Mundaka Upanishad

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति

There the sun does not shine, nor the moon and stars; these lightnings do not shine there, much less this fire. Shining, he alone illumines all; by his light, all this shines.

ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्

Brahman is this immortal before, Brahman is behind, Brahman is to the right and to the left; below and above, Brahman alone pervades—this whole universe is truly the supreme Brahman.

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति

Two birds, united, close companions, perch on the same tree. Of these, one eats the sweet fruit, while the other looks on without eating.

समाने वृक्षे पुरुषो निमग्नोऽ नीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः

On the same tree, the individual soul, sunk in ignorance, grieves and is bewildered. But when he sees the other, the Lord, and his greatness, he becomes free from sorrow.

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति

When the seer beholds the golden-colored Creator, the Lord, the Person, the source of Brahman, then, the wise one, shaking off virtue and vice, becomes stainless and attains supreme equality.

प्रणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी । आत्मक्रीड आत्मरतिः क्रियावा- नेष ब्रह्मविदां वरिष्ठः

He is the vital force that shines in all beings. Knowing this, the wise man does not argue excessively. He delights in the Self, rejoices in the Self, and is active—he is the highest among knowers of Brahman.

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः

This Self is attained by truth, by austerity, by right knowledge, and by constant chastity. Within the body, pure and full of light, the ascetics whose faults are exhausted behold him.

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाऽऽक्रमन्त्यृषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम्

Truth alone prevails, not falsehood. By truth is the path laid out, the way of the gods, which the sages, whose desires are fulfilled, travel to where is that supreme treasure of truth.

बृहच्च तद् दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत् सूक्ष्मतरं विभाति । दूरात् सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम्

That is vast, divine, of inconceivable form; subtler than the subtle, it shines. It is farther than the far, yet here, very near; it is seen here, hidden in the cave of the heart.

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा । ज्ञानप्रसादेन विशुद्धसत्त्व- स्ततस्तु तं पश्यते निष्कलं ध्यायमानः

It is not grasped by the eye, nor by speech, nor by other gods, nor by austerity or action. By the grace of knowledge, when the mind is purified, one sees that indivisible being through meditation.

एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राणः पञ्चधा संविवेश । प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशुद्धे विभवत्येष आत्मा

This subtle Self must be realized by the mind, in which the life-force has entered fivefold. In this Self, all the minds of beings are woven; when it is purified, this Self shines forth.

यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्च कामान् । तं तं लोकं जयते तांश्च कामां- स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः

Whatever world a pure-minded person contemplates with his mind, whatever desires he wishes, he attains that world and those desires. Therefore, one who desires prosperity should worship the knower of the Self.

स वेदैतत् परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् । उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः

He knows that supreme abode of Brahman where the whole universe is established, shining and pure. Those wise ones who worship the Person without desires surpass this pure world.

कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र । पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः

Whoever, thinking himself to be the doer, desires objects of desire, he is born again and again with those desires in various places; but for one whose desires are fulfilled, whose self is established, here itself all desires dissolve.

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्य- स्तस्यैष आत्मा विवृणुते तनूं स्वाम्

This Self is not attained by instruction, nor by intellect, nor by much hearing; it is gained only by him whom it chooses— to him, this Self reveals its own true form.

नायमात्मा बलहीनेन लभ्यो न च प्रमादात् तपसो वाप्यलिङ्गात् । एतैरुपायैर्यतते यस्तु विद्वां- स्तस्यैष आत्मा विशते ब्रह्मधाम

This Self is not attained by one lacking strength, nor through carelessness, nor by improper austerity; but by these means, whoever strives with knowledge— to him, this Self enters the abode of Brahman.

संप्राप्यैनमृषयो ज्ञानतृप्ताः कृतात्मानो वीतरागाः प्रशान्ताः ते सर्वगं सर्वतः प्राप्य धीरा युक्तात्मानः सर्वमेवाविशन्ति

Having attained this, the sages, satisfied in knowledge, self-controlled, free from passion, peaceful— those wise ones, having reached the all-pervading, enter into all entirely, with minds united.

वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद् यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे

Those ascetics, pure in mind, who are firmly established in the knowledge of Vedanta through the discipline of renunciation— at the end of their time, in the worlds of Brahman, all become completely liberated and immortal.

गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु । कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्वे एकीभवन्ति

When the fifteen parts and all the gods, along with their presiding deities, have merged, then all actions and the knowledge-made self become one in the supreme, imperishable.

यथा नद्यः स्यन्दमानाः समुद्रेऽ स्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान् नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम्

Just as flowing rivers disappear into the ocean, leaving behind their names and forms, so too, the wise one, freed from name and form, attains the supreme, divine Person beyond the beyond.

स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति

Whoever truly knows that supreme Brahman becomes Brahman indeed; in his lineage, no one ignorant of Brahman is born. He crosses over sorrow, crosses over evil, and, freed from the knots of the heart, becomes immortal.

तदेतदृचाऽभ्युक्तम् । क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षिं श्रद्धयन्तः । तेषामेवैतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद् यैस्तु चीर्णम्

This is declared in the verse: Those who are active, learned in the scriptures, devoted to Brahman, who themselves offer with faith to the one fire— to them alone should one teach this knowledge of Brahman, to those who have duly performed the vow of the head.

तदेतत् सत्यमृषिरङ्गिराः पुरोवाच नैतदचीर्णव्रतोऽधीते । नमः परमऋषिभ्यो नमः परमऋषिभ्यः

This is the truth: the sage Angiras declared it in ancient times; this is not studied by one who has not performed the vow. Salutation to the supreme sages, salutation to the supreme sages.