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·Upanishad Series Nos. 5 & 6. Mundaka and Mandukya Upanishads WITH SANSKRIT TEXT ; PARAPHRASE WITH WORD- FOR-IVORD LITERAL TRANSLATION, EXGLISH, REXDERIXG AXD COMMEXTS By SWAMI SHARVANANDA Call CH प्रचोदयात्र PUBLISHED BY SRI RAMAKRISHNA MATH MYLAPORE, MADRAS 1920. All Rights Reserved.] Price 12 Annas

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·MUNDAKA-UPANISHAD. INTRODUCTION. Mundaka literally means a razor, or one with shaven head, i.e., a Sannyasin. The Upanishad is so called probably for two reasons; first, because it cleanses the soul by destroying all its super-imposed ignorance, cven as a razor shaves the head; secondly, because it strongly advocates the Sannyasa life in preference to the house-holder's. It belongs to the group of Upanishads attached to the Atharva Veda, belonging most probably to the Shounakiya Shakha of the Veda, as the Upanishad was given out to Shounaka. Shankara calls it Mantra- Upanishad inasmuch as it is in verse. But for that reason, it should not be understood that its utility lies merely in chanting on the occasions of sacrifices like any other Mantra portions or Samhitas of the Vedas; or, in other words, it should not be taken as a Karmanga. It is divided into three parts with two chapters in cach. The speciality of the Upanishad is that its exposition of the Brahma- Vidya is at once direct and most lucid. Swetaswatara is the only other Upanishad of its kind. If the reader would follow closely the teachings of the Upanishad in meditation, he is sure to find himself ultimately at the very gate of the transcendental Brahman.

·ओं भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः। स्थिरैरङ्गस्तुष्टुवा सस्तनूभिः व्यायेम देवहितं यदायुः ॥ ओं शान्तिः शान्तिः शान्तिः Om I with our ears what is auspicious may we hear, O gods 1 with our eyes may we see what is auspicious, o ye worshipful ones! May we who sing praise (to thee) enjoy the life allotted to us by the gods with strong limbs and body. Peacel Peacel Peace ! - ·MUNDAKA-UPANISHAD. FIRST MUNDAKA. FIRST CHAPTER. ॥ ओं ॥ ब्रह्मा देवानां प्रथमः संवभूव विश्वस्य कर्ता भुवनस्य गोप्ता । स ब्रह्मवियां सर्वविद्यापतिष्ठा- मथर्वाय ज्येष्ठ त्राय प्राह ॥ १ ॥ विश्वस्य of the universe कर्ता the maker भुवनस्य of the world that protector All the Brahma darati of the gods प्रथम: first (before) संवभूव was. wafagrafagi the basis of all knowledge aefarut the knowledge of Brahman Figyan to his eldest son अथर्वाय to Atharva प्राह told. स: he 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, he basis of all knowledge. [The basis of all knowledge. The knowledge of the Supreme Brahman is called here as the fundamental knowledge, since from it every other knowledge ·4 • MUNDAKA-UPANISHAD derives its proper. colour and significance. Its import will be made clear in the third and subsequent verses.] अथर्वणे यां प्रवदेत ब्रह्मा- थर्वा तां पुरोवाचागिरे ब्रह्मविद्याम् । स भारद्वाजाय सत्यवहाय पाह भारद्वाजोरङ्गिरसे परावरांम् ॥ २ ॥ ब्रह्मा Brahma अथर्वणे to Atharvan; यां what प्रवदेत told, starat Atharvan Atharvan पुरा formerly. तो ब्रह्मविद्याम् that knowledge of Brahman that to Angira sana said. 7: he-, (Angira) - HTETET. of the Bharadwaja Gotra सत्यवहाय to Satyavaha प्राह told. भारद्वाज: the Bharadwaja (Satyavaha) aptazi that. (knowledge) got from the superior . sources in succession, or the supreme (knowledge) nişte to Angiras (97€ said). What Brahma had told to Atharyan, he told Erst that kņowledge of Brahman to Angira. Angira (in turn) told it to, : Bharadwaja Satyavaha, who again told Angiras that (knowledge thus got) from the superior sources in succession. [Note. — The first two mantrams clearly testify that the knowledge of Brahma has been transmitted to the human society by Brahma himself through a

·FIRST CHAPTER
.
on.
superior chain of guru parampara-- worthy succes-
sion of teachers and disciplcs. Hence it should not
be taken as one of human origin and so liable to
dcfects arising from human imperfections.]
शौनको वै महाशालोटाहरसं विधिवदुपसमा
पप्रच्छ ।
कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति
॥ ३ ॥
महाशाल: the great householder शौनकः the son
of Sunaka Aafran properly, according to the shastraic
injunctions उपसनः having approached अगिरसं Angiras
पप्रप्ट asked, नु well, भगवः Sir, कस्सिन् what विज्ञाते
being known सर्व all विज्ञातं known भवति becomes.
Shounaka, the great houscholder, having
approached Angiras properly, asked him,
" Well Sir, what being known, all becomes
known?"
[What being knoun, otc.--Evidently the questioner
wanted to know the First Principle of the whole
crcation, since its knowledge, alone can explain all
things, even as the knowlcdge of a clod of earth
makes us know thc substance of all possible modifi-
calions of carth.)
तस्मै स होवाच । द्वे विद्यं वेदितव्य इति ह स्म
.
यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४ ॥

·6 MUNDAKA-UPANISHAD - -- स: he (Angiras) तस्मै to him (Sounaka). उवाच said, द्वे two विये knowledge वेदितव्ये to be known इति thus ब्रह्मविदः the knowers of the Vedas (or Brahman) agar say, ta which it the superior 4* inferior ब.and.: 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 सामवेदोटथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥ तत्र of them अपरा the lower -ऋग्वेदः the Rig Veda ugrote: the Yajur Veda Ethèg: the Sama Veda age: the Atharva Veda, fa phonetics : Frey: the code of rituals, व्याकरणं grammar, निरुक्तं etymology or the Vedic lexicon, छन्दः prosody or metres ज्योतिपं astronomy श्रथ but • परा the higher यया by which तत् that . अपरं the imperishable अधिगम्यते is reached (attained). Of these, the lower knowledge is the following : the Rig Veda, the Sama Veda, Yajur Veda, the Atharva Veda, phonetics, the code of rituals, grammar,. etymology, prosody and ·FIRST CHAPTER 7 astronomy. The higher is that by which the Imperishable is reached. [Notc. Here thc Sruti mcans to relegate all know- Icdge that is merely intellectual and deals only with the relative aspects of life into the category of lower knowiedge, and holds up the realisation of the inimutablc Alman as the highest knowledge. It is rather an indirect answer to the question. The answer will be further explained in later mantrams. Phonetics, olc. These six kinds of knowledge are called Vedangas (limbs of the Veda), without whose knowledge a proper understanding of the Vedas is impossiblc.] यत्तदद्रेश्यमग्रायमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपा- नित्यं विभु सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनि griezufro sir: 11 & 1l pa ga what i imperceivablc ware that cannot be grasped art without origin ad colourless (without form), regia without eyes and ears (devoid of senses) ; qq that fagra without hands and ſeet farmi eternal art of manifold expressions सर्वगतं all-pervading, सुसूक्ष्म extremely subtle; तत् ·8 MUNDAKA-UPANISHAD . that, stoici undecaying ta which malfor the source of the creation धीराः the wise - परिपश्यन्ति behold everywhere. 1 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. '[Unperceivable—i.e., beyond the reach of the sensory organs or the juanendriyas. Ungraspable--i.e., unapproachable even 'by the motor organs or the karmendriyas. rol: ClourlessThe orthodox commentators have taken Avarnam of the text to mean attributeless or formless'. ,:But Max: Muller translates it as casteless,' the idea being in fit conjunction with “Agotram.' But the epithet is used for the Atman in other, Upanishads also to denote that it is beyond the three gurias which create colours' i e., attributes. Note. The first half of the Mantràm denotes the Brahman by negative attributes, dissociating it from all objective connotations. The second half speaks of If by some positive' epithets, which rather hint at Its nature'than defiire It:] 19 3

·FIRST CHAPTER
1
:- ययोर्णनाभिः सृनते गृणते च यथा पृथिव्यामोषधयः
Hvara
पथा सतः पुरुषात्केशलोमानि तथाक्षरात्संभवतीह
fazay 119 11
यया as अर्णनाभिः the spider (तन्सून् the thread) सृजते
creates zga takes back (contracts within) ; 941 as
पृथिव्यां in the world श्रोपधयः herbs सम्भवन्ति grow;
यथा as सतः spontaneously पुरुपात् from man केशलोमानि
hairs (सम्भवन्ति grow) तमा so इह here अपरात् from the
Imperishable faga the Universe parâ grows, comes
out.
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.
[Note. Here three similes are given to exemplify
the spontaneity of the crcation from the Imperishable
substance, the Brahman. As a spider produces the
thread out of its own body and again draws it in
without any special effort on its part, so this Universe
comes out of the Brahman and goes back to it again
in dissolution spontaneously. But the student might
think that the Brahman has some purpose and some
effort in creating the universe even as the spider, has;
so the Sruli clears up, further that point by the

·10 MUNDAKA-UPANISHAD second simile, 'as plants grow on the carth by their own inherent nature, without the least purpose or effort on the part of carth, even so does the creation come out of Brahman, without any purpose or effort on his part'. Then is the Brahman an unconscious, inert substance like Earth? No,was in man, although a conscious being, there grow hairs, etc., without any will or effort on his part, even so from the Brahman which is intelligence itself could grow the inert universe. The first simile speaks of the Brahman as the place of origin and dissolution of the creation, the second further asserts that the universe even after creation rests in Brahman alone, being totally dependent on It. The third goes still further to denote that the creation is a purposeloss, effortless, extraneous projection of a certain Povor of the Brahman which does not constitute Its real essence which is Intelligence. It sould be noted here how the Sruti by the three similes indirectly 2sserts that the creation is not a real Parinama or transmutation of the Brahman in the Pantheistic sense, but only a projection of its certain inscrutable power ; and in this sense It is both the efficient and the material cause of the universe.] तपसा चीयते ब्रह्म ततोटनमभिजायते stacaron #a: try th: 49 anyną 116 11 All the Brahman Yet by Tapas et à augments. ततः from That अनं food (the primal matter) अभिजायते ·FIRST CHAPTER 11 is born: TC from food gry: the Prana (Energy), मनः the mind. सत्यं the true (the five elements) नोकाः the worlds, (तथा next), कर्मसु from Torks अमृतम् the immortal (results). By Tapas does the Brahman augment. Of that is born the food.' From food are born the Prana, the 'mind, the true and the worlds ; and from work proceed the immortal results. [Tapas-The word is explained in the next mantram by knowledge. Before the starting of the creation, the whole universe appeared in the Brahman in the form of ideas or knowledge, which subsequently concretised themselves in creation as matter and material objects. Max Muller translates it as 'brooding,' because he finds · This is the word in the English language which combines the two meanings of warmth and thought.' The translation might have been happy and correct out of the context, but here, the word 'brooding' does not express at all the force of the word Tapas. No doubt 'brooding' cannotes a deep thought coloured with a warmth of feeling, but it indicates also a will associated' therewith which might translate itself into action at any time. But Tapas of the text cannot mean all these, as then it would be a direct contradiction to the import of the previous mantram, Hence Tapas should be taken simply in the sense of knowledge or idea, as explained above.

·12 NUNDAKA-UPANISHAD apparent The Brahman does augment By the knowledge the :Brahman expands, since it makes the latent Brahma-Shakti manifest in the form of the creation. Or, as a seed augments into a tree, so does Its causal naturc expand into the creation. The food-It refers to the primal matter or Prakriti. Matter is often called 'food' in the Upanishads, as it is the object of perception or cnjoyment of the Purusha. it is rather curious to note here that the matter is said to be the cause of Prana, whereas in Prasna- Upanishad it is said that both came out from the Prajapati simultaneously (vide Prasna-Upanishad l-4, III-3, Vl-4, and noles thereon). Perhaps this contradiction between the two Upanishads is due to the conceptions of different degrees of subtlety and grossness. In this Upanishad, Matter means the primal matter, the Mother of the whole creation, and in the Prasna-Upanishad raye means the grosser manifestation of matter in contradistinction to Prana or Energy The True-1.C., the five Mala-blutas out of which are fashioned the fourteen worlds. The immortal: results i.e., the fruits of actions, which cling to life until they are enjoyed. They are, called immortal because nothing can destroy them or hamper their fruition. · Note-This mantram purports to give the modis operandi of what has been described in the previous one.]

·FIRST CHAPTER 13 यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः । तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायते ॥९॥ a: who pais: omniscient 4: who gafar understands all of whose rarti consisting of knowledge तपः penance. तस्मात् from that एतत् this ब्रह्म the Brahma (Hiranyagarbha) ETH name, si form, the maller 'Frà are produced. From Him who knows all and understands all, whose Tapas consists of knowledge, are produced this Brahma, name, form and matter, (Who know's all-i.c., knows all in a general way, Hc being the cause of all. Understands all-1.0., knows all in the special sense, as Hc is all-pervading. Whoso ponance consists of knowledge-Tapas means in ordinary parlance a certain amount of power brought forth by self-inortification and brooding. Thc rcason why knowledge is called Tapas here, is perhaps due to the cxpression of power with know- Icage of the Brahman.) End of the First Olaplcr.

·17 MUNDAKA-UPANISHAD. SECOND CHAPTER L i तदेतत्सत्यं मन्त्रेषु कर्माणि कवयो यान्यपश्यस्तानि त्रेतायां बहुधा सन्ततानि । तान्याचरण नियतं सत्यकामा ga 4: 94: Satu Bola 11? 11. तत् that एतत् this सस्यं true; बयः the wise मन्त्रेषु in the Mantras (hymns) na which paifor sacrificial works Tea saw sarai in the three Vedas (or in the Treta age) agar in various ways aare are spread. सत्यकामाः O truth-seekers, नियतं always प्राचरम perform q: for you are of good deeds and to the world 59: this yryt: path, This is the truth ; what works the wise saw in the Mantras are much elaborated in the three Vedas. Do ye perform them ever, Oye truth-seekers ; this is your path to the world attainable, by meritorious works. [Note.--In this chapter Sruti cxhorts those who want heavenly enjoyments, to engage themselves ever in sacrificial works as described in the Vedas. The motive is that by such performances man will gain the cxperience of the truth of the ephemerality of worldly as well as of heavenly enjoyments, as will be delineated in the next chapter. Unless man experiences it himself to a certain extent the higher doctrines of renunciation, Jnana, cannot have any ·SECOND CHAPTER 15 hold upon him. This is the reason why Karma Kanda precedes the Jnana Kanda, Karma and Upasana naturally must precede the Jnana of Supreme Knowledge.] यदा लेलायते खर्चिः समिद्धे हव्यवाहने । तदाज्यभागावन्तरेणाहुतीः प्रतिपादयेत् ॥ २ ॥ 461 when it well ignited 66491ed in the sacrificial fire (lit. the carrier of oblations to the gods) मर्षिः the Hames लेलायसे Hare, तदा then भाग्यभागी the two portions of fire, अन्तरेण between आहुती: libations प्रतिपादयेत् pour. 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). [Nole.Flamc is considered as the tongue of Fire, and all oblations should be offered into it, implying thereby that they are put into the very mouth of Agni as it werc. No oblation should be poured when the fire is smouldering. Here reference is made of Agnihotra sacrifice, that precedes all other sacrifices.] यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनाग्रयणम तिथिवर्षितं च । अहुतमवैश्वदेवमविधिना हुतमासप्तमा स्तस्य लोकान्हिनस्ति ।।.३ ॥ .

·16
MUNDAKA-UPANISHAD
यस्य Wiose'अग्निहोत्रं.'- Agnihotra. sacrifice' श्रदर्शम्
devoid of (Darsha) works to be done during the
new moon day, 41UATTE devoid of the sacrificial
works to be done during the full moon day, werTHIET
devoid of the sacrificial .work to be done during the
four months of Autumn, swararao devoid of the
harvest' sacrifice, marcará unattended by guests,
अहुतं devoid of offerings,. अवैश्वदेवम् without the
Vàiswadeva ceremony, i.e., feeding the animals and
birds, अविधिना not according to the injunctions, द्रुतम्
offered, तस्य his पासप्तमान् to the seven लोकान् the
worlds fcafea destroy.
Whose Agnihotra is devoid of the Darsa and
Pournamasee sacrifices, is without the four-
months' (autumnal) observances, is not attended
by guests and devoid of Vaiswadeva cere-
monies, is not offered at all or offered impro-
perly--(that Agnihotra) destroys, his seven
worlds..
[Destroys Iris seven worldsmi.c., by such irregular
performance of the Agnihotra, he cannot attain
any
of the seven worlds, viz., Bhuh, Bhuvha, Swah, Maha,
Jaña, Tapah and Satya.]
काली कराली : च मनोजवा च सुलोहिता या च
सुधूम्रवर्णा । स्फुल्लिङ्गिनी विश्वरुची च देवी लेलाय-
माना इति सप्त जिताः ॥ ४ ॥

·SECOND CHAPTER 17 - काली, कराली, मनोजवा, सुलोहिता, सुधूम्रवर्णा, स्फुलिङ्गिनी, विश्वरूची these are the seven names, देवी brilliant, लेलायमानाः Mickering इति these सप्त seven जिह्वाः the ; tongues. Kali, Karali, Manojava, Sudhumravarna, Sulohita, Sphulingini and the brilliant Viswaruchi are the seven flickering tongues of fire. एतेषु यश्चरते भ्राजमानेषु यथाकालं चाहुतयो ह्याददायन् । तन्नयन्त्येताः सूर्यस्य रश्मयो यत्र देवानां पतिरकोधिवासः ॥ ५॥ यः he who भ्राजमानेपु flaring एतेषु into these यथाकालं in proper time, चरते performs (sacrifices) एताः these आहुतयः oblations हि indeed सूर्यस्य of the sun रश्मयः rays (भूत्वा becoming) श्राददायन् offered तं that देशं world नयन्ति lead यत्र where एकः one देवतानां of the gods पतिः lord अधियासः (भवति) resides. If a man pertorms 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, [Take, cto ..., by virtue of those offerings he goes to the heaven of Indra.] 2 ·18 MUNDAKA-UPANISHAD .. by the एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति । प्रियां वाचमभिवदन्त्योटर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥६॥ सुवर्चसः effulgent आहुतयः the offerings एहि एहि come here, come here, एप: this व: your सुकृतः earned by good works, पुण्यः holy ब्रह्मलोकः the world of Brahma, glat thus farai sweet arah words अभिवदन्त्यः speaking, (तथा so also) अर्चयन्त्यः praising तं that यजमानं the sacrificer सूर्यस्य of the sun रश्मिभिः rays वहन्ति carry. 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. [Note.— Thc Sruti speaks here rather poetically how a sacrificer by virtue of his sacrifice attains heaven.] प्लवा ह्येते अढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म। एतच्छेयो येभिनन्दन्ति मूढा जरामृत्यु ते पुनरेवापि यन्ति ॥ ७ ॥ एते these हि assuredly अष्टादश: eighteenfold यज्ञरूपाः the yajna प्वाः raft अढाः infirm, येपु in which अवरम् the inferior, कर्म work उक्तं is told ये which भूढाः 4 ·SECOND CHAPTER 19 the ignorant, the unwise gaa this are: as the supreme good इति अभिनन्दन्ति cry with joy ते they पुनः again एव indeed जरामृत्युं old age and death अपि यन्ति get. Frail indeed is the raft of an eighteenfold yajna, 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. [Eighteon fold yajna–The yajna that is performed with the help of sixteen priests, the yajamana for whom the sacrifice is done, and his wiſe.] अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डित मन्यमानाः । जङ्घन्यमानाः परियन्ति मूढा अन्धेनव नीयमाना यथान्धाः ॥८॥ अविद्यायां in ignorance अन्तरे in the midst वर्तमानाः existing, स्वयं himself धीराः wise पण्डितं मन्यमानाः puffed up with vain knowledge जङ्घन्यमानाः suffering again and again, मूढाः the fools अन्धेन by the blind नीयमानाः led अन्धाः the blind यथा as परियन्ति wander about. 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. ICf. Kathopanishad, II. 6.]

·20 MUNDAKA-UPANISHAD अविद्यायां बहुधा वर्तमाना वयं कृतार्था इत्यभिमन्यन्ति arot: 1 यत्कर्मिणो न प्रवेदयन्ति रागाचे नातुराः क्षीण- 114 11 811 अविद्यायां in ignorance बहुधा in multifarious ways adhat: existing arat: boys a we yarat: of accomplished aims इति thus अभिमन्यन्ति think. यत् because HT: the sacrificers ia owing to passions 7 not प्रवेदयन्ति know, (तस्मात् therefore) क्षीणलोकाः the enjoyments of the worlds attained by good karma being over, 'SOTT: dejected Searà come down. Though variously' immersed in ignorance, the children (ignorant) consider themselves as of accomplished aims. As the Karmis know not (the truth) owing to their attachments, when their enjoyments of the (heavenly) worlds are over, they fall feeling miserable. [Noto.—Those who perform the sacrifices with great desire of attaining the heavenly bliss, do so out of sheer ignorance of the Truth. Such persons are bound to come back here again or go even to lower regions after the expiry of the enjoyments of the fruits of their Karma. Thus the same misery of life overtakes them again.] >

·SECOND CHAPTER
21
इष्टापूर्त मन्यमाना वरिष्ठ नान्यच्छेयो वेदयन्ते प्रमढाः ।
नाकस्य पृष्ठे ते सुकृतेटनुभूत्वेमं लोकं हीनतरं वा
fagfra 11 roll
CT: the deluded fools Eetg the sacrifices and
charitable works enjoined by the scriptures arcu
supreme ATFOHTEIT: thinking serce other (than this)
श्रेयः beneficial (अस्ति there is ;) इति न वेदयन्ते do not
know. à they gha merits acquired from good deeds,
नाकस पृष्ठे in the heavenly regions, अनुभूत्वा having
enjoyed, इमं लोकं this world हीनतरं inferior वा or
विशन्ति enter.
The deluded fools thinking the sacrifices
and the charitable works (enjoined by the
shastras) 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.
[इष्टापूतः Ishta means sacrifices enjoined in the
Sruti, and Purta mcans the charitable works enjoined
in the Smriti, such as, digging ponds, sinking wells
for the public, establishing alms-houses, dedicating
public gardens, or shady trees on the road side, etc.
The blessed goal mi.O., Makti which is attained by
Jnana as will be described later on.

·22
MUNDAKA-UPANISHAD
They enter again ela.i.e., they are born into this
human world, or as animals or plants.]
- तप:श्रद्धये छुपवसन्त्यरण्ये शान्ता विद्वांसो भैक्ष्यचयों
TT: 1
सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुषो
TUTTIGHT II ? ? 11
# those who fe verily Tel: of peaceful mind
fagia: the learned of the vow of mendicancy
चरन्तः practising अरण्ये in the forest तप:श्रन्तु in penance
and faith उपवसन्ति live ते they विरजा: purged of all
impurities are by the Path of the Sun (aat there)
paifa go 47 where #: that wra: immortal 574 TEHT
imperishable 969: Being (wita is).
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.
[Of peaceful mind.--.B., men of self-control, since
no peace of mind can be attained unless and until the
senses are brought under complete subjugation.
Who live....... faith.i.l.the sannyasins who lead
the austere life of self-abnegation and devotion, far
away from the busy haunts of men and temptation.

·I'SECOND CHAPTER 23 Freed from all impurities.--.e., free from taints of desire and egotism. The Path of the Sun.-The Deva-Yana. That immortal imperishable Being.-Hiranyagarbha or Brahma. Note. In contra distinction to the attainment of the lower heaven by means of the sacrifices as mentioned in Mantram II.6, here the Sruti speaks of the attainment of the highest heaven, the Satyaloka or the world of Brahma, through the performance of devotional practices and self-control. It should be noted that the reference has been made here only to the Krana Mukti or gradual emancipation and not to the Jivan Mukti or immediate emancipation which is attainable in this life by means of supreme knowledge. For a Jivan Mukta there is no going anywhere at any time. As soon as the supremc knowledge of the soul dawns, the bubble bursts, the limitation of the soul disappears, and what rests is one infinite ocean of consciousness absolute. Hence no coming or going is possible in that case ; neither there is earth nor heaven for him; all becomes negated to the consciousness in one stroke.] परीक्ष्य लोकान्कर्मचितान्ब्राह्मणों निर्वेदमायाना- स्त्यकृतः कृतेन । तद्विज्ञानार्थ स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रिय ug 11 11 ·24 MUNDAKA-UPANISHAD प्राह्मण: a Brahmana. कर्मचितान् attainable through works लोकान् worlds परीचय having examined, निर्वेदं dispassions भायात् should get कृतेन by the caused अकृतः the uncaused a suita cannot be had. act that (Atman, the uncaused) faziare to know, for the knowledge of, सः he समित्पाणिः with sacrificial fuel in hand श्रोत्रियं well versed in the Vedas, ब्रह्मनिष्ठं devoted to the realisation of Brahman TË a Guru a verily अभिगच्छेत् should go. Having examined the worlds attainable through Karma a Brahmana should get dispassionate (vairagya) 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. [Noto._Heavenly enjoyments and pleasures of this world are attained by the performance of rituals and meritorious work as enjoined in the Vedas and the Smritis, and spoken of in the beginning of this chapler. But all such enjoyments, whether temporal or celestial, that are caused by actions, are but momentary and changeable as all created things are, all are shadows, at best glowing shadows, in the midst of a long panorama of shadows. Even the æonian life of Brahmais ut a moment before the ·SECOND CHAPTER 25 transcendent eternity of the Atman. Moreover, all karmas done with selfish motive are impinged with ignorance and as such their results bring only bondage in their train. Hence the Sruti exhorts that a true Brahmana, being true to his sativic nature, should get Vairagya, having scrutinised all lives, both mundone and heavenly. The aspirant of the eternal life of the soul should remember that the uncreated eternal Atman can never be realised by any action whatsoever. It is the ignorance, Avidya, that has put up the show, created this phantasmagoria, of all relative life and existence known as Universe ; and nothing can destroy it, nor help the soul, its captive, to escape from its thraldom, except Jnana, the knowledge of the truc nature of the soul (including its Sadhana also). So the Sruti directs the aspirant to seek out a Guru who is well-versed both in the theory and practice of self-realisation, and attain that supreme Jnana with his aid. The incallscd......... Cillsed.--Atman being transcendental is beyond all law of causation; hence no karma can produce its realisation. Sankaracharya breaks up this passage into two sentences and paraphrases as follows. Aga: afen, ha: Tha Fio da pared **T I “Here in this world there is no trace of the uncreated eternal, and hence what need have we with the created, i.c., work which is fraught with so much difficult exertion?"

·26 MUNDAKA-UPANISHAD With sacrificial fuol in hånd. It was the custom in ancient time that the disciple must render all services to his Guru, in the way of collecting sacrificial fuels and fruits from the forest, drawing water, tending cattle and such other personal works.] तस्मै स विद्वानुपसन्नाय सम्यकप्रशान्तचिचाय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥ १३ ॥ सः विद्वान् that learned (Guru) उपसनाय who has approached before him, सम्यक् properly प्रशान्तचित्ताय whose mind has been well pacified Tatar who has controlled his senses, तस्मै to him (जिज्ञासवे seeker of Truth) ta by which appi the true si imperishable पुरुष Being वेद can be known तां that ब्रह्मविद्यां knowledge तत्वत: in its real form प्रोवाच should tell. 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. [With his mind.......controlled.--Here the Sruti speaks of what should be the inner nature of the ·SECOND CHAPTER. 27 aspirant of that Supreme Knowledge “ by knowing which all else will be known" and which will free him from all limitations and bondages of life. He must have his mind well pacific], i.c., his mind must be free from all desires and attachments, must be filled with strong Vairagya for the world; and he should have his senses under perfect control. Desires and unbridled sense-activities distract the mind from the path of sell-scalisation and rob away all its power of subtic compreliension of the soul. Hence the aforesaid virtues form the very stepping-stones to spirituality and God-rcalisation. One who has not got them is not fit in be a rccipicnt of the knowledge of Brahman, as he can never understand it nor will the imparted knowledge bear the desired fruit in him. So the Guru must discriminate in sclecting his disciples, as the Gt disciple also inust be very discriminative in choosing his Guru as indicated in the previous mantram. The Being in the text the word is Purusha which literally means thic Bcing who has filled all and who is also dwelling within this body, the " city of nine galcs." In ile rcal form.i.c., as hc has understood it with the aid of the Vedas and by intuitional realisation: and reasoning.] End of the Second Chapler. END OF THE FIRST MUNDAKA.

·SECOND MUNDAKA. FIRST CHAPTER. तदेतत्सत्यं यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापि यन्ति ॥१॥ तत् that एतत् this सत्यम् truth यथा as सुदीप्तात् blazing पावकात् from fire विस्फुलिङ्गाः sparks सरूपाः, of the same appearance, सहस्रशः by thousands प्रभवन्ते spring out, तथा so सोम्य my young friend विविधाः various भावाः beings अक्षरात् from that Imperishable प्रजायन्ते originate तत there एव verily अपि again च and यन्ति go back. 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. [This is the truth.-i.e., the lower knowledge;' (Apara Vidya, vide I. li. 4) does not contain the real truth. The real truth as experienced with the dawn of the ' higher knowledge,' is as follows.

·FIRST CHAPTER 29 Note - By the simile the Sruti asserts that the whole universe with its diverse modes and contents, the Jivas or individual beings, have come out from that imperishable infinite Being and the Jivas are essentially of the same nature as that of the Supreme Being, even as the sparks are the same as the fire. The diffcrence lies only in magnitude and not in kind; one is infinite and the others are finite. But unlikc the fire sparks these Jivas have but one common destiny and that is dissoultion into that Supreme Being again. Herc Brahman is indicated as both the material and cfficient cause of the universe. But this is the relative or Saguna aspect of Brahman.] दिव्यो ह्यमूर्तः पुरुषः सवाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात्परतः परः ॥२॥ पुरुषः (that) Being हि verily दिव्यः effulgent अमूर्त: forinics ETUITRINT: cxisting both within and without, अज: uncreated अप्राणः without Prana, श्रमनाः without mind, NT: pure. परतः the Supreme अक्षरात् the imperishablc 7: beyond, higher. (But) that cffulgent Being is verily formless, cxisting both within and without, uncreated, without Prana or mind, pure, and is beyond even the Supreme Imperishable. [Nołc.--Here thc Sruti speaks of the Nirguna or the transcendental absolute aspect of the Brahman.

·30 MUNDAKA-UPANISHAD In the previous mantra the Saguna or creative Brahman has been spoken of as the common origin of all life and existence. But lest ethat might be taken as the last word about Life and Existence, the absolute state of Spirit is described here, as superiorto and beyond the Saguna aspect of Brahman. Cf. I, i. 7. The Supreme Imperishable2.l., the Saguna Brah. man spoken of in the previous mantra. Sankara takes. Akshara here to mean the Prakriti.] एतस्मात् जायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुज्योतिरापः पृथिवी विश्वस्य धारिणी ॥३॥ gareta From Him (the Purusha) u: the Prana मनः the mind सर्वेन्द्रियाणि all the sensory organs च and खं ether वायुः air ज्योति: fire श्राप: water (तथा and also) विश्वस्य of all धारिणी supporter पृथिवी the earthi जायते is born. From Him (Imperishable Brahman) are born the Prana, the mind, all the senses, ether, air, fire, water and also the earth the supporter of all. -- 1 (Note. It has been already stated in the previous mantram that the Brahman in His Nirguna aspect is not the cause of any effect. When again the Brahman is said to be the cause or the origin of Prana, mind, etc.,, in this mantram, it is obvious that ·FIRST CHAPTER 31 Brahman is here spoken of in His Saguna aspect. In This connection we should bear in mind that whenever Sruti speaks of Brahman as the cause of the Universe, it speaks of Brahman in His Saguna aspect. Really nothing can he predicated of the Absolute and Unconditioned. Hence everywhere in the Sruti we find the Absolute described as Neti, Neti.] अग्निमूर्धा चक्षुषी चन्द्रसूयौं दिशः श्रोत्रे वाग्विवृताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ ४॥ थनि: Fire अस्य His मूर्धा head, चन्द्रसूयौँ the moon and the sun get the two eyes, feat: the directions, quarters of the sky là the two ears, faqat: emanated वेदाः the Vedas च and वाक् speech, वायुः air प्राणः breath, हृदयं heart विश्वं the Universe, अस्य His पद्यां from feet gigat the carth (strat originated), le verily एपः This सर्वेपाम् of all भूतानाम् beings अन्तरात्मा the inner Self. Fire is His head, the moon and the sun are His two cyes, 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 orginated ; verily He is the inner Self of all beings.

·32 MUNDAKA-UPANISHAD [Note. -अग्निः Fire, or it niay mean धुलोक: heaven, which is more apt here.] तस्मादग्निः समिधो यस्य सर्यः सोमात्पर्जन्य ओषधयः पृथिव्यां । पुमान्रेतः सिञ्चति योषितायां बबीः प्रजाः पुरुषात्संप्रसूताः ॥६॥ तस्मात् From Him अग्निः Fire (heaven) (जातः is originated) सूर्यः the sun यस्य whose समिधः fuel, सोमात् from the moon पर्जन्यः cloud (सम्भवति arises), पृथिव्यां on earth श्रोषधयः herbs (डद्भवन्ति grow) पुमान् ,man योषितायां into woman रेतः semen सिञ्चति casts (एवं क्रमेन by this process) पुरुषात् from the Purusha बह्वीः many प्रजाः living beings संप्रसूताः are born. From Him (comes) the Agni (heaven) whose fuel is the sun ; from the moon (arises) clouds%3B herbs grow on the earth ; man casts semen into woman; (by this process) many living beings are born of the Purusha. [Note.—Here is described the gradual process of the origin of all beings from the one Purusha. The argument is simple: From the Purusha has originated the Dyuloka or heaven, and from the moon in the Dyuloka, clouds ; rains dropping from the clouds on earth produce plants and herbs men live on ·MUND. II.] FIRST CHAPTER. 33 these plants and herbs and secrete semen; the semen again having fallen into the womb of woman produces living beings. Thus Purusha is the final cause of the origin of beings. 'S IVhose fuel is the 3111-lhe sun is called the fuel becaust, it is by the sun that the Dyuloka is lighted.] तस्माचः साम यजपि दीक्षा यज्ञाश्च स" क्रतवो दक्षिणाश्च । संवत्सरश्च यजमानश्च लोकाः सोमो यत्र पवते यत्र सूर्यः ॥ ६॥ तस्मात् From Him ऋचः the R:k, सामानि the Sama यपि the Yajur, दीक्षा rules e.g. the wearing of a sounjee etc., imp.scd upon the performer of a sacrifice सर्वे all यज्ञाः च the sacrifices तव: sacrifices which require ayupati.e, a sacrificial post दक्षिणाः च and rewards (given to the priests) च and संवत्सरः the year यजमान: the Sacrificer च and लोका: the worlds (उत्पमाः have originated); यत्र which सोमः the moon पवते purifies, यन which सूर्यः the sun (पवते purifies). From Him (have originated) the Rik, the Sama, the Yajur, Diksha, all the sacrifices, the Kralus and gifts, the year, the sacrificer and all the worlds which the sun and the moon purily. 3 ·34 MUNDAKA-UPANISHAD तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशव वयांसि । प्राणापानौ ब्रीहियवौ तपश्च श्रद्धा सत्यं ब्रह्मचर्य विधिश्च ।। ७ ॥ तस्मात् From Him च and देवाः the devas बहुधा of various orders (e.g., Vasus, Rudras, etc.) संप्रसूताः are born. Ammt, the Sadhyas (a group of devas) मनुष्याः men पशवः teasts वयांसि birds (संप्रसूता: are born). प्राण: Prana अपान: Apana : ब्रीहिः paddy यव barley तपः religious austerities च and श्रद्धा faith सत्यं truth, TERTE vow of continency g and faft: injunctions. From Him are born: the devas of various groups, as well as the Sadliyas, men, beasts, birds, the prana and the apana, the paddy and barley, austerities, faith, truth, vow of.continency and injunctions. [Note.--dpana-one of the five vital forces in the body which works downwards the navel to the anus'; the five vital forces are Prana, Apana, Vyana, Udana and Samana.] सप्त प्राणाः प्रभवन्ति तस्मात : सप्ताचिषः समिधः सप्त होमाः । सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त ॥८॥ । . . . । . - ·MOND.KI.] : FIRST CHAPTER, . 36 - . . • 'सत seven प्राणा: organs of sense तस्मात् from Him ममवन्ति are born, सप्त seven अर्चिपः Hames सप्त seven समिधः fuel सप्त seven होमाः oblations - (तथा and also) इमे these सप्त seven लोका: lokas येषु • where गुहाशयाः •lying in the cave (heart) सप्त सप्त seven and seven निहिताः seated प्राणा: the Pranas चरन्ति move. From Him are born the seven pranas, the seven flames, the seven (kinds of) fuel, the seven oblations and also these seven lokas where the Pranas move seated in the heart, seven placed in each. [Note.--Here Pranas mean the organs of sense; the scven organs of sense meant here arė the two eyes, the two ears, the two nostrils and the mouth. Flames-Sense-povers by which objects are cognised. Fupl-Objects of the senses. Oblations-The knowledge of the sense-objects. Lokas--The seats of the senses.] अतः समुद्रा गिरयश्च सर्वेट स्मात्स्यन्दन्ते सिन्धवः सर्वरूपाः । ओषधयो रसश्च येनंप भूतस्तिष्ठते शन्तरात्मा ॥ ९ ॥ . अतश्च सर्वा ·. 36 MUNDAKA-UPANISHAD 'अतः From Him समुद्राः the oceans गिरयः the mountains #and (1941: have originated). HUTT from Him सर्वरूपाः of every .kind सिन्धव: rivers स्यन्दन्ते flow अत: from Him and सर्वाः all भोषधयः herbs रस: sap प (सम्भवति originate).. येन by which एषः this अन्तरात्मा the subtle body भूतैः the gross elements (परिवेष्टितः being encircled) faga exists. 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 bliutas. [Note._Rasa-Sankara takes the meaning as tasto. Rasa is considered in Vaiseshika philosophy as one of the 24 gunas. The Rasas are six in number, 6.g., bitter, sour, saline, pungent, sweet, and astringent. पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् । एतयो वेद निहितं गुहायां सोवियाग्रन्थि fare ate te Il poll. कर्म work तप: austerity परम् .highest अमृतः immortality ब्रह्मः Brahman विश्वं all पुरुष: Purusha एव verily. हे सोम्य Oh my child 9: he एतद् this (Purusha) गुहायां in the cavity (of the heart) निहितं seated बेद ·1 NORD. 11.) FIBST CHAPTER, 37 knows, A: he T here ça verily sigurare the knot of ignorance farfa cuts asunder. This Purusha is verily the all-work, austerity, the highest, the Immortal and Brahman, He who knows this, my child, as seated in the cavity of the heart, certainly cuts asunder the knot of ignorance even here. [Note.--6-here; even while living ; i.e., he becomes a jivanmukta.] End of the First Chapter.

·. SECOND. MUNDAKA SECOND.CHAPTER आविः सन्निहितं गुहाचरनाम महत्पदमत्रतत्समर्पितम् । • एजन्माणनिमिषच्च यदेतज्जानथ सदसवण्य परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥ १ ॥ प्रावि: Self-luminous सन्निहितं fixed (seated) गुहाचरत् moving in the cavily of the heart and who is known महत् great पदम् the support, अत्र here (in that Brahman) यत् what एजत् moving प्राणत् breathing च and निमिषत् winking एतत् this सर्व all समर्पितम् fixed. एतत् this जानथ know यत् that सत् effect असत् cause वरेण्यम् to be wished for वरिष्ठं the highest (तथा and) प्रजानाम् of being विज्ञानात् परं beyond intellect. 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.

·MUND. II.) SECOND, CHAPTER. 89 [Note. In the ordinary sense of the term, know - lcdge mcans knowledge of something relative, which is perceived by the senses and is within the reach of the intellect. In that sense, certainly, Brahman is linknowablı, for He is beyond all intellectual perception. How is it then that the Sruti asks here to knoze Him who is beyond intellect? Here, the term know is loosely used. Bc and becomc the Brahman Of know that "I am Bralıman" is the idea sought to bo expressed in the Sruti.] यदर्चिमद्यदणुभ्योष्णु च यस्मिन्लोका निहिता लोकिनश्च । तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः तदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोन्य विद्धि ॥ २ ।। यत् what अर्चिमत् luminous यत् what 'अणुभ्यः than the atoms अपि even अणु subtler यस्मिन् in what लोकाः the worlds alia: those that live in the worlds a and निहिताः fixed, तत् that एतत् this अक्षरं imperishable मझ Brahman. सः He प्राणः Pranas, तत् thal उ अपि also वाक् speech मनः mind, तत् that एतत् this सत्यं true, तत् that अमृतं Immortal, तत् that वेद्धव्यं should be struck (#77 by the mind), arta Oh good-looking youth (aq that) fare strike at. What is luminous, what is subtler than the subtlest, and in which all the worlds and those ·40 MUNDAKA-UPANISHAD that live in them are fixed, is this Imperishable Brahman. That is Prana, That is also the speech and the mind. That is true and That is immortal. Oh good-looking yoạth, strike (with thy mind) at that which should be struck. [Strike with thy mind........ struck-The idea is that the mind should be concentrated upon the Brahman. Note. In the preceding mantram, it has been said that the Brahman is to be realised. In this and the folowing mantrams the prociss of realisation is described.] धनु हीत्वोपनिषदं, महास्त्र शरं घुपासानि शतं संधयीत। आयस्य तद्भावंगतेन चेतसा लक्ष्यं तदवाक्षरं सोभ्य विद्धि ।।३।। faqe as prescribed in the Upanishads were the mighty weapon धनुः bow गृहीत्वा taking उपासा by constant worship fafara sharpened i arrow gusta must te fixed. alta Oh good-looking youth तनावगतेन absorbed in His thought चेतसा with mind 1979 having drawn are the márk' ag ihat ga verily ei Imperishable-(Brahman) faic hit. . < ·MOND. II.) SECOND CHAPTER. 41 "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. [Rendered sharp, clc.--Becausc by constant vorship the mind is purified. Haring drawit .............. thought------The idea is that the mind has to be drawn away from the external objects of senses and to be absorbed in the one idea of God and God alone, Votc. The analogy is explained fully in the next mantram.] शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तन बद्धव्यं शरवत्तन्मयो भवेत् ॥ ४ प्रणवः The Pranava (Om) धनुः bow शरः arrow हि indecd at atman (jivatman) te Brahman ner that लषयम् the mark उच्यते is said to be. अप्रमत्तेन carefully (तत् लक्ष्यम् that mark) वेदव्यं should be hit, शरवत् like the arrow #9: absorbed in Him (one with it) vad must become. The Pranava (Om) is the bow, the arrow indeed is the atman and Brahman is said to be its mark. Carefully that mark is to be hit प्रणवो धनुः ·42 MUNDAKA-UPANISHAD > and one has to become absorbed in Him just like the arrow at one with its mark. ...Carefully, i.e., being free from all excitement caused by the thirst for enjoyment of the objects of senses.] यस्मिन्योः पृथिवी चान्तरिक्षमोतं मनः सह प्राणश्च सर्वैः। तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चधामृतस्यैष सेतुः ॥ ५ ॥ urha in whom å: the heaven"gigat' the earth " ** and all the sky" poatall : the Pranas € with मनः the mind च and श्रोतं sewn (fixed) तम् that एकम् one आस्मानम् -Atman ,एवं only. जानथ, known. अन्याः all other ara: talks fayna give up. ga: This para of Immortality ry: bridge. Know that one Atmän only, 'by whom the heaven, the earth and the sky, the mind with all the pränas are interloonied. Give up all other '(vain) talks. This is the bridge (to the attaining) of Immortality. [Note.-One should notice, that the idea of turning away the 'mind 'from the external objects of senses, in other words, of giving up the enjoyment of the worlds and its objects, and fixing it on the Goal which is ·HUND, II.) SECOND CHAPTER, Brahman, is again and again strongly advocated by the Sruti in these Mantrams.] अरा इव रथनाभौ संहता यत्र नाड्यः स एपोन्तश्चरते बहुधा जायमानः । ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः पराय तमसः परस्तात् ॥ ६ ॥ रथनाभौ in the nave of the wheel of a chariot अरा: spokes a like IGT: the nerves #2 where near: meet बहुधा variously जायमान: becoming manifold, स एषः this STEHT the Atman : within that app dwells (lit. moves) SANA that Atman să Om gra thus gå verily 52794 do thon meditate a: to you :(disciples) तमसः of the darkness परस्तात् beyond पराय for the otherside Fafe godspeed, may it be well. ,: Lives He there within, in manifold ways, where all the nerves meet like spokes in the Do ye meditate upon that Atman as Omn. Godspeed to you (in your journey) beyond, across the darkness ! [Where all the nicrves etc. i.e., the heart. In manifold ways--i.e., reflecling on the various moods and modes of the mind. nave. 1 Across the darkness-1.e., the darkness of ignorance, ·MUNDAKA-UPANISHAD . Noto.--The Sruti makes it clear here, where and how the Atman should be meditated upon.;, The heart being the centre of consciousness and physical activity in the awakened state, is deemed as the best place for meditation on,the.Atman to start. with, and as mind must have some symbol, --some concrete object' for its contents, with whose help it learns to concentrate, to focus.itself upon, so the sound and the idea of Om are suggested for such a symbol. यः सर्वज्ञः सर्वविद्यस्येष महिमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योन्यात्मा प्रतिष्ठितः । मनोमयः प्राणशरीरनेता प्रतिष्ठितोटने हृदयं सविधाय। तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति ॥ ७॥ य: who सर्वज्ञः omniscient · सर्ववित् all-knowing भुवि in this world यस्य whose एष: this महिमा glory; एषः this आस्मा Atman दिव्ये in the effulgent ब्रह्मपुरे the city of Brahman, ज्योनि in the sky प्रतिष्ठितः , seated. मनोमयः of the form of mind प्राणशरीरनेता the con. troller of the Pranas and the body, (सः he) हृदयं in the heart affrare being seated yet in the food (8.b., in the body nourished by food) प्रतिष्ठित: established. धीराः the wise तद्विशोनन. by knowing which यत्. • which .

·MUND. II.] SECOND CHAPTER. 45 मानन्दरूपं of the nature of Bliss, अमृतं immortal विभाति shines qe that, ifoqrafia see, realise. This Atman 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 Pranas 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. [Omniscient and knows allie., He being the reality of all life and existence, and seated within the consciousness of all as the very principle of consciousness, knows all both collectively and individually. .Glory manifest in the universe in the forms of Law, Beauty and Power or Energy. In fact this universe itself is the expression of His glory or power. Dwells...Brahman --The lotus' of the heart is usually called Brahmapuram or the city of Brahman, and effulgent, inasmuch there Brahman is meditated upon by the devotees as a smokeless brilliant light. He is of the form of mindi.c., the pure consciousness or the pure Self appears as one with its content or the mind. In ordinary state the chit or the Purusha remains perfectly identified with the mentation, as Patanjali says, "afereraraftata" "in other as ·46 MUNDAKA-UPANISHAD ;*".!!..' 1 states the witness appears to be identified with the thoughts." He dwells...the heart,-i.e., though his real place of expression and realisation is the heart, his presence is féit all over the body in the form of 'life and perception. By His knowledge, etc.-1.6., by knowing about Him from the Guru' and the scriptures, the wise realise through meditation, etc., the 'immortal, eternal, ever- Blissful absolute 'state of the Atman, becoming free from all the bondages and miseries of life.] · " fra tygerd AT: क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥८॥ तस्मिन् that परावरे the high and the low दृष्टे having 'seen अस्य his हृदयग्रन्थिः the knot of the heart, भिद्यते is broken, palitat: all doubts farà are rent asunder, कर्माणि the results of the past actions हीयन्ते are destroyed. ", 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. [Knots of the heart-such'ai egotism, ignorance passion, etc. '. The' effects of karma-There are three kinds of effects of karma, 'viz., "Prarabdha, Sanchita and -- Hi . - .

·MUND. II.) SECOND CHAPTER. 47 - r 1 Aganii. Prarabdha is ''those effects which have already begun to germinate and bear fruit in this life. Sanchita is what is stored up for the next life. And all that are to come in future lives are classed in Agami. » When the Atmajnana is attained, only the Sanchita and Agami are destroyed. But the' Pratabdha still reinains, which exhausts itself by its actual enjoyments or sufferings in this life of the Jnanin. By virtues if this Prarabdha the body of the Jnanin continues to exist even after his attainment of the Jnany, and falls only when the Prarabdha is worked out. So here ' by karma (i.e., effects of karma) Sruti means only the second two kinds of karma. :- हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् । . ज्योतिस्तयदात्मविदो विदुः 1r It 10 तच्छु, ज्योतिषां 2 - हिरण्मये golden परे the highest कोशे in the sheath विरजं stainless' निष्कलं • indivisible, without parts, ब्रह्म the Brahman (afà exists) aq that yvi pure ; qa that ज्योतिषां of lights ज्योति: light, प्रारमविदः the knower of the Atman 9, u hom fang: know. In the supreme effulgent'sheath rests the stainles's transcendental Brahman. That is pure, that is the light of all lights. It is That which' the 'knowers of the Atman know.

·48 MUNDAKA-UPANISHAD [Effulgent sheath-i.e.,, the heart wherein dwells Buddhi, that illumines. all, or, in Buddhi itself, the Vijnanamaya kosha, which is effulgent with intelligence. It is called , sheath because it covers the Atman, as a sheath does the sword]. न तत्र सूर्यो' भातिं न चन्द्रनारकं नमा विद्युतो भान्ति कुतोथ्यमग्निः । तमेव भान्तमनुभाति सर्व तस्य भासा सर्वमिदं विभाति ॥ १०॥ तत्र there सूर्यः the 'sun न भाति does not shine, चन्द्रतारक the moon and the stars च न and not, इमाः these विशुत: the lightnings न भान्ति do not shine अयं this अग्नि: fire कुत: how (तत् प्रकाशयेयुः would illumine that) तं that भान्तं having shone, एवं vetily सर्व all अनुभाति shines after. तस्य his भासा by light इदं this सर्व all विभाति shine. - There the sun shinesinot, nor the moon nor stars. These lightnings also“ do not shine there ; how can this fire (then do the same).? He shining, all shine after. Him; His. light illumines these all. [Note.-It is the light:of intelligence of the Atman that really illumines all, makes everything possible for comprehension, even the most brilliant : physical . , ·MUND. IL) FIRST CHAPTER, 33 > these plants and herbs and secrete semen ; the semen again having fallen into the womb of woman produces living beings. Thus Purusha is the final cause of the origin of beings. 'S Whose fuel is the siln—the sun is called the fuel because, it is by the sun that the 'Dyrloka is lighted.] तस्मादृचः साम यषि दीक्षा यज्ञाश्च स तवो दक्षिणाश्च । संवत्सरश्च यजमानश्च लोकाः • Hàm Ms Hà đã gì || 6 II तस्मात् From Him ऋचः the Rik, सामानि the Sama Gold the Yajur, ziet rules e.g. the wearing of a mounjee etc., imposed upon the performer of a sacrifice सर्वे all यज्ञाः च the sacrifices क्रतव: sacrifices which require a yupa i.e., a sacrificial post aftur: ? and rewards (given to the priests) ? and act: the year . यजमान: the Sacrificer , and लोका: the worlds (उत्पन्नाः have originated); यत्र which सोमः the moon Tad purifies, 97 which *: the sun (99è purifies). From Him (have originated) the Rik, the Sama, the Yajur, Diksha, all the sacrifices, the Kratus and gifts, the year, the sacrificer and all the worlds which the sun and the moon purify. i, 3 ·34 MUNDAKA-UPANISHAD तस्माच्च देवा बहुधा संप्रसूताः । साध्या मनुष्याः पशव वयांसि। प्राणापानौ व्रीहियवौ तपश्च श्रद्धा सत्यं ब्रह्मचर्य विधिश्च ।। ७ ॥ तस्मात् From Him च and देवाः lle devas बहुधा of various orders (arg. Vasus, Rudras; etc.) संप्रसूताः are born. EOT: the Sadhyas (a group of devas) मनुष्याः men पशवः 1 easts वयांसि birds (संप्रसूता: are born). प्राण: Prana अपान: Apane प्रीहिः paddy यव barley तपः religious austerities च and. श्रद्धा faith सत्यं teritdi, A BO'X' or continency and विधिः injunctions. From Him are born the devas of various groups, as well as the Sadligas, men, beasts, birds, the prana and the apana; the paddy and barley, austerities, faith, truth, row of continency and injunctions. [Note.—dhanaone of the five vital forces in the body which works downwards the navel to the anus ; the five vital forces are Prana, Apana, Vyana, Udana and Samana सप्त प्राणाः प्रभवन्ति तस्मात सप्ताचिषः समिधः सप्त होमाः । ... सप्त इमे लोका येषु चरन्ति....... प्राणा गुहाशया निहिताः सप्त सप्त ॥ ८ ॥ .

·MUND. 11.) FIRST'CHAPTER 15 136 + 'सत seven प्राणा: organs of sense तस्मात् from Him :प्रभवन्ति are born, सप्त seven अर्चिषः flames सप्त: seven समिधः 'fuel सप्त 'seven होमाः oblations (तथा and also) इमे these सत seren लोका:- lokas येषु : where गुहाशयाः lying in the cave (heart) a seven and seven Afcat: seated strut: the Pranas area move. From Him are born the seven pranas, the seven flames, the seven (kinds of) fuel, the 'seven oblations and also these seven lokas 'where the Pranas move seated in the heart, 'seven placed in each. [Note.--Here Pranas mean the organs of, sense ; the seven organs of sense meant here are the two eyes, the two cars, the two nostrils and the mouth. Flamega-Sense-powers by which objects are cogniscd. .:: Funk-Objects of the senses. Oblations. The knowledge of the sense-objects, Lokas---Thc seats of the senses.],, अतः समुद्रा गिरयश्च सर्वेट स्मात्स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च सर्वा औषधयो रसश्च येप भूतस्तिष्ठते ह्यन्तरात्मा ॥ ९ ॥ + ·36 MUNDAKA-UPANISHAD . .. 'प्रतः From, Him समुद्राः, the.oceans गिरयः the mountains च and (उत्पमा:;: have originated)." असात् from Him:सर्वरूपाः of every-kind सिन्धवः, rivers स्यन्दन्ते flow अतः from Him , and सर्वाः all मोषधयः herbs रस: sap च (सम्भवति originate). 'येन by which एषः this अन्तरात्मा the subtle body : the gross elements (ufatiga: being encircled) fasa exists. 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 bliutas. [Note.--Rasa--Sankara' takes the meaning as taste'. Rasa is considered in Vaiseshika philosophy, as one of the 24 gunas. The Rasas are six in number, 6.g., bitter, sour, saline, pungent, sweet, and astringent. gay gard for i å allt e kryan 1. एतयो वेद निहितं गुहायां सोविद्याग्रन्थि fafanatie plaat 118011. i कर्म work तप:: austerity परम् :highest अमृत: immortality ब्रह्मः Brahman विश्वं all पुरुषः Purusha एव verily. ita Oh my child 9: he gate this (Purusha) गुहायां in the cavity (of the heart) निहितं seated बेद 1 - 1 ·NUND. IL] FIRST CHAPTER. 37 knows, #: he e here ga verily surefoy the knot of ignorance falecia cuts asunder. This Purusha is verily the all-work, austerity, the highest, the Immortal and Brahman. He who knows this, my child, as seated in the cavity of the heart, certainly cuts asunder the knot of ignorance everi here:' i : [Note...where; even while living ; i.e., he becomes a jivanınukta.).. End of the First Chapter ·SECOND: MUNDAKA : SECOND CHAPTER: आविः सन्निहित गुहाचरनाम महत्पदमत्रतत्समर्पितम् । ... एजमाणनिमिषच्चः यदेतज्जानथ सदसण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥१॥ प्रावि: Self-luminous सन्निहितं fixed (seated) गुहाचरत् moving in the cavity of the heart TH who is known महत् great पदम् the support, अत्र here (in that Brahman) यत् what एजत् moving प्राणत् breathing च and निमिषत् winking एतत् this सर्व all समर्पितम् fixed. एतत् this जानथ know यत् that सत् effect असत् cause वरेण्यम् to be wished for वरिष्ठं the highest (तथा and) प्रजानाम् of being विज्ञानात् परं beyond intellect. The self-luminous (Brahman) is seated in the cavity of the heart and is known as moving there. He is the great 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.

·1 MUND. II.] .. SECOND CHAPTER. 99 [Note.--In the ordinary, şense, of the term, know - ledge means knowledge of something relative, which perceived by the senses and is within the reach of the intellect: In that sense, certainly, Brahman iş unkiiowabls, for He is beyond all intellectual perception. How is it then that the Sruti asks here to know Him who is beyond intellect? Here, the term know is loosely used. Be and become the Brahman oi know that I am Braliinail" is the idea sought to be expressed in the Sruti.]' यदर्चिमद्यदणुभ्योष्णु च यस्मिन्लोका निहिता लोकिनश्च । तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः तदेतत्सत्यं तदमृतं तद्धिव्यं सोन्य विद्धि ॥ २ ॥ a what lúminous on what yra: than the atoms अपि even अणु subtler यस्मिन् in what लोकाः the worlds a: those that live in the worlds and निहिता: fixed, at that एतत् this अक्षरं imperishable प्रा Brahman. सः He प्राण: Pranas, तत् that उ अपि also वाक् speech मनः mind, तत् that एतत् this सत्यं true, तत् that अमृतं Immortal, तत् that वेद्धव्यं should be struck (#FT by the mind), etten Oh good-looking youth (ata that) fat strike at What is, luminous, what is subtler than the subtlest, and in which, all the worlds and those ·40 MUNDAKA-UPANISHAD that live in them are fixed, is this Imperisháble Brahman. That is Prana, 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. [Strike with thy mind........ struckThe idea is that the mind should be concentrated upon the Brahman. Note. In the preceding mantram, it has been said that the Brahman is to be realised. In this and the fulowing mantraras the process of réalisation is described.] : धनुर्य हीत्वोपनिषदं महास्त्र शरं युपासानि शतं. संधयीत,। आयन्य तद्भावगतेन चेतसा Seri ngarere eller lip 11 औपनिषदं as prescribed in the Upanishads. HETER the mighty weapon घनुः bow गृहीत्वा taking उपासा by constant worshig' fafarai sharpened the arrow suzita must be fixed with Oh good-looking youth तद्भावगतेन absorbed in His thought चेतसा with mind प्रायम्य having drawn लक्ष्य the mark तत् that 'एव verily Hi Imperishable (Brahman) fáire hit. ! ;; i { ·MOND, 11.) SECOND CHAPTER. - 41 1 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. [Rendered sharp, etc.-Becausc by constant worship the mind is purified. Having drawn .............. thoughtthoughtThe idea is that the mind has to be drawn away from the external objects of senses and to be absorbed in the one idea of God and God alone. Note.-The analogy is explained fully in the next mantram.] प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ।। ४ ॥ .. qua: The Pranaya.(Om) ag: bow gT: arrow हि indeed Trap a(man (jivatman) ETEN, Brahman at that लषयम् the mark उच्यते is said to be. अप्रमत्तेन carefully तित् लक्ष्यम् that mark) वेद्धव्यं should be hit, शरवत् like the arrow : absorbed in Him (one with it) Tato must become. .. The Pranava (Om) is the bow, the arrow indeed, is: the atman and Brahman.is said: to be its'mark. Carefully thati mark is to be hit -- 1' ·42 MUNDAKA-UPANISHAD and one has to become absorbed in Him just like the arrow at one with its mark. [Carefully, i.e.,' being free from all excitement caused by the 'thirst for enjoyment of the objects of senses.] यस्मिन्योः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथ आत्मानमन्या वाचो विपुञ्चथामृतस्यैष सेतुः ॥ ५ ॥ afert in whom at the heaven great the earth and अन्तरिक्षं the sky सर्वैः all प्राणैः the Pranas सह with मन: the mind च and श्रोतं sewn (fixed) तम् - that एकम् one आस्मानम् Atman , एव only जानथ known. अन्याः all other वाचः talks विमुञ्चय give up. एप: This अमृतस्य of Immortality eg: bridge. 'Know that one Atmair only, by whom the heaven, the earth'and the sky, the mind with all the pianas are interloomed. 'Give up all other (vain) talks.' This is the bridge to the attaining) of Immortality. [Note.—One should notice, that the idea of turning away the mind from the external objects of senses, in other words, of giving up the enjoyment of:the worlds and its objects,' and fixing it on the Goal which is 1 - } ·MUND. II.] SECOND CHAPTER, 13 1 Brahman, is again and again strongly advocated by the Sruti in these Mantrams.] अरा इव रथनाभौ संहता यत्र नाड्यः स एपोन्तश्चरते बहुधा जायमानः । ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः पराय तमसः परस्तात् ॥ ६ ॥ 3 रथनाभौ in the nave of the wheel of a chariot धराः spokes a like FIGT: the nerves 1977 where rigat: meet बहुधा variously जायमानः becoming manifold, स एषः this RAT the Atman #a: within that adt.dwells (Ill, moves) THÁ' That Atman z Om gra thus gar verily 59794 do thon meditate a: to you (disciples) तमसः. of the darkness परस्तात् beyond पराय for the otherside Fafa godspeed, may it be well. Lives He there within, in manifold ways, where all the nerves meet like spokes in the Do ye meditate upon that Atman as Omn. Godspeed to you (in your journey) beyond, across the darkness ! [TV here all the nerves etc. i.l., the heart. In manifold , ways.l., reflecting on the various moods and modes of the mind. Across the darkness-1.c., the darkness of ignorance, nave. . , + ·MUNDAKA-UPANISHAD - Note.-The Sruti makes it clear here, where - and how the Atman should be meditated upon. • The heart being the centre of consciousness and physical activity in the awakened state, is deemed as the best place for meditation on the Atman to start with, and as mind must have some symbol, ---some concrete object--for its contents, 'with whose help it learns to concentrate, to focus itself upon, so the sound and the idea of Om are suggested for such'a symbol. यः सर्वज्ञः सर्वविद्यस्येष' महिमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योन्यात्मा, प्रतिष्ठितः ॥ मनोमयः प्राणशरीरनेता प्रतिष्ठितो टन्ने हृदयं समिधाय । तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति ॥ ७॥ 'य:'who सर्वज्ञः omniscient 'सर्ववित्' all-knowing भुवि in this world यस्य whose एषः this महिमा glory; एषः this आरमा Atman दिव्ये in the effulgent ब्रह्मपुरे the city of Brahman, but in the sky'araiga: seated. मनोमयः of the form of mind प्राणशरीरनेता the con. troller of the Pranas and the body, (सः he) हृदयं in the heart सानिधाय being seated अन्ने in the food (i.s., in the body nourished by fond) प्रतिष्ठित: established: धीराः the wise तद्विज्ञोनन :by knowing which'. 'यत् • which .

·MUND. 11.) SECOND CHAPTER. 45 मानन्दरूपं of the nature of Bliss, अमृतं immortal विभाति shines & that, ifazafia see, realise. This Aiman 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 miod, the controller of the Pranas and the body. He dwells in the body having seated in the heart. By His knowledge the wise realisc what shines as the blissful immortality. [Omniscicnt and knows all-i.c., He being the reality of all life and existence, and scated within the consciousness of all as the very principle of consciousness, knows all both collectively and individually. Glory inanifest in the universe—in the forms of Law, Beanty and Power or Energy. In fact this universe itself-is the expression of His glory or power. Dwells...Bralıman,--The lotus' of the heart is usually called Brahmapuram or the city of Brahman, and effulgent, inasmuch' as there Brahman is meditated upon by the devotees as a smokeless brilliant light. He is of the form of mind--;.c., the pure consciousness or the pure Self appears as one with its content or the mind. In ordinary state the chit or the Purusha remains perfectly identified with the mentafion, as Patanjali says, "alteraca fiata" in other ·2 .. i. 26 MUNDAKA UPANISHAD states the 'witness' appears to be identified with the thoughts." . ::. .:.,.;, ..j' He dwells...the heart.mi.e, though his real place of expression and realisation is the heart, his presence is felt all over the body in the form of life and perception. By His knowledge, otc.—1.8., by knowing about Him from the Guru and the, scriptures, the wise realise through meditation, etc., the immortal, eternal, eveiblissfuil'absolute 'state of the 'Atman, becoming free from all the bondages and miseries of life:]":"} भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥८॥.. तस्मिन् that परावरे the high and the low दृष्टे having seen अस्य his हृदयग्रन्थि: the knot bf the heart, 'भिद्यते is broken, meditat: all doubts faca are rent'asunder, alf the results of the past actions teat' are destroyed. 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. : [Knots of the heart-such a' egotism, ignorance passion, etc. The effects " of karma-There are three kinds of effects" of karma, vizi, Prarabdha, Sanchita and --- . .

·NUND. II.]
SECOND CHAPTER:
47
Agami. Prarabdha is those: effects which have
already begun to germinate and bear fruit'in this life.
Sanchita is what is stored up for the next life.' 'And
all that are to come in future lives are classed in
Agami.
When the Atmajnana is attained, only the Sanchita
and 'Agami are destroyed. But' the Praiabdha' still
rcinains, which exhausts itself by its acļual enjoyments
or sufferings in this life of the Jnanin. By virtues
of this Prärabdha the body of the Jnanin.continues to
exist even after his attainment of the Jnana, and falls
only when the Prarabdha is worked out. So here by
karma (ie., effccts of karma) Sruti means only the
second (wo kinds of karma.j
हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् । .
तच्छुळं ज्योतिषां ज्योतिस्तयदात्मविदों विदुः
Il e 11
हिरण्मये golden परे the highest कोशे in the sheath
farai stainless 'faceat indivisible, without parts, per
the Brahman (atà exists) aq that, ysi pure ; aq that
satraat of lights salfa: light, Arafae: the knower of
the Atman za uhom fang: know.
In the supreme effulgent sheath reststhe
stainless transcendental. . Brahman. That is
pure, that is the light of all lights. It is That
which the knowers of the Atman know.

·18 MUNDAKA-UPANISHAD . . [Effulgent, sheath-i.ex: the heart wherein dwells Buddhi that illumines all, or in Buddhi itself, the Vijnanamaya kosha, which is effulgent with .intelligence. It is called., sheath because it covers the Atman, as a sheath does the sword]. न तत्र सूर्यो भाति न चन्द्रनारकं नेमा विद्युतो भान्ति कुतोटयमग्निः । तमेव भान्तमनुभाति. सर्व तस्य भासा सर्वमिदं विभाति ॥१०॥ a there and the sun a stat does not shine, चन्द्रतारकं the moon and the stars च न and not, इमाः these विधुतः . the lightnings न भान्ति do.not shine अयं this अग्नि: fire कुतः how (तत् प्रकाशयेयुः. would illumine that) तं 'that भान्तं having shone, एवं verily सर्व all अंनुभाति shines after. तस्य his भासा by light इदं this सर्व all विभाति shine. -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)-? He shining, all shine after : Him.; His light illumines these all. . [Note.—It is the light of intelligence of the Atman that really illumines all, makes everything possible for comprehension, even the most brilliant. :physical ·MUND. 11. ] SECOND CHAPTER .49 luminaries are such only because the intelligence of the soul perceives or comprehends them; on the other hand thesc luminaries cannot make the soul vivid gross and material as they are. Or, the whole creation, including the physical sources of light, are but manifestations, the effects, of the Shakti of Brahman. So Brahman is the cause of all, and as such the gross luminaries cannot express their subtle cause, the Atman, as the very expression of the effect is dependent upon the cause. It is His Inergy that shines out as light from all that gives light.] ब्रह्मवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणत- उचोत्तरेण । अधश्चोर्व च प्रमृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११ ॥ इदं this श्रमृतं immortal ब्रह्म पुरस्तात् Brahman in the front एव verily ब्रह्म Brahman पश्चात् behind, ब्रह्म Brahman दक्षिणतः on the right side उत्तरेण च and also on the left side अधः below अवं above च and प्रसृतं pervading; this fāzá the universe afg the supreme, the highest, au Brahman ça verily. Verily is the immortal Brahman extending in the front, and so also is Brahman behind, Brahman on the left and on the right, above ·50 MUNDAKA-UPANISHAD and below. This universe' is verily the Supreme Brahman. [Note.--All that are seen in the front or behind, on the left or right, above or below,--are but expressions of that Brahman, nay, this whole universe is His expression, His Virat Rupa.] End of the Second Chapter. END OF THE SECOND MUNDAR ·TAIRD MUNDAKA FIRST KHANDA द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते। तयोरन्यः पिप्पलं स्वाहत्त्यनश्नन्नन्यो अभिचाकशीति II ? 11 HYGT closely united FETTI in friendship at two gul birds of beautiful plumage war the self-same वृहं tree परिपस्वजाते residing. तयोः of the two अन्यः one स्वादु the sweel पिप्पलं fruit अत्ति eats. ry: the other तु again अननन् without eating अमिचाकशीति witnesses. Two birds of beautiful plumage closely united in friendship reside on the self-same trec. One of them cats the sweet fruit thereof, the other witnesses without eating. [Two birdsmi.c., the Jivatman and the Paramatman. The jivatman should be taken here as the Pure Consciousness immured within the limitations of the mind, the antalkarana. Some take the one bird to mcan the mind only which is the real factor of action and cnjoyment in every being. The other bird is, of course, that Pure Consciousness Itself which is absolutely untainted by the passing phases of life in the forms of enjoyment, etc. 1 ·52 MUNDAKA-UPANISHAD 1 Closely united in friendship, The Jivatman is nothing but the image of the Paramatman thrown upon the mind. Hence both are inseparable, even as is the sun's image from the sun. On the self-same trec-b.l., the body. One of thesii, etc.—The Jiva owing to its identification with the body and the mind feels itself to be the agent of all work and enjoys the frụits thereof, although it is the mind that really works and enjoys. Even if the Jiva be taken as a separate entity as the Dwaitins and the Vishistadwaitins believe it to be, still it can never be considered as the real agent or enjoyer of actions or fruits thereof. Because agentship and enjoyment mean modification and change. And it is accepted, on all hands that change is only possible with matter, and not with Spirit or Pure Consciousness. The Jiva being Spirit cannot undergo such changes. Hence the truth is that the enjoyment and the agentship of the Atman as Jiva are super-imposed on it by the mind through false mutual identifications. The real Sell, the Atman, remains always untainted by such modifications of the mind and simply witnesses them.] समाने वृक्षे पुरुपो . निमनोनीशया शोचति YETGIFT: , जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः Il 2.11 969: the Purusha ha the same age on the tree निमन्नः being seated अनीशया for ils - helplessness ·FIRST KHANDA AMUND. III.J 53 guarat: being deluded znaje grieves. (a: he) et when at the other TÉ the worshipful spath the Lord अस्य of it इति thus महिमानम् glory 9o9fat beholds (तदा सः then he) वीतशोक: devoid of misery (भवति becomes.) Being seated on the same tree, the Purusha deluded grieves over his helplessness. But when lie beholds the other worshipful Lord and His glory, he becomes free from all grief. L.Deluded-i.o., through ignorance and false identification. He becomncs free, clc.-16, when it comes to realise the transcendental reality of its own sell which is the Lord of all beings, yet untouched by the passing frumours of life, even as the sun is not really tarnished by the dust and dirt of the materials on which it reflects, then the dreams of its suffering and enjoyment disappear and it enjoys the unbroken eternal bliss of its own self.] यदा पश्यः पश्यते रुक्मवर्ण कर्तारमीशं पुरुष ब्रह्मयोनिम् । तदा विद्वान्पुण्यपापे निरञ्जनः परम साम्यमुपैति ॥३॥ यदा when पश्यः the seer, the wise रुक्मवर्ण of golden colour कारं the creator ब्रह्मयोनिम् the progenitor of विधूय ·54 MUNDAKA-UPANISHAD 1 Brahma gh the Lord you the Supreme Being पश्यते sees तदा then विद्वान् the learned, :the wise guage the virtue and sin fare having cast off निरञ्जनः the stainless परमं the supreme सास्यम् unity Guia attains. "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. [Having rast off, etc.--When the knowledge of the real self is attained, one comes to realise that the sin, virtue, etc., are things of mind and the body, and that they do not belong to the spirit. The Supremo Unity-.c., then the vision of all duality melts away and the seer comes to realise his own very self as the supreme soul whom he was hitherto worshipping as the Universal Lord.] पाणी ह्येष यः सर्वभूतविभाति विजानन्विद्वान्भवते Atlaqtet :: 'आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः 1: 11 8:1 #: he who wanat: in all beings fa ila - pervades एषः he हि verily'प्राणः the life विद्वान् the wise विजानन् 1 2 ·MUND. III.) FIRST KHANDA 55 knowing (Him) अतिवादी a vain babbler न भवते does not become gg: this FhATE: revelling in the Self श्रात्मरतिः satisfied with the Self क्रियावान् the performer of devotional practices eragi of the knowers of the Self afty: the foremost. He is the Prana 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. B . [V'nin bubbler-i.c., one who merely talks of other realitics of life, save the Brahman. One who has realised Brahman, sees nothing else in this universe except Brahman alone.] सत्येन लभ्यस्तपसा ह्येप आत्मा सभ्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अन्तःशरीर ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोपाः ॥ ५ ॥ (य: who) ज्योतिर्मयः resplendent शुभ्रः pure . प्रारमा Alman raigritt within this body, or within the mind (वर्तते exists) यं whom च and क्षीणदोपाः sinless यतयः the Sannyasins, the men of self-restraint again see एपः this (प्रात्मन्) सत्येन by truthfulness तपसा by the - ·56 MUNDAKA-UPANISHAD practice' of concentration aftalaar by true knowledge नित्यं constant ब्रह्मचर्येन by continence लभ्यः is attained. This resplendent, pure. Atman whom the sinless Sannyasins realise as residing within this body, can be attained by truthfulness, self-concentration, true knowledge and by unbroken continence. [Truthfulness—i.e., truthfulness in speech, thought and deed. Self-concentration—i.e., by withdrawing all the senses and mind from the external objects and focussing them upon the Alman. Truc Knowledge--.e. the knowledge of the real unity of the Self as derived from the teachings of the Vedas and the Guru, and well-supported by reasoning and discrimination. Unbroken continence~By continence, not only the absolute chastity of the body is meant here; ; but also the perfect freedom of the mind from all lascivious thoughts.] सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः। यनाक्रमन्त्यषयो ह्याप्तकामा यत्र तत्सत्यस्य परम fry II 11 1 i ·MOND. m.] FIRST KHANDA 57 सत्यम् Truthfulness एव verily जयते succeeds अनृतं the untruthful न not. सत्येन by truthfulness देवयानः the Devayana पन्या the path विततः is spread. येन by which MAT: having all their desires satisfied ऋपयः the seers श्राक्रमन्ति repair यत्र where सत्यस्य of the True तत् that परमम् supreme निधानम् abode (अस्ति is.) तत्सूक्ष्मतरं Verily the truthſul alone succeed, not the untruthful. By truthfulness is spread the path of Devayana by which repair the Rishis, having all their desires satisfied, to that place where exists the supreme abode of the True. [Derayiane-ic., the path of Kramamukti.] वृहच्च तदिव्यमचिन्त्यरूपं सूक्ष्माच्च विभाति । दूरात्सुदूरे तदिहान्तिके च पश्यत्स्विहैव निहित गुहायाम् ॥ ७ ॥ तत् that (Brahman) वृहत् rast दिव्यम् effulgent अचिन्त्यरूपं of unthinkable form च and तत् that सूचमात् than the subtlest सूचमतरं subtler विभाति shines. तत् that दूरात् than the farthest distance सुदूरे distant इह here tin this body) अन्तिके within च and इह here एव verily पश्यरसु of the seers गुहायाम् in the heart निहितं resides.

·58 MUNDAKA-UPANISHAD That vast' effulgent Atman 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. [Vnst The Alman being the cause of all. existing objects, is vaster than all vast entities, e.g., sky, etc. Within the Akasha of Chil (Chidakasha) is contained the Akasha of Ohitta (mind), and again within the Akasha of mind, the Mahkasha exists—the space within which every object is perceived and conceived. Hence the supreme vastness of the Chidakasha, He is subtler than the subtlestaThe subtlest inatter is Prakriti, the primordial substance of this material universe. But even that Prakriti had her origin in the Atman in the form of His Maya Shakti. Hence, the subtleness of the Alman is supreme and unconceivable.. Farther than the farthest-Atman being all-pervasive, even the farthest objects like stars and planets of the firmament or different spheres of existence like Brahmaloka, etc., are within its embrace. Hence their distance is nothing when compared with the expanse of the Atman. Or, it may mean that the Atman who is the very soul of our being appears to the ignorant as the farthest object to attain.] .

·MOND. III.) FIRST KHANDA 59 न चक्षुपा गृह्यते नापि वाचा नान्यदेवैस्तपसा कर्मणा वा। ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८॥ तपसा (तत् प्रारमतत्वं That truth of the Atman) चक्षुषा with the eyes न गृह्यते is not perceived. वाचा by speech अपि also न not. अन्यैः by other देवै: senses न not. by penance कर्मणाः by work or sacrifices वा or न not. ज्ञानप्रसादेन by virtue of knowledge विशुद्धसत्व mind purified (भवति becomes) तत: then ध्यायमानः being in meditation (through meditation) तं that निष्कलं the Absolute (lit. without parts) पश्यते realises. It is not expressed by cyes, nor by speech nor by any other senses, not by austerity or by any sacrificial Karma. Through the grace of knowledge one attains the purity of mind. Then through meditation that Absolute is realised. [Through the grace of knowledge Knowledge is taken here to mean that illumination of mind which is the product of constant discrimination of the real from thc unrcal. This is called the Parokslia Fnana in the Vedanta philosophy. This light of knowledge dispcls much of the gloom of the mind in the shape of desires, attachments, passions, etc., and so becomes ·MUNDAKA-UPANISHAD 60 a purifying factor of the mind and enables it to reflect the pure Chaitanya of 'the Atman, and then is attained self-realisation.] एषोटणुरात्मा चेतसा वेदितव्यो यस्मिन्माणः पञ्चधा Ffaat! प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन्विशुद्ध विभवत्येष TTCAT II 9 11 59: This ry: subtle STEHT the Atman चेतसा by knowledge (तस्मिन् शरीरे within that body) वेदितव्यः should be realised that in which (body) are: the Prana 979 in five parts pfalà has entered (is pervading) srů: with the Pranas (the senses) Thai of beings सर्व all चित्तं mind श्रोतं pervaded यस्मिन् in whose विशुद्धे purification एषः श्रात्मा this Atman विभवति appears. This subtle Atman is to be realised by knowledge there wherein has entered the Pranas 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 Atman shines forth. [Note.--Here the Srúti clearly enjoins to seek the Atman in one's own heart as the principle of consciousness which is pervading the whole of the mind and the body and makes their functioning possible. - ·NUND. 111.) FIRST KHANDA 61 Further it indicates that when the mind is perfectly purified it is able to comprehend the reality of the Atman.] यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्च कामान् । तं तं लोकं जयते तांश्च कामांस्तस्मादात्मज्ञं खर्चयेद्भूतिकामः ॥ १० ॥ विशुद्धसत्वः the one of purified mind यं यं whichever लोकं world मनसा with the mind संविभाति desires यान् which च and कामान् enjoyments कामयते wants to have तं तं those लोकं worlds तान् those कामान् enjoyments I and जयते wins. तस्मात् therefore भूतिकामः he who desires opulence प्रारमॉ the knower of the Atman हि verily a should wursh:p. 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 nmen of self-realisation. End of the First Khanda OF THE THIRD MUNDAKA.

·THIRD JUNDAKA. SECOND KITANDA. स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् । उपासते पुरुपं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥ १ ॥ म: He (the knower of the Atman) एतत् this परमं the Supreme या the Brahiman धाम the basis वेद knows. यत्र on which विश्वं the universe निहितं rests (यत् च which also) शुभ्रम् brightly भाति shines. ये अकामा: Those devoid of all desires पुस्पं that man (of sell-realisation) उपासते serve, worship ते tihose धीराः wise men एतत् this शुक्रम् the sucd (i.c, human birth) अतिवर्तन्ति transcend. He knows that Supreme cffulgent Brahman, the basis (of all) on whom rests the whole universe and shines brightly. The wisc devoid of all desircs when worship that Purusha transcend the seed (of birth.) [Note.-The Sruti tells here that even when such men of self-realisation arc worshipped and served ·MUND. 111. ] SECOND KHANDA 63 properly, by their grace alone one can transcend the rounds of birth and death, having attained supreme knowledge. Purusha-It may mean here either the Supreme Brahman, or the man of self-realisation.] कामान्यः कामयते मन्यमानः स कामभिर्जायते 12 ET1 पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति THT: Il ? 11 यः one who मन्यमानः having pondered over कामान् the objects of desire कामयते wishes स: one कामभिः by (those) desires तत्र तत्र there जायते is born. qalarasa of one whose desires have been satisfied Haina: of the man of self-realisation but pret all HT: desires here, in this life grantara disappear. 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. [He is born etc. Thc Sruti tells here that the cause of man's birth is his desire. Whatever one eagerly thirsts for take him perforce to such places or environ. ments where he can have those desires satisfied. But

·64
MUNDAKAUPANISHAD -
the man of self-realisation has not to be born again
as all his desires disappear with the disappearance of
their
cause, the nescience.]
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना
श्रुतेन ।
यमेवैष बृणुते तेन लभ्यस्तस्यैष आत्मा विवृणते
तनुं स्वाम् ३ ॥
अयम् this आत्मा Atman प्रवचनेन by the study of
the Vedas न लभ्यः (भवति) cannot ': be attained,
न मेधया nor by intellect, न बहुना nor much अतेन
by hearing (the sacred scriptures); एषः this (Atman)
यम् whom एव alone वृणुते chooses तेन by him लभ्य:
is attainable; तस्य his एषः this श्रात्मा Atman स्वां its
own तनुं form विवृणुते reveals. :
This Atman cannot be attained by the study
of the Vedas, nor by intellect, nor even by
nuch hearing the sacred scriptures ; by him It
is attainable whom It chooses,-this his (own)
Atman reveals Its own (real) form.
नायमात्मा बलहोनेन लभ्यो न च प्रमादात्तपसों
वाप्यलिङ्गात् ।
एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते
ब्रह्मधाम ॥ ४ ॥

·MIUND. III.] SECOND KHANDA. 65 * This WICHT. the Atinan acetaat by one destitute of strength न लभ्यः is not attainable. प्रमादाद by the inattentive न च nor वा or अलिङ्गात् improper (lit. without proper sign) ath: by. I apas ia also not (opt: is attainable). 4: That facta the wise एतैः these' उपायैः by means यतते attempts तस्स his gy: this ATEHT the Atman # the world of Brahman (the state of Brahman) fazat enters. This Atman is never attained by the weak, nor by the inattentive, nor even by any improper austerity. The wise who strives with all these means, his Atman enters into the world of Brahman. [By the weak-i.e., one devoid of all strength of the soul born of pure spiritual life, By any improper austerity—The word Alingát of the text literally means 'devoid of proper mark or sign." Sri Sinkara has taken it to mean 'destitute of the proper sign of the Sannyasa institution, and he explains the whole sentence thus : 'Nor the Atman can be realised by knowledge devoid of Sannyasa'. The word Tapas also, he interprets as 'knowledge'. Since this Mundaka Sruti lays a special stress upon the Sannyasa institution in several places, it is quite probable that Sankara's interpretation correctly imports the true meaning of the passage. 5 ·66 MUNDAKA-UPANISHAD : His Almaii enters, etc.--.e., his atmán merges in the Absolute Brahman which is described in the next mantram.] संपायनमृषयो ज्ञानतृप्ताः कृतात्मांनो वीतरागाः प्रशान्ताः। ते सर्वगं सर्वतः प्राप्य धीरा युक्तात्मानः सर्वमेवा- farar a llall STT This ITCGT having attained 24: the seers ज्ञानतृप्ता: self-contented through fnanam कृतात्मानः self-realised taert: heing freed from all attachments प्रशान्ताः tranquil (भवन्ति become). ते they युक्तात्मानः self-controlled stet: the wise aari the all-pervading (Brahman) paa: everywhere street having realised सर्व into all आविशन्ति enter. Having attained It, the Rishis become satisfied with the knowledge, self-realised, tranquil and free froin all desires. Those Selfcentred wise ones having realised the allpervading one in all, enter into all. [Those self-centred, etc. The wise seers realise this Atman as interlooming ali beings and this Atman again is their very self. Hence they realise their own being iu the Universi and the Universe in their own self.]

·BHUND. III.] SECOND KHAVDA., 67 वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगातयः शुद्धसत्त्वाः। ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥६॥ वेदान्तविज्ञानसुनिश्चितार्थाः Those who have well comprehended the true import of the knowledge of the Vedanta fierime through the yoga of sannyasa शुद्धसत्त्वा: the minds being purified परामृताः the attainers of the supreme immortality ते those सर्वे all यतयः the Sannyasins परान्तकाले after death ब्रह्मलोकेषु in the world of Brahman trycafe are liberated. All those Sannyasirs who are well established in the knowledge of Vedanta, whose soul is purified through the practice of Sannyasa, who have attained the supreme immortality, get their.absolute.emancipation in the world of Brahman after death. INote-he. Sannyasins who - have realised the Atman attain. ſhe immortality of life wlioile in this body and they are called the Fivanmuktas. No changing moods of life can ever touch the anchangeable serenity of their inner eace. But ihi re still remains.the least. vestige of Fondage in the form of this body by visive of their Prarabdha Karma which ·68 MUNDAKA-UPAYISHAD तेषां their) also completely disappears and the bubble bursts absolutely in the ocean, when the body falls, and that state is called Videha Mukti. Both these states are referred to.here by the Sruti.] गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रति- देवतासु। कर्माणि विज्ञानमयश्च आत्मा परेटव्यये सर्व एकीभवन्ति ॥७॥ पञ्चदशः ifteen कलीः parts प्रतिष्ठा bases, causes गताः (भवन्ति) go away. सर्वे all देवाः senses q and sang in the presiding deities (गताः भवन्ति enter). (तेषाम् their) कर्माणि the karmas विज्ञानमयः the Intellect आत्मा the seir and सर्वे all परे the supremie अव्यये in the indestructible एकी भवन्ति get united. 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. · [Fifteen parts-- l'ide Prasna Upanishati, VI 4. The self of Intellecti.l., the Jive who is constituted of mainly the intellect lighted by the intelligence of ·INUND. III SECOND KHANDA. 69 the Atman, or in other words, the personality of a iman as it is commonly apprehended.] यथा नयः स्यन्दमानाः-सपनेऽस्तं गच्छन्ति नामरूपे विहाय। तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषपुपैति दिव्यम् ॥ ८॥ यथा As स्यन्दमानाः Howing नद्यः rivers नामरूपे the 'names and lorms विहाय having relinquished समुद्रे 'into the ocean अखं गन्ति disappear तया so विद्वान् the knower TTH Tra from name and form farge: being free परात् परं the supreme of the supreme दिव्यं effulgent got the Purusha ft attain. As the flowing rivers having relinquished their names and forms, merge into the bccan, so the wise being free from rame and form, .attain the effulgent Supreme Purusha. स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मव भवति - नास्या ब्रह्मवित्कुले भवति । तरनि शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽ मृतो भवति ॥९॥ यः He who a verily at that, परमं Supreme प्रय the Brahman वेद knows स:. he अझ the Brahman एक ·70 MUNDAKA-UPANISHAD verily भवति becomes अस्य his कुले in the family अब्रह्मवित् ignorant of Brahman न भवति is not born. स: he) शोकं grief तरति · transcends पाप्मानं sins • तरति Cros:es. Tetaprepit: from all knots of the heart विमुक्तः being free. अमृतः immortal भवति becomes. 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 knats of the heart he attains immortality. [Kirot's of the heart,meg, Ignorance, desire, passions lust, etc] तदेतहचाभ्युक्तम्- क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुहत एकर्षि श्रद्धयनाः तेषामेवंतां ब्रह्मविद्या वंदत शिरोवतं विधिवधस्तु.. चीर्णम ॥ १०॥ तत् That एतत् this अंचा by the Rik अभ्युक्तम् is expressed (2) who) क्रियावन्तः the performer of right actions and sacrifices wilfarar: well-versed in the srutis. नहानिष्ठाः devoted to the realisation of Brahman श्रद्धयन्तः endowed with faith gasit the sacrificiali fire called! Ekarishi ad sacrifice : by whom g again fafara

·MUND. III.)
SECOND KHANDA.
71
properly, according to the injunctions of the Vedas
शिरोवतम् the vow of carrying fire on the head चीर्णम्
have performed तेषाम् to them एव alone एतान् this
qulaqi knowledge of the Brahman acar should be
told.
The same is told by the following Rik :-
Those who perform the sacrifices, who are
well-versed in the Sruti, devoted to the realisa-
tion of Brahman, 'endowed with faith, perform
the sacrifice of Ekarshi, and who have performed
the penance of Shirobrata,--to them alone this
knowledge of Brahman should be told.
[Devoted to the realisation of Brahman-i.e., devoted
to the worship of the qualified B-ahman (Saguna
Brahman) or Iswara and desirous of realising the
-Supreme Absolute Brahman.
Perform the sacrifice, etc.i.e., those who perform
sacrifces like Ekarslıi, etc., and observe the penances
and austerities like Shirobrata simply with the object
of self-purification and for no other purpose. Sacrifices
and snch other ceremonies when done without any
worldly motives become a form of worship of
Upasana.]
तदेतत्सत्यमृषिरङ्गिराः पुरोवाच नैतदचीर्णव्रतोधोते
नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥११॥

·72 MUNDAKA-UPANISHAD f: the seer war: Angiras get in ancient time तद् एतत् this सत्यं the truth उवाचं told अचीर्णव्रतः une who has not performed any penance or accomplished a vow एतत् this न अधीते should not study नमः obeisance Tarih: to the great Risbis. The sage Angira first told this truth (to. Sounaka) in ancient time. He who has not accomplished any vow should not study it. Obeisance to the great sages ! obeisance to the: great sages [Who has not accomplished, etc.m.e. one who basnot performed any penance enjoined in the shastras and not carried any vow for the expiation of his sins, etc. The unpurified soul is not a fit recipient of this science of Brabman.] End of the Second Chapter, Third Mundakau. END OF THE MUNDAKA-LPANISHAD..

·MÂNDUKYA-UPANISHAD. INTRODUCTION. The Upanishad is so named probably after its seer Rishi Mundaka. It belongs to the Atharva Veda group of Upanishads. Of all Upanishads this is the most terse and difficult inasmuch as within the short compass of twelve mantrams, it speaks of the entire range of human consciousness beginning from the awakened state and ending in the Supreme Absolute state of super-consciousness where all objective relations and perceptions of duality are completely negated. According to the Muklikopanishad, it forms the epitome of all the 108 Upanishads which are but elaborations of the contents of the Mandukya. There are very few passages indeed indeed in the authentic Upanishads recognised by the celebrated Bhashyakaras, which unequivocally assert the existence of an Absolute state of consciousness, 1.e., Nirguna Atman or Nirguna Brahman, which forms the bed-rock of the grand philosophy of Vivarla Vada or Mayavada as it is commonly known, but herein we have one or

·2
INTRODUCTION
tipo passages which clearly speak of the Nirguna
state as the supreme reality. Bhagavan Goudapada,
the Paramaguru of Sri Sankaracharya, found this
Upanishad as the fit basis for his philosophy of Ajata
Vada which he expounded in his Karika on this.
Upanishad.

·MANDUKYA-UPANISHAD.. नमः ।। || ओं ब्रह्म ओं भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङगैस्तुष्टुवांसस्तनूभिः । व्यशेम देवहितं यदायुः ॥ Om! with our ears what is auspicious may we hear, O Gods! witli our eyes may we see what is auspicious, .o ye worshipful ones ! May we who sing praises (to ye), enjoy the life allotted to us by the gods with strong limbs .and body. ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यान भतं भवद्भविष्यदिति सवमोंकार एव । यच्चान्पत्रिकालातीतं तदप्योंकार एवं ॥ १ ॥ इति This (visible) सर्व all ॐ om इति एतत् this अक्षर Tetter तस्य its उपव्याख्यानं explanation. भूतं the past ·4 MANDUKYA-UPANISHAD water the present facta the future ma pot all alone कार: the Om एव verily. अन्यत् the other च and Te what ferratata the transcendental, beyond time तत् that अपि also कारः Om एव verily. All is the letter Om. It is explained thus : all that was, that is, and that will be is the Om. And also what is beyond all tinc is verily the Om. [Note :- According to the Vedic philosophy of creation, thic universe, which was set forth by the Spandana or vibration of the primal energy, Prakriti, has a sound symbol, and that is Om. As no idca can be dissociated from the denoting appellation or name, bo no object can be thought or without the help of its sound symbol. In Sanskrit philology, the relation between Shabda (sound) and Arlha (objcc!) is considered inseperable. So in that sense on which is the most universal, all-inclusive sound utterablc by man, can only be the fit name for the whole universe, visible and invisible. And as the universc is nothing but an emanation of the Divinc in an objectiveform, so 011 is ever considered among the followers of the Vedas as the most suitable sound-symbol of the supreme Dcily, with whose help the devotcc can realise thc Truth. Herc Or is spoken of as all that exists in all times and even what is transcendentaly ·MANDUKYA.UPANISHAD. 7.e., Brahman in his Saguna and Nirguna aspect, with a view to make the aspirant of self-realisation look upon this sound as the best means to the realisation .by meditating upon it as described in the subsequent mantrams. Cf Prasnopanishad V-7., note; Katho. panishad, Il. 15-17 and notes.] सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोय्यमात्मा चतुप्पात् Il ? 11 एतत् this सर्व all हि assuredly ब्रह्म Brahman अयम् this HIEHT the self a Brahinan : That this प्रारमा the Atman चतुप्पात-four-footed. All this is assuredly Brahman, and this Atman is also Brahman. That Atman is four-footed. [Note :-In the previous mantram the whole of the objective existence has been indicated as the form of Om or Brahman. But lest it might be misunderstood that Brahman is only in the objective existence and has no relation with the subject, Sruti in this mantram clearly states that Brahman is not only the visible objective world but is also the very self of the subject. It is the Atman. By this the Sruti clearly indicates that the objective existence is nothing but an emanation of the Reality that is even behind the subject. This Reality manifests in the subject in four states ·6 MANDUKYA-OPANISHAD of consciousness,: viz, the awakened state, the dreaming state, the state of dreamless deep sleep, and the superconscious state. These four states of consciousness are called here the four feet of Brahman. Arid this Atman also is Brahman..This is one of the Mahavakyas or the sacred formulæ which indicate the unity of the individual and the Supreme Soul. And this is the Mahavakya of the Atharvaveda.] जागरितस्थानो बहिःप्रज्ञः समाज एकोनविंशतिमुख: स्थूलभुश्वानरः प्रथमः पादः ॥ ३ ॥ जागरितस्थानः whose field is waking life पहिःप्रशः whose consciousness is outward Har: seven-limbed. एकोनविंशतिमुखः nineteen-faced स्थूलभुक् Enjoyer of the gross draiat: Vaiswanara (lit. where all beings live and who is in all beings) TYH: first org: foot. The Vaiswanara whose field is waking life, whose consciousness is outward, who is, the enjoyer of the gross, seven-limbed and nineteen-mouthed is the first foot (of the Atman). [Whose field is waking life~-j.C., whose consciousness arises wholly from sense-perceptions of the external objects. Seven-limbed. It is described elsewhere in the Sruti that the head of Vaiswanara is the heaven, the sun ·MANDUKYA-UPANISHAD. T His eyes, the air His breath, the sky His body, water His lower organ and the earth His feet. So these are the seven limbs of the Visiva referred to here. Ninetcent-mouthed i.e., possessing five granendrijas, (sensory organs), five Karmendriyas (motor organs), five Pranas (vital energy) and four Antahkaranas (four aspects of the mind). These are called mouths because through these He enjoys the external world. Note :-The gross macrocosmic aspect of the universal soul is called Virat and the microcosmic is known as Varswanara, The Sruti mentions here only of the Visiya or the Vaiswanara and not of the Virat, thereby Sruti tacitly alludes that the same Atman in the gross who is viewed from the individual stand. point as the Individual soul is also the Universal Soul. स्वमस्थानोन्तामज्ञः सप्ताह एकोनविंशतिमुखः प्रविविक्तभुक्तजसो द्वितीयः पादः ॥ ४ ॥ समस्थान: whose field is dreaming life wa:ET: whose .consciousness is inward FHIF: seven-limbed एकोनविंशतिमुखः nineteen-mouthed प्रविविक्तभुक् Enjoyer of the mental impressions only (lit, enjoyer of loneliness) A: the Taijas (lit, one of shining element) faqata: the second are: the foot. The Taijas, whose field is dreaming life, whose consciousness is inward, who is se- ·8 MANDOKYA-UPANISHAD 'Ven-limbed, nineteen-mouthed, enjoyer of the (subtle) mental impressions only, is the second foot (of the Atman). [Whose consciousness is irward-i.e., whose con- 'sciousness cognises only the stored up - mental impressions of the objective world produced during the awakened state. As the consciousness is completely immured within the mind only, it is called Antalprajna in contradistinction to that in the awakened state, although psychologically it would be wrong to call the states of consciousness, internal or external Enjoyer of mental impressions i.c., the enjoyer of dreams which are nothing but mental impressions produced during the awakened state. Note :-The macrocosmic aspect of Atman in the subtle or mental state is called Hiraizyagarbha. Like Virat, Hirnayagarbha is here alluded to in unification with the microcosmic Taijas.] यत्र सुप्तो न कंचन कामं कामयते न कंचनं स्वमं पश्यति तत्सुषुप्तम् । सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक्चेतोमुखः प्राज्ञस्तृतीयः पादः ॥ ६ ॥ पन्न where सुप्तः the sleeping (man) कंचन any कामं desirable objects न कामयवे does not desire for कंचन ·MANDUKYA-OPANISHAD. 9 any स्वमं dreams न पश्यति does not see तत् that सुषुप्तम् the deep sleep 3 HRTTTT: whose field is deep-sleep एकीभूतः unified प्रशानधन: consciousness involuted i. e., consciousness gathered within (unconscious or sub-conscious) sa alone #pregia: of much peace fe verily are enjoyer of bliss (or peace) Saige: mouth of knowledge (or one who is the cause of knowledge) TIST: the Prajna (lit. one who knotvs properly) gaita: the third qrę: foot. When the sleeping man does not desire any desirablc objects, nor dreams any dream, that state is the deep sleep state. The Prajna whose existence is in deep-sleep plane, unified, of consciousness ingathered nothing else, of the form of bliss only, verily the enjoyer of bliss, whose mouth is knowledge, is the third foot. [IV lieu the sleching man does not, etc.-i.c., neither the awakened state where will is active, nor the dreaming subconscious state, but the unconscious slate where all activites of the mind are completely stopped is here referred to. Unificdmie, where the consciousness is not identifi- .cd with any kind of percept or concept or memory, but remains in its own single unmixed state ; this state of subconsciousness or unconsciousness where tamas predominates is compared to night.

·10 MANDUKYA-UPANISHAD. As all objects being covered under the pall of gloom. in the night appear as if united and the world: appears as if undifferentiated existence, so in the deepsleep, the mind is completely enveloped in tamas and. assumes an undifferntiated existence although holding the uomanifested germs of infinite differentiation of the awakened state and dreaming state, Of consciousness ingathered nothing else--the con-- sciousness of the deep-sleep is contentless and of the negative kind. When a man comes out of the deep sleep, he says, 'I slept well and was not conscious. of anything. This experience of man testifies to the fact that there was the consciousness of “nothing else," i.e., the consciousness of negation. So, in that respect, the consciousness of the deepsleep can be said to be ghanibhuta, concentrated, inasmuch as, it does not cognise any object whether; internal ur external. Of the form of bliss.e., in that state the Atman of the pure principle of consciousness remains in the Anandamaya kosha, identifying itself with the Karana Sharira. This Anandam or bliss is not the bliss of the transcendental or the supreme state of absolute unity, but it is called bliss because in deep-sleep there is a. feeling of composure and perſect rest and mind is not agitated by any activity, desire, or thought. So this bliss is the bliss of quiescence and peace only and not that transcendental joy of Mukli. Whose mouth is knowledge—ie., who is at the back of all mentation and cognisance, who is the root of ·MANDUKỲA-UPANISHAD 11 the other two states of consciousness viz., theawakened and the dreaming states. That is why it is - also called the causal state, Note' : -The macrocosmic, soul of this causal stale is called Iswara.] एष सर्वेश्वर एष सर्वज्ञ एषोन्तर्यान्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥ एषः this सर्वेश्वरः lord of all एषः this सर्वज्ञः theomniscient ge: this Araullo the indweller and controller of all एषः this सर्वस्य of all योनिः the cause हि verily भूतानाम् of all beings प्रभवाप्ययौ the cause and dissolution. He is the Lord of all, the omniscient, the controller and indweller of all, the origin and dissolution of all beings and the cause of all (existence.) [Note :-Here Atman with its primary condition or Upadhi called Maya is referred to in that state He is the creator, preserver, and destroyer of the whole Universe. He is immanent in all beings. As He is the origin of the Universe so also is He its final dissolution after Pralaya. This is the Iswara aspect of Atman. But in its individualistic aspect He is conditioned by Avidya or Ignorance. From that standpoint He cannot be called the Lord of the Universe, etc., but the Sruti by stating that it is the Prajna spoken of in the previous mantram, who is- ·12 MANDUKYA UPANISHAD. also the Lord and origin of the Creation, distinctly asserts the unity of the fiva or the Individual Soul with the Universal. In fact Atman by itself, as will be definitely stated hereafter by the Sruti Herself; is -one undivided whole gehalfgater. But He appears .as macrocosmic (fe) or microcosmic (cale) by producing the phenomena of time, space and causation within Himself by his Maya-Shakti, so this differentiation in the Atman is only phenomenal and not real. And for Self-realisation the unity of the Atman should . alone be meditated upon. This is the import of the :Sruti]. नान्तःप्रज्ञं न वहिःप्रज्ञ नोभयतःप्रज्ञं न प्रज्ञानघनं नप्रज्ञं नामज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यम- व्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशम शान्तं शिवमद्वैतं चतुर्थ मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥ न not अन्तःप्रज्ञं inwards conscious न nor वहिःप्रज्ञ outwards conscious THTA:nor ,conscious of the intermediary state oi nor ingathered nothing else as to consciousness and nor con- -sciousness FAITH nor unconsciousness. HEH invisible अव्यवहार्य unrelated अग्राह्य unperceivable 'अलक्षणम् devoid of all signs अचिन्त्यम् beyond all thought अव्यपदेश्यं ineffable एकात्मप्रत्ययसारं of the nature of pure Self-consciousness alone Tatra the negation of all relative existence and peaceful fran ·MANDUKYA-UPANISHAD. 13: bliss अद्वैतं the unity चतुर्य the fourth (foot) मन्यन्ते consider (faalit: the sages) : that ATAT the Self # He faste: (is) to be realised. Neither inwards conscious nor outwards. conscious, nor conscious of the intermediary state, nor ingatherd nothing else as to consciousness, nor (total) consciousness, nor unconsciousness, what is invisible, unrelated,. unperceivable, devoid of all connotations, unthinkable, undefinable, essentially of the nature of self-consciousness alone, negation of all relative existence, peaceful, of supreme bliss and unitary,mis called the fourth foot (of the Atman). That is the Atman, He is to be realised. [Neither inzuards CONSCIOUS—.C., the negation of Taijas or the dreaming state. N'or onlwaris consciousmj.C., the negation of Viswa or the awakened state. Nor conscious of the internicdiary stages.c., the negation of the consciousness that can be conceived to exist between the dreaming and the awakened stales. Nor ingathered nothing clse as to consciousnessmi.l.so the negation of the Pragna or the deep sleep state, Nor consciousness.c., the negation of the totality of the relative consciousness, ·"14 MANDUKYA-UPANISHAD. Nor unconsciounessmi.c., the negation of all kinds . of sub-conscious states. Essentially of the nature of self-consciousness alone i.e. the state of colourless, contentless, absolute -consciousness. It is not an abstraction or negation: in the Buddhistic sense of Sunyam, but a positive state of consciousness. Negation of all relative existence. The primary test - of existence is in the human consciousness. In the first three planes of consciousness, existence is inluited in relation to something that is a posteriori or external, and hence it is called Relative existence. But the consciousness of existence in the Turiya or the fourth plane i.e., in the super-conscious state, is of unrelated absolute kind,--the existence unconditioned by time, space or causation. In that state, consciousness is Existence only. The absolute existence and the .absolute consciousness are one and the same. Peaceful in the text, the word used is STFE which means the supreme peace that comes through the absolute cessation of, and disjunction from, the activities and changes of the Prakriti. Unitary-The absolute state of consciousness, strictly speaking, can be called neither unitary nor the conception of one necessitates the conception of two. Hence the transcendental is beyond one or two. But still that state is signified in the scriptures as one without a; second unitary' etc., simply to negate in that consciousness the three dual ;

·MANDUKYA-UPANISHAD. KYA-UP 15 kinds of differentiation, viz, Vijatija Blieda (generic -differences), Swajaliya Bheda (differences' among the members of the same species) and Swagata Bheda • internal differences of limbs or parts of a body). The transcendental is absolutely devoid of all possible conceptions of divisions and differentiations which are brought about in our mind by the play of time, space and causation, That is the Almani.c., this is the real nature of the Atman and what has been spoken of beforc as possessing the first three states are not real but superimposed upon it by Upadhis or limiting adjuncts.) सोयमात्माध्यक्षरमों कारोधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ॥ ८॥ स: that अयम् this भारमा Atman अध्यचरम् in the verbal form wiary: the Om Hr of the form of syllables (पादरुपः the feet) (यतः because) पादाः the fcet HIST: thc syllables and HrT: the syllables पादा: the feet प्रकार the letter A, सकार: the letter U मकार: the letter M इति thus. That Atman in the verbal form is Om, and in the forms of syllables, the feet; the feet are the syllables and the syllables are the feet, viz., the letters A, U and M. [That Atman in the verbal forin etc ... the sound symbol of the Atman is Om, which has there ·Q 16 MANDUKYA-UPANISHAD. parts A, U, M, equivalent to the first three states or • feet' of the Atman. So, the syllables and the sound of Om should be meditated upon as the Atman. This is the symbol-worship). जागरितस्थानो वैश्वानरोकार: प्रथमो मात्रा टप्ले- रादिमत्त्वावाट मोति ह वै सर्वान्कामानादिश्च भवति य gejaa 118 11 Finant: whose field is the waking state of life वैश्वानरः the Vaiswanara अकारः the letter A प्रथमा the first #ta syllable (na: because) HÀ: on account. of pervasiveness angheart on account of its being the first at and 9: who cá thus a knows : he & वै verily सर्वान् all कामान् desirable objects प्राप्नोति' attains a: the first and Hafa becomes. The Vaiswanara whose field is the waking. state of life is the letter A, the first syllable, on account of its all-pervasiveness and priority, -who knows it thus attains all desirableobjects and priority. [011 account priority~According to the Sans-- krit orthography, A is the primal sound, which is included in all other sounds or letters utterable by man. It is produced by the wind striking the larynx, the very first part of the sounding board of themouth, as it were, And hence all other sounds produced by other parts of the mouth must necessarily . 1 ·MANDURYA-UPANISHAD. 17 include this primal role. In this sense the blessed Lord says in 11:e Gila that of all letters, he is the letter A]. स्वमस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षादुभ- यत्वाद्वोत्कर्षति ह वै ज्ञानसंततिं समानश्च भवति नारयऽऽब्रह्मवित्कुले भवति य एवं वेद ॥१०॥ स्वप्नस्थान: whose field is dreaming state of life तेजसः the Taijas 2#17: the letter v ganar the second flat syilalle ziedia cn account of superiority stalaia on account of being ihe middle between the two ar or 4: who एवं thus वेद Incus (सः he) ज्ञानसंतति the flow of kncwledge or tliought उरकर्षति increases समानः equal (to all) Helia becomes. अस्य his कुले in the family carlaa person igrosant of Brahman a Hala i, not bom, The laijas whose field is the dream-life is the letter U, the second syllable, from its superiority and intermediary nature. He who knows this increases his flow of knowledge and hecomes equal to all; no person ignorant of Prahman is ever born in his fir mily. .:{From its' sufcriority etc., --The common feature hxrcen the dreaming state and the letter U lies in. 'heir I oth tcing iniciar ediary, one between the two sizles--the awakened and the deep sleep, and the other

·18
MANDOKYA-UPANISHAD.
between the two letters d and M. The 'superio:ity is
in the sense of subtleness.]
सुषुप्तस्थानः प्राज्ञो मझारस्तृतीया मात्रा मितेरपीता
मिनोति ह वा इदं सर्वमपोतिश्च भवति य एवं वेद
॥ ११ ॥
सुपुप्तस्थान: whose field is the deep sleep state प्राज्ञ: the
Prajna, zaffar the third #ral syllable ##IT: the letter
M fhà: from its being a measure watat: on account
of its being the final वा or यः who एवं thus वेद
•knows (स: he) ह वै verily
इदं this सर्व all मिनौति
measures (by his knowledge) अपीति: the support च
and Halat becomes.
The Prajua whose field is the deep sleep
•state is the third letter M, on account of its
being the measure and the final. 'He who
knows this, measures all (by his knowledge)
and becomes the support of all.
[The ineasure-ai.l., it mirks the completion of the
three relative states of consciousness even as M com.
pletes the sound Om. So, in one sinse it deterinings
.the other two states.]
अमात्रश्चतुर्थोटव्यवहार्यः प्रपञ्चोपशमः शिवोटद्वैत
एवमौकार आत्मैव संविशत्यात्मनात्मानं य एवं वेद
य एवं वेद ॥ १२ ॥