Muṇḍaka Upanishad
॥ मुण्डकोपनिषत् ॥
|| muṇḍakopaniṣat ||
Muṇḍaka literally means a razor, or one with shaven head, i.e., a Sannyāsin. The Upanishad is so called probably for two reasons; first, because it cleanses the soul by destroying all its super-imposed ignorance, even as a razor shaves the head; secondly, because it strongly advocates the Sannyāsa life in preference to the house-holder’s. It belongs to the group of Upanishads attached to the Atharva Veda.
Muṇḍaka I
Khaṇḍa I , verse ... 1 2 3 4 5 6 7 8 9
Two birds of beautiful plumage
closely united in friendship
reside on the self-same tree.One of them eats
the sweet fruit thereof,
the other witnesses without eating.
Khaṇḍa II , verse ... 1 2 3 4 5 6 7 8 9 10 11 12 13
Muṇḍaka II
Khaṇḍa I , verse ... 1 2 3 4 5 6 7 8 9 10
Khaṇḍa II , verse ... 1 2 3 4 5 6 7 8 9 10 11
Muṇḍaka III
Khaṇḍa I , verse ... 1 2 3 4 5 6 7 8 9 10
Khaṇḍa II , verse ... 1 2 3 4 5 6 7 8 9 10 11
॥ श्रीः ॥
|| śrīḥ ||
॥ मुण्डकोपनिषत् ॥
|| muṇḍakopaniṣat ||
The Holy
Muṇḍaka Upanishad
ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिर्व्यशेम देवहितं यदायुः ।
auṁ bhadraṁ karṇebhiḥ śruṇuyāma devā bhadraṁ paśyemākṣabhiryajatrāḥ |
sthirairaṅgaistuṣṭuvāɱsastanūbhirvyaśema devahitaṁ yadāyuḥ |
Om, May we Hear with our Ears what is Auspicious, O Devas,
May we See with our Eyes what is Auspicious, O Yajatraa,
May we Live with Contentment with Strong Body and Limbs.
May we Praise the God and sing His Glories
during our Lifespan Allotted to us by the Devas,
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु।
svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu|
May Lord Indra of Great Fame increase our Well-Being and Prosperity,
May Lord Pūshan, who is All-Knowing, bless us with Well-Being and Prosperity,
May Lord Garuda who is the Protector, bless us with Well-Being and Prosperity,
May Lord Brihaspati also Bless us with Well-Being and Prosperity,
॥ ॐ शान्तिः शान्तिः शान्तिः ॥
|| auṁ śāntiḥ śāntiḥ śāntiḥ ||
Om Peace! Peace! Peace!
॥ ॐ ब्रह्मणे नमः ॥
|| auṁ brahmaṇe namaḥ ||
Om Obeisance to Brahman!
॥ प्रथममुण्डके प्रथमः खण्डः ॥
|| prathamamuṇḍake prathamaḥ khaṇḍaḥ ||
First Muṇḍaka First Song
ॐ ब्रह्मा देवानां प्रथमः संबभूव विश्वस्य कर्ता
भुवनस्य गोप्ता । स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय
ज्येष्ठपुत्राय प्राह ॥ १ ॥
auṁ brahmā devānāṁ prathamaḥ saṁbabhūva viśvasya kartā
bhuvanasya goptā | sa brahmavidyāṁ sarvavidyāpratiṣṭhāmatharvāya
jyeṣṭhaputrāya prāha || 1 ||
Brahma, the maker of the universe, the protector of the world,
came into being first before all the gods.
He told his eldest son, Atharvan,
the knowledge of Brahman, the basis of all knowledge.
अथर्वणे यां प्रवदेत ब्रह्माऽथर्वा तं
पुरोवाचाङ्गिरे ब्रह्मविद्याम् ।
स भारद्वाजाय सत्यवाहाय प्राह
भारद्वाजोऽङ्गिरसे परावराम् ॥ २ ॥
atharvaṇe yāṁ pravadeta brahmā'tharvā taṁ
purovācāṅgire brahmavidyām |
sa bhāradvājāya satyavāhāya prāha
bhāradvājo'ṅgirase parāvarām || 2 ||
What Brahma had told to Atharvan,
he told first that knowledge of Brahman to Angira.
Angira (in turn) told it to Bharadvāja Satyavāha,
who again told Aṅgiras
that (knowledge thus got) from the superior sources in succession.
शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ ।
कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३ ॥
śaunako ha vai mahāśālo'ṅgirasaṁ vidhivadupasannaḥ papraccha |
kasminnu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti || 3 ||
Śaunaka, the great householder,
having approached Aṅgiras properly, asked him,
“Well Sir, what being known, all becomes known?”
तस्मै स होवाच ।
द्वे विद्ये वेदितव्ये इति ह स्म
यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥
tasmai sa hovāca |
dve vidye veditavye iti ha sma
yadbrahmavido vadanti parā caivāparā ca || 4 ||
To him he replied,
“There are two kinds of knowledge to be known,
- thus say the Vedic scholars.
They are the higher and the lower knowledge.
तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः
शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति ।
अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥
tatrāparā ṛgvedo yajurvedaḥ sāmavedo'tharvavedaḥ
śikṣā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti |
atha parā yayā tadakṣaramadhigamyate || 5 ||
Of these, the lower knowledge is the following:
the Rig Veda, the Sāma Veda, Yajur Veda, the Atharva Veda,
phonetics, the code of rituals, grammar,
etymology, prosody and astronomy.
The higher is that by which the Imperishable is reached.
यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण-
मचक्षुःश्रोत्रं तदपाणिपादम् ।
नित्यं विभुं सर्वगतं सुसूक्ष्मं
तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ ६ ॥
yattadadreśyamagrāhyamagotramavarṇa
macakṣuḥśrotraṁ tadapāṇipādam |
nityaṁ vibhuṁ sarvagataṁ susūkṣmaṁ
tadavyayaṁ yadbhūtayoniṁ paripaśyanti dhīrāḥ || 6 ||
That which is unperceivable, ungraspable, without origin,
colourless, without eyes and ears or hands and feet,
—that which is eternal (yet) of manifold expressions,
all-pervading, extremely, subtle and undecaying,
the source of all creation,—the wise behold everywhere.
यथोर्णनाभिः सृजते गृह्णते च
यथा पृथिव्यामोषधयः संभवन्ति ।
यथा सतः पुरुषात् केशलोमानि
तथाऽक्षरात् संभवतीह विश्वम् ॥ ७ ॥
yathorṇanābhiḥ sṛjate gṛhṇate ca
yathā pṛthivyāmoṣadhayaḥ saṁbhavanti |
yathā sataḥ puruṣāt keśalomāni
tathā'kṣarāt saṁbhavatīha viśvam || 7 ||
As the spider produces the thread and absorbs it again,
as herbs grow on the earth,
and hairs come out spontaneously from man,
even so does the creation spring forth from the Imperishable.
तपसा चीयते ब्रह्म ततोऽन्नमभिजायते ।
अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम् ॥ ८ ॥
tapasā cīyate brahma tato'nnamabhijāyate |
annāt prāṇo manaḥ satyaṁ lokāḥ karmasu cāmṛtam || 8 ||
By Tapas does the Brahman augment.
Of that is born the food.
From food are born the Prāṇa,
the mind, the true and the worlds;
and from work proceed the immortal results.
यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः ।
तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ ९ ॥
yaḥ sarvajñaḥ sarvavidyasya jñānamayaṁ tāpaḥ |
tasmādetadbrahma nāma rūpamannaṁ ca jāyāte || 9 ||
From Him who knows all and understands all,
whose Tapas consists of knowledge,
— are produced this Brahma, name, form and matter.
॥ इति मुण्डकोपनिषदि प्रथममुण्डके प्रथमः खण्डः ॥
|| iti muṇḍakopaniṣadi prathamamuṇḍake prathamaḥ khaṇḍaḥ ||
It was the First Song of the First Part of Muṇḍaka Upanishad.
॥ प्रथममुण्डके द्वितीयः खण्डः ॥
|| prathamamuṇḍake dvitīyaḥ khaṇḍaḥ ||
First Muṇḍaka Second Song
तदेतत् सत्यं मन्त्रेषु कर्माणि कवयो
यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि ।
तान्याचरथ नियतं सत्यकामा एष वः
पन्थाः सुकृतस्य लोके ॥ १ ॥
tadetat satyaṁ mantreṣu karmāṇi kavayo
yānyapaśyaṁstāni tretāyāṁ bahudhā saṁtatāni |
tānyācaratha niyataṁ satyakāmā eṣa vaḥ
panthāḥ sukṛtasya loke || 1 ||
This is the truth;
what works the wise saw in the Mantras
are much elaborated in the three Vedas.
Do ye perform them ever, O ye truth-seekers;
this is your path to the world attainable,
by meritorious works.
यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने ।
तदाऽऽज्यभागावन्तरेणाऽऽहुतीः प्रतिपादयेत् ॥ २ ॥
yadā lelāyate hyarciḥ samiddhe havyavāhane |
tadā''jyabhāgāvantareṇā''hutīḥ pratipādayet || 2 ||
When flare high the flames of well-lit fire,
let oblations be offered (with faith)
between the two portions of fire
(where ghee should be poured).
यस्याग्निहोत्रमदर्शमपौर्णमास-
मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च ।
अहुतमवैश्वदेवमविधिना हुत-
मासप्तमांस्तस्य लोकान् हिनस्ति ॥ ३ ॥
yasyāgnihotramadarśamapaurṇamāsa
macāturmāsyamanāgrayaṇamatithivarjitaṁ ca |
ahutamavaiśvadevamavidhinā huta
māsaptamāṁstasya lokān hinasti || 3 ||
Whose Agnihotra is devoid
of the Darśa and Paurṇāmāsī sacrifices,
is without the four- months (autumnal) observances,
is not attended by guests and devoid of Vaiśvadeva ceremonies,
is not offered at all or offered improperly,
—(that Agnihotra) destroys, his seven worlds.
काली कराली च मनोजवा च
सुलोहिता या च सुधूम्रवर्णा ।
स्फुलिङ्गिनी विश्वरुची च देवी
लेलायमाना इति सप्त जिह्वाः ॥ ४ ॥
kālī karālī ca manojavā ca
sulohitā yā ca sudhūmravarṇā |
sphuliṅginī viśvarucī ca devī
lelāyamānā iti sapta jihvāḥ || 4 ||
Kālī, Karālī, Manojava, Sudhūmravarṇa,
Sulohita, Sphuliṅgini and the brilliant Viśarucī
- are the seven flickering tongues of fire.
एतेषु यश्चरते भ्राजमानेषु यथाकालं
चाहुतयो ह्याददायन् ।
तं नयन्त्येताः सूर्यस्य रश्मयो यत्र
देवानां पतिरेकोऽधिवासः ॥ ५ ॥
eteṣu yaścarate bhrājamāneṣu yathākālaṁ
cāhutayo hyādadāyan |
taṁ nayantyetāḥ sūryasya raśmayo yatra
devānāṁ patireko'dhivāsaḥ || 5 ||
If a man performs the sacrifices
in proper time into these flaring flames,
—these offered oblations, in the form of solar rays,
take him to that world where the lord of gods resides.
एह्येहीति तमाहुतयः सुवर्चसः
सूर्यस्य रश्मिभिर्यजमानं वहन्ति ।
प्रियां वाचमभिवदन्त्योऽर्चयन्त्य
एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥ ६ ॥
ehyehīti tamāhutayaḥ suvarcasaḥ
sūryasya raśmibhiryajamānaṁ vahanti |
priyāṁ vācamabhivadantyo'rcayantya
eṣa vaḥ puṇyaḥ sukṛto brahmalokaḥ || 6 ||
The luminous offerings welcome him saying,
“Come here, come here,
this is the holy Brahma-world earned by thy good deeds,”
and thus praising the sacrificer with sweet words
carry him on through the rays of the sun.
प्लवा ह्येते अदृढा यज्ञरूपा
अष्टादशोक्तमवरं येषु कर्म ।
एतच्छ्रेयो येऽभिनन्दन्ति मूढा
जरामृत्युं ते पुनरेवापि यन्ति ॥ ७ ॥
plavā hyete adṛḍhā yajñarūpā
aṣṭādaśoktamavaraṁ yeṣu karma |
etacchreyo ye'bhinandanti mūḍhā
jarāmṛtyuṁ te punarevāpi yanti || 7 ||
Frail indeed is the raft of an eighteen-fold yajña,
in which these inferior works are mentioned.
Those ignorant persons,
who praise these as the supreme good,
get old age and death again and again.
अविद्यायामन्तरे वर्तमानाः
स्वयं धीराः पण्डितं मन्यमानाः ।
जङ्घन्यमानाः परियन्ति मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ ८ ॥
avidyāyāmantare vartamānāḥ
svayaṁ dhīrāḥ paṇḍitaṁ manyamānāḥ |
jaṅghanyamānāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ || 8 ||
Fools, wise in their own conceit,
dwelling in the midst of ignorance,
(yet) puffed up with vain knowledge,
suffering again and again,
wander about like the blind led by the blind.
अविद्यायं बहुधा वर्तमाना वयं
कृतार्था इत्यभिमन्यन्ति बालाः ।
यत् कर्मिणो न प्रवेदयन्ति रागात्
तेनातुराः क्षीणलोकाश्च्यवन्ते ॥ ९ ॥
avidyāyaṁ bahudhā vartamānā vayaṁ
kṛtārthā ityabhimanyanti bālāḥ |
yat karmiṇo na pravedayanti rāgāt
tenāturāḥ kṣīṇalokāścyavante || 9 ||
Though variously immersed in ignorance,
the children (ignorant) consider themselves as of accomplished aims.
As the Karmīs know not (the truth) owing to their attachments,
when their enjoyments of the (heavenly) worlds are over,
they fall feeling miserable.
इष्टापूर्तं मन्यमाना वरिष्ठं
नान्यच्छ्रेयो वेदयन्ते प्रमूढाः ।
नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं
लोकं हीनतरं वा विशन्ति ॥ १० ॥
iṣṭāpūrtaṁ manyamānā variṣṭhaṁ
nānyacchreyo vedayante pramūḍhāḥ |
nākasya pṛṣṭhe te sukṛte'nubhūtvemaṁ
lokaṁ hīnataraṁ vā viśanti || 10 ||
The deluded fools thinking the sacrifices
and the charitable works (enjoined by the śāstras)
as of supreme value know not the other blessed (goal).
Having enjoyed in the heights of heaven,
the fruits of their good Karma,
they come down again to this world
or even enter into a lower one.
तपःश्रद्धे ये ह्युपवसन्त्यरण्ये
शान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः ।
सूर्यद्वारेण ते विरजाः प्रयान्ति
यत्रामृतः स पुरुषो ह्यव्ययात्मा ॥ ११ ॥
tapaḥśraddhe ye hyupavasantyaraṇye
śāntā vidvāṁso bhaikṣyacaryāṁ carantaḥ |
sūryadvāreṇa te virajāḥ prayānti
yatrāmṛtaḥ sa puruṣo hyavyayātmā || 11 ||
Those wise men of peaceful mind
who live in the forest in penance and faith,
leading the life of mendicancy, freed from all impurities,
verily attain by the Path of the Sun
that world where that immortal imperishable Being is.
परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो
निर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२ ॥
parīkṣya lokān karmacitān brāhmaṇo
nirvedamāyānnāstyakṛtaḥ kṛtena |
tadvijñānārthaṁ sa gurumevābhigacchet
samitpāṇiḥ śrotriyaṁ brahmaniṣṭham || 12 ||
Having examined the worlds attainable through Karma
a Brāhmaṇa should become dispassionate (vairāgya) towards them.
The Uncaused cannot be had by the caused.
To know that, he, with sacrificial fuel in hand,
must approach a Guru who is well-versed in the Vedas
and absolutely devoted to the realisation of Brahman.
तस्मै स विद्वानुपसन्नाय सम्यक्
प्रशान्तचित्ताय शमान्विताय ।
येनाक्षरं पुरुषं वेद सत्यं प्रोवाच
तां तत्त्वतो ब्रह्मविद्याम् ॥ १३ ॥
tasmai sa vidvānupasannāya samyak
praśāntacittāya śamānvitāya |
yenākṣaraṁ puruṣaṁ veda satyaṁ provāca
tāṁ tattvato brahmavidyām || 13 ||
Unto him who has thus properly approached
with his mind well-pacified and senses controlled,
let the wise (teacher) impart in its real form
that knowledge of Brahman
by which the True, the Imperishable Being is known.
॥ इति मुण्डकोपनिषदि प्रथममुण्डके द्वितीयः खण्डः ॥
|| iti muṇḍakopaniṣadi prathamamuṇḍake dvitīyaḥ khaṇḍaḥ ||
It was the Second Song of the First Part of Muṇḍaka Upanishad.
॥ द्वितीय मुण्डके प्रथमः खण्डः ॥
|| dvitīya muṇḍake prathamaḥ khaṇḍaḥ ||
Second Muṇḍaka First Song
तदेतत् सत्यं
यथा सुदीप्तात् पावकाद्विस्फुलिङ्गाः
सहस्रशः प्रभवन्ते सरूपाः ।
तथाऽक्षराद्विविधाः सोम्य भावाः
प्रजायन्ते तत्र चैवापि यन्ति ॥ १ ॥
tadetat satyaṁ
yathā sudīptāt pāvakādvisphuliṅgāḥ
sahasraśaḥ prabhavante sarūpāḥ |
tathā'kṣarādvividhāḥ somya bhāvāḥ
prajāyante tatra caivāpi yanti || 1 ||
This is the truth that as from a blazing fire
shoot out thousands of sparks of the same appearance,
so do the various beings originate,
my young friend, from that Imperishable
and unto It verily they go back again.
दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः ।
अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २ ॥
divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ |
aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ || 2 ||
(But) that effulgent Being is verily formless,
existing both within and without,
uncreated, without Prāṇa or mind,
pure, and is beyond even the Supreme Imperishable.
एतस्माज्जायते प्रणो मनः सर्वेन्द्रियाणि च ।
खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ ३ ॥
etasmājjāyate praṇo manaḥ sarvendriyāṇi ca |
khaṁ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī || 3 ||
From Him (Imperishable Brahman) are born the Prāṇa,
the mind, all the senses, ether, air, fire, water
and also the earth the supporter of all.
अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौ
दिशः श्रोत्रे वाग् विवृताश्च वेदाः ।
वायुः प्रणो हृदयं विश्वमस्य पद्भ्यां
पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ ४ ॥
agnīrmūrdhā cakṣuṣī candrasūryau
diśaḥ śrotre vāg vivṛtāśca vedāḥ |
vāyuḥ praṇo hṛdayaṁ viśvamasya padbhyāṁ
pṛthivī hyeṣa sarvabhūtāntarātmā || 4 ||
Fire is His head,
the moon and the sun are His two eyes,
the (four) directions are the ears,
the emanated Vedas are His speech;
His breath is air, the Universe is His heart,
and from His feet the earth originated;
verily He is the inner Self of all beings.
तस्मादग्निः समिधो यस्य सूर्यः
सोमात् पर्जन्य ओषधयः पृथिव्याम् ।
पुमान् रेतः सिञ्चति योषितायां
बह्वीः प्रजाः पुरुषात् संप्रसूताः ॥ ५ ॥
tasmādagniḥ samidho yasya sūryaḥ
somāt parjanya oṣadhayaḥ pṛthivyām |
pumān retaḥ siñcati yoṣitāyāṁ
bahvīḥ prajāḥ puruṣāt saṁprasūtāḥ || 5 ||
From Him (comes) the Agni (heaven) whose fuel is the sun;
from the moon (arises) clouds; herbs grow on the earth;
man casts semen into woman; (by this process)
many living beings are born of the Purusha.
तस्मादृचः साम यजूंषि दीक्षा
यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च ।
संवत्सरश्च यजमानश्च लोकाः
सोमो यत्र पवते यत्र सूर्यः ॥ ६ ॥
tasmādṛcaḥ sāma yajūṁṣi dīkṣā
yajñāśca sarve kratavo dakṣiṇāśca |
saṁvatsaraśca yajamānaśca lokāḥ
somo yatra pavate yatra sūryaḥ || 6 ||
From Him (have originated) the Ṛig, the Sāma, the Yajur,
Dīkṣā, all the sacrifices, the Kratus and gifts, the year,
the sacrificer and all the worlds
which the sun and the moon purify.
तस्माच्च देवा बहुधा संप्रसूताः
साध्या मनुष्याः पशवो वयांसि ।
प्राणापानौ व्रीहियवौ तपश्च
श्रद्ध सत्यं ब्रह्मचर्यं विधिश्च ॥ ७ ॥
tasmācca devā bahudhā saṁprasūtāḥ
sādhyā manuṣyāḥ paśavo vayāṁsi |
prāṇāpānau vrīhiyavau tapaśca
śraddha satyaṁ brahmacaryaṁ vidhiśca || 7 ||
From Him are born; the devas of various groups,
as well as the Sādhyas, men, beasts, birds,
the prāṇa and the apāna, the paddy and barley,
austerities, faith, truth,
vow of continence and injunctions.
सप्त प्राणाः प्रभवन्ति तस्मात्
सप्तार्चिषः समिधः सप्त होमाः ।
सप्त इमे लोका येषु चरन्ति प्राणा
गुहाशया निहिताः सप्त सप्त ॥ ८ ॥
sapta prāṇāḥ prabhavanti tasmāt
saptārciṣaḥ samidhaḥ sapta homāḥ |
sapta ime lokā yeṣu caranti prāṇā
guhāśayā nihitāḥ sapta sapta || 8 ||
From Him are born the seven prāṇas, the seven flames;
the seven (kinds of) fuel, the seven oblations
and also these seven lokas where the Prāṇas move
seated in the heart, seven placed in each.
अतः समुद्रा गिरयश्च सर्वेऽस्मात्
स्यन्दन्ते सिन्धवः सर्वरूपाः ।
अतश्च सर्वा ओषधयो रसश्च
येनैष भूतैस्तिष्ठते ह्यन्तरात्मा ॥ ९ ॥
ataḥ samudrā girayaśca sarve'smāt
syandante sindhavaḥ sarvarūpāḥ |
ataśca sarvā oṣadhayo rasaśca
yenaiṣa bhūtaistiṣṭhate hyantarātmā || 9 ||
From Him have originated the oceans and the mountains;
from Him flow rivers of every description
and from Him also (have come out) the herbs and sap too,
by which the subtle body exists
(being encircled, as it were) by the bhūtas.
पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् ।
एतद्यो वेद निहितं गुहायां
सोऽविद्याग्रन्थिं विकिरतीह सोम्य ॥ १० ॥
puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam |
etadyo veda nihitaṁ guhāyāṁ
so'vidyāgranthiṁ vikiratīha somya || 10 ||
This Purusha is verily the all—
work, austerity, the highest, the Immortal Brahman.
He who knows this, my child,
as seated in the cavity of the heart,
certainly cuts asunder
the knot of ignorance even here.
॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके प्रथमः खण्डः ॥
|| iti muṇḍakopaniṣadi dvitīyamuṇḍake prathamaḥ khaṇḍaḥ ||
It was the First Song of the Second Part of Muṇḍaka Upanishad.
॥ द्वितीय मुण्डके द्वितीयः खण्डः ॥
|| dvitīya muṇḍake dvitīyaḥ khaṇḍaḥ ||
Second Muṇḍaka Second Song
आविः संनिहितं गुहाचरं नाम
महत्पदमत्रैतत् समर्पितम् ।
एजत्प्राणन्निमिषच्च यदेतज्जानथ
सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥ १ ॥
āviḥ saṁnihitaṁ guhācaraṁ nāma
mahatpadamatraitat samarpitam |
ejatprāṇannimiṣacca yadetajjānatha
sadasadvareṇyaṁ paraṁ vijñānādyadvariṣṭhaṁ prajānām || 1 ||
The self-luminous (Brahman)
is seated in the cavity of the heart
and is known as moving there.
He is the great support (of all).
In Him is fixed all - that moves, breathes and winks.
Know this which is both the cause and the effect,
which is dearest to all, and which is the highest
and beyond the intellect of all beings.
यदर्चिमद्यदणुभ्योऽणु च
यस्मिँल्लोका निहिता लोकिनश्च ।
तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः
तदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि ॥ २ ॥
yadarcimadyadaṇubhyo'ṇu ca
yasmiɱllokā nihitā lokinaśca |
tadetadakṣaraṁ brahma sa prāṇastadu vāṅmanaḥ
tadetatsatyaṁ tadamṛtaṁ tadveddhavyaṁ somya viddhi || 2 ||
What is luminous, what is subtler than the subtlest,
and in which all the worlds and those that live in them are fixed,
is this Imperishable Brahman. That is Prāṇa,
That is also the speech and the mind.
That is true and That is immortal.
Oh good-looking youth,
strike (with thy mind) at that which should be struck.
धनुर् गृहीत्वौपनिषदं महास्त्रं
शरं ह्युपासा निशितं सन्धयीत ।
आयम्य तद्भावगतेन चेतसा
लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥ ३ ॥
dhanur gṛhītvaupaniṣadaṁ mahāstraṁ
śaraṁ hyupāsā niśitaṁ sandhayīta |
āyamya tadbhāvagatena cetasā
lakṣyaṁ tadevākṣaraṁ somya viddhi || 3 ||
Taking the bow, that mighty weapon,
as prescribed in the Upanishads,
fix in it the arrow rendered sharp by constant worship.
Oh good-looking youth, having drawn it
with the mind absorbed in His thought,
hit that mark,—the Imperishable Brahman.
प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।
अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् ॥ ४ ॥
praṇavo dhanuḥ śāro hyātmā brahma tallakṣyamucyate |
apramattena veddhavyaṁ śaravat tanmayo bhavet || 4 ||
The Prāṇava (Om) is the bow,
the arrow indeed is the Ātman
and Brahman is said to be its mark.
Carefully that mark is to be hit
and one has to become absorbed in Him
just like the arrow at one with its mark.
यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतं
मनः सह प्राणैश्च सर्वैः ।
तमेवैकं जानथ आत्मानमन्या वाचो
विमुञ्चथामृतस्यैष सेतुः ॥ ५ ॥
yasmin dyauḥ pṛthivī cāntarikṣamotaṁ
manaḥ saha prāṇaiśca sarvaiḥ |
tamevaikaṁ jānatha ātmānamanyā vāco
vimuñcathāmṛtasyaiṣa setuḥ || 5 ||
Know that one Ātman only,
by whom the heaven, the earth and the sky,
the mind with all the prāṇas are based.
Give up all other (vain) talks.
This is the bridge (to the attaining) of Immortality.
अरा इव रथनाभौ संहता यत्र नाड्यः ।
स एषोऽन्तश्चरते बहुधा जायमानः ।
ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः
पाराय तमसः परस्तात् ॥ ६ ॥
arā iva rathanābhau saṁhatā yatra nāḍyaḥ |
sa eṣo'ntaścarate bahudhā jāyamānaḥ |
omityevaṁ dhyāyatha ātmānaṁ svasti vaḥ
pārāya tamasaḥ parastāt || 6 ||
Lives He there within, in manifold ways,
where all the nerves meet like spokes in the nave.
Do ye meditate upon that Ātman as Om!
Godspeed to you (in your journey) beyond, across the darkness!
यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि ।
दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः ॥
मनोमयः प्राणशरीरनेता
प्रतिष्ठितोऽन्ने हृदयं सन्निधाय ।
तद् विज्ञानेन परिपश्यन्ति धीरा
आनन्दरूपममृतं यद् विभाति ॥ ७ ॥
yaḥ sarvajñaḥ sarvavid yasyaiṣa mahimā bhuvi |
divye brahmapure hyeṣa vyomnyātmā pratiṣṭhitaḥ ||
manomayaḥ prāṇaśarīranetā
pratiṣṭhito'nne hṛdayaṁ sannidhāya |
tad vijñānena paripaśyanti dhīrā
ānandarūpamamṛtaṁ yad vibhāti || 7 ||
This Ātman who is omniscient and knows all
and whose is this glory manifest in the universe,
dwells within the sky of the effulgent city of Brahman.
He is of the form of mind,
the controller of the Prāṇas and the body.
He dwells in the body having seated in the heart.
By His knowledge the wise realise what shines as the blissful immortality.
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ८ ॥
bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ |
kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare || 8 ||
The knots of his heart are cut, all doubts disappear
and the effects of his karma are destroyed,
when is realised that One
who is both the high and the low.
हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् ।
तच्छुभ्रं ज्योतिषं ज्योतिस्तद् यदात्मविदो विदुः ॥ ९ ॥
hiraṇmaye pare kośe virajaṁ brahma niṣkalam |
tacchubhraṁ jyotiṣaṁ jyotistad yadātmavido viduḥ || 9 ||
In the supreme effulgent sheath
rests the stainless transcendental Brahman.
That is pure, that is the light of all lights.
It is That which the knowers of the Ātman know.
न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ १० ॥
na tatra sūryo bhāti na candratārakaṁ
nemā vidyuto bhānti kuto'yamagniḥ |
tameva bhāntamanubhāti sarvaṁ
tasya bhāsā sarvamidaṁ vibhāti || 10 ||
There the sun shines not, nor the moon nor stars.
These lightnings also do not shine there;
how can this fire (then do the same)?
Everything shines after Him who shines.
By His light this whole universe is illuminated.
ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११ ॥
brahmaivedamamṛtaṁ purastād brahma paścād brahma dakṣiṇataścottareṇa |
adhaścordhvaṁ ca prasṛtaṁ brahmaivedaṁ viśvamidaṁ variṣṭham || 11 ||
This immortal Brahman alone is before. Brahman is behind.
Brahman is to the right and to the left.
Brahman alone is spread above and below.
This whole universe is the supreme Brahman alone.
॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके द्वितीयः खण्डः ॥
|| iti muṇḍakopaniṣadi dvitīyamuṇḍake dvitīyaḥ khaṇḍaḥ ||
It was the Second Song of the Second Part of Muṇḍaka Upanishad.
॥ तृतीय मुण्डके प्रथमः खण्डः ॥
|| tṛtīya muṇḍake prathamaḥ khaṇḍaḥ ||
Third Muṇḍaka First Song
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।
तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १ ॥
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte |
tayoranyaḥ pippalaṁ svādvattyanaśnannanyo abhicākaśīti || 1 ||
Two birds of beautiful plumage
closely united in friendship
reside on the self-same tree.
One of them eats the sweet fruit thereof,
the other witnesses without eating.
समाने वृक्षे पुरुषो निमग्नोऽनिशया शोचति मुह्यमानः ।
जुष्टं यदा पश्यत्यन्यमीशमस्य
महिमानमिति वीतशोकः ॥ २ ॥
samāne vṛkṣe puruṣo nimagno'niśayā śocati muhyamānaḥ |
juṣṭaṁ yadā paśyatyanyamīśamasya
mahimānamiti vītaśokaḥ || 2 ||
Being seated on the same tree,
the Purusha deluded grieves over his helplessness.
But when he beholds the other worshipful Lord and His glory,
he becomes free from all grief.
यदा पश्यः पश्यते रुक्मवर्णं
कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।
तदा विद्वान् पुण्यपापे विधूय
निरञ्जनः परमं साम्यमुपैति ॥ ३ ॥
yadā paśyaḥ paśyate rukmavarṇaṁ
kartāramīśaṁ puruṣaṁ brahmayonim |
tadā vidvān puṇyapāpe vidhūya
nirañjanaḥ paramaṁ sāmyamupaiti || 3 ||
When the seer realises that effulgent Supreme Being,
the creator, the Lord and the progenitor of Brahma,
then that wise (seer) having cast off all sin and virtue
attains to that supreme stainless unity.
प्रणो ह्येष यः सर्वभूतैर्विभाति
विजानन् विद्वान् भवते नातिवादी ।
आत्मक्रीड आत्मरतिः क्रियावा-
नेष ब्रह्मविदां वरिष्ठः ॥ ४ ॥
praṇo hyeṣa yaḥ sarvabhūtairvibhāti
vijānan vidvān bhavate nātivādī |
ātmakrīḍa ātmaratiḥ kriyāvā
neṣa brahmavidāṁ variṣṭhaḥ || 4 ||
He is the Prāṇa that pervades all beings.
Knowing Him, the wise one does not become a vain babbler.
He revels in the Self; he is satisfied with the Self
and is endowed with all the virtues of devotional practices;
verily is he the foremost of all the knowers of Brahman.
सत्येन लभ्यस्तपसा ह्येष आत्मा
सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।
अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो
यं पश्यन्ति यतयः क्षीणदोषाः ॥ ५ ॥
satyena labhyastapasā hyeṣa ātmā
samyagjñānena brahmacaryeṇa nityam |
antaḥśarīre jyotirmayo hi śubhro
yaṁ paśyanti yatayaḥ kṣīṇadoṣāḥ || 5 ||
This resplendent, pure Ātman
whom the sinless Sannyāsins realise
as residing within this body,
can be attained by truthfulness, self-concentration,
true knowledge and by unbroken continence.
सत्यमेव जयते नानृतं
सत्येन पन्था विततो देवयानः ।
येनाऽऽक्रमन्त्यृषयो ह्याप्तकामा
यत्र तत् सत्यस्य परमं निधानम् ॥ ६ ॥
satyameva jayate nānṛtaṁ
satyena panthā vitato devayānaḥ |
yenā''kramantyṛṣayo hyāptakāmā
yatra tat satyasya paramaṁ nidhānam || 6 ||
Verily the truthful alone succeed, not the untruthful.
By truthfulness is spread the path of Devayāna
by which repair the Rishis, having all their desires satisfied,
to that place where the supreme abode of the True exists.
बृहच्च तद् दिव्यमचिन्त्यरूपं
सूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।
दूरात् सुदूरे तदिहान्तिके च
पश्यन्त्विहैव निहितं गुहायाम् ॥ ७ ॥
bṛhacca tad divyamacintyarūpaṁ
sūkṣmācca tat sūkṣmataraṁ vibhāti |
dūrāt sudūre tadihāntike ca
paśyantvihaiva nihitaṁ guhāyām || 7 ||
That vast effulgent Ātman is of unconceivable nature;
He is subtler than the subtlest, farther than the farthest;
He is even here (within this body).
He is realised as residing within the very heart of the seers.
न चक्षुषा गृह्यते नापि वाचा
नान्यैर्देवैस्तपसा कर्मण वा ।
ज्ञानप्रसादेन विशुद्धसत्त्व-
स्ततस्तु तं पश्यते निष्कलं
ध्यायमानः ॥ ८ ॥
na cakṣuṣā gṛhyate nāpi vācā
nānyairdevaistapasā karmaṇa vā |
jñānaprasādena viśuddhasattva
statastu taṁ paśyate niṣkalaṁ
dhyāyamānaḥ || 8 ||
It is not grasped by the eye, not even by speech, nor by the other senses.
It is not possible to know it through mortifications or deeds.
Through the grace of knowledge one attains the purity of mind.
Then through meditation that Absolute is realised.
एषोऽणुरात्मा चेतसा वेदितव्यो
यस्मिन् प्राणः पञ्चधा संविवेश ।
प्राणैश्चित्तं सर्वमोतं प्रजानां
यस्मिन् विशुद्धे विभवत्येष आत्मा ॥ ९ ॥
eṣo'ṇurātmā cetasā veditavyo
yasmin prāṇaḥ pañcadhā saṁviveśa |
prāṇaiścittaṁ sarvamotaṁ prajānāṁ
yasmin viśuddhe vibhavatyeṣa ātmā || 9 ||
This subtle Ātman is to be realised by knowledge
there wherein has entered the Prāṇas in five parts.
It has pervaded the whole of the mind of the beings along with the senses;
by the purification of which (mind) this Ātman shines forth.
यं यं लोकं मनसा संविभाति
विशुद्धसत्त्वः कामयते यांश्च कामान् ।
तं तं लोकं जयते तांश्च कामां-
स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः ॥ १० ॥
yaṁ yaṁ lokaṁ manasā saṁvibhāti
viśuddhasattvaḥ kāmayate yāṁśca kāmān |
taṁ taṁ lokaṁ jayate tāṁśca kāmāṁ
stasmādātmajñaṁ hyarcayet bhūtikāmaḥ || 10 ||
Whatever world the man of purified mind wishes for in his mind,
whatever desirable objects he desires,
he wins all those worlds and all those desirable objects.
Therefore those who want material prosperity
should worship these men of self-realisation.
॥ इति मुण्डकोपनिषदि तृतीयमुण्डके प्रथमः खण्डः ॥
|| iti muṇḍakopaniṣadi tṛtīyamuṇḍake prathamaḥ khaṇḍaḥ ||
It was the First Song of the Third Part of Muṇḍaka Upanishad.
॥ तृतीयमुण्डके द्वितीयः खण्डः ॥
|| tṛtīyamuṇḍake dvitīyaḥ khaṇḍaḥ ||
Third Muṇḍaka Second Song
स वेदैतत् परमं ब्रह्म धाम
यत्र विश्वं निहितं भाति शुभ्रम् ।
उपासते पुरुषं ये ह्यकामास्ते
शुक्रमेतदतिवर्तन्ति धीराः ॥ १ ॥
sa vedaitat paramaṁ brahma dhāma
yatra viśvaṁ nihitaṁ bhāti śubhram |
upāsate puruṣaṁ ye hyakāmāste
śukrametadativartanti dhīrāḥ || 1 ||
He knows that Supreme effulgent Brahman, the basis (of all)
on whom rests the whole universe and who shines brightly.
When the wise, devoid of all desires, worship that Purusha
they transcend the seed (of birth.).
कामान् यः कामयते मन्यमानः
स कामभिर्जायते तत्र तत्र ।
पर्याप्तकामस्य कृतात्मनस्तु
इहैव सर्वे प्रविलीयन्ति कामाः ॥ २ ॥
kāmān yaḥ kāmayate manyamānaḥ
sa kāmabhirjāyate tatra tatra |
paryāptakāmasya kṛtātmanastu
ihaiva sarve pravilīyanti kāmāḥ || 2 ||
Whatever desires one desires with eagerness of mind,
by virtue of those desires one is born in those places.
But of one whose desires are satisfied
and of the man of self-realisation,
verily all the desires disappear in this life.
नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्य-
स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३ ॥
nāyamātmā pravacanena labhyo
na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhya
stasyaiṣa ātmā vivṛṇute tanūṁ svām || 3 ||
This Ātman cannot be attained by the study of the Vedas,
nor by intellect, nor even by much hearing the sacred scriptures;
by him it is attainable whom It chooses,
- this his (own) Ātman reveals Its own (real) form.
नायमात्मा बलहीनेन लभ्यो
न च प्रमादात् तपसो वाप्यलिङ्गात् ।
एतैरुपायैर्यतते यस्तु विद्वां-
स्तस्यैष आत्मा विशते ब्रह्मधाम ॥ ४ ॥
nāyamātmā balahīnena labhyo
na ca pramādāt tapaso vāpyaliṅgāt |
etairupāyairyatate yastu vidvāṁ
stasyaiṣa ātmā viśate brahmadhāma || 4 ||
This Ātman is never attained by the weak or by the inattentive,
or even by any improper austerity.
The wise who strives with all these means,
his Ātman enters into the world of Brahman.
संप्राप्यैनमृषयो ज्ञानतृप्ताः
कृतात्मानो वीतरागाः प्रशान्ताः
ते सर्वगं सर्वतः प्राप्य धीरा
युक्तात्मानः सर्वमेवाविशन्ति ॥ ५ ॥
saṁprāpyainamṛṣayo jñānatṛptāḥ
kṛtātmāno vītarāgāḥ praśāntāḥ
te sarvagaṁ sarvataḥ prāpya dhīrā
yuktātmānaḥ sarvamevāviśanti || 5 ||
Having attained It,
the Rishis become satisfied with the knowledge,
self-realised, tranquil and free from all desires.
Those Self- centred wise ones
having realised the all- pervading one in all,
enter into all.
वेदान्तविज्ञानसुनिश्चितार्थाः
संन्यासयोगाद् यतयः शुद्धसत्त्वाः ।
ते ब्रह्मलोकेषु परान्तकाले
परामृताः परिमुच्यन्ति सर्वे ॥ ६ ॥
vedāntavijñānasuniścitārthāḥ
saṁnyāsayogād yatayaḥ śuddhasattvāḥ |
te brahmalokeṣu parāntakāle
parāmṛtāḥ parimucyanti sarve || 6 ||
All those Sannyāsins
who are well established in the knowledge of Vedanta,
whose soul is purified through the practice of Sannyāsa,
who have attained the supreme immortality,
reach their absolute emancipation
in the world of Brahman after death.
गताः कलाः पञ्चदश प्रतिष्ठा
देवाश्च सर्वे प्रतिदेवतासु ।
कर्माणि विज्ञानमयश्च आत्मा
परेऽव्यये सर्वे एकीभवन्ति ॥ ७ ॥
gatāḥ kalāḥ pañcadaśa pratiṣṭhā
devāśca sarve pratidevatāsu |
karmāṇi vijñānamayaśca ātmā
pare'vyaye sarve ekībhavanti || 7 ||
All the fifteen parts (of their body) enter into their causes;
all their senses merge into the presiding deities,
their Karmas, the self of intellect and all become one
With the Supreme Indestructible.
यथा नद्यः स्यन्दमानाः समुद्रेऽ
स्तं गच्छन्ति नामरूपे विहाय ।
तथा विद्वान् नामरूपाद्विमुक्तः
परात्परं पुरुषमुपैति दिव्यम् ॥ ८ ॥
yathā nadyaḥ syandamānāḥ samudre'
staṁ gacchanti nāmarūpe vihāya |
tathā vidvān nāmarūpādvimuktaḥ
parātparaṁ puruṣamupaiti divyam || 8 ||
As the flowing rivers
having relinquished their names and forms, merge into the ocean,
so the wise being free from name and form,
attain the effulgent Supreme Purusha.
स यो ह वै तत् परमं ब्रह्म वेद
ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति ।
तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो
विमुक्तोऽमृतो भवति ॥ ९ ॥
sa yo ha vai tat paramaṁ brahma veda
brahmaiva bhavati nāsyābrahmavitkule bhavati |
tarati śokaṁ tarati pāpmānaṁ guhāgranthibhyo
vimukto'mṛto bhavati || 9 ||
Verily he becomes Brahman, who knows Brahman.
No one ignorant of Brahman is ever born in his family.
He crosses all sins and transcends grief.
Being free from all knots of the heart he attains immortality.
तदेतदृचाऽभ्युक्तम् ।
क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः
स्वयं जुह्वत एकर्षिं श्रद्धयन्तः ।
तेषामेवैतां ब्रह्मविद्यां वदेत
शिरोव्रतं विधिवद् यैस्तु चीर्णम् ॥ १० ॥
tadetadṛcā'bhyuktam |
kriyāvantaḥ śrotriyā brahmaniṣṭhāḥ
svayaṁ juhvata ekarṣiṁ śraddhayantaḥ |
teṣāmevaitāṁ brahmavidyāṁ vadeta
śirovrataṁ vidhivad yaistu cīrṇam || 10 ||
The same is told by the following Ṛig:
- Those who perform the sacrifices,
- who are well-versed in the Śruti,
- devoted to the realisation of Brahman,
- endowed with faith,
- perform the sacrifice of Ekarshi,
- and who have performed the penance of Śirovrata,
—to them alone this knowledge of Brahman should be told.
तदेतत् सत्यमृषिरङ्गिराः
पुरोवाच नैतदचीर्णव्रतोऽधीते ।
नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ११ ॥
tadetat satyamṛṣiraṅgirāḥ
purovāca naitadacīrṇavrato'dhīte |
namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ || 11 ||
The sage Angira first told this truth (to Śaunaka) in ancient time.
He who has not accomplished any vow should not study it.
Obeisance to the great sages! Obeisance to the great sages!
॥ इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः ॥
|| iti muṇḍakopaniṣadi tṛtīyamuṇḍake dvitīyaḥ khaṇḍaḥ ||
It was the Second Song of the Third Part of Muṇḍaka Upanishad.
॥ इत्यथर्ववेदीय मुण्डकोपनिषत्समाप्ता ॥
|| ityatharvavedīya muṇḍakopaniṣatsamāptā ||
Here ends the Muṇḍaka Upanishad of Atharva Veda.
ॐ भद्रं कर्णेभिः ॥ ॥ शान्तिः ॥
auṁ bhadraṁ karṇebhiḥ || || śāntiḥ ||
॥ ॐ शान्तिः शान्तिः शान्तिः ॥
|| auṁ śāntiḥ śāntiḥ śāntiḥ ||
Om Peace! Peace! Peace!