment by learning of the yoga tradition I wisely followed the principle that only those who know God really know anything. So I sought out the teachings of illumined yogis of past and present, discarding those inauspicious Indian teachers who claimed to have a new revelation for a new age, and only paying attention to those who were right in the center of the Eternal Dharma. (Once somebody asked me what a great yogi’s “distinctive teachings” were. “None!” I replied with satisfaction. “If he taught anything ‘new” I would have nothing to do with him. Truth is eternal.”) I appreciated it if the English was good (and equally if the book was free from typos), and expressed in a way that someone in the twentieth century like myself could comprehend, but I wanted to know what all the great yogis throughout history knew: the tried and proven way to God.
My great blessing was being able to trek many times to the Vedanta Bookshop in Hollywood. There I found an abundance of eternal wisdom, the same wisdom that had been flowing in a life-giving stream for countless ages–like the holy Ganga. The Ganga that emerges at Gangotri high in the Himalayas is the same Ganga that flows into the ocean at Gangasagar. In the same way I found on the shelves of that little shop the same Sanatana Dharma spoken by the primeval sages of India. A little further east in Hollywood at the Self-Realization Fellowship I listened every Sunday to an ideal presentation of both the philosophy and spiritual practice of Eternal India. All this prepared me for India where, as a friend of ours once said about the same pilgrimage, “I got the idea.” And have treasured it ever since.
So those who know Brahman “say that there are two kinds of knowledge, the higher and the lower.” The lower, they say, is the knowledge of scriptures, ritual, philosophic, expression and suchlike–including, by the way, astrology. Please note that they do not denounce these things as useless or as ignorance. They are definitely said to be knowledge, and a sensible person appreciates and learns them to a reasonable and practical degree. But it must be understood that the essential, “the higher is knowledge of that by which one knows the changeless reality”–Brahman. The knowledge which enables us to Know is to be sought for and prized above all else. While writing this previous sentence I could clearly hear in memory the recorded voice of Yogananda saying: “I walked my feet off from Cape Cormorin to the Himalayas” in search of the knowledge that would reveal God to him.
The lesser knowledge tells us only of that which changes, including our own short physical life. But the higher knowledge brings us to the Changeless Reality. “By this is fully revealed to the wise that which transcends the senses, which is uncaused, which is indefinable, which has neither eyes nor ears, neither hands nor feet, which is all-pervading, subtler than the subtlest–the everlasting, the source of all.” (Mundaka Upanishad 1:1:6) The Absolute Consciousness, the Totality of Being, is shown to the wise–to the yogis–by this knowledge.
And the world?
What about this world in which we find ourselves? Is it to be despised as worthless and antithetical to Brahman, our Goal? Lest we think such a foolish thing Angiras further says: “As the web comes out of the spider and is withdrawn, as plants grow from the soil and hair from the body of man, so springs the universe from the eternal Brahman.” (Mundaka Upanishad 1:1:7)
The world, then, is an extension or emanation of Brahman. In other words, the world IS Brahman. We are living and moving in divinity manifesting as the world. Why, then, do we say that the world is illusory? It is the world in our mind–our perception, our interpretation, of the world–that is an illusion, not the world itself. In Indian texts we continually find the simile of the snake in a rope or a man in tree. That is, in darkness we see a rope lying on the ground and immediately “see” a snake lying there–we see the glitter of its eyes and may even hear it hiss! Yet, when light is brought we see only a rope. The rope was always real, was always there. The snake was an illusion that existed only in our mind. In the same way, walking in the darkness we may see a dead tree and mistake it for a human being, taking its branches for arms. We may even see the “arms” move and think we see a face looking at us. But when we come closer we see it is only a tree–and a dead one, at that. The tree was real, but the man was not. Illusion is always a mental phenomenon, never a real or objective thing. So it is illusion and ignorance we must decry, but never find fault with the world; for the world is Brahman.
In both instances, rope and tree, we may experience great fear. But the moment we see them for what they really are, our fear evaporates and we are at peace. This is how it is with us and this world. Our illusions fill us with terrible fears and anxieties, all of which will be dispelled when we see its actual nature as Brahman. No wonder, then, that Krishna told Arjuna: “Even a little of this dharma delivers you from great fear.” (Bhagavad Gita 2:40)
The chain of causation
The sage now gives us an outline of the process of the emanation of the world from Brahman.
“Brahman willed that it should be so, and brought forth out of himself the material cause of the universe; from this came the primal energy, and from the primal energy mind, from mind the subtle elements, from the subtle elements the many worlds, and from the acts performed by beings in the many worlds the chain of cause and effect–the reward and punishment of works.” (Mundaka Upanishad 1:1:8)
Creation is also spoken of as expansions from Brahman, and that is the mode here. Brahman first expands as primordial matter, than as primordial energy. From this comes the intelligence inherent in creation, then the elements, and the various worlds in which they predominate. The final ingredient, though, comes from the sentient beings within the universe: karma. God supplies the stage and we supply the actions and reactions which unfold upon the stage.
“Brahman sees all, knows all; he is knowledge itself. Of him are born cosmic intelligence, name, form, and the material cause of all created beings and things.” (Mundaka Upanishad 1:1:9) No wonder, then, that in the Gita, that great digest of the upanishads, we find the words: “Brahman is the ritual, Brahman is the offering, Brahman is he who offers to the fire that is Brahman. If a man sees Brahman in every action, He will find Brahman.” (Bhagavad Gita 4:24)
Seeing is freeing.
Twelve Pointers for Maintaining Brahmacharya (Celibacy)
by Swami Nirmalananda Giri
Occasionally I receive letters from spiritual aspirants asking me for advice on the subject of brahmacharya. The following are pointers which are essential for the establishment of brahmacharya.
1) Daily meditation and constant japa is the essential foundation of brahmacharya. The japa and meditation of Om cause the subtle forces known as prana to rise upward. Those who become adept in these spiritual practices will become “urdhvareta yogis”–those in whom the sexual energies flow upward and become transmuted into spiritual energies.
2) Satsanga, the company of holy people–or at least those who are aspiring to holiness–is extremely helpful in the maintenance of brahmacharya. If you know like-minded people, then meet with them regularly for spiritual study and conversation. It is not uncommon among both Hindus and Buddhists for spiritual aspirants to meet daily for meditation.
If you do not know any other spiritual aspirants–and this is not uncommon here in the West–then keep satsanga with saints and masters by reading their lives and teachings and keeping their pictures in your home. Holy images of divine forms are also beneficial.
Every day listen to spiritual music. Such music should be soothing and reflective–not the raucous banging and clanging that many shallow and worldly Christians and Hindus like. It is good to listen to devotional music, but shun merely emotional music, for it is linked to lower desires, no matter how “holy” the words.
3) Avoid asatsanga–the company of the unholy and the worldly–in the form of people who have no interest in spiritual life, as well as books, magazines, television, radio, and motion pictures that are centered on material consciousness. Absolutely avoid those things who deal with the subject of sex or depict sexually suggestive (or outright) matters or images.
4) Avoid casual association with members of the opposite sex. Never be socially alone with a member of the opposite sex. This is an absolute. Make no exceptions based on seemingly spiritual character, age, or intention. When an older woman tells you that she is your “mother” run away! The same thing applies when a man tells a woman that he is her “father.” This goes on in both India and America, including close–and private–association of men with female gurus and of women with male gurus. No one knows what impulses carried over from previous lives–many even from centuries past–are lying not far beneath the surface of the conscious mind, waiting to manifest. “Spiritual” friendships with members of the opposite sex are doors to disaster. I have seen it over and over. Even in my early teen years I watched “spiritual” associations inevitably turn into sexual associations. And that had usually been the intention from the first moment. If what I have said does not convince you, at least I have discharged my responsibility.
5) If you happen to be homosexual, then what I say above applies to both sexes. (The number of “gays” that end up fathers is remarkable. It may be cute or poignant on the movie screen, but it is tragic in real life.) In your spiritual associations try to be sure that there are always several people involved. This is a trial, but many saints and masters have coped with much worse.
6) Avoid absolutely any person or thing that argues against your aspiration to brahmacharya or tries to persuade or force you into sexuality in any form. The “just try it once/for a bit” people are worse than tigers. Run for your life–literally.
7) I have warned you about external factors that harm the life of a brahmachari, but the biggest threat or danger comes from your own mind and impulses. Ruthlessly cut off all overt or oblique thoughts of sex when they rise in your mind. Note what “innocent” subjects of thought “somehow” end up in ideas of sex and banish them the moment they appear in the future.
8) What about “physical needs” and “bodily urges”? Never let them be an excuse for wavering in your ideal. But you must keep the body clean and pure to help you in maintaining brahmacharya.
9) Continuing the previous subject: Diet is an essential factor for the brahmachari and the yogi. Diet is a form of spiritual culture as well as physical culture. There should be total avoidance of animal protein in any form and to any degree whatsoever, and this includes dairy products. Gandhi saw over and over that animal flesh, animal fats, and dairy products were detrimental to brahmacharya, that movements of lust could be attributed to the physical effects of their use. (This also happens to be the opinion of the Eastern Orthodox Church, especially the monks who watch their minds.) The Hindus screamed “blasphemy” because of their attitude toward cows, but the truth cannot be changed by hysteria. Become not just a vegetarian but a vegan: Eat a diet that is free from all animal protein and fat, dairy products, sugar, and caffeine. Abstain totally from nicotine and alcohol.
To learn the scientific and practical basis of what I have advised, see the books of Dr. Neal Barnard (http://www.nealbarnard.org) and the information put out by the Physicians Committee For Responsible Medicine (http://www.pcrm.org), Dr. Michael Klaper (http://drklaper.com), and Dr. McDougall (http://www.drmcdougall.com).
10) Food for the mind in the form of spiritual reading is also a tremendous help to the brahmachari. Two books are especially important for the aspiring brahmachari: Meditation and Spiritual Life by Swami Yatiswarananda (order from amazon.com) and Practice of Brahmacharya by Swami Sivananda. This latter book can be downloaded free from the Divine Life Society website (divinelifesociety.org/graphics/ebooks/swami_sivanandaji/introduction.html). It is #31 on the list.
Read the books of many traditions and teachers on spiritual life, taking what is useful and leaving aside what is not. Follow your intuition and don’t get what Yogananda called “spiritual indigestion.”
11) What if you fail in some area or to some degree–or completely? Just keep on trying and be more vigilant. Do not let the ego or foolish associates or “authorities” convince you that it is hopeless, you should not even try, you will not be able, blah, blah, blah…. Multitudes of holy people have struggled, some have failed at times, but ALL HAVE SUCCEEDED. So will you.
12) Finally, know that God is on your side. And remember these words of the Bhagavad Gita:
“Though a man be soiled with the sins of a lifetime, let him but love me, rightly resolved, in utter devotion: I see no sinner, that man is holy.
“Holiness soon shall refashion his nature to peace eternal; O son of Kunti, of this be certain: the man that loves me, he shall not perish.
“You find yourself in this transient, joyless world. Turn from it, and take your delight in me.
“Fill your heart and mind with me, adore me, make all your acts an offering to me, bow down to me in self-surrender. If you set your heart upon me thus, and take me for your ideal above all others, you will come into my Being.” (Bhagavad Gita 9:30, 31, 33, 34)
Aquarian Gospel Text Now Available
Now the full text of the Aquarian Gospel by Levi Dowling is available for viewing online and as a free PDF download at AtmaJyoti.org. Just what is the Aquarian Gospel? The following is an excerpt from Introducing the Aquarian Gospel :
In 1908 a book appeared on the shelves of American bookstores that was destined to garner interest throughout the world, so much so that today it has gone through more than seventy editions in America alone. This book was The Aquarian Gospel of Jesus the Christ by Levi H. Dowling. Destined to be continually derided by those who “give liking unto nothing, but what is framed by themselves, and hammered on their anvil”–in other words the Bible-believing of varying stripes–it yet evoked a response in those who intuited and sought for a deeper meaning of the person and teachings of Jesus of Nazareth. Many at that time, as well as today, could not honestly accept the limited interpretation of Jesus and His words that was offered by “Churchianity”–an acceptance that would have obligated them to reject Him as but one of many misperceiving religionists of the past. For them the Aquarian Gospel was truly Light in Darkness, a fount of life-giving knowledge.