इति मुण्डकोपनिषदि तृतीयमुण्डके प्रथमः खण्डः
10 verses · 5 of 6
Two birds, close companions, perch on the same tree. One eats the sweet fruit; the other eats nothing and only watches. The individual soul, sunk on that tree, grieves in its helplessness; when it sees the other, the Lord, and his glory, its grief passes. When the seer beholds the golden Creator, he shakes off merit and sin and reaches the highest sameness. Truth alone conquers, not falsehood; by truth the path of the devas is laid out. This Self is gained by truth, tapas, right knowledge and brahmacharya. It is not grasped by the eye, by speech, by the other senses, by austerity or by rites; it is seen in meditation by the mind made pure.
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।
तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति
dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte |
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicākaśīti
Two birds, companions always joined, cling to the same tree. One of them eats the sweet fruit; the other, not eating, looks on. (The individual self and the supreme Self in one body.)
समाने वृक्षे पुरुषो निमग्नोऽ
नीशया शोचति मुह्यमानः ।
जुष्टं यदा पश्यत्यन्यमीशमस्य
महिमानमिति वीतशोकः
samāne vṛkṣe puruṣo nimagno'
nīśayā śocati muhyamānaḥ |
juṣṭaṃ yadā paśyatyanyamīśamasya
mahimānamiti vītaśokaḥ
On the same tree the person sits sunk, grieving and deluded by his helplessness. When he sees the other, the Lord whom all worship, and his greatness, he is freed from sorrow.
यदा पश्यः पश्यते रुक्मवर्णं
कर्तारमीशं पुरुषं ब्रह्मयोनिम् ।
तदा विद्वान् पुण्यपापे विधूय
निरञ्जनः परमं साम्यमुपैति
yadā paśyaḥ paśyate rukmavarṇaṃ
kartāramīśaṃ puruṣaṃ brahmayonim |
tadā vidvān puṇyapāpe vidhūya
nirañjanaḥ paramaṃ sāmyamupaiti
When the seer sees the golden-hued maker, the Lord, the Purusha, the source of Brahma, then the wise one shakes off merit and sin and, stainless, reaches the supreme sameness.
प्राणो ह्येष यः सर्वभूतैर्विभाति
विजानन् विद्वान् भवते नातिवादी ।
आत्मक्रीड आत्मरतिः क्रियावा-
नेष ब्रह्मविदां वरिष्ठः
prāṇo hyeṣa yaḥ sarvabhūtairvibhāti
vijānan vidvān bhavate nātivādī |
ātmakrīḍa ātmaratiḥ kriyāvā-
neṣa brahmavidāṃ variṣṭhaḥ
He is the life that shines through all beings. Knowing him, the wise man does not talk beyond the point. Delighting in the Self, playing in the Self, yet active, he is the best of the knowers of Brahman.
सत्येन लभ्यस्तपसा ह्येष आत्मा
सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् ।
अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो
यं पश्यन्ति यतयः क्षीणदोषाः
satyena labhyastapasā hyeṣa ātmā
samyagjñānena brahmacaryeṇa nityam |
antaḥśarīre jyotirmayo hi śubhro
yaṃ paśyanti yatayaḥ kṣīṇadoṣāḥ
This Self is reached by truth, by tapas, by right knowledge and by constant brahmacharya. Within the body, luminous and pure, he is seen by ascetics whose faults have worn away.
सत्यमेव जयते नानृतं
सत्येन पन्था विततो देवयानः ।
येनाऽऽक्रमन्त्यृषयो ह्याप्तकामा
यत्र तत् सत्यस्य परमं निधानम्
satyameva jayate nānṛtaṃ
satyena panthā vitato devayānaḥ |
yenā''kramantyṛṣayo hyāptakāmā
yatra tat satyasya paramaṃ nidhānam
Truth alone wins, not untruth. By truth is laid the path of the devas, by which the seers, their desires fulfilled, ascend to where lies the supreme treasure of truth.
बृहच्च तद् दिव्यमचिन्त्यरूपं
सूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।
दूरात् सुदूरे तदिहान्तिके च
पश्यन्त्विहैव निहितं गुहायाम्
bṛhacca tad divyamacintyarūpaṃ
sūkṣmācca tat sūkṣmataraṃ vibhāti |
dūrāt sudūre tadihāntike ca
paśyantvihaiva nihitaṃ guhāyām
Vast, divine, of unthinkable form, it shines subtler than the subtle. It is farther than the far, and yet near, here; for those who see, it is set right here in the cave of the heart.
न चक्षुषा गृह्यते नापि वाचा
नान्यैर्देवैस्तपसा कर्मण वा ।
ज्ञानप्रसादेन विशुद्धसत्त्व-
स्ततस्तु तं पश्यते निष्कलं
ध्यायमानः
na cakṣuṣā gṛhyate nāpi vācā
nānyairdevaistapasā karmaṇa vā |
jñānaprasādena viśuddhasattva-
statastu taṃ paśyate niṣkalaṃ
dhyāyamānaḥ
He is not grasped by the eye, nor by speech, nor by the other senses, nor by tapas or works. When the mind is made pure by the grace of knowledge, then, meditating, one sees him who has no parts.
एषोऽणुरात्मा चेतसा वेदितव्यो
यस्मिन् प्राणः पञ्चधा संविवेश ।
प्राणैश्चित्तं सर्वमोतं प्रजानां
यस्मिन् विशुद्धे विभवत्येष आत्मा
eṣo'ṇurātmā cetasā veditavyo
yasmin prāṇaḥ pañcadhā saṃviveśa |
prāṇaiścittaṃ sarvamotaṃ prajānāṃ
yasmin viśuddhe vibhavatyeṣa ātmā
This subtle Self is to be known by the mind, where prana has entered in five forms. The whole mind of creatures is woven with the senses. When it is purified, this Self shines forth.
यं यं लोकं मनसा संविभाति
विशुद्धसत्त्वः कामयते यांश्च कामान् ।
तं तं लोकं जयते तांश्च कामां-
स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः
yaṃ yaṃ lokaṃ manasā saṃvibhāti
viśuddhasattvaḥ kāmayate yāṃśca kāmān |
taṃ taṃ lokaṃ jayate tāṃśca kāmāṃ-
stasmādātmajñaṃ hyarcayet bhūtikāmaḥ
Whatever world the man of pure mind pictures in his mind, and whatever desires he wishes for, he wins that world and those desires. So one who seeks prosperity should honour the knower of the Self.
1. Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.
2. On the same tree man sits grieving, immersed, bewildered by his own impotence (an-îsâ). But when he sees the other lord (îsa) contented and knows his glory, then his grief passes away.
3. When the seer sees the brilliant maker and lord (of the world) as the Person who has his source in Brahman, then he is wise, and shaking off good and evil, he reaches the highest oneness, free from passions;
4. For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.
5. By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained; the Self whom spotless anchorites gain is pure, and like a light within the body.
6. The true prevails, not the untrue; by the true the path is laid out, the way of the gods (devayânah), on which the old sages, satisfied in their desires, proceed to where there is that highest place of the True One.
7. That (true Brahman) shines forth grand, divine, inconceivable, smaller than small; it is far beyond what is far and yet near here, it is hidden in the cave (of the heart) among those who see it even here.
8. He is not apprehended by the eye, nor by speech, nor by the other senses, not by penance or good works. When a man's nature has become purified by the serene light of knowledge, then he sees him, meditating on him as without parts.
9. That subtle Self is to be known by thought (ketas) there where breath has entered fivefold; for every thought of men is interwoven with the senses, and when thought is purified, then the Self arises.
10. Whatever state a man whose nature is purified imagines, and whatever desires he desires (for himself or for others), that state he conquers and those desires he obtains. Therefore let every man who desires happiness worship the man who knows the Self.
Public-domain translation by F. Max Müller (1884).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
