Mundaka Upanishad – 7

Conclusion 

At the end of the previous blog, Mundaka Upanishad-6, we saw that the people who have a pure mind free of raga and dwesha and an intellect that is sensitive and refined who realize Brahman is referred to as Jnani. As Jnani’s mind is pure, and intellect subtle, he serves almost as unblocked pipe line for Ishwara’s grace, to all those who serve him devotedly.  If they have dharmic material desires that will be fulfilled with Jnani’s blessings. If they have no worldly desires but seek only spiritual advancement they will cross the samsara cycle of birth and death with his blessings Mantra 1 of sec.6 points out.

Mantra 3 declares that the main criterion for getting athma jnaanam is the intense yearning for the knowledge, not just the academic scholarship. 

Na ayam athma pravachanena labhyah na medhayaa, na bahunaa shrutena I

Yam eva eshah vrinute tena labhyah, tasya eshah athma vivrinute tanum svaam.II

This Self cannot be attained through hearing discourses; or through memorizing scriptural texts, or through much learning.  Only he who aspires for it with his whole heart, by him is this Athma attained.   To such a seeker alone, the Athma reveals Its true nature. (6-3)

Sri Ramakrishna Paramahamsa also used to stress this point that for realization, one should pine for it as if whole existence depends on it only.  It is also stressed in Mantra 4 that one should have good character, alertness and strong will to persist in the face of adversities and setbacks, to attain realization.  People who practice just harsh physical austerities or who sport external signs of renunciation without true inner renunciation cannot gain Brahma Sakshatkaram.  So intense yearning, strong will, alertness and good character is as much necessary as the scholarship in sastras to gain inner liberation, or freedom from samsara, the fruit of Athma Vidya.  This inner liberation or freedom from samsara is moksha while living, Jivan Mukthi.  

When a Jivan Muktha dies, his death is said to be final.  Because freed from the cycle of birth and death, he has no more birth and no more death as well.  At the time of the death of the one who has not become a jnaani, his  gross body, dissolves and gets back to the elements or  the pancha bhuthas.  The subtle body with the causal body, Chidabasa, vasanas and  karma phalas migrates to another body as dictated by the ripening prarabdha Karma.  In the case of jnaani his sukshma sareera, subtle body, also dissolves and goes back to the elements.  He has no outstanding karma phalas as sanchitha is dissolved, agaami annulled and prarabdha exhausted and also all the vasanas are extinguished.  The karana sareera, causal body, also merges with samashti karana sareera, total causal body.  The dissolution of all the sareeras at death in the jnani’s case is compared to the rivers merging into the ocean and becoming one with the ocean losing their individual identity in Mantra 8.

Yathaa nadyah syandamaanaah samudre  astam gacchhanti naama-roope vihaaya I

Tathaa vidvaan naamaroopaat vimuktah, paraatparam purusham upaiti divyam.II

As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great. (6-8)

Only one thing for the jnaani does not get dissolved as per Mantra 7.  That is the jnani’s name, that survives him and lives in the hearts of his devotees.  For this jnaani while living had become a living Brahman with the realization that he is only Brahman with the upadhi of this body mind complex.  This knowledge he applies only in his mental reaction to people, events and experiences but not to physical transaction with people.  As mentally he is unattached and unaffected, there is no more sorrow and no more papa and no more mental tie up with Anathma of the body mind complex, as stated in Mantra 9.

Sa yo ha vai tat paramam brahma veda,brahma iva bhavati; na asya abrahmavit kule bhavati I

Tarati shokam, tarati paapmaanam, guhaa-granthibhyah vimuktah amritah bhavati.II

 He who knows the Supreme Brahman verily becomes Brahman. In his family no one is born ignorant of Brahman. He overcomes grief; he overcomes evil; free from the fetters of the heart, he becomes immortal. (6-9)

The Upanishad closes with salutations to the rishi parampara and restatement of requirements for gurukula students of that day for the initiation into the study of this BrahmaVidya.

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