MUNDAKA UPANISHAD & THE THEORY OF EVERYTHING (Greatest Question ever asked)

    For decades theoretical physicists have embarked on a quest to come up with a “Theory of Everything” or “The God Equation”. Physicists believe that such a theory would be able to describe the behavior of matter and energy at the most minor scales, such as the behavior of particles inside an atom or even closer to the beginning of the universe. Currently, our understanding of the universe is described by different theories that govern various aspects of nature. For example, the theory of general relativity explains the force of gravity and how massive objects interact, while the standard model of particle physics describes the electromagnetic, weak, and strong nuclear forces, as well as the fundamental particles that make matter. The theory of everything, often referred to as a "final theory," would go beyond these existing theories and combine them into a single framework that can explain all known phenomena in the universe. It would provide a unified description of how particles and forces interact and behave under all conditions. The pursuit of a theory of everything is a major goal in physics because it has the potential to answer some of the most fundamental questions about the universe, such as how it began, why it is the way it is, and what its ultimate fate might be. However, developing a complete theory of everything is a highly challenging task, and it remains an ongoing area of research and exploration for physicists.

 

 This reminds me of a similar quest in India more than at least 2500 years ago. The sages of India wanted to know much more than mere knowledge of the surrounding physical world. While the Eastern world has always been introverted, the West has been extroverted in its pursuits. This may be the reason why all the great enlightened masters have come from the East and most great scientists have come from the West. The West has explored the outer matter leading to development in science. However, it has completely forgotten about the inner soul. The East has become too much concerned with the inner soul and has forgotten the outer world leading to advancements in meditation and spiritual pursuits.

 

 In Mundaka Upanishad, a householder disciple named Shaunaka comes to his Guru Angiras and asks a question that is akin to the theory of everything and is often considered one of the greatest philosophical questions ever asked:

 

“O adorable sir, (which is that thing) which having been known, all this becomes known?”

 

 The teacher Angiras gives an indirect reply starting with the two types of knowledge viz. Lower and higher and then goes on to describe Brahman or Purusa (the all-pervasive pervasive Reality), as the foundational material of the whole existence including our Universe and ways to realize Brahman. That (Reality), after knowing which all this becomes known, is the subject matter of the higher knowledge of Brahman. Just like knowing a piece of Gold all things made of gold are known although they may differ in appearance and name, same way, knowing the all-pervading Brahman leads to true knowledge of our existence and our Universe.

            The main points described by Angiras in his reply are the following:

 

1. The Vedas, with their appendages, constitute the “lower knowledge” (Apara) which is devoted merely to the world in appearance with corresponding injunction and prohibition, and does not possess the power of removing the defects of ignorance, etc. Thus, lower knowledge is ignorance, which has to be eradicated, since nothing, in reality, is known by knowing the objects of ignorance. By the higher knowledge (Para) or the Brahma Vidya, the wise realize everywhere that (Brahman) which cannot be perceived and grasped, which is without out source, features, eyes, and ears, which has neither hands nor feet, which is eternal, multi-formed, all-pervasive, extremely subtle, and undiminishing, and which is the source of all. Higher knowledge is knowledge of Brahman that is the means for the highest goal and is achievable through the grace of the teacher after renouncing everything whether it be an end or means.
2. As a spider spreads out and withdraws (its thread), as on the earth grow the herbs (and trees), and as from a living man issues out hair (on the head and body), so out of the Imperishable does the Universe emerge here (in this phenomenal creation).
3. Brahman grows by his energy at work, and then from Him is Matter born, and out of Matter life, and mind and truth and the worlds, and in works immortality.
4. Taking hold of the bow, the great weapon familiar to the Upanishads, one should fix on it an arrow sharpened with meditation. Drawing the string, O good-looking one, hit that very target that is the Imperishable, with the mind absorbed in Its thought. OM is the bow and the soul is the arrow, and That, even the Brahman, is spoken of as the target. That must be pierced with an unfaltering aim; one must be absorbed into That as an arrow is lost in its target. Just as the success of the arrow consists in its becoming one with the target, similarly one should bring about the result, consisting in becoming one with the Imperishable, by eliminating the ideas of the body, etc. being the Self. Within that (heart) in which are fixed the nerves like the spokes on the hub of a chariot wheel, moves this aforesaid said Self by becoming multiform. Meditate on the Self thus with the help of Om. May you be free from hindrances in going to the other shore beyond darkness.
5. Two birds that are ever associated and have similar names cling to the same tree. Of these, one eats the fruit of divergent tastes, and the other looks on without eating. The soul is the bird that sits immersed on the one common tree, but because he is not lord he is bewildered and has sorrow. But when he sees that other who is the Lord and beloved, he knows that all is His greatness and his sorrow passes away from him.
6. Truth alone wins (सत्यमेव जयते), and not untruth. By truth is laid the path called Devayana, by which the desireless seers ascend to where exists the supreme treasure attainable through the truth.
7. Brahman is great and self-effulgent, and Its form is unthinkable. It is subtler than the subtle. It shines diversely. It is farther away than the far-off, and It is near at hand in this body. Among sentient beings, It is (perceived as) seated in this very body, in the cavity of the heart. It is not comprehended through the eye, nor speech, nor the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect, therefore can one see that indivisible Self through meditation. Though the intellect in all beings is intrinsically able to make the Self known, still being polluted by such blemishes as an attachment to external objects, etc., it becomes non-transparent and impure, and does not, like a stained mirror or ruffled water, make the reality of the Self known, though It is ever at hand.
8. He who covets the desirable things, while brooding (on their virtues), is born amidst those very surroundings along with the desires. But for one who has got his wishes fulfilled and who is Self-poised, all the longings vanish even here.
9. As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusa that is higher than the higher (Maya).
10. Anyone who knows that supreme Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and becoming freed from the knots of the heart, he attains immortality.

 

REFERENCES

 1. Swami Gambhirananda. Eight Upanishads, with the Commentary of Sankara, Vol. II: 2 (Kindle Edition).

2. Theory of Everything;- https://youtu.be/B1GO1HPLp7Y.