MUṆḌAKA UPANIṢAD
Oṁ. May we hear what is auspicious with our ears, Deities. May we see what is auspicious with our eyes, Revered Ones. May we enjoy a long life, allotted by the gods, while singing their praises.
Oṁ. Peace; peace; peace.
Oṁ. Peace; peace; peace.
Muṇḍaka I
Chapter 1
1. Brahmā, the creator of the universe and protector of the world was the first of the gods to arise. He instructed his eldest son, Atharvā in the knowledge of Brahman, the basis of all knowledge.
2. Atharvā told Aṅgir who told Satyavaha, the descendant of Bharadvāja, who told Aṅgiras. That way, the knowledge of Brahman, which Brahmā taught to Atharvā long ago, has been passed from the higher (older) to the lower (younger).
3. Śaunaka, the great householder approached Aṅgiras properly and asked: “Dear sir, what is it that when realized, everything is realized?”
4. He (Aṅgiras) told him: The knowers of Brahman say that there are two kinds of knowledge to be acquired, the higher and the lower.
5. The lower consists of the Ṛg Veda, Yajur Veda, Sāma Veda, Atharvā Veda, the rules of pronunciation, rituals, grammar, etymology, meter, and astronomy. As for the higher, that is the knowledge by which the Imperishable (Brahman) is attained.
6. That is unseen; beyond grasp; and without cause, form, eyes, ears, or hands and feet. That is eternal, eminent, all-pervasive, extremely subtle, and immutable. That is the origin of the world and That is perceived everywhere by the wise.
7. As the spider emits and withdraws its web, as plants spring up on the earth, and as hair grows on a living man, so too does the universe emerge from the Imperishable.
8. Brahman expands by austerity and from that, food is born; from food comes life-force, mind, the elements, the worlds, and the immortality in actions (karma).
9. That which is all-knowing and all-wise is Brahman, whose austerity consists of knowledge and from that is born this creation of Brahmā, name, form, and food.
Comment: Chapter 1 states that there are two types of knowledge that should be learned, one higher and the other lower. The lower knowledge consists of religious injunctions, meritorious and prohibited actions, and the sciences. The higher knowledge, the knowledge of Brahman that is the basis of all knowledge, leads to realization of the Supreme.
2. Atharvā told Aṅgir who told Satyavaha, the descendant of Bharadvāja, who told Aṅgiras. That way, the knowledge of Brahman, which Brahmā taught to Atharvā long ago, has been passed from the higher (older) to the lower (younger).
3. Śaunaka, the great householder approached Aṅgiras properly and asked: “Dear sir, what is it that when realized, everything is realized?”
4. He (Aṅgiras) told him: The knowers of Brahman say that there are two kinds of knowledge to be acquired, the higher and the lower.
5. The lower consists of the Ṛg Veda, Yajur Veda, Sāma Veda, Atharvā Veda, the rules of pronunciation, rituals, grammar, etymology, meter, and astronomy. As for the higher, that is the knowledge by which the Imperishable (Brahman) is attained.
6. That is unseen; beyond grasp; and without cause, form, eyes, ears, or hands and feet. That is eternal, eminent, all-pervasive, extremely subtle, and immutable. That is the origin of the world and That is perceived everywhere by the wise.
7. As the spider emits and withdraws its web, as plants spring up on the earth, and as hair grows on a living man, so too does the universe emerge from the Imperishable.
8. Brahman expands by austerity and from that, food is born; from food comes life-force, mind, the elements, the worlds, and the immortality in actions (karma).
9. That which is all-knowing and all-wise is Brahman, whose austerity consists of knowledge and from that is born this creation of Brahmā, name, form, and food.
Comment: Chapter 1 states that there are two types of knowledge that should be learned, one higher and the other lower. The lower knowledge consists of religious injunctions, meritorious and prohibited actions, and the sciences. The higher knowledge, the knowledge of Brahman that is the basis of all knowledge, leads to realization of the Supreme.
Chapter 2
1. The rituals that the sages found in the sacred formulas of the three Vedas are true and should always be performed by those who desire good. This is your path of the righteous in the world.
2. When the fire is inflamed and the flames flicker, then, with faith, one should present the offering in between the two places where the oblations are poured.
3. But the one whose fire sacrifice is without the new-moon, full-moon, four-month, or autumnal rites; without the oblation; without the offering to all the gods; not offered according to the injunctions; or whose guests were abandoned, his rewards are lost up to the seventh heavenly world.
4. Black, Terrible, Swift as Mind, Deep Red, Thick Smoke Color, Sparkling, and the luminous All-splendor, these are the seven flickering tongues of the fire.
5. One who performs the rites in these luminous flames at the right time is carried away by the oblations, as the rays of the sun, to where the one, ruler of the gods (Indra) abides.
6. The fiery oblations say to the performer of sacrifice, “Come, come here” and carry him by the rays of the sun; then, they honor him with these pleasant words: “This is Brahmāloka (heaven) the reward of your pious acts.”
7. But these (rewards) are transient. Since the modes of sacrifice, the eighteen people on whom it depends, are fragile, it is called inferior karma. The ignorant delight in it thinking it is the highest, but they only go to old age and death, again and again.
8. Being in the midst of ignorance, yet considering themselves intelligent and scholarly, the battered fools go in circles, like the blind being led by the blind.
9. Like children they continue in many kinds of ignorance thinking: “We have accomplished life’s purpose.” Due to desire, the performer of rites does not understand the truth; therefore, they suffer when their merit is exhausted and they fall from heaven.
10. Thinking that the merit of sacrifice is the greatest, deluded fools do not know of the other path, which is superior. Having experienced the heights of heaven on their good works, they (again) enter this world or a lower one.
11. But those who practice austerity in faith; who dwell in the wilderness and live by collecting alms; who are peaceful, learned, and free of passion go to the place of that Eternal Spirit, the Immutable Self.
12. The Brahmin who examines the multitude of the worlds of action should arrive at indifference (to worldly experience) as everything is produced by a cause. Therefore, with firewood in hand, he should approach a teacher, who is modest and established in Brahman, for the purpose of realization.
13. To the student whose mind is tranquil, who is endowed with self-control, and who properly approached that knower of Truth, he explains the essence of the knowledge of Brahman, by which the reality of the Imperishable Self is known.
Comment: Chapter 2 goes on to discuss the fire sacrifices described in the Vedas and performed by those seeking reward in the hereafter. However, there are two problems with this path: 1) there are numerous requirements to be fulfilled and if any are performed improperly or missing, then the reward is lost; 2) the reward itself is fleeting, once one’s merit is exhausted, they are reborn in another temporary body. True liberation is only attained through the higher knowledge, which is obtained from a qualified teacher and leads to the realization of one’s True Self.
2. When the fire is inflamed and the flames flicker, then, with faith, one should present the offering in between the two places where the oblations are poured.
3. But the one whose fire sacrifice is without the new-moon, full-moon, four-month, or autumnal rites; without the oblation; without the offering to all the gods; not offered according to the injunctions; or whose guests were abandoned, his rewards are lost up to the seventh heavenly world.
4. Black, Terrible, Swift as Mind, Deep Red, Thick Smoke Color, Sparkling, and the luminous All-splendor, these are the seven flickering tongues of the fire.
5. One who performs the rites in these luminous flames at the right time is carried away by the oblations, as the rays of the sun, to where the one, ruler of the gods (Indra) abides.
6. The fiery oblations say to the performer of sacrifice, “Come, come here” and carry him by the rays of the sun; then, they honor him with these pleasant words: “This is Brahmāloka (heaven) the reward of your pious acts.”
7. But these (rewards) are transient. Since the modes of sacrifice, the eighteen people on whom it depends, are fragile, it is called inferior karma. The ignorant delight in it thinking it is the highest, but they only go to old age and death, again and again.
8. Being in the midst of ignorance, yet considering themselves intelligent and scholarly, the battered fools go in circles, like the blind being led by the blind.
9. Like children they continue in many kinds of ignorance thinking: “We have accomplished life’s purpose.” Due to desire, the performer of rites does not understand the truth; therefore, they suffer when their merit is exhausted and they fall from heaven.
10. Thinking that the merit of sacrifice is the greatest, deluded fools do not know of the other path, which is superior. Having experienced the heights of heaven on their good works, they (again) enter this world or a lower one.
11. But those who practice austerity in faith; who dwell in the wilderness and live by collecting alms; who are peaceful, learned, and free of passion go to the place of that Eternal Spirit, the Immutable Self.
12. The Brahmin who examines the multitude of the worlds of action should arrive at indifference (to worldly experience) as everything is produced by a cause. Therefore, with firewood in hand, he should approach a teacher, who is modest and established in Brahman, for the purpose of realization.
13. To the student whose mind is tranquil, who is endowed with self-control, and who properly approached that knower of Truth, he explains the essence of the knowledge of Brahman, by which the reality of the Imperishable Self is known.
Comment: Chapter 2 goes on to discuss the fire sacrifices described in the Vedas and performed by those seeking reward in the hereafter. However, there are two problems with this path: 1) there are numerous requirements to be fulfilled and if any are performed improperly or missing, then the reward is lost; 2) the reward itself is fleeting, once one’s merit is exhausted, they are reborn in another temporary body. True liberation is only attained through the higher knowledge, which is obtained from a qualified teacher and leads to the realization of one’s True Self.
Muṇḍaka II
Chapter 1
1. This is true: Just as sparks, which are similar to fire, spring up from a well-lit fire, so too, my friend, are many types of beings born from the Imperishable and they return there as well.
2. The Divine, Formless Self exists both inside and out; is pure, free of mind and vital-force; and supreme, superior to the everlasting (heaven).
Comment: The heavens described in the previous chapters are called “everlasting” in the scriptures, but, as mentioned, they are perishable. Only Brahman is imperishable and eternal.
3. From this (Self) is born vital-force, mind, all the senses, space, air, fire, water, and earth, the support of all.
4. Its head is heaven; eyes, the sun and moon; ears, the directions; speech, the revealed Vedas; breath, the air; heart, the universe; and feet, the earth. This is the Inner Self of all beings.
5. From That comes heaven, which is fuel for the sun; from the moon comes rain-clouds, which produce plants on the earth; from the male who impregnates females with seed come the many creatures, all begot from the Self.
6. From That come the verses of the Ṛg, Sāma, and Yajur Vedas; initiation and all sacrifice; the Kratus ritual, gifts, the year, and the performer; and the sun and moon that purify the worlds.
7. And from That are begot many kinds of deities, celestial beings, humans, animals, birds, inhalation, exhalation, rice, barley, austerity, faith, truth, continence, and injunction.
8. Seven Prāṇas are born from That, which fuel seven flames for seven oblations. These seven worlds in which the Prāṇas each move are placed in the heart to sleep.
Comment: The seven “Prāṇas” are the sense organs in the head (two eyes, two ears, two nostrils, and the tongue). They are fueled by sense objects and the oblations are their perception. These senses are withdrawn into the heart, the center of thought, during sleep.
9. From That come the oceans and mountains; from That come all forms of rushing rivers; and from That come all edible plants and liquids by which this Inner Self remains embodied by the gross elements.
10. All this, activity, austerity, etc. is only the Self. Whoever knows this Immortal, Supreme Brahman, situated in the heart-cave, cuts the knot of ignorance here (in this world) my friend.
Comment: This chapter describes the Absolute Reality as the source of all beings, all the elements, and everything on earth. Brahman is formless, free of body, mind, senses, etc. and superior to the gods and heavenly realms. Brahman is the Inner-Self of all beings and those who realize this Self are free of the ignorance that binds beings to this transient, material existence.
2. The Divine, Formless Self exists both inside and out; is pure, free of mind and vital-force; and supreme, superior to the everlasting (heaven).
Comment: The heavens described in the previous chapters are called “everlasting” in the scriptures, but, as mentioned, they are perishable. Only Brahman is imperishable and eternal.
3. From this (Self) is born vital-force, mind, all the senses, space, air, fire, water, and earth, the support of all.
4. Its head is heaven; eyes, the sun and moon; ears, the directions; speech, the revealed Vedas; breath, the air; heart, the universe; and feet, the earth. This is the Inner Self of all beings.
5. From That comes heaven, which is fuel for the sun; from the moon comes rain-clouds, which produce plants on the earth; from the male who impregnates females with seed come the many creatures, all begot from the Self.
6. From That come the verses of the Ṛg, Sāma, and Yajur Vedas; initiation and all sacrifice; the Kratus ritual, gifts, the year, and the performer; and the sun and moon that purify the worlds.
7. And from That are begot many kinds of deities, celestial beings, humans, animals, birds, inhalation, exhalation, rice, barley, austerity, faith, truth, continence, and injunction.
8. Seven Prāṇas are born from That, which fuel seven flames for seven oblations. These seven worlds in which the Prāṇas each move are placed in the heart to sleep.
Comment: The seven “Prāṇas” are the sense organs in the head (two eyes, two ears, two nostrils, and the tongue). They are fueled by sense objects and the oblations are their perception. These senses are withdrawn into the heart, the center of thought, during sleep.
9. From That come the oceans and mountains; from That come all forms of rushing rivers; and from That come all edible plants and liquids by which this Inner Self remains embodied by the gross elements.
10. All this, activity, austerity, etc. is only the Self. Whoever knows this Immortal, Supreme Brahman, situated in the heart-cave, cuts the knot of ignorance here (in this world) my friend.
Comment: This chapter describes the Absolute Reality as the source of all beings, all the elements, and everything on earth. Brahman is formless, free of body, mind, senses, etc. and superior to the gods and heavenly realms. Brahman is the Inner-Self of all beings and those who realize this Self are free of the ignorance that binds beings to this transient, material existence.
Chapter 2
1. Know that this (Self) is evident, near, and known by Its movement in the heart-cave. It is the great support on which this world, the moving, breathing, blinking, real and unreal are fixed. It is eminent and beyond the understanding of mankind.
2. That which is radiant and smaller than the small, That on which the worlds and their inhabitants are held, That is the Imperishable Brahman. That is vital-force, as well as speech and mind. That is truth, immortality, and That is to be pierced. Therefore, my friend, pierce That!
3. Take the bow of the Upaniṣad, the Great Weapon and fix the arrow, sharpened by meditation, on it. Drawing that bow with a mind absorbed in Brahman, penetrate that target, the Imperishable.
4. The bow is the sacred syllable (Oṁ) the arrow is the mind, and the target is called Brahman, which is to be pierced by the vigilant. One should become united with That, just as the arrow (merges in its target).
5. In That are woven heaven, earth, and the space between them, along with mind and all the sense organs. Give up all other talk and know that One Self; this is the road to immortality.
6. This moves within where the channels (nādī) are joined, like spokes on the hub of a wheel, manifesting in many ways. Therefore, meditate on the Self as “Oṁ;” may you succeed and cross over, beyond darkness.
7. This Self, which is all-knowing and all-wise and Whose majesty is well known in the world, abides in the city of Brahman, the space in the heart. In the form of mind, It leads the senses and body and, abiding in food, It is placed into the heart. By realizing That, the wise perceive It shining (within) as the nature of bliss and immortality.
8. Upon realizing That, which is both high and low (transcendent and immanent) one’s heart-knot is cut, all doubts removed, and karma destroyed.
9. In the supreme, golden vessel is Brahman who is unsullied and indivisible. That is pure and the light of lights. Those who know the Self, know That.
10. The sun does not shine there, nor do the moon and stars. Lightning does not shine there, so how can fire? Everything shines only when That shines; everything shines only by Its light.
11. There is only the Immortal Brahman to the front, Brahman to the rear, and Brahman to the right and left. Brahman, alone, extends above and below; all this is only the Most Exalted Brahman.
Comment: Although Brahman has been described in the previous chapters as formless and beyond sensual perception, It is evident in all beings as consciousness and perception – seeing, hearing, knowing, etc. (See Kena Upaniṣad Chapter I) Chapter 2 goes on to describe how the Self is to be realized: with the knowledge of Brahman obtained from the Upaniṣads, one steadies the mind in meditation on the sacred syllable Oṁ. When the mind becomes still, one attains samādhi, the state of absorption where the Being-Awareness-Bliss of the Self is experienced directly. From continued experience of samādhi, one realizes his true nature. Upon realization one’s ignorance is lost, karma shed, and one realizes that only Brahman exists.
2. That which is radiant and smaller than the small, That on which the worlds and their inhabitants are held, That is the Imperishable Brahman. That is vital-force, as well as speech and mind. That is truth, immortality, and That is to be pierced. Therefore, my friend, pierce That!
3. Take the bow of the Upaniṣad, the Great Weapon and fix the arrow, sharpened by meditation, on it. Drawing that bow with a mind absorbed in Brahman, penetrate that target, the Imperishable.
4. The bow is the sacred syllable (Oṁ) the arrow is the mind, and the target is called Brahman, which is to be pierced by the vigilant. One should become united with That, just as the arrow (merges in its target).
5. In That are woven heaven, earth, and the space between them, along with mind and all the sense organs. Give up all other talk and know that One Self; this is the road to immortality.
6. This moves within where the channels (nādī) are joined, like spokes on the hub of a wheel, manifesting in many ways. Therefore, meditate on the Self as “Oṁ;” may you succeed and cross over, beyond darkness.
7. This Self, which is all-knowing and all-wise and Whose majesty is well known in the world, abides in the city of Brahman, the space in the heart. In the form of mind, It leads the senses and body and, abiding in food, It is placed into the heart. By realizing That, the wise perceive It shining (within) as the nature of bliss and immortality.
8. Upon realizing That, which is both high and low (transcendent and immanent) one’s heart-knot is cut, all doubts removed, and karma destroyed.
9. In the supreme, golden vessel is Brahman who is unsullied and indivisible. That is pure and the light of lights. Those who know the Self, know That.
10. The sun does not shine there, nor do the moon and stars. Lightning does not shine there, so how can fire? Everything shines only when That shines; everything shines only by Its light.
11. There is only the Immortal Brahman to the front, Brahman to the rear, and Brahman to the right and left. Brahman, alone, extends above and below; all this is only the Most Exalted Brahman.
Comment: Although Brahman has been described in the previous chapters as formless and beyond sensual perception, It is evident in all beings as consciousness and perception – seeing, hearing, knowing, etc. (See Kena Upaniṣad Chapter I) Chapter 2 goes on to describe how the Self is to be realized: with the knowledge of Brahman obtained from the Upaniṣads, one steadies the mind in meditation on the sacred syllable Oṁ. When the mind becomes still, one attains samādhi, the state of absorption where the Being-Awareness-Bliss of the Self is experienced directly. From continued experience of samādhi, one realizes his true nature. Upon realization one’s ignorance is lost, karma shed, and one realizes that only Brahman exists.
Muṇḍaka III
Chapter 1
1. Two birds, inseparable companions, cling to the same tree; one eats the tasty Peepal fruit, while the other, not eating, looks on.
2. In this tree the person suffers, overwhelmed by impotence and bewildered; but, when he sees the other, the Beloved Lord and His glory, he becomes free from sorrow.
Comment: The two birds are the individual person, the jīva, and the witnessing awareness, the Self. The Peepal tree is this worldly existence (see Bhagavad Gītā XV.1 and Kaṭha II.3.1). The jīva suffers the consequences of his actions, while the Self observes. This continues until the jīva realizes that he is not really a separate person, but the Self that is one with Brahman.
3. When the seer sees the radiant form of the Self, the Lord and Creator, the source of Brahmā, then, having relinquished good and evil, that spotless sage achieves supreme oneness.
4. As life, this (Self) shines through in all beings. Realizing That, the sage is not a big talker. Whoever revels in the Self, delights in the Self, and is devoted to (Yoga) practice, he is the best of the knowers of Brahman.
5. This effulgent and pure Self, which is perceived inside the body by sinless strivers, is attainable through constant practice of truth, mental discipline, correct knowledge, and continence.
6. Only truth prevails, not falsehood. By truth the path is laid out, the divine way by which sages ascend, fully satisfied, to that supreme resting place of Reality.
7. That shines as great, divine, incomprehensible by nature, and the most subtle of the subtle. That is far-off in the distance and here, near at hand. It is situated here, among those who see, in the heart-cave.
8. That is not grasped by sight and not even by speech, nor by the other senses and not by austerity and works; but, by the blessing of knowledge the pure intellect perceives the Indivisible in meditation.
9. This minute Self, which is in (the body) where the fivefold vital-air enters, is to be known by the intellect. This Self, which pervades the mind and senses of every creature, is realized in that purified intellect.
10. Whatever world one whose intellect is pure contemplates in his mind and whatever desirables he longs for, he acquires that world and those desirables; therefore, one who desires prosperity should praise the knower of Self.
Comment: The third Muṇḍaka continues to describe the path to Brahman. It begins with a metaphor for the individual soul and the Self in the world. Although they “share” the same body, the individual pursues sense objects and suffers the consequences of its actions, while the Self is merely the witness. When the individual realizes the Self, its true nature, it becomes free from suffering. This realization is achieved by the rejection of falsehood (non-self) concentration, knowledge, and living a Godly life. That is the path that leads to Brahman, Who is beyond the reach of the senses and unattainable through austerity and rituals.
2. In this tree the person suffers, overwhelmed by impotence and bewildered; but, when he sees the other, the Beloved Lord and His glory, he becomes free from sorrow.
Comment: The two birds are the individual person, the jīva, and the witnessing awareness, the Self. The Peepal tree is this worldly existence (see Bhagavad Gītā XV.1 and Kaṭha II.3.1). The jīva suffers the consequences of his actions, while the Self observes. This continues until the jīva realizes that he is not really a separate person, but the Self that is one with Brahman.
3. When the seer sees the radiant form of the Self, the Lord and Creator, the source of Brahmā, then, having relinquished good and evil, that spotless sage achieves supreme oneness.
4. As life, this (Self) shines through in all beings. Realizing That, the sage is not a big talker. Whoever revels in the Self, delights in the Self, and is devoted to (Yoga) practice, he is the best of the knowers of Brahman.
5. This effulgent and pure Self, which is perceived inside the body by sinless strivers, is attainable through constant practice of truth, mental discipline, correct knowledge, and continence.
6. Only truth prevails, not falsehood. By truth the path is laid out, the divine way by which sages ascend, fully satisfied, to that supreme resting place of Reality.
7. That shines as great, divine, incomprehensible by nature, and the most subtle of the subtle. That is far-off in the distance and here, near at hand. It is situated here, among those who see, in the heart-cave.
8. That is not grasped by sight and not even by speech, nor by the other senses and not by austerity and works; but, by the blessing of knowledge the pure intellect perceives the Indivisible in meditation.
9. This minute Self, which is in (the body) where the fivefold vital-air enters, is to be known by the intellect. This Self, which pervades the mind and senses of every creature, is realized in that purified intellect.
10. Whatever world one whose intellect is pure contemplates in his mind and whatever desirables he longs for, he acquires that world and those desirables; therefore, one who desires prosperity should praise the knower of Self.
Comment: The third Muṇḍaka continues to describe the path to Brahman. It begins with a metaphor for the individual soul and the Self in the world. Although they “share” the same body, the individual pursues sense objects and suffers the consequences of its actions, while the Self is merely the witness. When the individual realizes the Self, its true nature, it becomes free from suffering. This realization is achieved by the rejection of falsehood (non-self) concentration, knowledge, and living a Godly life. That is the path that leads to Brahman, Who is beyond the reach of the senses and unattainable through austerity and rituals.
Chapter 2
1. He (the realized sage) knows this Brahman, which shines brightly, is the supreme abode where the universe is situated. The astute, who are without desire and who serve that person, transcend this seed (of rebirth).
2. One who longs for desirables, thinking of them always, is born here and there, due to his desires; but, the one whose desires are pacified from his being accomplished in the Self, even here (in this world) his desires vanish.
3. This Self is not attained by doctrine, nor by intelligence nor by much listening, but only by one who chooses It. Then, this Self reveals Its true nature to him.
4. This Self is not attained with lack of vigor, nor from misguided austerity, nor even from lack of proof; but, the wise, who strive by these methods, enter into this Self, the abode of Brahman.
Comment: “These methods” are the methods given in verse III.1.5 above.
5. Having attained this (Self) sages who are satisfied with knowledge, accomplished in the Self, free of passion, and tranquil find the All-pervasive everywhere. The wise who are established in the Self gain everything.
6. Strivers whose intellects are purified through the Yoga of Renunciation and who firmly ascertained the Goal of the Vedānta through realization, at the time of death, they are all liberated in the worlds of Brahman, the supreme immortality.
7. The fifteen constituents go to their source and the sense functions return to the deities. The consequences of actions (karma) and the soul, consisting of intelligence (the knowledge sheath) all become one in the Supreme Imperishable (Brahman).
8. Just as rivers, flowing into the sea, vanish, leaving behind their name and form, the wise, liberated from name and form, reach the Divine Self, the Highest of the high.
9. One who knows that Supreme Brahman surely is Brahman and no one in his house is ignorant of Brahman. He transcends sorrow, he transcends sin; liberated from the knots of the heart, he becomes immortal.
10. As declared in the Ṛg Veda: This knowledge of Brahman should only be taught to those engaged in meritorious works, versed in the scriptures, and devoted to Brahman; who make offerings to the Ekarṣi fire with faith and who performed the Śirovrata (head vow) according to the injunctions.
11. This is the truth taught by the sage Aṅgiras in the past. It should not be read by one who does not fulfill his vows. Salutations to the great sages. Again, salutations to the great sages.
2. One who longs for desirables, thinking of them always, is born here and there, due to his desires; but, the one whose desires are pacified from his being accomplished in the Self, even here (in this world) his desires vanish.
3. This Self is not attained by doctrine, nor by intelligence nor by much listening, but only by one who chooses It. Then, this Self reveals Its true nature to him.
4. This Self is not attained with lack of vigor, nor from misguided austerity, nor even from lack of proof; but, the wise, who strive by these methods, enter into this Self, the abode of Brahman.
Comment: “These methods” are the methods given in verse III.1.5 above.
5. Having attained this (Self) sages who are satisfied with knowledge, accomplished in the Self, free of passion, and tranquil find the All-pervasive everywhere. The wise who are established in the Self gain everything.
6. Strivers whose intellects are purified through the Yoga of Renunciation and who firmly ascertained the Goal of the Vedānta through realization, at the time of death, they are all liberated in the worlds of Brahman, the supreme immortality.
7. The fifteen constituents go to their source and the sense functions return to the deities. The consequences of actions (karma) and the soul, consisting of intelligence (the knowledge sheath) all become one in the Supreme Imperishable (Brahman).
8. Just as rivers, flowing into the sea, vanish, leaving behind their name and form, the wise, liberated from name and form, reach the Divine Self, the Highest of the high.
9. One who knows that Supreme Brahman surely is Brahman and no one in his house is ignorant of Brahman. He transcends sorrow, he transcends sin; liberated from the knots of the heart, he becomes immortal.
10. As declared in the Ṛg Veda: This knowledge of Brahman should only be taught to those engaged in meritorious works, versed in the scriptures, and devoted to Brahman; who make offerings to the Ekarṣi fire with faith and who performed the Śirovrata (head vow) according to the injunctions.
11. This is the truth taught by the sage Aṅgiras in the past. It should not be read by one who does not fulfill his vows. Salutations to the great sages. Again, salutations to the great sages.
Oṁ. May we hear what is auspicious with our ears, Deities. May we see what is auspicious with our eyes, Revered Ones. May we enjoy a long life, allotted by the gods, while singing their praises.
Oṁ. Peace; peace; peace.
Oṁ. Peace; peace; peace.
Comment: The final chapter of the Muṇḍaka continues to describe the path to Brahman. It begins by contrasting the realized sage and those driven by desire. Those who desire sensual experience are reborn again and again, due to those desires, but those who have realized the Self find their enjoyment in the Self. The Self is not reached through doctrine, beliefs, practices, or by intellectual comprehension, but, for the one who is dedicated to That, the Self reveals Itself. Then, at the time of death, the realized sage becomes one in Brahman, just as a river merges into the ocean.
