The Mundaka Upanishad : Post-12. Swami Krishnananda.

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Wednesday, August 17, 2022. 20:00.

Chapter-1, Section-2, Mantram-4.

POST-12.

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Mantram-4 :

Kālī karalī ca mano-javā ca sulohitā yā ca sudhūmravarṇā, sphuliṅginī viśva-rūpī ca devī lelāyamānā iti sapta-jiḥvāḥ (1.2.4). 

In a properly performed sacrifice, seven flames of the fire are supposed to shoot up, not just one or two. The hungry fire will lap up in seven tongues. The seven tongues have their own names—kālī: the black one; karalī: the blacker one; mano-javā: rapid like the movement of the mind; sulhoitā: reddish in colour; sudhūmravarṇā: brownish in colour; sphuliṅginī: sparking forth; viśva-rūpī: radiant. Devī: divine are the flames. The god Agni himself rises up to receive our offering and take us to the gods so that, in their satisfaction, they lift us up to the abode of the gods. Lelāyamānā iti sapta-jiḥvāḥ: Oscillating flames of the agni, to which we offer the oblations, are designated in this manner. These names are to be remembered.

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Eteṣu yaś carate bhrājamāneṣu yathā-kālaṁ cā hutayo hy ādadāyan, taṁ nayanty etās sūryasya raśmayo yatra devānām patir eko'dhivāsaḥ (1.2.5). 

If we are in a position to perform these sacrifices meticulously without committing mistakes, as we calculate a mathematical problem right from the beginning to the end without making any error, if we can perform the yajnas as mentioned in these verses in the holy fire which is radiating with its power, if offerings are made in this way, then what happens? The fire assumes a very subtle form as soundless ethereal shapes, into which it enters when it becomes inaudible; and its colour also becomes invisible and merges into the subtle rays of the Sun. The flames of the fire transmute themselves into fine forces of light converging into the intensity of the rays of the Sun.

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Taṁ nayanty etās sūryasya raśmayo yatra devānām patir eko'dhivāsaḥ. 

The soul, the subtle body of the performer of the yajna, is drawn out when the body is shed, and by the gravitational pull of the rays of the Sun and the propulsion given by the flames of fire into which the performer has offered the yajna, the soul that departs from the body of the jiva rises up. Where do we go? We go to the Sun, the solar orb. From there we are transported. Yatra devānām patir eko'dhivāsaḥ: We are very graciously, lovingly escorted to the great heaven of Indra, who rules the whole heaven. So be prepared for the great blessedness of going to heaven, and do yajnas every day.

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In order to tell us that mere ritualistic performance in the form of sacrifices, etc., will not suffice for the salvation of the soul, the Upanishad first of all tells us some aspects of the manner in which the ritualists lay emphasis on the need for the performance of sacrifices. It is something like investigating the strength of the opposition in order that one may have to face it one day. The Upanishad tries to counter the stand taken by the ritualists. For that purpose, it describes what is the strength and attraction of the ritualists themselves. We notice that there are great restrictions and limitations laid down in regard to the performance of homa, yajna, or sacrifice: the manner of raising an altar, its length and breadth, its shape, and the various initial ceremonies before starting the fire. The mantras are not here in this book; they can be found in the Karmakanda. The mantras to be recited for invoking Agni, or the god of fire, or at the outset the Ganesha puja, and the many other appurtenances, are so complicated a process that only a great expert will be able to undertake such kind of sacrifice. Actually, large performances like Rajasuya, Vajapeya, Ashvamedha, etc., are carried on for days and days together, even for months, inasmuch as they are very elaborate and only great masters in the art of memory and the technique of performance would be able to actually undertake such a task. Only great rishis used to be invited for such a purpose, by kings especially.

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The Mimamsa doctrine of the efficacy of the performance of yajna, or sacrifice, tells us that attainment of heaven, ruled by Indra, is the great glory that is to be expected as the consequence of the performance of these yajnas. The soul of the performer, after shedding the physical body, is led along the rays of the Sun to the glorious regions of heaven.

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Next- Mantram-6.

Ehy ehīti tam āhutayas suvarcasaḥ sūryasya raśmibhir yajamānaṁ vahanti, priyāṁ vācam abhivadantyo'rcayantya, eṣa vaḥ puṇyas sukṛto brahma-lokaḥ (1.2.6).

To be continued ....

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