Contribution of Andhra to Mundaka Upanishad
( A Brief Study)
Dr. Chilakamarthi Durga Prasada Rao
Education occupies a very important role in human life. Education is of two kinds- Paravidya and
Aparavidya. Para may be defined as
extra-mundane while the opposite, i.e., Apara is mundane. The nature of Paravidya and Aparavidya is
extensively dealt in the Mundakopanishad. This Upanishad is a part of
Atharvaveda and its main purpose is to distinguish higher knowledge { Paravidya
} and lower knowledge { Aparavidya }. The scriptures enjoin that both are
equally worthy of acquisition, the supreme function of them being relief from
worldly entanglements. Paravidya is said to lead the realization of Atman while
Aparavidya can enable one to acquire knowledge of the physical world. This Upanishad asserts that Atmajnana, i.e., the knowledge of Brahman can be
realized through renunciation not by the acquisition of worldly objects. This
Upanishad consists of three chapters available in two parts.
Among
all Gods; Brahma, the creator of the world and protector of the Universe
manifested first of all. He taught Brahmavidya, the essence of all knowledge to
his eldest son Atharva. Atharva transmitted it to Agni, Agni passed it to
Satyavaha and it ultimately reached to Angira.
One
day Saunaka, a well-known saint and owner of a very big monastery approached
Angira and enquired. ‘O Lord! What is that supreme reality by knowing which
every thing is known? Please tell me how to know it”.
Having been asked by Saunaka, Angira replied --- The knower of Brahman declared
that there are two vidyas worth knowing to men -- Para
and Apara.
Out of these two,
that through which, the worldly and other worldly enjoyments are gained ; which
also tells about the varieties of Bhoga, the various ways to enjoy, the
construction of enjoyable materials and the various sources and means to obtain
them is Aparavidya. It constitutes
I. THE FOUR VEDAS: 1. Rigveda, 2.Yajurveda, 3.Samaveda and 4. Atharvana Veda.
II. SHADANGAS: ( Six Branches of Veda)
1.
Siksha: {the science of pronunciation.}
It is like the
nose to the Vedapurusha. It is the science of phonetics. It deals with the ways
and means of pronouncing a word. The pitch, the mode, the cadence, the timings,
the strength, with which are to be uttered are discussed in this sastra.
2.
Kalpa,{treating
rituals.}
It is like the hands of Vedapurusha. It reveals to us
how a Vedic Act has to be performed in the form of Sutras [Aphorisms].
Kalpasutras are divided in to two types.
1. Grihyasutras 2. Srautasutras. Srautasutra deals with measurements,
methods of constructing the Vedic altars, platforms for performing sacrifices
etc, the method of performing yagnas etc. Sulbha sutras are a part of
Srautasutras. Sulbhasutras contain the knowledge of Mathematics in general and
trigonometry in particular. Grihya sutras deal with various purification
ceremonies that a house holder has to perform like Seemantam, Namakaranam,
Annnaprashana, Upanayanam, Vivaham, Sasthipurti, Dahanasamskaram and Sraddhakarmas. Baudhayana, Apastamba, Mannava, Maitravaruna
had written both Srautasutras where as Katsyayana, Drahyayana and others had
written Grihyasutras.
3.
Vyakarana:
{grammar}.
It is like the
mouth of Vedapurusha. Sanskrit is a structured language Vedic nouns, adjectives
and prepositions require accurate placement and pronunciation; hence grammar
rules.
4.
Chandas:
{metric measurement of Vedic verses}.
It is like the feet of Vedapurusha. It reveals Prosody
and metre of vedic - verses. Precise number of letters, that a vedic –
verse should contain etc., are dealt in
this sastra.
5.
Nirukta {etymology}.
It is like the
ear of the Vedapurusha. It gives the etymology of Vedic words. Meaning of
Vedas, are contextual and cryptic. They differ from the meaning of ordinary
usage.
6.
Jyotisha.
{astronomy}
It is like the
eyes of the Vedapurusha. It reveals the time of performing the vedic sacrifices.
It contains the Mathematical and Astronomical calculations. It is the science
of light that co-relates the planetary influences on the earthly events and
individual.
Here Vedas as well as Vedangas are treated as
Aparavidya because they cannot take one to the Supreme Soul. Here Sivasvarodaya
declares thus:
The Veda
is not to be called Veda for there is no Veda in Veda. That is truly the Veda
by which the supreme Soul is known.
न वेदं वेद इत्याहु: वेदे वेदो न विद्यते |
परात्मा विद्यते येन स वेदो वेद उच्यते ‘
Lord Krishna also expressed the limitations of the
Vedas thus:
The action of the three-fold modes is the subject
matter of the Veda; but thou become free , O Arjuna, from this three fold
nature; be free from the dualities.
त्रैगुण्यविषया:
वेदा: निस्त्रैगुण्यो भवार्जुन ! ( 2 / 45)
That is the reason why the
learned Narada approached Sanatkumara, lamented before him and asked; venerable sir, I know
the Rigveda, the Yajurvada, the Samaveda, the Atharvaveda, the epic and the
ancient lore as the fifth Veda of the Vedas { Grammer }, propitiation of the
fathers, the science of the numbers [Mathematics] the science of portents, the
science of time [chronology], logic, ethics, and politics, the science of the
God, the science of sacred knowledge, the science of elemental spirits, the
science of weapons, astronomy, the science of serpents and the fine arts but I am only like one knowing the
words and not knower of self. It has been heard by me from those like you
that he who knows the self crosses over sorrow.
Such a sorrowing one am I venerable sir. Do you help me to
cross over the other side of sorrow? Then, Sanatkumara, explained the method of
Brahmajnana and initiated him. [ Chandogya
Upanishad]
By this episode it is known
that the knowledge of Veda and other sastras is of no use as it is mere verbal
and gives only the indirect knowledge. The direct knowledge i.e., experience of
oneness with the highest reality can be attained through the grace of a perfect
guru alone.
Paravidya
is the science of Spirit through which the knowledge of the supreme soul,
imperishable and supreme Brahman is acquired.
अथ परा यया
तदक्षरमधिगम्यते
(“Atha para yaya tadakshsaramadhigamyate”)
The higher is
knowledge of that by which one knows 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 ears nor eyes, neither hands nor feet, which is all pervading, subtler
than the subtlest- the everlasting , the source of all,
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.
Brahma 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 primal energy mind, from mind the subtle elements, from the
subtle elements the many worlds, and from the acts performed by the beings in
the many worlds the chain of cause and effect – the reward and punishment of
works.
Brahman sees all, knows all; he is knowledge itself.
Of him born cosmic intelligence, name, form, and the material cause of all
created beings and things.
Finite
and transient are the fruits of sacrificial rites. The deluded men, regarding
sacrifices and works of merits as most important, do not know any other good.
Having enjoyed in the high place of heaven won by good deeds, they enter again
this world or a still lower world.
But wise,
self-controlled, and tranquil souls- who are contented in spirit and who
practise austerity and meditation in solitude and silence – are free from all
impurity and attain by the path of liberation to the immortal, the truly
existing, the change less self.
Here is
a question. How that the imperishable Brahma is known through Paravidya?
The answer is that though the imperishable Brahman
which is beyond the reach of grasping, without gotra ; without colour and form
; without eyes and ears; without hand and feet; subtle; immutable; the primal
cause of all being; the wise persons see Him everywhere.
To a disciple who approached reverently, who is
tranquil and self controlled, the teacher imparts that knowledge, faithfully,
by which the Changeless - Self is known.
Here one should keep in mind that both paravidya as well as aparavidya are equally important. Here para is known as
jnana and apara as Vijnana. Knowledge pertaining to the highest Reality is
Jnana while knowledge pertaining to all sastras is vijnana. Here both are
worthy to be acquired. A man who tries for one will be deprived of the highest
good. This idea is expressed by the Ishavasya Upanishad thus: those who
worship avidya go to pitch darkness, but
to the greater darkness than this go those who are devoted to vidya . (Isavasya
– ( mantra- 9).
Worship of avidya alone leads to one result while the
worship of vidya leads to another. Thus
have we heard from the wise, who had explained it to us. They who worship vidya
and avidya , by avidya over come death
and by vidya achieve immortality.
Bhagavadgita,
the essence of the Upanishads stresses the same idea by saying thus:ज्ञानं विज्ञानसहितं
यद् ज्ञात्वा मोक्ष्यतेsशुभात्
Jnanam vijnanasahitam yajjnatva mokshyase asubhat
(IX-1
Among them who wrote commentaries on the
Upanishad may be picked up the following.
Anandagiri's commentary on Mundakopanishad.
Upanishadbrahmendrayogi's Vivarana.
Ramarayakavi's Vedantamukthavali.
A sloka from Mundakopanishad authored by Ramaraya reads :
तन्तूनुद्वमति स्वयं गिलति वा कावूर्णनाभिर्यथा
भूतान्युत्सृजति प्रसंहरति च स्वस्मिन् स्वयं ब्रह्म तत् |
भूम्यामोषधिवज्जगद्भवति च ब्रह्मण्यधो लीयते
देहान्मूर्धजलोमवस्थितिभृतां लोकोSक्षराज्जायते ||
(Just as a spider disengages its woven web
or devours it at its pleasure, Atman creates as well as destroys the world.
Just as trees sprout from the earth and ultimately dwindle and disappear, this
ever-changing world has sprung from the unchanging or Perpetual Brahman.)
The following are the translators:
Atmananda yogi.
Charla Ganapathi
Sastry .
Pisupati Narayana
Sastry.
P.Sriramachandrudu.
Nori Srinatha Venkata
Somayajulu.
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