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Mundakopanishad-51

Author: Srimaan Sribhashyam Srinivasacharyulu


Dear RAmAnuja DAsas and Asthikas,

In this posting we shall continue by taking up the 8th and 9th Mantras.

Mantra -8

yah sarvajna ssarvavith yasyaisha mahimA bhuvi|
divye brahmapure hyesha vyomanyAthmA prathishTithah||

Word Meanings

esha AthmA = that akshara brahman
yah = Which
sarvajnah = knows the nature of every entity and
sarvavith = the specifics of every entity
bhuvi = on this earth, and
yasya = whose
esha mahimA = great power ensures that every entity exhibit their pattern of specific
behaviours,
prathishTithah hi = is sitting with most auspicious and beautiful form
divye brahmapure = in the metropolitan city of brilliantly glowing Sri VaikunTha
vyomani = in the eternal celestial higher world called Nithya vibhUthi

Explanation
The meaning of the phrase yassarvajna ssarvavith may be seen in the explanation of the 10th
Mantra of the 1st part of this Upanishad. The phrase bhuvi esha mahimA yasya stands for the
entire universe that exists in the Great Eggshell of the universe the brahmAnDa. The
substance is that all the entities of this universe like the Sun, Moon, the five basic cosmic
elements are performing their respective functions solely by the power of that akshara brahman
only. It is thus established that this akshara Brahman is the sole cause for all these entities
of the universe to perform their designated functions. This has been amply reflected in the
various Sruthi vAkyas like bheeshAsmAdvAthah pavathe bheeshodethi sUryah
bheeshAsmAdindraschAgnischa, ethasya vA aksharasya prasAsane GArgi! sUryAchandramasou
vidhRithau thishThathah (the wind blows due to the fear of Him punishing the erring, the sun
Rises in the east because of the fear of Him, punishing the erring, the Indra, the god of fire
also perform their functions due the fear of punishment of the erring, meted out by Him ) It is
further confirmed that He is the administrator and controller of every entity right from the
four-faced creator Brahma to the smallest creature; and by this it is established that He is
the Lord of all these universes.
Now, from the sentence vyomani divye brahmapure prathishThithah, it is amply made clear that He
is the Lord of the higher eternal worlds in the form called Nithya vibhUthi. From the Vedic
sentences adhvanah pAramApnothi thadvishNoh paramam padam and devAnAm pUrayodhyA, it is further
established in this mantra that the nithya vibhUthi the eternal higher worlds, and the leelA
vibhUthi the visible Universe, are totally under His Lordship.

Mantra -9

manomayah prANa sareeranethA
prathishThithonne hRidayam sannidhAya|
thadvijnAnena paripasyanthi dheerAh
AnandarUpam amRitham yadvibhAthi||

Word Meanings

the ParamAtma,
prANa sareera = having the body made up of the five-action prANa, and
manomayah = who can be known and understood only by a clean mind,
nethA = and the Lord
prathishThithah = is firmly placed as the intestinal fire called jAThara
anne = in the body, the transformed form of the food intake.
dheerAh = the wise
paripasyanthi = visualise in totality
thad yad = that Brahman, who
yadvibhAthi = who shines with an extra-ordinary glow, and
amRitham = is devoid of the ills of the births, diseases and death
AnandarUpam = and is in the form of eternal bliss
hRidayam = by keeping Him in the mind
sannidhAya = and meditating on Him
vijnAnena = with the wisdom gained from the meditation in the form of prayer

Explanation
Bhagavad RAmAnuja has elaborated the meaning of the word manomaya in Sribhashyam while dealing
with the Sarvathra prasiddhyadhikaraNa. His explanation runs as follows parisuddhena manasA
ekena grAhyah. viveka vimokAdi sAdhana sapthakA-nugRiheetha paramAthmopAsana nirmaleekRithena
hi manasA gRihyathe. According to the Sruthi vAkya na chakshushA gRihyathe nApi vAchA
manasA thu visuddhena, He can be perceived only by a meditator who, by virtue of meditation on
Him he carries on, makes his mind pure and clean. That meditation is identified to be the one,
qualified by the seven types of practices called the sAdhana sapthakam consisting of vivekam,
vimokam etc. This aspect needs a detailed explanation which will be posted in the next posting.

To continue
In the next posting, we shall continue with the detailed explanation of the sAdhana sapthakam.

Dasoham,

Adiyen

Srinivasa RAmAnuja DAsan