Mundaka Upanishad quotes The Higher Knowledge

To him he said: Two kinds of knowledge must be knownthat is what the knowers of Brahman tell us. They are the Higher Knowledge and the lower knowledge. (1.1.4) Commentary: The lower knowledge is the knowledge of the phenomenal world. In reality it is ignorance, for it does not lead to the Highest Good. The seer of the Upanishad asks the aspirant to acquire both the knowledge of the relative world and the Knowledge of Ultimate Reality. When by the pursuit of the former he fails to attain true freedom and immortality, he cultivates the latter. Of these two, the lower knowledge is the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda, siksha (phonetics), kalpa (rituals), vyakaranam (grammar), nirukta (etymology), chhandas (metre), and jyotis (astronomy); and the Higher Knowledge is that by which the Imperishable Brahman is attained. (1.1.5) Commentary: The Higher Knowledge refers to the actual realization of the subject matter taught in the Sruti. It primarily means the experience of the Imperishable Brahman taught in the Upanishads, and not the mere words contained in them. The Vedas generallyand especially in this contextsignify the mere assemblage of words (sabdarasi) constituting their texts. In order to attain the Higher Knowledge, a student who has mastered the words of the scriptures must go to a qualified preceptor and cultivate such spiritual disciplines as discrimination and renunciation. Otherwise he cannot realize the Imperishable Brahman. ... The knower of Brahman becomes Brahman. By means of the Higher Knowledge the wise behold everywhere Brahman, which otherwise cannot be seen or seized, which has no root or attributes, no eyes or ears, no hands or feet; which is eternal and omnipresent, all-pervading and extremely subtle; which is imperishable and the source of all beings. (1.1.6) As the spider sends forth and draws in its thread, as plants grow on the earth, as hair grows on the head and the body of a living man so does everything in the universe arise from the Imperishable. (1.1.7) Commentary: Brahman, through Its own inscrutable power, appears as the universe of name and form without Itself undergoing any change whatsoever. This is called maya. Brahman expands by means of austerity, and from It primal matter is produced; from matter, Prana; from Prana, mind; from mind, the elements; from the elements, the worlds; thence works, and from the works, their immortal fruits. (1.1.8) For him who knows all and understands everything, whose austerity consist of knowledge - from Him, the Imperishable Brahman, are born Brahma, name, form, and food. (1.1.9)

To that pupil who has duly approached him, whose mind is completely serene, and whose senses are controlled, the wise teacher should indeed rightly impart the Knowledge of Brahman, through which one knows the immutable and the true Purusha. (1.2.13) This is the truth: As, from a blazing fire, sparks essentially akin to it fly forth by the thousand, so also, my good friend, do various beings come forth from the imperishable Brahman and unto Him again return. (2.1.1)