इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः
11 verses · 6 of 6
He who worships the Purusha without desire goes beyond the seed of rebirth; he whose desires are fulfilled in the Self has them vanish here. This Self is not gained by discourse, nor by intellect, nor by much hearing; it is gained by the one whom it chooses, and to him it reveals its own form. Nor is it gained by the weak or the careless. Sages who have known it, settled in Vedanta and pure through renunciation, are freed at the end. As flowing rivers enter the sea and give up name and form, so the knower, freed from name and form, reaches the divine Purusha. He who knows Brahman becomes Brahman. Angiras taught this truth of old; let no one read it who has not kept the vow.
स वेदैतत् परमं ब्रह्म धाम
यत्र विश्वं निहितं भाति शुभ्रम् ।
उपासते पुरुषं ये ह्यकामास्ते
शुक्रमेतदतिवर्तन्ति धीराः
sa vedaitat paramaṃ brahma dhāma
yatra viśvaṃ nihitaṃ bhāti śubhram |
upāsate puruṣaṃ ye hyakāmāste
śukrametadativartanti dhīrāḥ
He knows that supreme abode, Brahman, in which the universe rests and shines in purity. The wise who, free of desire, worship that Purusha pass beyond the seed of rebirth.
कामान् यः कामयते मन्यमानः
स कामभिर्जायते तत्र तत्र ।
पर्याप्तकामस्य कृतात्मनस्तु
इहैव सर्वे प्रविलीयन्ति कामाः
kāmān yaḥ kāmayate manyamānaḥ
sa kāmabhirjāyate tatra tatra |
paryāptakāmasya kṛtātmanastu
ihaiva sarve pravilīyanti kāmāḥ
He who longs for desires, brooding on them, is born here and there because of them. But for one whose desire is fulfilled, whose self is perfected, all desires vanish even here.
नायमात्मा प्रवचनेन लभ्यो
न मेधया न बहुना श्रुतेन ।
यमेवैष वृणुते तेन लभ्य-
स्तस्यैष आत्मा विवृणुते तनूं स्वाम्
nāyamātmā pravacanena labhyo
na medhayā na bahunā śrutena |
yamevaiṣa vṛṇute tena labhya-
stasyaiṣa ātmā vivṛṇute tanūṃ svām
This Self is not won by discourse, nor by intellect, nor by much learning. He is won by the one whom he chooses; to him this Self reveals his own form.
नायमात्मा बलहीनेन लभ्यो
न च प्रमादात् तपसो वाप्यलिङ्गात् ।
एतैरुपायैर्यतते यस्तु विद्वां-
स्तस्यैष आत्मा विशते ब्रह्मधाम
nāyamātmā balahīnena labhyo
na ca pramādāt tapaso vāpyaliṅgāt |
etairupāyairyatate yastu vidvāṃ-
stasyaiṣa ātmā viśate brahmadhāma
This Self is not won by the weak, nor by the careless, nor by tapas without the true mark of renunciation. But the wise man who strives by these means, his self enters the abode of Brahman.
संप्राप्यैनमृषयो ज्ञानतृप्ताः
कृतात्मानो वीतरागाः प्रशान्ताः
ते सर्वगं सर्वतः प्राप्य धीरा
युक्तात्मानः सर्वमेवाविशन्ति
saṃprāpyainamṛṣayo jñānatṛptāḥ
kṛtātmāno vītarāgāḥ praśāntāḥ
te sarvagaṃ sarvataḥ prāpya dhīrā
yuktātmānaḥ sarvamevāviśanti
Having reached him, the seers, content with knowledge, their selves perfected, free of passion and at peace, having reached the all-pervading on every side, wise and united with the Self, enter into the All.
वेदान्तविज्ञानसुनिश्चितार्थाः
संन्यासयोगाद् यतयः शुद्धसत्त्वाः ।
ते ब्रह्मलोकेषु परान्तकाले
परामृताः परिमुच्यन्ति सर्वे
vedāntavijñānasuniścitārthāḥ
saṃnyāsayogād yatayaḥ śuddhasattvāḥ |
te brahmalokeṣu parāntakāle
parāmṛtāḥ parimucyanti sarve
Ascetics who are certain of the meaning of Vedanta, pure in mind through the yoga of renunciation, at the final end dwell in the worlds of Brahman and, one with the supreme immortal, are all set free.
गताः कलाः पञ्चदश प्रतिष्ठा
देवाश्च सर्वे प्रतिदेवतासु ।
कर्माणि विज्ञानमयश्च आत्मा
परेऽव्यये सर्वे एकीभवन्ति
gatāḥ kalāḥ pañcadaśa pratiṣṭhā
devāśca sarve pratidevatāsu |
karmāṇi vijñānamayaśca ātmā
pare'vyaye sarve ekībhavanti
The fifteen parts go back to their sources, and all the devas of the senses to their own deities. His works and the self made of knowledge all become one in the supreme, the undecaying.
यथा नद्यः स्यन्दमानाः समुद्रेऽ
स्तं गच्छन्ति नामरूपे विहाय ।
तथा विद्वान् नामरूपाद्विमुक्तः
परात्परं पुरुषमुपैति दिव्यम्
yathā nadyaḥ syandamānāḥ samudre'
staṃ gacchanti nāmarūpe vihāya |
tathā vidvān nāmarūpādvimuktaḥ
parātparaṃ puruṣamupaiti divyam
As flowing rivers vanish into the sea, leaving name and form, so the knower, freed from name and form, reaches the divine Purusha, higher than the highest.
स यो ह वै तत् परमं ब्रह्म वेद
ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति ।
तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो
विमुक्तोऽमृतो भवति
sa yo ha vai tat paramaṃ brahma veda
brahmaiva bhavati nāsyābrahmavitkule bhavati |
tarati śokaṃ tarati pāpmānaṃ guhāgranthibhyo
vimukto'mṛto bhavati
He who knows that supreme Brahman becomes Brahman itself. In his line none is born who does not know Brahman. He crosses sorrow, he crosses sin; freed from the knots of the heart, he becomes immortal.
तदेतदृचाऽभ्युक्तम् ।
क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः
स्वयं जुह्वत एकर्षिं श्रद्धयन्तः ।
तेषामेवैतां ब्रह्मविद्यां वदेत
शिरोव्रतं विधिवद् यैस्तु चीर्णम्
tadetadṛcā'bhyuktam |
kriyāvantaḥ śrotriyā brahmaniṣṭhāḥ
svayaṃ juhvata ekarṣiṃ śraddhayantaḥ |
teṣāmevaitāṃ brahmavidyāṃ vadeta
śirovrataṃ vidhivad yaistu cīrṇam
This is declared by a Rig verse: one should teach this knowledge of Brahman only to those who perform the rites, are learned in the Veda and devoted to Brahman, who offer to the Ekarshi fire themselves with faith, and who have duly kept the vow of the head (shirovrata).
तदेतत् सत्यमृषिरङ्गिराः
पुरोवाच नैतदचीर्णव्रतोऽधीते ।
नमः परमऋषिभ्यो नमः परमऋषिभ्यः
tadetat satyamṛṣiraṅgirāḥ
purovāca naitadacīrṇavrato'dhīte |
namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ
This is the truth which the rishi Angiras taught of old. One who has not kept the vow should not study it. Salutation to the supreme rishis! Salutation to the supreme rishis!
1. He (the knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed,
(they are not born again.)
2. He who forms desires in his mind, is born again through his desires here and there. But to him whose desires are fulfilled and who is conscious of the true Self (within himself) all desires vanish, even here on earth.
3. That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.
4. Nor is that Self to be gained by one who is destitute of strength, or without earnestness, or without right meditation. But if a wise man strives after it by those means (by strength, earnestness, and right meditation), then his Self enters the home of Brahman.
5. When they have reached him (the Self), the sages become satisfied through knowledge, they are conscious of their Self, their passions have passed away, and they are tranquil. The wise, having reached Him who is omnipresent everywhere, devoted to the Self, enter into him wholly.
6. Having well ascertained the object of the knowledge of the Vedânta, and having purified their nature by the Yoga of renunciation , all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ.
7. Their fifteen parts enter into their elements, their Devas (the senses) into their (corresponding) Devas. Their deeds and their Self with all his knowledge become all one in the highest Imperishable.
8. As the flowing rivers disappear in the sea, losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great.
9. He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.
10. And this is declared by the following Rik-verse: "Let a man tell this science of Brahman to those only who have performed all (necessary) acts, who are versed in the Vedas, and firmly established in (the lower) Brahman, who themselves offer as an oblation the one Rishi (Agni), full of faith, and by whom the rite of (carrying fire on) the head has been performed, according to the rule (of the Âtharvanas)."
11. The Rishi Angiras formerly told this true (science); a man who has not performed the (proper) rites, does not read it. Adoration to the highest Rishis! Adoration to the highest Rishis!
Public-domain translation by F. Max Müller (1884).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
