The importance of the spiritual master (Mundaka Upaniṣad #02)
This second part speaks about the spiritual master, who acts as the representative of Krsna connecting the disciple to the parampara and making him a member of the Acyuta-gotra, the family of Krsna.
The Kaṭha Upaniṣad (2.9) confirms: naiṣā tarkeṇa matir āpaneyā proktānyenaiva su-jñānāya preṣṭha, “This realization, my dear boy, cannot be acquired by logic. It must be spoken by an exceptionally qualified spiritual master to a knowledgeable disciple.”
Even in Vedic times, there were many rsis and munis, and they would not be capable of understanding the absolute truth using their intellects. This proves that mental power alone is not sufficient to understand the scriptures and realize the Lord. After receiving some preliminary knowledge, one may acquire some faith, which can lead him to approach a qualified spiritual master, and then, under his guidance, he may deepen his understanding. This is part of a natural sequence explained by Śrī Caitanya Mahāprabhu Himself, as part of His teachings to Sanātana Goswami.
🔉 Audio of the lesson »
Podcast
📺 Video:
You can join the course on WhatsApp or Telegram to get the links for the live sessions and be notified about the updates.
💬Text:
Text 1.1.3
śaunako ha vai mahāśālo ’ngirasam vidhivad upasannaḥ papraccha
kasmin nu bhagavo vijñāte sarvam idam vijñātam bhavatīti
Śaunaka, the respected householder, approached Angirasa following proper etiquette and inquired: "Oh great sage who knows everything! Knowing what does all become known?"
Commentary: Śaunaka was the son of Śunaka. He is described as "mahāśāla" a respected householder, who approached the sage Angirasa according to the proper etiquette (vidhivat) to inquire about spiritual knowledge. He was holding firewood in his hands, had a respectful attitude, and so on, according to the Vedic practice of approaching a guru with respect and the appropriate mentality for receiving spiritual knowledge.
The necessity of accepting a qualified spiritual master is described by Srila Prabhupada in his purport to ŚB 5.14.41:
"Even if one wanders for many millions of years, from the time of creation until the time of annihilation, one cannot get free from the path of material existence unless one receives shelter at the lotus feet of a pure devotee. As a monkey takes shelter of the branch of a banyan tree and thinks he is enjoying, the conditioned soul, not knowing the real interest of his life, takes shelter of the path of karma-kāṇḍa, fruitive activities. Sometimes he is elevated to the heavenly planets by such activities, and sometimes he again descends to earth. This is described by Śrī Caitanya Mahāprabhu as brahmāṇḍa bhramite. However, if by Kṛṣṇa’s grace one is fortunate enough to come under the shelter of the guru, by the mercy of Kṛṣṇa he receives lessons on how to execute devotional service to the Supreme Lord. In this way he receives a clue of how to get out of his continuous struggle up and down within the material world. Therefore the Vedic injunction is that one should approach a spiritual master. The Vedas declare: tad-vijñānārtham sa gurum evābhigacchet (Muṇḍaka Upaniṣad 1.2.12). Similarly in Bhagavad-gītā (4.34) the Supreme Personality of Godhead advises:
tad viddhi praṇipātena/ paripraśnena sevayā
upadekṣyanti te jñānam/ jñāninas tattva-darśinaḥ
“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” Śrīmad-Bhāgavatam (11.3.21) gives similar advice:
tasmād gurum prapadyeta/ jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātam/ brahmaṇy upaśamāśrayam
“Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation. The qualification of his spiritual master is that he must have realized the conclusion of the scriptures by deliberation and be able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, are to be understood as bona fide spiritual masters.” Similarly, Viśvanātha Cakravartī, a great Vaiṣṇava, also advises, yasya prasādād bhagavat-prasādaḥ: “By the mercy of the spiritual master one receives the mercy of Kṛṣṇa.” This is the same advice given by Śrī Caitanya Mahāprabhu (guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja). This is essential. One must come to Kṛṣṇa consciousness, and therefore one must take shelter of a pure devotee. Thus one can become free from the clutches of matter."
The Kaṭha Upaniṣad (2.9) confirms: naiṣā tarkeṇa matir āpaneyā proktānyenaiva su-jñānāya preṣṭha, “This realization, my dear boy, cannot be acquired by logic. It must be spoken by an exceptionally qualified spiritual master to a knowledgeable disciple.”
Even in Vedic times, there were many rsis and munis, and they would not be capable of understanding the absolute truth using their intellects. This proves that mental power alone is not sufficient to understand the scriptures and realize the Lord. After receiving some preliminary knowledge, one may acquire some faith, which can lead him to approach a qualified spiritual master, and then, under his guidance, he may deepen his understanding. This is part of a natural sequence explained by Śrī Caitanya Mahāprabhu Himself, as part of His teachings to Sanātana Goswami:
ādau śraddhā tataḥ sādhu-sango ’tha bhajana-kriyā
tato ’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas tataḥ premābhyudañcati
sādhakānām ayam premṇaḥ prādurbhāve bhavet kramaḥ
"In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness." (CC Madhya 23.14-15)
The spiritual master not only teaches but also empowers the disciple to understand spiritual knowledge, acting as the representative of Krsna who connects the disciple to the parampara and makes him a member of the Acyuta-gotra, the family of Krsna. One can't join a family just by his sole desire, one has to the born there or be adopted to become part of it. Even when we consider just the aspect of the transmission of knowledge, the acceptance of a spiritual master is essential because to understand the scriptures one must have the correct conclusions of the text, which need to be received from the spiritual master, be him the diksa or siksa guru. Once acquired, the knowledge still has to be realized, which is a longer process than most of us may realize. During this process, the spiritual master has to check the disciple and correct him when necessary, making sure he continues on the right path. Without this process, is improbable one will be able to reach the ultimate goal.
Apart from approaching a qualified spiritual master with the proper attitude, one should understand what he is looking for. One may approach a spiritual master to ask for material blessings, inquire about solutions to material problems or even inquire about knowledge on material subjects included in the Vedas (such as Vastu or Jyotish, for example). However, one who is intelligent will directly ask about spiritual knowledge, the knowledge by which everything can become known, and that can solve the real problems of life. That was the attitude of Śaunaka, and we will see the results of this inquiry in the pages of the Mundaka Upanisad.
After approaching his spiritual master, Śaunaka asked: "kasmin nu bhagavo vijñāte sarvam idam vijñātam bhavatīti". There are several details hidden in this sentence:
The word "kasmin" indicates a specific inquiry about the absolute truth, which acts as both the efficient cause (nimitta) and the material cause (upādāna). In other words, the Lord is both the cause and the effect of everything, because everything comes from the Lord and is composed of His energy.
The expression "efficient cause" is part of the Vedanta terminology, the way it is translated into English by Srila Prabhupada. You can note he uses this term in many passages. "Efficient cause" means the active agent that initiates creation (in other words, God in His personal aspect, acting according to His desire through His potencies), while "material cause" indicates the material energy (the external potency of the Lord) from which all material manifestations are created.
When we say that the Lord is both the efficient cause (nimitta) and the material cause (upādāna) of everything, we indicate that He is everything, both the energy and the manipulator of the energy, or in other words, both the energy and the energetic. There is nothing apart from the Lord. Everything is the Lord, but at the same time, there is diferentiation among His different energies. This is the essence of the achintya bheda-abheda tattva philosophy of Mahaprabhu. We are one with God, being part of His energy, but at the same time separate individuals.
The word "bhagavo" used by Śaunaka to address his spiritual master, Angirasa, comes from Bhagavān. The special meaning of this word is given in the Vishnu Purana: utpattim pralayam caiva bhūtānām āgatim gatim vetti vidyām avidyām ca sa vācyo bhagavan iti, "One who knows creation and dissolution, the appearance and disappearance of all beings, as well as knowledge and ignorance, is called Bhagavān." In other words, Bhagavan is a person who fully understands the absolute truth and has thus complete knowledge.
An analogy used in many passages of the Upanisads is that just as by understanding the properties of clay one can understand the properties of all objects made from clay, by understanding the foundation of all knowledge, the Supreme Brahman, one can fully understand everything else that exists. There is nothing separate from Krsna, therefore, Krsna is the sarva-vidyā-pratiṣṭhā, the basis of all knowledge. One who understands Krsna knows everything.
In this way, when Śaunaka declares that Angirasa knows everything, he implies that he has perfect knowledge about the Lord, including His potencies, qualities, activities, and so on. Sri Caitanya Mahaprabhu encapsulates this teaching in his instruction: kibā vipra, kibā nyāsī, śūdra kene naya, yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya. "Whether one is a brāhmaṇa, a sannyāsī or a śūdra—regardless of what he is—he can become a spiritual master if he knows the science of Kṛṣṇa."
The qualification for a spiritual master is not being part of a certain social class, caste, or gender. Instead of looking for such external features, one should look for someone who knows the science of Krsna. One who knows Krsna knows everything and can deliver us from the ocean of birth and death. This is more valuable than any other qualification.
Apart from his participation in the Mahabharata and the Srimad Bhagavatam, as the leader of the sages in Naimisharanya, Śaunaka is also credited with the writing of the Śaunaka Sūtras, which are part of the Atharva Veda. The Mundaka Upanisad, the result of his inquiries to the sage Angirasa, is also originally part of the Atharva Veda, therefore we can note the relationship of Śaunaka with the scripture.
Srila Prabhupada quotes this verse in a large number of his purports to emphasize the idea that spiritual knowledge, received through the system of Parampara by the mercy of the Lord, is so perfect that it allows the devotee to understand all the different manifestations of the Lord, including this material world. As he explains in his purport to SB 5.12.8:
"If one studies the earth, he naturally understands the by-products of the earth. The Vedas therefore enjoin, yasmin vijñāte sarvam evam vijñātam bhavati (Muṇḍaka Upaniṣad 1.3): if one simply understands the original cause, Kṛṣṇa, the cause of all causes, then naturally everything else is understood, although it may be presented in different varieties. By understanding the original cause of different varieties, one can understand everything. If we understand Kṛṣṇa, the original cause of everything, we do not need to separately study the subsidiary varieties. Therefore from the very beginning it is said: satyam param dhīmahi. One has to concentrate one’s understanding on the Supreme Truth, Kṛṣṇa or Vāsudeva. The word Vāsudeva indicates the Supreme Personality of Godhead, who is the cause of all causes. Mat-sthāni sarva-bhūtāni na cāham teṣv avasthitaḥ. This is a summary of phenomenal and noumenal philosophy. The phenomenal world depends on the noumenal existence; similarly, everything exists by virtue of the potency of the Supreme Lord, although due to our ignorance the Supreme Lord is not perceived in everything."
Text 1.1.4
tasmai sa hovāca dve vidye veditavyo
iti ha sma yad brahma-vido vadanti—parā caivāparā ca
Angirasa, the great teacher answered: There are two kinds of educational systems. One deals with transcendental knowledge (parā-vidyā) and the other with material knowledge (aparā-vidyā)
Commentary: Srila Prabhupada comments on verses four and five on his purport to CC Madhya 19.17, repeating the words of Srila Bhaktisiddhanta Sarasvati Thakura. The translations for these two verses are taken from there. His purport is connected with Sanatana Goswami discussing the Śrīmad-Bhāgavatam (bhāgavata vicāra) with learned brāhmaṇa scholars, prior to his abandonment of the governmental service and his meeting with Sri Caitanya Mahaprabhu:
"Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on the words bhāgavata vicāra. As confirmed in the Muṇḍaka Upaniṣad (1.1.4-5), there are two kinds of educational systems: dve vidye veditavya iti, ha sma yad brahma-vido vadanti — parā caivāparā ca. tatrāparā ṛg-vedo yajur-vedaḥ sāma-vedo ’tharva-vedaḥ śikṣā kalpo vyākaraṇam niruktam chando jyotiṣam iti. atha parā yayā tad akṣaram adhigamyate.
“There are two kinds of educational systems. One deals with transcendental knowledge [parā vidyā] and the other with material knowledge [aparā vidyā]. All the Vedas — the Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda, along with their corollaries, known as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa — belong to the inferior system of material knowledge [aparā vidyā]. By parā vidyā one can understand the akṣara — Brahman or the Absolute Truth.”
As far as the Vedic literature is concerned, the Vedānta-sūtra is accepted as the parā vidyā. Śrīmad-Bhāgavatam is an explanation of that parā vidyā. Those who aspire for liberation (mukti or mokṣa) and introduce themselves as vaidāntika are also equal to those groups aspiring to improve religion (dharma), economic development (artha) and sense gratification (kāma). Dharma, artha, kāma and mokṣa are called catur-varga. They are all within the system of inferior, material knowledge. Any literature giving information about the spiritual world, spiritual life, spiritual identity and the spirit soul is called parā vidyā. Śrīmad-Bhāgavatam does not have anything to do with the materialistic way of life; it gives transcendental information to educate people in the superior system of parā vidyā. Sanātana Gosvāmī was engaged in discussing the bhāgavata-vidyā, which means he discussed transcendental superior knowledge. Those who are karmīs, jñānīs or yogīs are not actually fit to discuss Śrīmad-Bhāgavatam. Only Vaiṣṇavas, or pure devotees, are fit to discuss that literature. As stated in Śrīmad-Bhāgavatam itself (12.13.18):
śrīmad-bhāgavatam purāṇam amalam yad vaiṣṇavānām priyam
yasmin pāramahamsyam ekam amalam jñānam param gīyate
yatra jñāna-virāga-bhakti-sahitam naiṣkarmyam āviṣkṛtam
tac chṛṇvan supaṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ
Although Śrīmad-Bhāgavatam is counted among the Purāṇas, it is called the spotless Purāṇa. Because it does not discuss anything material, it is liked by transcendental Vaiṣṇava devotees. The subject matter found in Śrīmad-Bhāgavatam is meant for paramahamsas. As it is said, paramo nirmatsarāṇām satām vedyam. A paramahamsa is one who does not live in the material world and who does not envy others. In Śrīmad-Bhāgavatam, devotional service is discussed to arouse the living entity to the transcendental position of jñāna (knowledge) and vairāgya (renunciation). As stated in Śrīmad-Bhāgavatam (1.2.12):
tac chraddadhānāḥ munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānam bhaktyā śruta-gṛhītayā
“The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.”
This is not sentiment. Knowledge and renunciation can be obtained through devotional service (bhaktyā śruta-gṛhītayā), that is, by arousing one’s dormant devotional consciousness, Kṛṣṇa consciousness. When Kṛṣṇa consciousness is aroused, it relieves one from fruitive activity, activity for economic improvement and material enjoyment. This relief is technically called naiṣkarmya, and when one is relieved, he is no longer interested in working hard for sense gratification. Śrīmad-Bhāgavatam is Śrīla Vyāsadeva’s last, mature contribution, and one should read and hear it in an assembly of realized souls while engaging in devotional service. At such a time one can be liberated from all material bondage. This was the course taken by Sanātana Gosvāmī, who retired from government service to study Śrīmad-Bhāgavatam with learned scholars."
The purpose of the scriptures is to gradually elevate all kinds of people to the platform of pure devotional service to the Lord. Just as there are different classes of people, there are different gradations of knowledge inside of the Vedic scriptures. All Vedic knowledge is valuable, but not all have the same value.
The stairway of the Vedas starts with the Upavedas, supplementary texts that describe material sciences, including the Ayurveda (medicine), Dhanurveda (martial science), Gandharva Veda (music and arts), and Sthapatya Veda (architecture, including Vastu). Then there are the Vedangas (disciplines that support the study of the Vedas), including Siksha (the study of phonetics), Vyakarana (grammar), Chandas (study of the metrical structure of Sanskrit verses), Nirukta (etymology), Jyotisha (astrology) and Kalpa (instructions on the practice of rituals), followed by the Dharma Sastras, such as Manu-smriti (which provide guidelines on moral conduct, social duties, etc.) the four Vedas (Rig, Sama, Yajur, Atharva), the Tantras (instructions on rituals and worship), the Upanisads (which include passages of the original Vedas that bring knowledge about the soul), the Vedanta-sutra (which brings the conclusions of the Upanisads), the Puranas as well as the Itihasas (Ramayana and Mahabharata), where the Vedic knowledge is explained in the form of stories with deep spiritual significance. Both the Vedanta-sutra and the Bhagavad-Gita bring the ultimate conclusions of the Vedas, culminating in the process of devotional service to the Lord, which is explained in detail in the Srimad Bhagavatam, the spotless Purana.
All this vast literature can be divided into two groups: the scriptures that deal with temporary, material subjects (aparā), helping one to live in this world and fulfill his material desires, and the scriptures dealing with spiritual subjects (parā), destined for souls who started the process of inquiring about their eternal nature. The parā scriptures culminate with the Srimad Bhagavatam, which explains the final goal and conclusions of all the Vedas and the teachings of Sri Caitanya Mahaprabhu, who embodied the practice of these conclusions.
These different levels of knowledge apply to different people in different circumstances, and therefore it is essential to receive this knowledge inside of the parampara, through the process of inquiring from the spiritual master. Only self-realized souls can perfectly identify what is applicable to a particular student and guide him in a way that there may be no obstacles on his path. This brings us to the books of Srila Prabhupada, which are better understood when studied under the guidance of one of his faithful disciples and followers. Once Srila Prabhupada explained that his books are like a pharmacy that contains the cure for all diseases. However, one needs to know which medicines to take.
Text 1.1.5
tatrāparā ṛg vedo yajur vedaḥ
sāma-vedo ’tharva-vedaḥ, śikṣā kalpo vyākaraṇam
niruktam chando jyotiṣam iti
atha parā—yayā tad akṣaram adhigamyate
All the Vedas, including the Ṛg Veda, Yajur Veda, Sāma Veda, and Atharva Veda, along with their corollaries, known as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa belong to the inferior system of material knowledge (aparā-vidyā). By parā-vidyā one can understand the akṣara: Brahman or the Absolute Truth.
Commentary: This verse defines different vidyās, branches of knowledge inside the Vedas as aparā. The word aparā literally means "lower" or "inferior". In his commentary, Srila Madhvācārya explains that these branches are considered inferior, or aparā when they do not designate Vishnu but are employed in a ritualistic sense. However, they become parā-vidyā, when they directly express Lord Vishnu and service to Him.
The whole Vedic literature exists with the sole purpose of glorifying the Lord and bringing one to the platform of devotional service to Him, as Krsna Himself explains in the Bhagavad-Gita: "By all the Vedas, I am to be known." When one misses this purpose and instead focuses on material knowledge included in the Vedas, using it to improve his position in this material world, he deals with the inferior knowledge mentioned in this verse. Thus, the distinction between aparā-vidyā and parā-vidyā is also related to the mentality and understanding of the student.
Madhvācārya also explains that in Satya-Yuga, the Vedas were one. This single and undivided Veda revealed a single ultimate truth: Lord Vishnu as the Supreme Lord, without a second. During this era, all names we now associate with demigods (Indra, Brahmā, Rudra, etc.) applied solely to Vishnu, who was understood as the only deity. This higher understanding of the meaning of the Vedas is revealed by Vyasadeva in the Vedanta-sutra (1.4.28) by the words: etena sarve vyākhyātā vyākhyātāḥ, "The Supreme Lord is the original cause of everything. All words of the scriptures should be interpreted according to this explanation."
Inhabitants of Satya-yuga respected the demigods, but not as separate deities. They were seen as guardians, transmissors of Vedic knowledge, and representatives of the Lord. Because at the time there was no worship apart from the worship of the Lord, there was no concept of higher and lower Vedic knowledge. All Vedic knowledge was understood as a direct expression of the absolute truth, with each verse directly describing the Lord.
The division between parā-vidyā and aparā-vidyā started in Treta-yuga, when intelligence declined and people manifested the desire for fruitive activities. The Vedas were then divided into three: Ṛg, Yajur, and Sāma, and people began to worship through these divisions by performing Vedic ceremonies. The Pañcarātra system of worship was also introduced. Due to the decline in spiritual focus, the worship of demigods was introduced and thus the division of superior and inferior knowledge inside the Vedas became manifested due to people not being able to understand the deeper meaning of the verses. Everything that deals directly with devotional service and worship of the Lord started then being classified as parā-vidyā and knowledge connected with the worship of demigods and material activities was defined as aparā-vidyā.
Krsna describes this division in the Bhagavad-Gita:
"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." (Bg 7.20)
"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." (Bg 7.23)
In Dvāpara-yuga, the capacity of the general population to understand the Vedas decayed further, and the Vedas were parted into five divisions, including also the Atharva-Veda and the fifth Veda in the form of the Puranas, Mahabharata, etc. making the knowledge of the Vedas more accessible. Still, most of the population was not able to directly understand the Vedas, and thus they were advised to worship the Lord following the pañcarātra. It's thus said that the dharma for Dvāpara-yuga is temple worship following the regulations of the pañcarātric system.
In Kali-yuga, the knowledge of the Vedas practically disappears. We have access to just a small percentage of the original verses of the four Vedas compiled by Vyasadeva (the rest being lost), and even this part that is still left, we can't properly understand. We are also not capable of rigidly following the pañcarātric system of temple worship, therefore the only hope for us is the direct chant of the holy names of the Lord, and to directly study the conclusions of the scripture through the Bhagavad-Gita and the Srimad Bhagavatam.
In this way, we should avoid the other dharmas followed by less intelligent people in Treta-yuga and Dvāpara-yuga, and instead focus on the highest dharma, the process of devotional service to the Lord, the way it was executed by people in Satya-yuga. That's what Krsna urges us to do when He says "Abandon all varieties of religion and just surrender unto Me."
In any case, apart from this higher discussion, material knowledge inside the Vedas also has its function as an entrance point. Thanks to branches such as astrology, medicine, or Vastu, general people who are not prepared to directly adopt the process of devotional service can get in contact with the Vedas to obtain solutions for their material problems, and from there acquire some faith in the scriptures, which may lead them to later enquire about spiritual knowledge. It has just to be seen in context, as just expedient knowledge that has the goal of helping one to navigate the material world and gradually come to the real goal of the Vedas, which is knowledge about the absolute truth.