of this question is significant, states Johnston, because it asserts that knowledge transfer is not limited to old teachers to youthful students, rather even adult householders became pupil and sought knowledge from teachers in Vedic tradition. The teacher answered, states verse 1.1.4 of the Mundaka Upanishad, by classifying all knowledge into two: "lower knowledge" and "higher knowledge". Hume calls these two forms of knowledge as "traditions of religion" and "knowledge of the eternal" respectively. The lower knowledge, states the Upanishad, includes knowledge of Vedas, phonetics, grammar, etymology, meter, astronomy and the knowledge of sacrifices and rituals. The higher knowledge is the knowledge of Brahman and Self-knowledge - the one which cannot be seen, nor seized, which has no origin, no Varna, no eyes, nor ears, no hands, nor feet, one that is the eternal, all-pervading, infinitesimal, imperishable, indestructible. Some manuscripts of Manduka Upanishad expand the list of lower knowledge to include logic, history, Puranas and Dharma. Sacrifices, oblations and pious works are useless, knowledge useful - First Mundakam The first seven mantras of second khanda of first Mundakam explain how man has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works. In verses 1.2.7 through 1.2.10, the Upanishad asserts this is foolish and frail, by those who encourage it and those who follow it, because it makes no difference to man's current life and after-life, it is like blind men leading the blind, it is a mark of conceit and vain knowledge, ignorant inertia like that of children, a futile useless practice. The Mundaka Upanishad, in verses 1.2.11 through 1.2.13, asserts knowledge liberates man, and those who undertake Sannyasa (renunciation) to gain such knowledge achieve that knowledge through Tapas (meditation, austerity), living a simple tranquil life on alms, without any sacrifices and rituals. In verse 12 and 13, the Upanishad suggests that "perishable acts cannot lead to eternal knowledge", instead those who seek freedom must respectfully approach a competent, peace-filled, wise Guru (teacher) to gain knowledge. Brahman is the inner Self of all things - Second Mundakam Mundaka Upanishad, in the first section of the second Mundakam, defines and expounds on the doctrine of Atman-Brahman. It asserts that just like a blazing fire creates thousand sparks and leaping flames in its own form, beings are brought forth from Brahman in its form. The Brahman is imperishable, without body, it is both without