॥ श्रीः॥ ॥ मुण्डकोपनिषत् ॥ ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवा्ँसस्तनूभिर्व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु। ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ ॐ ब्रह्मणे नमः ॥ ॥ प्रथममुण्डके प्रथमः खण्डः ॥ ॐ ब्रह्मा देवानां प्रथमः संबभूव विश्वस्य कर्ता भुवनस्य गोप्ता । स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह ॥ १॥ अथर्वणे यां प्रवदेत ब्रह्माऽथर्वा तं पुरोवाचाङ्गिरे ब्रह्मविद्याम् । स भारद्वाजाय सत्यवाहाय प्राह भारद्वाजोऽङ्गिरसे परावराम् ॥ २॥ शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ । कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥ ३॥ तस्मै स होवाच । द्वे विद्ये वेदितव्ये इति ह स्म यद्ब्रह्मविदो वदन्ति परा चैवापरा च ॥ ४॥ तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५॥ यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण- मचक्षुःश्रोत्रं तदपाणिपादम् । नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ ६॥ यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात् केशलोमानि तथाऽक्षरात् संभवतीह विश्वम् ॥ ७॥ तपसा चीयते ब्रह्म ततोऽन्नमभिजायते । अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम् ॥ ८॥ यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तापः । तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायाते ॥ ९॥ ॥ इति मुण्डकोपनिषदि प्रथममुण्डके प्रथमः खण्डः ॥ ॥ प्रथममुण्डके द्वितीयः खण्डः ॥ तदेतत् सत्यं मन्त्रेषु कर्माणि कवयो यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि । तान्याचरथ नियतं सत्यकामा एष वः पन्थाः सुकृतस्य लोके ॥ १॥ यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने । तदाऽऽज्यभागावन्तरेणाऽऽहुतीः प्रतिपादयेत् ॥ २॥ यस्याग्निहोत्रमदर्शमपौर्णमास- मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च । अहुतमवैश्वदेवमविधिना हुत- मासप्तमांस्तस्य लोकान् हिनस्ति ॥ ३॥ काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिह्वाः ॥ ४॥ एतेषु यश्चरते भ्राजमानेषु यथाकालं चाहुतयो ह्याददायन् । तं नयन्त्येताः सूर्यस्य रश्मयो यत्र देवानां पतिरेकोऽधिवासः ॥ ५॥ एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति । प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥ ६॥ प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति ॥ ७॥ अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः । जङ्घन्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ८॥ अविद्यायं बहुधा वर्तमाना वयं कृतार्था इत्यभिमन्यन्ति बालाः । यत् कर्मिणो न प्रवेदयन्ति रागात् तेनातुराः क्षीणलोकाश्च्यवन्ते ॥ ९॥ इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः । नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं लोकं हीनतरं वा विशन्ति ॥ १०॥ तपःश्रद्धे ये ह्युपवसन्त्यरण्ये शान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः । सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुषो ह्यव्ययात्मा ॥ ११॥ परीक्ष्य लोकान् कर्मचितान् ब्रह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२॥ तस्मै स विद्वानुपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥ १३॥ ॥ इति मुण्डकोपनिषदि प्रथममुण्डके द्वितीयः खण्डः ॥ ॥ द्वितीय मुण्डके प्रथमः खण्डः ॥ तदेतत् सत्यं यथा सुदीप्तात् पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाऽक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापि यन्ति ॥ १॥ दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात् परतः परः ॥ २॥ एतस्माज्जायते प्रणो मनः सर्वेन्द्रियाणि च । खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ ३॥ अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौ दिशः श्रोत्रे वाग् विवृताश्च वेदाः । वायुः प्रणो हृदयं विश्वमस्य पद्भ्यां पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ ४॥ तस्मादग्निः समिधो यस्य सूर्यः सोमात् पर्जन्य ओषधयः पृथिव्याम् । पुमान् रेतः सिञ्चति योषितायां बह्वीः प्रजाः पुरुषात् संप्रसूताः ॥ ५॥ तस्मादृचः साम यजूंषि दीक्षा यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च । संवत्सरश्च यजमानश्च लोकाः सोमो यत्र पवते यत्र सूर्यः ॥ ६॥ तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशवो वयांसि । प्राणापानौ व्रीहियवौ तपश्च श्रद्ध सत्यं ब्रह्मचर्यं विधिश्च ॥ ७॥ सप्त प्राणाः प्रभवन्ति तस्मात् सप्तार्चिषः समिधः सप्त होमाः । सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त ॥ ८॥ अतः समुद्रा गिरयश्च सर्वेऽस्मात् स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च सर्वा ओषधयो रसश्च येनैष भूतैस्तिष्ठते ह्यन्तरात्मा ॥ ९॥ पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् । एतद्यो वेद निहितं गुहायां सोऽविद्याग्रन्थिं विकिरतीह सोम्य ॥ १०॥ ॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके प्रथमः खण्डः ॥ ॥ द्वितीय मुण्डके द्वितीयः खण्डः ॥ आविः संनिहितं गुहाचरं नाम महत्पदमत्रैतत् समर्पितम् । एजत्प्राणन्निमिषच्च यदेतज्जानथ सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् ॥ १॥ यदर्चिमद्यदणुभ्योऽणु च यस्मिँल्लोका निहिता लोकिनश्च । तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः तदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि ॥ २॥ धनुर् गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासा निशितं सन्धयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥ ३॥ प्रणवो धनुः शारो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत् तन्मयो भवेत् ॥ ४॥ यस्मिन् द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥ ५॥ अरा इव रथनाभौ संहता यत्र नाड्यः । स एषोऽन्तश्चरते बहुधा जायमानः । ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः पाराय तमसः परस्तात् ॥ ६॥ यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः ॥ मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय । तद् विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद् विभाति ॥ ७॥ भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ८॥ हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम् । तच्छुभ्रं ज्योतिषं ज्योतिस्तद् यदात्मविदो विदुः ॥ ९॥ न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १०॥ ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ ११॥ ॥ इति मुण्डकोपनिषदि द्वितीयमुण्डके द्वितीयः खण्डः ॥ ॥ तृतीय मुण्डके प्रथमः खण्डः ॥ द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥ १॥ समाने वृक्षे पुरुषो निमग्नोऽनिशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ २॥ यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् । तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥ ३॥ प्रणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी । आत्मक्रीड आत्मरतिः क्रियावा- नेष ब्रह्मविदां वरिष्ठः ॥ ४॥ सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम् । अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः ॥ ५॥ सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाऽऽक्रमन्त्यृषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम् ॥ ६॥ बृहच्च तद् दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत् सूक्ष्मतरं विभाति । दूरात् सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम् ॥ ७॥ न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा । ज्ञानप्रसादेन विशुद्धसत्त्व- स्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८॥ एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राणः पञ्चधा संविवेश । प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशुद्धे विभवत्येष आत्मा ॥ ९॥ यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्च कामान् । तं तं लोकं जयते तांश्च कामां- स्तस्मादात्मज्ञं ह्यर्चयेत् भूतिकामः ॥ १०॥ ॥ इति मुण्डकोपनिषदि तृतीयमुण्डके प्रथमः खण्डः ॥ ॥ तृतीयमुण्डके द्वितीयः खण्डः ॥ स वेदैतत् परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम् । उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥ १॥ कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र । पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥ २॥ नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्य- स्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥ ३॥ नायमात्मा बलहीनेन लभ्यो न च प्रमादात् तपसो वाप्यलिङ्गात् । एतैरुपायैर्यतते यस्तु विद्वां- स्तस्यैष आत्मा विशते ब्रह्मधाम ॥ ४॥ संप्राप्यैनमृषयो ज्ञानतृप्ताः कृतात्मानो वीतरागाः प्रशान्ताः ते सर्वगं सर्वतः प्राप्य धीरा युक्तात्मानः सर्वमेवाविशन्ति ॥ ५॥ वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद् यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥ ६॥ गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु । कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्वे एकीभवन्ति ॥ ७॥ यथा नद्यः स्यन्दमानाः समुद्रेऽ स्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान् नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥ ८॥ स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥ ९॥ तदेतदृचाऽभ्युक्तम् । क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षिं श्रद्धयन्तः । तेषामेवैतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद् यैस्तु चीर्णम् ॥ १०॥ तदेतत् सत्यमृषिरङ्गिराः पुरोवाच नैतदचीर्णव्रतोऽधीते । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ११॥ ॥ इति मुण्डकोपनिषदि तृतीयमुण्डके द्वितीयः खण्डः ॥ ॥ इत्यथर्ववेदीय मुण्डकोपनिषत्समाप्ता ॥ ॐ भद्रं कर्णेभिः॥॥शान्तिः ॥ ॥ ॐ शान्तिः शान्तिः शान्तिः ॥
Om ! O gods, may we hear auspicious words with the ears; While engaged in sacrifices, May we see auspicious things with the eyes; While praising the gods with steady limbs, May we enjoy a life that is beneficial to the gods. May Indra of ancient fame be auspicious to us; May the supremely rich (or all-knowing) Pusa (god of the earth) Be propitious to us; May Garuda, the destroyer of evil, Be well disposed towards us; May Brihaspati ensure our welfare. Om ! Peace ! Peace ! Peace ! I-i-1: Om ! Brahma, the creator of the Universe and the protector of the world, was the first among the gods to manifest Himself. To His eldest son Atharva He imparted that knowledge of Brahman that is the basis of all knowledge. I-i-2: The Knowledge of Brahman that Brahma imparted to Atharva, Atharva transmitted to Angir in days of yore. He (Angir) passed it on to Satyavaha of the line of Bharadvaja. He of the line of Bharadvaja handed down to Angiras this knowledge that had been received in succession from the higher by the lower ones. I-i-3: Saunaka, well known as a great householder, having approached Angiras duly, asked, ‘O adorable sir, (which is that thing) which having been known, all this becomes known ?’ I-i-4: To him he said, ‘”There are two kinds of knowledge to be acquired – the higher and the lower”; this is what, as tradition runs, the knowers of the import of the Vedas say.’ I-i-5: Of these, the lower comprises the Rig-Veda, Yajur-Veda, Sama-Veda, Atharva-Veda, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. Then there is the higher (knowledge) by which is attained that Imperishable. I-i-6: (By the higher knowledge) the wise realize everywhere that which cannot be perceived and grasped, which is without source, features, eyes, and ears, which has neither hands nor feet, which is eternal, multiformed, all-pervasive, extremely subtle, and undiminishing and which is the source of all. I-i-7: As a spider spreads out and withdraws (its thread), as on the earth grow the herbs (and trees), and as from a living man issues out hair (on the head and body), so out of the Imperishable does the Universe emerge here (in this phenomenal creation). I-i-8: Through knowledge Brahman increases in size. From that is born food (the Unmanifested). From food evolves Prana (Hiranyagarbha); (thence the cosmic) mind; (thence) the five elements; (thence) the worlds; (thence) the immortality that is in karmas. I-i-9: From Him, who is omniscient in general and all-knowing in detail and whose austerity is constituted by knowledge, evolve this (derivative) Brahman, name, colour and food. I-ii-1:That thing that is such, is true. The karmas that the wise discovered in the mantras are accomplished variously (in the context of the sacrifice) where the three Vedic duties get united. You perform them for ever with desire for the true results. This is your path leading to the fruits of karma acquired by yourselves. I-ii-2: When, the fire being set ablaze, the flame shoots up, one should offer the oblations into that part that is in between the right and the left. I-ii-3: It (i.e. the Agnihotra) destroys the seven worlds of that man whose Agnihotra (sacrifice) is without Darsa and Paurnamasa (rites), devoid of Chaturmasya, bereft of Agrayana, unblest with guests, goes unperformed, is unaccompanied by Vaisvadeva (rite) and is performed perfunctorily. I-ii-4: Kali, Karali, Manojava and Sulohita and that which is Sudhumravarna, as also Sphulingini, and the shining Visvaruchi – these are the seven flaming tongues. I-ii-5: These oblations turn into the rays of the sun and taking him up they lead him, who performs the rites in these shining flames at the proper time, to where the single lord of the gods presides over all. I-ii-6: Saying, ‘Come, come’, uttering pleasing words such as, ‘This is your well-earned, virtuous path which leads to heaven’, and offering him adoration, the scintillating oblations carry the sacrificer along the rays of the sun. I-ii-7: Since these eighteen constituents of a sacrifice, on whom the inferior karma has been said to rest, are perishable because of their fragility, therefore those ignorant people who get elated with the idea ‘This is (the cause of) bliss’, undergo old age and death over again. I-ii-8: Remaining within the fold of ignorance and thinking, ‘We are ourselves wise and learned’, the fools, while being buffeted very much, ramble about like the blind led by the blind alone. I-ii-9: Continuing diversely in the midst of ignorance, the unenlightened take airs by thinking, ‘We have attained the goal.’ Since the men, engaged in karma, do not understand (the truth) under the influence of attachment, thereby they become afflicted with sorrow and are deprived of heaven on the exhaustion of the results of karma. I-ii-10: The deluded fools, believing the rites inculcated by the Vedas and the Smritis to be the highest, do not understand the other thing (that leads to) liberation. They, having enjoyed (the fruits of actions) in the abode of pleasure on the heights of heaven, enter this world or an inferior one. I-ii-11: Those who live in the forest, while begging for alms – viz. those (forest-dwellers and hermits) who resort to the duties of their respective stages of life as well as to meditation – and the learned (householders) who have their senses under control – (they) after becoming freed from dirt, go by the path of the sun to where lives that Purusha, immortal and undecaying by nature. I-ii-12: A Brahmana should resort to renunciation after examining the worlds acquired through karma, with the help of this maxim: ‘There is nothing (here) that is not the result of karma; so what is the need of (performing) karma ?’ For knowing that Reality he should go, with sacrificial faggots in hand, only to a teacher versed in the Vedas and absorbed in Brahman. I-ii-13: To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of enlightenment should adequately impart that knowledge of Brahman by which one realizes the true and imperishable Purusha. II-i-1: That thing that is such, is true. As from a fire fully ablaze, fly off sparks in their thousands that are akin to the fire, similarly O good-looking one, from the Imperishable originate different kinds of creatures and into It again they merge. II-i-2: The Purusha is transcendental, since He is formless. And since He is coextensive with all that is external and internal and since He is birthless, therefore He is without vital force and without mind; He is pure and superior to the (other) superior imperishable (Maya). II-i-3: From Him originates the vital force as well as the mind, all the senses, space, air, fire, water, and earth that supports everything. II-i-4: The indwelling Self of all is surely He of whom the heaven is the head, the moon and sun are the two eyes, the directions are the two ears, the revealed Vedas are the speech, air is the vital force, the whole Universe is the heart, and (It is He) from whose two feet emerged the earth. II-i-5: From Him emerges the fire (i.e. heaven) of which the fuel is the sun. From the moon emerges cloud, and (from cloud) the herbs and corns on the earth. A man sheds the semen into a woman. From the Purusha have originated many creatures. II-i-6: From Him (emerge) the Rik, Sama and Yajur mantras, initiation, all the sacrifices – whether with or without the sacrificial stake – offerings to Brahmanas, the year, the sacrificer, and the worlds where the moon sacrifices (all) and where the sun (shines). II-i-7: And from Him duly emerged the gods in various groups, the Sadhyas, human beings, beasts, birds, life, rice and barley, as well as austerity, faith, truth, continence and dutifulness. II-i-8: From Him emerge the seven sense-organs, the seven flames, the seven kinds of fuel, the seven oblations, and these seven seats where move the sense-organs that sleep in the cavity, (and) have been deposited (by God) in groups of seven. II-i-9: From Him emerge all the oceans and all the mountains. From Him flow out the rivers of various forms. And from Him issue all the corns as well as the juice, by virtue of which the internal self verily exists in the midst of the elements. II-i-10: The Purusha alone is all this – (comprising) karma and knowledge. He who knows this supreme, immortal Brahman, existing in the heart, destroys here the knot of ignorance, O good-looking one ! II-ii-1: (It is) effulgent, near at hand, and well known as moving in the heart, and (It is) the great goal. On It are fixed all these that move, breathe, and wink or do not wink. Know this One which comprises the gross and the subtle, which is beyond the ordinary knowledge of creatures, and which is the most desirable and the highest of all. II-ii-2: That which is bright and is subtler than the subtle, and that on which are fixed all the worlds as well as the dwellers of the worlds, is this immutable Brahman; It is this vital force; It, again, is speech and mind. This Entity, that is such, is true. It is immortal. It is to be penetrated, O good-looking one, shoot (at It). II-ii-3: Taking hold of the bow, the great weapon familiar in the Upanishads, one should fix on it an arrow sharpened with meditation. Drawing the string, O good-looking one, hit that very target that is the Imperishable, with the mind absorbed in Its thought. II-ii-4: Om is the bow; the soul is the arrow; and Brahman is called its target. It is to be hit by an unerring man. One should become one with It just like an arrow. II-ii-5: Know that Self alone that is one without a second, on which are strung heaven, the earth and the inter-space, the mind and the vital forces together with all the other organs; and give up all other talks. This is the bridge leading to immortality. II-ii-6: Within that (heart) in which are fixed the nerves like the spokes on the hub of a chariot wheel, moves this aforesaid Self by becoming multiformed. Meditate on the Self thus with the help of Om. May you be free from hindrances in going to the other shore beyond darkness. II-ii-7: That Self which is omniscient in general and all-knowing in detail and which has such glory in this world – that Self, which is of this kind – is seated in the space within the luminous city of Brahman. It is conditioned by the mind, It is the carrier of the vital forces and the body, It is seated in food by placing the intellect (in the cavity of the heart). Through their knowledge, the discriminating people realize that Self as existing in Its fullness everywhere – the Self that shines surpassingly as blissfulness and immortality. II-ii-8: When that Self, which is both the high and the low, is realized, the knot of the heart gets united, all doubts become solved, and all one’s actions become dissipated. II-ii-9: In the supreme, bright sheath is Brahman, free from taints and without parts. It is pure, and is the Light of lights. It is that which the knowers of the Self realize. II-ii-10: There the sun does not shine, nor the moon or the stars; nor do these flashes of lightning shine there. How can this fire do so ? Everything shines according as He does so; by His light all this shines diversely. II-ii-11: All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest. III-i-1: Two birds that are ever associated and have similar names, cling to the same tree. Of these, one eats the fruit of divergent tastes, and the other looks on without eating. III-i-2: On the same tree, the individual soul remains drowned (i.e. stuck), as it were; and so it moans, being worried by its impotence. When it sees thus the other, the adored Lord, and His glory, then it becomes liberated from sorrow. III-i-3: When the seer sees the Purusha – the golden-hued, creator, lord, and the source of the inferior Brahman – then the illumined one completely shakes off both merit and demerit, becomes taintless, and attains absolute equality. III-i-4: This one is verily the Vital Force which shines divergently through all beings. Knowing this, the illumined man has no (further) occasion to go beyond anything in his talk. He disports in the Self, delights in the Self, and is engrossed in (spiritual) effort. This one is the chief among the knowers of Brahman. III-i-5: The bright and pure Self within the body, that the monks with (habitual effort and) attenuated blemishes see, is attainable verily through truth, concentration, complete knowledge, and continence, practised constantly. III-i-6: Truth alone wins, and not untruth. By truth is laid the path called Devayana, by which the desireless seers ascend to where exists the supreme treasure attainable through truth. III-i-7: It is great and self-effulgent; and Its form is unthinkable. It is subtler than the subtle. It shines diversely. It is farther away than the far-off, and It is near at hand in this body. Among sentient beings It is (perceived as) seated in this very body, in the cavity of the heart. III-i-8: It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect, therefore can one see that indivisible Self through meditation. III-i-9: Within (the heart in) the body, where the vital force has entered in five forms, is this subtle Self to be realized through that intelligence by which is pervaded the entire mind as well as the motor and sensory organs of all creatures. And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly. III-i-10: The man of pure mind wins those worlds which he mentally wishes for and those enjoyable things which he covets. Therefore one, desirous of prosperity, should adore the knower of the Self. III-ii-1: He knows this supreme abode, this Brahman, in which is placed the Universe and which shines holy. Those wise ones indeed, who having become desireless, worship this (enlightened) person, transcend this human seed. III-ii-2: He who covets the desirable things, while brooding (on the virtues), is born amidst those very surroundings along with the desires. But for one who has got his wishes fulfilled and who is Self-poised, all the longings vanish even here. III-ii-3: This Self is not attained through study, nor through the intellect, nor through much hearing. The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature. III-ii-4: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman. III-ii-5: Having attained this, the seers become contented with their knowledge, established in the Self, freed from attachment, and composed. Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All. III-ii-6: Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism – all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side. III-ii-7: To their sources repair the fifteen constituents (of the body) and to their respective gods go all the gods (of the senses). The karmas and the soul appearing like the intellect, all become unified with the supreme Undecaying. III-ii-8: As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusha that is higher than the higher (Maya). III-ii-9: Anyone who knows that supreme Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and becoming freed from the knots of the heart, he attains immortality. III-ii-10: This (rule) has been revealed by the mantra (which runs thus): ‘To them alone should one expound this knowledge of b who are engaged in the practice of disciplines, versed in the Vedas, and indeed devoted to Brahman, who personally sacrifice to the fire called Ekarsi with faith, and by whom has been duly accomplished the vow of holding fire on the head.’ III-ii-11: The seer Angiras spoke of this Truth in the days of yore. One that has not fulfilled the vow does not read this. Salutation to the great seers. Salutation to the great seers. Om ! O gods, may we hear auspicious words with the ears; While engaged in sacrifices, May we see auspicious things with the eyes; While praising the gods with steady limbs, May we enjoy a life that is beneficial to the gods. May Indra of ancient fame be auspicious to us; May the supremely rich (or all-knowing) Pusa (god of the earth) Be propitious to us; May Garuda, the destroyer of evil, Be well disposed towards us; May Brihaspati ensure our welfare. Om ! Peace ! Peace ! Peace ! Here ends the Mundakopanishad, included in the Atharva-Veda.
॥ śrīḥ॥ ॥ muṇḍakopaniṣat ॥ oṃ bhadraṃ karṇebhiḥ śruṇuyāma devā bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐sastanūbhirvyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu। ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ॥ oṃ brahmaṇe namaḥ ॥ ॥ prathamamuṇḍake prathamaḥ khaṇḍaḥ ॥ oṃ brahmā devānāṃ prathamaḥ saṃbabhūva viśvasya kartā bhuvanasya goptā । sa brahmavidyāṃ sarvavidyāpratiṣṭhāmatharvāya jyeṣṭhaputrāya prāha ॥ 1॥ atharvaṇe yāṃ pravadeta brahmā'tharvā taṃ purovācāṅgire brahmavidyām । sa bhāradvājāya satyavāhāya prāha bhāradvājo'ṅgirase parāvarām ॥ 2॥ śaunako ha vai mahāśālo'ṅgirasaṃ vidhivadupasannaḥ papraccha । kasminnu bhagavo vijñāte sarvamidaṃ vijñātaṃ bhavatīti ॥ 3॥ tasmai sa hovāca । dve vidye veditavye iti ha sma yadbrahmavido vadanti parā caivāparā ca ॥ 4॥ tatrāparā ṛgvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṃ niruktaṃ chando jyotiṣamiti । atha parā yayā tadakṣaramadhigamyate ॥ 5॥ yattadadreśyamagrāhyamagotramavarṇa- macakṣuḥśrotraṃ tadapāṇipādam । nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ ॥ 6॥ yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayaḥ saṃbhavanti । yathā sataḥ puruṣāt keśalomāni tathā'kṣarāt saṃbhavatīha viśvam ॥ 7॥ tapasā cīyate brahma tato'nnamabhijāyate । annāt prāṇo manaḥ satyaṃ lokāḥ karmasu cāmṛtam ॥ 8॥ yaḥ sarvajñaḥ sarvavidyasya jñānamayaṃ tāpaḥ । tasmādetadbrahma nāma rūpamannaṃ ca jāyāte ॥ 9॥ ॥ iti muṇḍakopaniṣadi prathamamuṇḍake prathamaḥ khaṇḍaḥ ॥ ॥ prathamamuṇḍake dvitīyaḥ khaṇḍaḥ ॥ tadetat satyaṃ mantreṣu karmāṇi kavayo yānyapaśyaṃstāni tretāyāṃ bahudhā saṃtatāni । tānyācaratha niyataṃ satyakāmā eṣa vaḥ panthāḥ sukṛtasya loke ॥ 1॥ yadā lelāyate hyarciḥ samiddhe havyavāhane । tadājyabhāgāvantareṇāhutīḥ pratipādayet ॥ 2॥ yasyāgnihotramadarśamapaurṇamāsa- macāturmāsyamanāgrayaṇamatithivarjitaṃ ca । ahutamavaiśvadevamavidhinā huta- māsaptamāṃstasya lokān hinasti ॥ 3॥ kālī karālī ca manojavā ca sulohitā yā ca sudhūmravarṇā । sphuliṅginī viśvarucī ca devī lelāyamānā iti sapta jihvāḥ ॥ 4॥ eteṣu yaścarate bhrājamāneṣu yathākālaṃ cāhutayo hyādadāyan । taṃ nayantyetāḥ sūryasya raśmayo yatra devānāṃ patireko'dhivāsaḥ ॥ 5॥ ehyehīti tamāhutayaḥ suvarcasaḥ sūryasya raśmibhiryajamānaṃ vahanti । priyāṃ vācamabhivadantyo'rcayantya eṣa vaḥ puṇyaḥ sukṛto brahmalokaḥ ॥ 6॥ plavā hyete adṛḍhā yajñarūpā aṣṭādaśoktamavaraṃ yeṣu karma । etacchreyo ye'bhinandanti mūḍhā jarāmṛtyuṃ te punarevāpi yanti ॥ 7॥ avidyāyāmantare vartamānāḥ svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ । jaṅghanyamānāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ 8॥ avidyāyaṃ bahudhā vartamānā vayaṃ kṛtārthā ityabhimanyanti bālāḥ । yat karmiṇo na pravedayanti rāgāt tenāturāḥ kṣīṇalokāścyavante ॥ 9॥ iṣṭāpūrtaṃ manyamānā variṣṭhaṃ nānyacchreyo vedayante pramūḍhāḥ । nākasya pṛṣṭhe te sukṛte'nubhūtvemaṃ lokaṃ hīnataraṃ vā viśanti ॥ 10॥ tapaḥśraddhe ye hyupavasantyaraṇye śāntā vidvāṃso bhaikṣyacaryāṃ carantaḥ । sūryadvāreṇa te virajāḥ prayānti yatrāmṛtaḥ sa puruṣo hyavyayātmā ॥ 11॥ parīkṣya lokān karmacitān brahmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena । tadvijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahmaniṣṭham ॥ 12॥ tasmai sa vidvānupasannāya samyak praśāntacittāya śamānvitāya । yenākṣaraṃ puruṣaṃ veda satyaṃ provāca tāṃ tattvato brahmavidyām ॥ 13॥ ॥ iti muṇḍakopaniṣadi prathamamuṇḍake dvitīyaḥ khaṇḍaḥ ॥ ॥ dvitīya muṇḍake prathamaḥ khaṇḍaḥ ॥ tadetat satyaṃ yathā sudīptāt pāvakādvisphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ । tathā'kṣarādvividhāḥ somya bhāvāḥ prajāyante tatra caivāpi yanti ॥ 1॥ divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ । aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ ॥ 2॥ etasmājjāyate praṇo manaḥ sarvendriyāṇi ca । khaṃ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī ॥ 3॥ agnīrmūrdhā cakṣuṣī candrasūryau diśaḥ śrotre vāg vivṛtāśca vedāḥ । vāyuḥ praṇo hṛdayaṃ viśvamasya padbhyāṃ pṛthivī hyeṣa sarvabhūtāntarātmā ॥ 4॥ tasmādagniḥ samidho yasya sūryaḥ somāt parjanya oṣadhayaḥ pṛthivyām । pumān retaḥ siñcati yoṣitāyāṃ bahvīḥ prajāḥ puruṣāt saṃprasūtāḥ ॥ 5॥ tasmādṛcaḥ sāma yajūṃṣi dīkṣā yajñāśca sarve kratavo dakṣiṇāśca । saṃvatsaraśca yajamānaśca lokāḥ somo yatra pavate yatra sūryaḥ ॥ 6॥ tasmācca devā bahudhā saṃprasūtāḥ sādhyā manuṣyāḥ paśavo vayāṃsi । prāṇāpānau vrīhiyavau tapaśca śraddha satyaṃ brahmacaryaṃ vidhiśca ॥ 7॥ sapta prāṇāḥ prabhavanti tasmāt saptārciṣaḥ samidhaḥ sapta homāḥ । sapta ime lokā yeṣu caranti prāṇā guhāśayā nihitāḥ sapta sapta ॥ 8॥ ataḥ samudrā girayaśca sarve'smāt syandante sindhavaḥ sarvarūpāḥ । ataśca sarvā oṣadhayo rasaśca yenaiṣa bhūtaistiṣṭhate hyantarātmā ॥ 9॥ puruṣa evedaṃ viśvaṃ karma tapo brahma parāmṛtam । etadyo veda nihitaṃ guhāyāṃ so'vidyāgranthiṃ vikiratīha somya ॥ 10॥ ॥ iti muṇḍakopaniṣadi dvitīyamuṇḍake prathamaḥ khaṇḍaḥ ॥ ॥ dvitīya muṇḍake dvitīyaḥ khaṇḍaḥ ॥ āviḥ saṃnihitaṃ guhācaraṃ nāma mahatpadamatraitat samarpitam । ejatprāṇannimiṣacca yadetajjānatha sadasadvareṇyaṃ paraṃ vijñānādyadvariṣṭhaṃ prajānām ॥ 1॥ yadarcimadyadaṇubhyo'ṇu ca yasmim̐llokā nihitā lokinaśca । tadetadakṣaraṃ brahma sa prāṇastadu vāṅmanaḥ tadetatsatyaṃ tadamṛtaṃ tadveddhavyaṃ somya viddhi ॥ 2॥ dhanur gṛhītvaupaniṣadaṃ mahāstraṃ śaraṃ hyupāsā niśitaṃ sandhayīta । āyamya tadbhāvagatena cetasā lakṣyaṃ tadevākṣaraṃ somya viddhi ॥ 3॥ praṇavo dhanuḥ śāro hyātmā brahma tallakṣyamucyate । apramattena veddhavyaṃ śaravat tanmayo bhavet ॥ 4॥ yasmin dyauḥ pṛthivī cāntarikṣamotaṃ manaḥ saha prāṇaiśca sarvaiḥ । tamevaikaṃ jānatha ātmānamanyā vāco vimuñcathāmṛtasyaiṣa setuḥ ॥ 5॥ arā iva rathanābhau saṃhatā yatra nāḍyaḥ । sa eṣo'ntaścarate bahudhā jāyamānaḥ । omityevaṃ dhyāyatha ātmānaṃ svasti vaḥ pārāya tamasaḥ parastāt ॥ 6॥ yaḥ sarvajñaḥ sarvavid yasyaiṣa mahimā bhuvi । divye brahmapure hyeṣa vyomnyātmā pratiṣṭhitaḥ ॥ manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṃ sannidhāya । tad vijñānena paripaśyanti dhīrā ānandarūpamamṛtaṃ yad vibhāti ॥ 7॥ bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ । kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare ॥ 8॥ hiraṇmaye pare kośe virajaṃ brahma niṣkalam । tacchubhraṃ jyotiṣaṃ jyotistad yadātmavido viduḥ ॥ 9॥ na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ । tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti ॥ 10॥ brahmaivedamamṛtaṃ purastād brahma paścād brahma dakṣiṇataścottareṇa । adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvamidaṃ variṣṭham ॥ 11॥ ॥ iti muṇḍakopaniṣadi dvitīyamuṇḍake dvitīyaḥ khaṇḍaḥ ॥ ॥ tṛtīya muṇḍake prathamaḥ khaṇḍaḥ ॥ dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte । tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicākaśīti ॥ 1॥ samāne vṛkṣe puruṣo nimagno'niśayā śocati muhyamānaḥ । juṣṭaṃ yadā paśyatyanyamīśamasya mahimānamiti vītaśokaḥ ॥ 2॥ yadā paśyaḥ paśyate rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayonim । tadā vidvān puṇyapāpe vidhūya nirañjanaḥ paramaṃ sāmyamupaiti ॥ 3॥ praṇo hyeṣa yaḥ sarvabhūtairvibhāti vijānan vidvān bhavate nātivādī । ātmakrīḍa ātmaratiḥ kriyāvā- neṣa brahmavidāṃ variṣṭhaḥ ॥ 4॥ satyena labhyastapasā hyeṣa ātmā samyagjñānena brahmacaryeṇa nityam । antaḥśarīre jyotirmayo hi śubhro yaṃ paśyanti yatayaḥ kṣīṇadoṣāḥ ॥ 5॥ satyameva jayate nānṛtaṃ satyena panthā vitato devayānaḥ । yenā''kramantyṛṣayo hyāptakāmā yatra tat satyasya paramaṃ nidhānam ॥ 6॥ bṛhacca tad divyamacintyarūpaṃ sūkṣmācca tat sūkṣmataraṃ vibhāti । dūrāt sudūre tadihāntike ca paśyantvihaiva nihitaṃ guhāyām ॥ 7॥ na cakṣuṣā gṛhyate nāpi vācā nānyairdevaistapasā karmaṇa vā । jñānaprasādena viśuddhasattva- statastu taṃ paśyate niṣkalaṃ dhyāyamānaḥ ॥ 8॥ eṣo'ṇurātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṃviveśa । prāṇaiścittaṃ sarvamotaṃ prajānāṃ yasmin viśuddhe vibhavatyeṣa ātmā ॥ 9॥ yaṃ yaṃ lokaṃ manasā saṃvibhāti viśuddhasattvaḥ kāmayate yāṃśca kāmān । taṃ taṃ lokaṃ jayate tāṃśca kāmāṃ- stasmādātmajñaṃ hyarcayet bhūtikāmaḥ ॥ 10॥ ॥ iti muṇḍakopaniṣadi tṛtīyamuṇḍake prathamaḥ khaṇḍaḥ ॥ ॥ tṛtīyamuṇḍake dvitīyaḥ khaṇḍaḥ ॥ sa vedaitat paramaṃ brahma dhāma yatra viśvaṃ nihitaṃ bhāti śubhram । upāsate puruṣaṃ ye hyakāmāste śukrametadativartanti dhīrāḥ ॥ 1॥ kāmān yaḥ kāmayate manyamānaḥ sa kāmabhirjāyate tatra tatra । paryāptakāmasya kṛtātmanastu ihaiva sarve pravilīyanti kāmāḥ ॥ 2॥ nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena । yamevaiṣa vṛṇute tena labhya- stasyaiṣa ātmā vivṛṇute tanūṃ svām ॥ 3॥ nāyamātmā balahīnena labhyo na ca pramādāt tapaso vāpyaliṅgāt । etairupāyairyatate yastu vidvāṃ- stasyaiṣa ātmā viśate brahmadhāma ॥ 4॥ saṃprāpyainamṛṣayo jñānatṛptāḥ kṛtātmāno vītarāgāḥ praśāntāḥ te sarvagaṃ sarvataḥ prāpya dhīrā yuktātmānaḥ sarvamevāviśanti ॥ 5॥ vedāntavijñānasuniścitārthāḥ saṃnyāsayogād yatayaḥ śuddhasattvāḥ । te brahmalokeṣu parāntakāle parāmṛtāḥ parimucyanti sarve ॥ 6॥ gatāḥ kalāḥ pañcadaśa pratiṣṭhā devāśca sarve pratidevatāsu । karmāṇi vijñānamayaśca ātmā pare'vyaye sarve ekībhavanti ॥ 7॥ yathā nadyaḥ syandamānāḥ samudre' staṃ gacchanti nāmarūpe vihāya । tathā vidvān nāmarūpādvimuktaḥ parātparaṃ puruṣamupaiti divyam ॥ 8॥ sa yo ha vai tat paramaṃ brahma veda brahmaiva bhavati nāsyābrahmavitkule bhavati । tarati śokaṃ tarati pāpmānaṃ guhāgranthibhyo vimukto'mṛto bhavati ॥ 9॥ tadetadṛcā'bhyuktam । kriyāvantaḥ śrotriyā brahmaniṣṭhāḥ svayaṃ juhvata ekarṣiṃ śraddhayantaḥ । teṣāmevaitāṃ brahmavidyāṃ vadeta śirovrataṃ vidhivad yaistu cīrṇam ॥ 10॥ tadetat satyamṛṣiraṅgirāḥ purovāca naitadacīrṇavrato'dhīte । namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ ॥ 11॥ ॥ iti muṇḍakopaniṣadi tṛtīyamuṇḍake dvitīyaḥ khaṇḍaḥ ॥ ॥ ityatharvavedīya muṇḍakopaniṣatsamāptā ॥ oṃ bhadraṃ karṇebhiḥ॥॥śāntiḥ ॥ ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥