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object:1.3 - Mundaka Upanishads
book class:Kena and Other Upanishads
class:chapter


Mundaka Upanishad

133

CHAPTER ONE: SECTION II

1. This is That, the Truth of things: works which the sages
beheld in the Mantras1 were in the Treta2 manifoldly extended. Works do ye perform religiously with one passion
for the Truth; this is your road to the heaven of good deeds.

2. When the fire of the sacrifice is kindled and the flame sways
and quivers, then between the double pourings of butter
cast therein with faith thy offerings.

3. For he whose altar-fires are empty of the new-moon offering
and the full-moon offering and the offering of the rains
and the offering of the first fruits, or unfed, or fed without
right ritual, or without guests or without the dues to the
Vishwa-Devas, destroys his hope of all the seven worlds.

4. Kali, the black, Karali, the terrible, Manojava, thoughtswift, Sulohita, blood-red, Sudhumravarna, smoke-hued,
Sphulingini, scattering sparks, Vishwaruchi, the all-beautiful, these are the seven swaying tongues of the fire.
1 The inspired verses of the Veda.
2 The second of the four ages.

5. He who in these when they are blazing bright performs
the rites, in their due season, him his fires of sacrifice take
and they lead him, these rays of the Sun, there where the
Overlord of the gods is the Inhabitant on high.

6. "Come with us", "Come with us", they cry to him, these
luminous fires of sacrifice, and they bear him by the rays of
the Sun speaking to him pleasant words of sweetness, doing
him homage, "This is your holy world of Brahman and the
heaven of your righteousness."

7. But frail are the ships of sacrifice, frail these forms of sacrifice, all the eighteen of them, in which are declared the lower
works; fools are they who hail them as the highest good and
they come yet again to this world of age and death.

8. They who dwell shut within the Ignorance and they hold
themselves for learned men thinking "We, even we are
the wise and the sages" - fools are they and they wander
around beaten and stumbling like blind men led by the
blind.

9. They dwell in many bonds of the Ignorance, children thinking, "We have achieved our aim of Paradise"; for when the
men of works are held by their affections, and arrive not
at the Knowledge, then they are overtaken by anguish, then
their Paradise wastes by enjoying and they fall from their
heavens.

10. Minds bewildered who hold the oblation offered and the
well dug for the greatest righteousness and know not any
other highest good, on the back of heaven they enjoy the
world won by their righteousness and enter again this or
even a lower world.

11. But they who in the forest follow after faith and selfdiscipline, calm and full of knowledge, living upon alms,
cast from them the dust of their passions, and through the
gate of the Sun they pass on there where is the Immortal,
the Spirit, the Self undecaying and imperishable.



12. The seeker of the Brahman, having put to the test the worlds
piled up by works, arrives at world-distaste, for not by work
done is reached He who is Uncreated.3 For the knowledge
of That, let him approach, fuel in hand, a Guru, one who is
learned in the Veda and is devoted to contemplation of the
Brahman.

t-m

y


3 Or, "He, the uncreated, lives not by that which is made." Literally, "not by the made
(or, by that which is done) the Unmade (He who is uncreated)".

136

Kena and Other Upanishads: Part One

13. To him because he has taken entire refuge with him, with a
heart tranquillised and a spirit at peace, that man of knowledge declares in its principles the science of the Brahman by
which one comes to know the Immutable Spirit, the True
and Real.

Mundaka Upanishad

137

CHAPTER TWO: SECTION I

td


s!pA,.


{vAEp yE t 1
1. This is That, the Truth of things: as from one high-kindled
fire thousands of different sparks are born and all have
the same form of fire, so, O fair son, from the immutable
manifold becomings are born and even into that they depart.



2. He, the divine, the formless Spirit, even he is the outward
and the inward and he the Unborn; he is beyond life, beyond
mind, luminous, Supreme beyond the immutable.

et-mA>jAyt



3. Life and mind and the senses are born from Him and the sky,
and the wind, and light, and the waters and earth upholding
all that is.



4. Fire is the head of Him and his eyes are the Sun and Moon,
the quarters his organs of hearing and the revealed Vedas
are his voice, air is his breath, the universe is his heart, Earth
lies at his feet. He is the inner Self in all beings.



5. From Him is fire, of which the Sun is the fuel, then rain

138

Kena and Other Upanishads: Part One
from the Soma, herbs upon the earth, and the male casts his
seed into woman: thus are these many peoples born from
the Spirit.

6. From Him are the hymns of the Rig Veda, the Sama and the
Yajur, initiation, and all sacrifices and works of sacrifice,
and dues given, the year and the giver of the sacrifice and
the worlds, on which the moon shines and the sun.




7. And from Him have issued many gods, and demi-gods and
men and beasts and birds, the main breath and downward
breath, and rice and barley, and askesis and faith and Truth,
and chastity and rule of right practice.


s I im


8. The seven breaths are born from Him and the seven lights
and kinds of fuel and the seven oblations and these seven
worlds in which move the life-breaths set within with the
secret heart for their dwelling-place, seven and seven.



{E-t:t

9. From Him are the oceans and all these mountains and from
Him flow rivers of all forms, and from Him are all plants,
and sensible delight which makes the soul to abide with the
material elements.

p;zq ev




Mundaka Upanishad

139

10. The Spirit is all this universe; He is works and askesis and
the Brahman, supreme and immortal. O fair son, he who
knows this hidden in the secret heart, scatters even here in
this world the knot of the Ignorance.

CHAPTER TWO: SECTION II

aAEv, s\EnEht\ g;hAcr\ nAm mh(pdm/

1. Manifested, it is here set close within, moving in the secret
heart, this is the mighty foundation and into it is consigned
all that moves and breathes and sees. This that is that great
foundation here, know, as the Is and Is-not, the supremely
desirable, greatest and the Most High, beyond the knowledge of creatures.


td



soMy EvE! 2
2. That which is the Luminous, that which is smaller than the
atoms, that in which are set the worlds and their peoples,
That is This, - it is Brahman immutable: life is That, it is
speech and mind. That is This, the True and Real, it is That
which is immortal: it is into That that thou must pierce, O
fair son, into That penetrate.


aAyMy td^BAvgt



3. Take up the bow of the Upanishad, that mighty weapon, set
to it an arrow sharpened by adoration, draw the bow with
a heart wholly devoted to the contemplation of That, and
O fair son, penetrate into That as thy target, even into the
Immutable.

140

Kena and Other Upanishads: Part One



4. OM is the bow and the soul is the arrow, and That, even the
Brahman, is spoken of as the target. That must be pierced
with an unfaltering aim; one must be absorbed into That as
an arrow is lost in its target.




tm


{q s

5. He in whom are inwoven heaven and earth and the midregion, and mind with all the life-currents, Him know to
be the one Self; other words put away from you: this is the
bridge to immortality.



jAymAn,.
aoEm(y

6. Where the nerves are brought close together like the spokes
in the nave of a chariot-wheel, this is He that moves within,
- there is He manifoldly born. Meditate on the Self as OM
and happy be your passage to the other shore beyond the
darkness.


{q mEhmA B;Ev.
Ed&y


7. The Omniscient, the All-wise, whose is this might and
majesty upon the earth, is this self enthroned in the divine
city of the Brahman, in his ethereal heaven.


8. A mental being, leader of the life and the body, has set a
heart in matter, in matter he has taken his firm foundation.

Mundaka Upanishad

141

By its knowing the wise see everywhere around them That
which shines in its effulgence, a shape of Bliss and immortal.




"Fy t


9. The knot of the heart-strings is rent, cut away are all doubts,
and a man's works are spent and perish, when is seen That
which is at once the being below and the Supreme.

EhrNmy




10. In a supreme golden sheath the Brahman lies, stainless, without parts. A Splendour is That, It is the Light of Lights, It is
That which the self-knowers know.



tm

11. There the sun shines not and the moon has no splendour and
the stars are blind; there these lightnings flash not, how then
shall burn this earthly fire? All that shines is but the shadow
of his shining; all this universe is effulgent with his light.

b} {v




12. All this is Brahman immortal, naught else; Brahman is in
front of us, Brahman behind us, and to the south of us and
to the north of us4 and below us and above us; it stretches
everywhere. All this is Brahman alone, all this magnificent
universe.

4 Or, "to the right and the left of us".

142

Kena and Other Upanishads: Part One
CHAPTER THREE: SECTION I




1. Two birds, beautiful of wing, close companions, cling to one
common tree: of the two one eats the sweet fruit of the tree,
the other eats not but watches his fellow.

smAn


j;-\ ydA p$y(y ymFfm-y mEhmAnEmEt vFtfok, 2
2. The soul is the bird that sits immersed on the one common
tree; but because he is not lord he is bewildered and has
sorrow. But when he sees that other who is the Lord and
beloved, he knows that all is His greatness and his sorrow
passes away from him.

ydA p$y, p$yt



{Et 3
3. When, a seer, he sees the Golden-hued, the maker, the Lord,
the Spirit who is the source of Brahman,5 then he becomes
the knower and shakes from his wings sin and virtue; pure
of all stain he reaches the supreme identity.6

aA(m[FX aA(mrEt, E[yAvAn

4. This is the life in things that shines manifested by all these
beings; a man of knowledge coming wholly to know this,
draws back from creeds and too much disputings. In the
Self his delight, at play in the Self, doing works, - the best
is he among the knowers of the Eternal.
5 Or, "whose source is Brahman"; Shankara admits the other meaning as an alternative,
but explains it as "the source of the lower Brahman".
6 Or, "pure of all staining tinge he reaches to a supreme equality."

Mundaka Upanishad

143

s(y




a t,frFr

5. The Self can always be won by truth, by self-discipline, by
integral knowledge, by a life of purity, - this Self that is
in the inner body, radiant, made all of light whom by the
perishing of their blemishes the doers of askesis behold.

s(ym



dvyAn,.
y

6. It is Truth that conquers and not falsehood; by Truth was
stretched out the path of the journey of the gods, by which
the sages winning their desire ascend there where Truth has
its supreme abode.




{v EnEht\ g;hAyAm^ 7
7. Vast is That, divine, its form unthinkable; it shines out subtler than the subtle:7 very far and farther than farness, it is
here close to us, for those who have vision it is even here in
this world; it is here, hidden in the secret heart.





8. Eye cannot seize, speech cannot grasp Him, nor these other
godheads; not by austerity can he be held nor by works:
only when the inner being is purified by a glad serenity of
knowledge, then indeed, meditating, one beholds the Spirit
indivisible.

eqo_Z;rA(mA c



9. This Self is subtle and has to be known by a thought-mind
7 Or, "minuter than the minute".

144

Kena and Other Upanishads: Part One
into which the life-force has made its fivefold entry: all the
conscious heart of creatures is shot through and inwoven
with the currents of the life-force and only when it is purified
can this Self manifest its power.8

y\ y\ lok\ mnsA s\EvBAEt Evf;!sRv, kAmyt

t\ t\ lok\ jyt


10. Whatever world the man whose inner being is purified
sheds the light of his mind upon, and whatsoever desires
he cherishes, that world he takes by conquest, and those
desires. Then, let whosoever seeks for success and well-being
approach with homage a self-knower.

CHAPTER THREE: SECTION II

s v

dt(prm\ b} DAm y/ Ev4\ EnEht\ BAEt f;B}m^.
upAst




1. He knows this supreme Brahman as the highest abiding
place in which shines out, inset, the radiant world. The wise
who are without desire and worship the Spirit pass beyond
this sperm.9

kAmAn^ y, kAmyt



{v sv

2. He who cherishes desires and his mind dwells with his longings, is by his desires born again wherever they lead him,
but the man who has won all his desire10 and has found his
soul, for him even here in this world vanish away all desires.
8 The verb vibhavati seems here to have a complex sense and to mean, "to manifest its
full power and pervading presence".
9 Shankara takes it so in the sense of semen virile, which is the cause of birth into the
cosmos. But it is possible that it means rather "pass beyond this brilliant universe", the
radiant world which has just been spoken of, to the greater Light which is its abiding
place and source, the supreme Brahman.
10 Or, "finished with desires".

Mundaka Upanishad

145

ym


3. This Self is not won by exegesis, nor by brain-power, nor by
much learning of Scripture. Only by him whom It chooses
can It be won; to him this Self unveils its own body.

nAymA(mA blhFn

et
{zpAy


{q aA(mA Evft

4. This Self cannot be won by any who is without strength,
nor with error in the seeking, nor by an askesis without the
true mark: but when a man of knowledge strives by these
means his self enters into Brahman, his abiding place.



t


5. Attaining to him, seers glad with fullness of knowledge, perfected in the Self, all passions cast from them, tranquillised,
- these, the wise, come to the all-pervading from every
side, and, uniting themselves with him, enter utterly the
All.

v

t




6. Doers of askesis who have made sure of the aim11 of the
whole-knowledge of Vedanta, the inner being purified by
the Yoga of renunciation, all in the hour of their last end
passing beyond death are released into the worlds of the
Brahman.




11 Or, "meaning".

146

Kena and Other Upanishads: Part One

7. The fifteen parts return into their foundations, and all the
gods pass into their proper godheads, works and the Self
of Knowledge, - all become one in the Supreme and Imperishable.


d1
\ gQCE t nAm!p


{Et Ed&ym^ 8
8. As rivers in their flowing reach their home12 in the ocean
and cast off their names and forms, even so one who knows
is delivered from name and form and reaches the Supreme
beyond the Most High, even the Divine Person.

s yo h v
{ t(prm\ b} v



9. He, verily, who knows that Supreme Brahman becomes himself Brahman; in his lineage none is born who knows not
the Brahman. He crosses beyond sorrow, he crosses beyond
sin, he is delivered from the knotted cord of the secret heart
and becomes immortal.

td


t

10. This is That declared by the Rig Veda. Doers of works,
versed in the Veda, men absorbed in the Brahman, who
putting their faith in the sole-seer offer themselves to
him sacrifice, - to them one should speak this Brahmanknowledge, men by whom the Vow of the Head has been
done according to the rite.

td



nm, prm_Eq
12 Or, "come to their end".

Mundaka Upanishad

147

11. This is That, the Truth of things, which the seer Angiras
spoke of old. This none learns who has not performed the
Vow of the Head. Salutation to the seers supreme! Salutation
to the seers supreme!


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