Mundako Upanishad(Upanishad.5)
https://youtu.be/bT8hC6MkGH8
मुण्डकोपनिषत्
॥ श्रीः॥
॥ मुण्डकोपनिषत् ॥
ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ।
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु।
॥ ॐ शान्तिः शान्तिः शान्तिः ॥
Essence of the Mundakopanishad
by Swami Sivananda
Introduction
1. The knowledge which is a means to the attainment of the highest Brahman can be attained only by the grace of the preceptor, after one's having renounced all desire and egoism, and having acquired the four means of salvation.
2. Brahman is not grasped by the senses as it is subtle and infinite, but is realised by the intellect purified through knowledge and meditation.
3. The individual soul attains liberation through the knowledge of Brahman.
4. Just as rivers, when flowing into the ocean, become one and the same with it, so also he who knows Brahman becomes identical with Brahman.
5. The fruits of sacrifice are but perishable and transitory.
6. Cultivate discrimination, dispassion, austerity, faith, concentration, love for solitude, for the attainment of immortality and eternal bliss.
7. Seek the knowledge of Brahman from a qualified teacher who is versed in the Vedas (Brahma Stotriya) and is established in Brahman (Brahma-Nishtha).
8. There are two kinds of Vidya Apara (the lower) and the Para (the higher). The former is founded on the four Vedas and the six Vedangas. The latter refers to Brahman which is all-pervading, immortal, indivisible and self-luminous.
9. Just as a spider projects the web out of its body and then again withdraws it into itself, so also Brahman projects this world and then withdraws it into itself.
10. Brahman is a target to be penetrated by meditation on Om.
11. Brahman is the immortal Soul, the one warp of the world and the individual souls, the self-luminous light of the worlds, full of bliss, omnipresent. It is in front, behind, above, below, to the right and to the left, and shines with all splendour in the heart of all.
12. Spiritual discipline, ethical duties and spiritual practices enable the aspirants to attain the knowledge of the Supreme Self.
13. Meditation will help the aspirants to develop dispassion, discrimination, faith, purity, and attain immortality and eternal bliss.
1. The knowledge which is a means to the attainment of the highest Brahman can be attained only by the grace of the preceptor, after one's having renounced all desire and egoism, and having acquired the four means of salvation.
2. Brahman is not grasped by the senses as it is subtle and infinite, but is realised by the intellect purified through knowledge and meditation.
3. The individual soul attains liberation through the knowledge of Brahman.
4. Just as rivers, when flowing into the ocean, become one and the same with it, so also he who knows Brahman becomes identical with Brahman.
5. The fruits of sacrifice are but perishable and transitory.
6. Cultivate discrimination, dispassion, austerity, faith, concentration, love for solitude, for the attainment of immortality and eternal bliss.
7. Seek the knowledge of Brahman from a qualified teacher who is versed in the Vedas (Brahma Stotriya) and is established in Brahman (Brahma-Nishtha).
8. There are two kinds of Vidya Apara (the lower) and the Para (the higher). The former is founded on the four Vedas and the six Vedangas. The latter refers to Brahman which is all-pervading, immortal, indivisible and self-luminous.
9. Just as a spider projects the web out of its body and then again withdraws it into itself, so also Brahman projects this world and then withdraws it into itself.
10. Brahman is a target to be penetrated by meditation on Om.
11. Brahman is the immortal Soul, the one warp of the world and the individual souls, the self-luminous light of the worlds, full of bliss, omnipresent. It is in front, behind, above, below, to the right and to the left, and shines with all splendour in the heart of all.
12. Spiritual discipline, ethical duties and spiritual practices enable the aspirants to attain the knowledge of the Supreme Self.
13. Meditation will help the aspirants to develop dispassion, discrimination, faith, purity, and attain immortality and eternal bliss.
॥ ॐ ब्रह्मणे नमः ॥
॥ प्रथममुण्डके प्रथमः खण्डः ॥
ॐ ब्रह्मा देवानां प्रथमः सम्बभूव 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 सम्भवन्ति ।
यथा सतः पुरुषात् केशलोमानि
तथाऽक्षरात् सम्भवतीह 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 ॥
Chapter 1 - Section 1
Knowledge of The Divine Ground
O,
Gods! may we, with our ears, hear what is auspicious. O ye, fit to be
worshipped! may we, with our eyes see what is auspicious. May we enjoy
the life allotted to us by the Gods, offering our praise with our body
strong of limb. May Indra, the powerful, the ancient of fame, vouchsafe
us prosperity. May he, the nourisher and possessor of all wealth, give
us what is well for us. May the lord of swift motion be propitious to
us, and may the protector of the great ones protect us, too.
Om Peace ! Peace !! Peace !!!
14.
Brahma, the creator and protector of this universe, arose as the first
among Gods. He expounded the science of the knowledge of Brahman
(Brahma-Vidya), the foundation of all knowledge (all sciences) to
Atharvan, his eldest son.
15. Whatever Brahma told Atharvan, that
knowledge Atharvan gave to Angir. Angir taught it to Satyavaha of the
family of Bharadvaja, and Satyavaha taught to Angiras the knowledge
traditionally obtained by the success on of teachers.
16.
Saunaka, the great householder, approached Angiras in the manner laid
down by the scriptures and questioned; What is that, O Bhagavan, which
being known, all this becomes known?
17. Brahman is the cause of this world. By attaining the knowledge of Brahman, the effect, the world, is comprehended.
18.
To him (Saunaka), Angiras replied: There are two kinds of knowledge to
be acquired. So those who know Brahman (or the Vedas) say,Para and
Apara, i.e., the higher and the lower.
19. Para is the knowledge of Brahman.
20.
Apara is that which treats of the means and fruits of good and bad
actions. The object of the lower science is to show the cause of virtue
and vice and their consequences. Apara Vidya is ignorance. It teaches
nothing ultimately real. It must therefore be rejected in the end.
21.
The lower knowledge is the Rig-veda, the Samaveda, Yajurveda,
Atharvaveda, Siksha (phonetics), Kalpa (code of rituals), Vyakarana
(grammar), Nirukta (etymology), Chhandas (metre) and Jyotisha
(astrology). But the higher knowledge is that by which the immortal is
known.
22. Brahman can be obtained only by the removal of ignorance.
23. Brahma-Vidya is called Para-Vidya, because it is a help to salvation, it leads to the attainment of the summum bonum.
24. Para-Vidya is the knowledge of the immortal which can be known through the Upanishads.
25.
That which cannot be seen or seized, which has no origin, which has no
properties, which has neither ear nor eye, which has neither hands nor
feet, which is eternal, diversely manifested, all-pervading, extremely
subtle and imperishable, the wise regard as the source of all beings.
26. Brahman sees without eyes and hears without ears.
27. Decay is not possible in Brahman, as it is ever full and self-contained.
28. That knowledge by which the immortal Brahman is known is what is called Para-Vidya.
29. The wise are those who are endowed with discrimination.
The Origin of Things
30.
As a spider sends forth and draws in its web, as herbs grow from the
earth, as hair grows from living man, so this universe proceeds from the
immortal (Brahman).
31. Creation is not a real transformation (Parinama) but only a projection of a certain inscrutable, illusory power of Brahman.
32.
Just as seeds remain latent underground in winter and burst forth into
herbs and plants in the rainy season, so also the Jivas remain latent in
Pralaya with their different Karmas as their seeds, and come out at the
time of creation as trees of different kinds, but with their roots
always in Brahman.
33. By Tapas Brahman swells with the joy of
creation, as it were, and from it food is produced; from food the Prana,
the mind, the elements, the worlds, Karmas, and also their fruits.
34. The Tapas of Brahman is knowledge as to the manner of creation.
35. This is knowledge of the whole of creation in the ideal form, before it assumes a distinct concrete shape.
36. Tapas denotes reflection on the shape and character of the world which Brahman is about to project.
37. Food is the primal matter.
38. Hiranyagarbha is the common thread-soul of this universe.
39.
Karma, with its fruits is an endless chain. As soon as one gets
knowledge of Brahman, this chain is broken and all Karmas are burnt by
the fire of wisdom.
40. From Brahman who knows all in general and
also knows everything in detail, whose penance has the nature of
knowledge, is produced this manifestation,name, form and food.
41. Brahman is Sarvajna, i.e., one who knows all things generally, or as a class, all-wise.
42. Brahman is Sarvavit, i.e., one who knows every thing of all, specially or in detail, omniscient.
॥ प्रथममुण्डके द्वितीयः खण्डः ॥
तदेतत् सत्यं मन्त्रेषु कर्माणि कवयो
यान्यपश्यंस्तानि त्रेतायां बहुधा सन्ततानि ।
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 ब्राह्मणो
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 ॥
Chapter 1 - Section 2
An Insight into Karma
43.
The sacrificial works which the wise found in the Mantras of the Vedas
are true and were much performed in the Treta age. Practise them always
diligently and regularly, ye, lovers of Truth. This is your path that
leads to the world of good works.
44. One entertains the sublime
idea of renunciation, dispassion, discrimination, self-restraint,
longing for liberation, etc. only when he has clearly understood the
hollow and transitory nature of worldly and heavenly pleasures.
45.
When the fire is kindled and the flame begins to move, let the
sacrificer offer his oblations with faith, on the two portions of the
fire where the ghee should be poured.
46. If a man's Agnihotra
sacrifice is not accompanied by the new moon and full moon sacrifices
(Darsa and Purnamasa), by the four month's sacrifices (Chaturmasya) and
by the sacrifice in the autumnal season (Agrayana), if it is unattended
by guests, if it is not done in the proper time or is performed without
the rite to the Visvedevas or is not performed according to rule, then
it destroys his worlds till the seventh.
47. The seven flickering
tongues of the fire are Kali (black one), Karali (terrific one),
Manojava (swift as the mind), Sulohita (the deep red), Sudhumravarna
(the smoke-coloured), Sphuligini (sparkling) and the Visva-Rupi or the
Visvaruchi (having all forms).
48. The seven flames are the seven tongues of the fire.
49.
Whoever performs his Karmas (Agnihotra etc.), when these flames are
shining and in proper time, then these oblations lead him through the
rays of the sun to where the one lord of the Deva dwells.
50.
Come hither, come hither, the brilliant oblations say unto him and carry
him through the rays of the sun addressing him with the pleasant words
of praise; this is the holy world of Brahma gained by thy good works.
51.
Perishable and transient, indeed, are the eighteen supporters of the
sacrifice, on whom these lower ceremonial depends. Those ignorant
persons who delight in this as the highest goal are subject, again and
again, to old age and death.
52. The ignorant beings, in the
midst of ignorance, but fancying themselves wise and learned, go round
and round oppressed and miserable, as blind people led by the blind.
53.
Living in various ways, in ignorance, the ignorant imagine that they
have obtained their end. Because the performers of work are not wise
owing to their passions, they become miserable and, after the fruits of
their Karmas are finished, fall from heaven.
54. Knowledge can dawn only when one annihilates desires and attachments.
55. Life in heaven is also impermanent. When the merits of one's deeds are exhausted, he is reborn on earth.
56. One can attain that final liberation or the immortal state only by attaining knowledge of Brahman.
57.
These ignorant persons fancying sacrifice and charitable gifts as their
highest object, do not know any higher good. Having enjoyed the fruits
of their work on the high place of heaven which they gained by their
good work, they enter again this world or a lower one.
58. But
those who practice penance and faith in the forest, with subdued senses,
learning and living the life of a mendicant, living on alms, go, freed
from sin, through the sun, to where the immortal and imperishable
Purusha dwells.
To The Imperishable
59.
Those who worship Saguna-Brahman or the personal God attain gradual
emancipation (Krama Mukti). They go to Satya-loka and are finally
emancipated at the end of the cycle. Along with Brahma, they merge in
the Nirguna-Brahman or the imperishable Absolute, at the end of the
cycle.
60. But sages who have attained the knowledge of the Self
attain Kaivalya Mukti. They do not go to any Loka or world. Their
Pranas, etc. are directly absorbed in Brahman. They become one with the
supreme Self. They attain liberation in this very life.
61. Let a
Brahmana (an aspirant), after he has examined the worlds gained by
Karma, acquire freedom from all desires, reflecting that nothing that is
eternal can be gained by Karma. Let him, in order to obtain the
knowledge of the eternal take sacrificial fuel (Samit) in his hands and
approach that preceptor who is versed in the Vedas and is established in
Brahman.
62. To that pupil who has approached him respectfully,
whose mind is at rest, and whose senses are subdued, let the wise
teacher truly teach that Brahma-Vidya (science of Brahman) through which
the one immortal Brahman is known.
63. He who is thoroughly disgusted with this Samsara is alone fit to attain the knowledge of Brahman or Para-Vidya.
॥ 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 प्राणो मनः सर्वेन्द्रियाणि च ।
खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥ ३॥
अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौ
दिशः श्रोत्रे वाग् विवृताश्च वेदाः ।
वायुः प्राणो हृदयं विश्वमस्य पद्भ्यां
पृथिवी ह्येष सर्वभूतान्तरात्मा ॥ ४॥
तस्मादग्निः समिधो यस्य सूर्यः
सोमात् पर्जन्य ओषधयः पृथिव्याम् ।
पुमान् रेतः सिञ्चति योषितायां
बह्वीः प्रजाः पुरुषात् सम्प्रसूताः ॥ ५॥
तस्मादृचः साम यजूंषि दीक्षा
यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च ।
संवत्सरश्च यजमानश्च लोकाः
सोमो यत्र पवते यत्र सूर्यः ॥ ६॥
तस्माच्च देवा बहुधा सम्प्रसूताः
साध्या मनुष्याः पशवो वयांसि ।
प्राणापानौ व्रीहियवौ तपश्च
श्रद्धा 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 ॥
Chapter 2 - Section 1
The One Becomes Many
64.
This is the truth. As from a blazing fire, sparks, like unto fire,
issue forth by thousands, so various Jivas are produced from the
Indestructible (Brahman), O beloved youth, and also they return to it,
65.
He is very luminous, without form. He is both without and within;
unborn, without Prana, without mind, pure and greater than the great,
the indestructible one.
66. From Him are born the Prana (life), the mind, the organs, Akasa, the wind, the fire water and the earth which supports all.
67.
Fire is His head, His eyes the sun and the moon, the four quarters (or
directions) His ears; His speech Vedas disclosed, the wind is His
breath. His heart the universe; from His feet comes the earth; He is
indeed the inner Self of all beings.
68. The above is a description of the Virat-Purusha who is born of Hiranyagarbha, or the first born.
69.
The world is the body of the Lord. From Him is produced the
heaven-world which is the first fire, where the fuel is the sun; from
moon Parjanya (clouds) as the second fire; from the clouds the herbs
that grow on the earth, the third fire; from these man, the fourth fire,
sheds semen into woman who is the fifth fire. Thus many living beings
are produced from the Purusha.
70. From Him came the Rig, the
Sama, the Yayus, the Diksha (initiatory rites), all sacrifices and
offerings of animals (Kratus), the fees given to the priests, the year,
the sacrificer, and the world in which the moon purifies and the sun
shines brightly.
71. From Him also were produced the gods of
various orders (celestials), the Sadhyas, men, cattle, birds the Prana
and the Apana, rice and barley, truth, penance, devotion, celibacy and
law.
72. Tapas or austerity is an indispensable adjunct to Karma.
A man with pure heart will perform the Karma very efficiently. Tapas
purifies the heart.
73. From Him proceed the seven Pranas
(senses), the seven flames, the seven kinds of fuel, the seven
oblations, the seven Lokas (worlds) where the Pranas move, resting in
the cave of the heart and placed there seven and seven.
74. From
Him proceed the oceans and all the mountains and the rivers of every
kind; from Him also emanate the annual herbs and the juice by which the
inner self (subtle body) exists encircled by the gross elements
(Bhutas).
75. The Purusha alone is all this universe, Karma
(sacrifice) penance, Brahma, the highest immortal; he who knows this
hidden in the cave of the heart, breaks the knot of ignorance even here
(on earth), O gentle youth!
76. He who knows that he himself is
this Brahman, the highest and the immortal placed in the hearts of all
beings, destroys ignorance, attains knowledge of the Self and becomes
immortal.
॥ 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 ॥
Chapter 2 - Section 2
The Spiritual Hero's Target
77.
Bright, near, moving in the cave of the heart, is the great Being, the
support of all. In it is centred all that moves, breathes and winks;
know this as what is all that has form (gross), and all that is formless
(subtle), which is to be adored by all, which is beyond the reach of
man's knowledge, and is the highest of all.
78. Knowledge of Brahman is not mere intellectual knowledge. To know Brahman is to become Brahman.
79.
Know this Brahman which is beyond the reach of the intellect and
senses, through intuition or direct spiritual experience in deep
meditation.
80. That which is brilliant, smaller than the small,
that on which all the worlds are founded with their inhabitants, is the
immortal Brahman. That is the Prana, speech and mind. That is true and
immortal. That is to be aimed at, O gentle youth!
81. Having
taken the bow supplied by the Upanishads, the great weapon, and fixed in
it the arrow sharpened by incessant meditation, and having drawn it
with the mind fixed on Brahman, hit, O gentle youth, at that mark, the
immortal Brahman.
82. The arrow is the mind which is sharpened or rendered pointed by constant meditation.
83.
Fix the arrow in the bow and draw the mind and the senses from their
external objects. Then bend it with concentration on Brahman; hit the
mark or target, i.e., merge in Brahman through deep meditation.
84.
Pranava (Om) is the bow, the self is the arrow, and Brahman is called
its aim. It is to be hit by a man who is self-collected (with
concentration), and then, as the arrow becomes one with the target, he
will become one with Brahman.
85. Just as the bow helps the arrow
to enter into the target or marks, so also the repetition or Japa of Om
and meditation on Om helps the mind to get itself fixed in Brahman.
Therefore Pranava is like a bow.
86. In Him the heaven, the
earth, the sky, the mind with the Pranas (senses) are centred. Know Him
alone as the Atman of all, and leave off all other speech. This is the
bridge to Immortality.
87. He moves about, becoming manifold,
within the heart, where the nerves meet like spokes fastened to the nave
of a wheel. Meditate on Om as the Self. Blessedness be to you that you
may go to the other side beyond darkness.
Realisation and After
88.
This Atman which is omniscient, which knows everything in detail, whose
glory is manifested in this world, is placed in the ether, in the
bright city of Brahman. It is of the nature of the mind and becomes the
guide of the life and the body. It subsists in food, in close proximity
to the heart. The wise behold with the aid of their supreme knowledge
the Atman which shines forth full of bliss and is immortal.
89. The knot of the heart is broken, all doubts are solved, and all Karmas perish, when he who is both high and low is beheld.
90.
There are three kinds of Karmas, viz., Sanchita (accumulated works)
Prarabdha and Agami or Kriyamana (current works done in this present
life, which will bear fruit in future lives).
91. Prarabdha is
the name given to the effects of one's works which brought about this
birth which have already begun to germinate and bear fruit in this life.
92. This world itself is the manifestation of the Lord's Glory.
93.
Only when one attains Self-realisation are the Sanchita and Agami
destroyed. Prarabdha still remains. It must be worked out or enjoyed. It
must be exhausted by actual knowledge of the Atman.
94. Only on account of Prarabdha does this body continue to exist even after the attainment of the knowledge of the Atman.
95. The body will fall only when the Prarabdha is completely exhausted.
96.
The potter stops rotating the wheel but the wheel will continue to
revolve on account of the momentum of the force previously given by the
potter. Even so, this body continues to function on account of the force
of Prarabdha which has already begun to operate.
97. You cannot withdraw the arrow that has already been discharged. It must work on. Even so is this Prarabdha.
98. When Brahman is realised as I am He one attains liberation, ignorance, the cause of Samsara being destroyed.
99.
In the inner most golden sheath there is the Brahman without stains and
without parts. That is pure. That is the Light of lights. That is what
the knowers of the Atman know.
100. Just as the sheath envelops
the sword, so also the five sheaths envelop the soul. So man is not able
to behold the Atman. These sheaths stand as veils between man and the
soul.
101. The light of the Atman is the highest light which is not illumined by other lights. The Atman or Brahman is self-luminous.
102. Those persons whose minds are impure, whose vision is of an objective nature, cannot know or realise this Atman.
103.
The sun does not shine there, nor do the moon and the stars, nor these
lightnings, and much less this fire. When He shines, everything shines
after Him. By His light all this is illumined.
104. That immortal
Brahman is before, that Brahman is behind, to the right and to the
left, below and above, all-pervading. Brahman alone is all this. It is
the highest.
॥ 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 ॥
Chapter 3 - Section 1
Jiva and Isvara
105.
Two birds, inseparable companions, dwell upon one and the same tree.
One of them eats the sweet fruit, the other one looks on without eating.
106. The two birds are Jiva (the individual soul) and Isvara (the Lord).
107. Having known Truth thus, one goes beyond death. There is no other road to salvation.
108. The Jivatman is limited by Avidya or ignorance. Therefore, he is bound by body, mind and work.
109. The Lord is conditioned by Maya, but Maya is under His control. Therefore, He is free, omnipotent and omniscient.
110.
Tree here means the body. A tree can be cut or destroyed. The body also
can be cut or destroyed. So the body is compared to a tree.
111. The reflection of the Parmatman in the mind-mirror is the Jivatman or the individual soul.
112. The Jiva tastes, from ignorance, the fruits of his Karmas, viz. happiness and misery.
113.
The Atman is always the silent witness. It is non-doer or non-enjoyer.
Enjoyment and agentship are superimposed on the Jiva by the mind.
114.
When ignorance is destroyed, when the heart is purified, when knowledge
of the Self dawns, the knots of the heart are rent asunder, all Karmas
perish, the ideas of doer and enjoyer are annihilated. One becomes
identified with the supreme Self and attains liberation.
115.
Being seated on the same tree, the Jiva immersed in ignorance, and
deluded, grieves, on account of helplessness. But when he sees the
other, the Lord who is adored by all, and His glory, then he becomes
free from grief.
116. When the seer beholds the golden coloured
(self-effulgent) creator of the world, the Lord, the Purusha, the source
of Brahma, then that wise one shakes off good and evil, becomes
stainless and attains supreme equality.
117. This is verily,
Prana, i.e., the Lord shining forth in all living beings. The wise one
who thus knows does not talk of anything else. He sports in the Self, he
delights in the Self, and performing his works, he is the greatest
among the knowers of Brahman.
Auxiliaries to Wisdom
118. The realisation of Brahman as the one common consciousness in all beings, the knowledge of the Atman alone, is real wisdom.
119.
This Atman is to be verily obtained by the constant practice of truth,
penance, perfect knowledge and by abstinence. He whom the sinless
behold, is the pure and effulgent, within the body.
120. Tapas is
concentration. Concentration of the mind is the highest Tapas, because
withdrawing the mind and the senses from the external objects and
concentrating it on the Atman is the most difficult form of austerity.
121. Aparoksha Jnana or Anubhava is direct perception of the Atman through intuition. This is the highest spiritual experience.
122. Truthfulness, penance, continence are accessories to meditation. Meditation leads to direct or intuitive knowledge.
123. This Atman cannot be attained by an occasional practice of truth. Tapas, constant practice, is necessary.
124.
Truth alone triumphs, and not falsehood. By truth is opened Devayana or
the path of the Devas, by which the sages satisfied in their desires
proceed to where there is that highest place of the True One.
125. Brahman is Truth. Brahman is to be attained or known by speaking truth.
126. Truth is the most important discipline in the spiritual path. It widens and opens the divine path.
127.
That (true Brahman) shines forth, vast, divine, inconceivable, subtler
than the subtle. It is far and yet near here, and seen, fixed in the
cave of the heart, by the wise.
128. As Brahman is all-pervading, it is both far and near.
129.
Brahman is not grasped by the eye, nor by the speech, nor by the other
senses, nor by penance, nor by good works. When a man's mind is purified
by the serene light of knowledge, then alone he beholds the invisible
Brahman, by meditation.
130. Brahman cannot be seen by the physical eyes, because it is formless and exceedingly subtle.
131.
This subtle Atman is to be known by the mind as being in the body,
wherein Prana, fivefold divided, entered. The mind of every creature is
pervaded by Pranas. When the mind is purified, then the Atman shines by
itself.
132. A man of purified mind gains that world and those
desires which he imagines in his mind. Therefore, let a man who is
desirous of prosperity (happiness) worship him who knows the Atman.
133.
The Jivanmukta who identifies himself with the all-pervading Atman
obtains whatever worlds or objects he longs for, either for himself or
for others, because he is the Atman of all
॥ 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॥
सम्प्राप्यैनमृषयो 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 ॥
Chapter 3 - Section 2
The Final Freedom
134. One should know this Supreme Brahman, the place where all this universe rests and which shines brightly. The wise, who, free from desires, worship that Person, transcend this seed (are not born again).
135. 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 has realised the Atman, all desires vanish, even here on earth.
136. He who wishes to attain the final emancipation must renounce all desires. This is the first step in the spiritual path.
137. Aparoksha Brahma-Jnana or direct Self-realisation is the only means for the entire annihilation of all desires. When desires are destroyed, one is freed from future births.
138. The desires goad a man to do good and bad deeds. He is caught in the wheel of Karma or the net of Maya. He has to take births after births to enjoy the fruits of his actions.
139. He who has attained Self-realisation is absolutely free from all desires, because the Atman is all-full, and self-contained. He enjoys eternal bliss, everlasting peace and supreme satisfaction. How can desires enter the mind of such an exalted person who is ever drinking the nectar of immortality?
140. All the desires that prompt him to perform good and bad actions are totally destroyed, even while his body lasts. Desires cannot spring up in him, because the cause of their rising, viz., ignorance, is annihilated in toto.
141. This Atman cannot be obtained by much study of the Vedas or by intelligence or by much learning. He whom the Self chooses, by him the Self can be gained. To him this Atman reveals its true nature.
142. There is no gain greater than the attainment of Self-realisation.
143. Self-realisation is the highest object of human desire.
144. One should thirst for final emancipation. One should have a burning yearning for attaining Brahman. He should long for Self-realisation whole-heartedly. He should earnestly seek to know that, after renouncing everything else. Then alone can he attain Brahman.
145. Just as a pot reveals its form in the presence of light, so also this Atman, which is concealed by ignorance, reveals its true nature when one attains knowledge.
146. When ignorance is dispelled, the Atman which is already shining in the heart reveals itself.
147. Moksha is not a thing to be achieved. It is not something produced. It is already there. One has to know Brahman, by dispelling ignorance, as his own inner Self.
148. Brahman is not a thing to be brought from some place. It is the life of life. He ever dwells in the heart of all beings. It is the soul of all beings. The only effort is to remove the veil of ignorance. When the veil is removed, the self-luminous Brahman shines forth by itself.
149. The Atman cannot be attained by one who is destitute of strength or is without earnestness or by mere penance without significance. But if a wise man strives after it, by those means, then his Self enters into Brahman.
150. Mere physical strength alone is not sufficient. Physical, mental and moral strength is necessary.
151. The aspirant should have power of endurance, fortitude, faith, self-reliance, courage, mental vigour, patience, etc. Then alone will he be able to bear the difficulties on the path and conquer obstacles. Then alone will he not be affected by failures.
152. When the sages have attained the Atman, they become satisfied with their knowledge, their purpose is fulfilled, become free from desires, and are tranquil. Having attained the all-pervading Atman on all sides, they, devoid of it enter into everything.
153. Having, without doubt, well ascertained the import of the knowledge of Vedanta, and having purified their minds by the Yoga of renunciation, the anchorites attain the world of Brahman, and at the time of death become fully liberated.
154. Just as the footmarks of birds in the air, and of aquatic animals in water, are not visible, so the track of the Jivanmukta is not seen.
155. He does not go by any road. His Prana is directly absorbed in Brahman.
156. Their (of the liberated ones) fifteen Kalas (parts) enter into their elements, their Devas into their corresponding Devas. Their deeds, and their Self full of knowledge, become all one in the highest and imperishable Brahman,
157. Just as flowing rivers disappear in the sea, losing their names and forms, so also a seer freed from names and forms, goes to the Divine Person who is greater than the great.
158. He who knows the highest Brahman becomes even Brahman. In his line no one who does not know Brahman will be born. He overcomes grief, good and evil, and being freed from the fetters of the heart, becomes Immortal.
159. Let one teach this knowledge of Brahman to those only who perform the Karma enjoined, who are versed in the Vedas, and firmly established in the Brahman (lower), who, endowed with full faith, offer oblations, themselves, to the fire called Ekarshi, and who perform the vow called Sirovrata (who carry fire on the head) according to the rule (of the Atharvanas).
160. No one who has not observed the vow should study this. This is the truth. Rishi Angirasa declared thus to Saunaka and other disciples in ancient times. Prostrations to the great Rishis; prostrations to the great Rishis.
The Final Freedom
134. One should know this Supreme Brahman, the place where all this universe rests and which shines brightly. The wise, who, free from desires, worship that Person, transcend this seed (are not born again).
135. 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 has realised the Atman, all desires vanish, even here on earth.
136. He who wishes to attain the final emancipation must renounce all desires. This is the first step in the spiritual path.
137. Aparoksha Brahma-Jnana or direct Self-realisation is the only means for the entire annihilation of all desires. When desires are destroyed, one is freed from future births.
138. The desires goad a man to do good and bad deeds. He is caught in the wheel of Karma or the net of Maya. He has to take births after births to enjoy the fruits of his actions.
139. He who has attained Self-realisation is absolutely free from all desires, because the Atman is all-full, and self-contained. He enjoys eternal bliss, everlasting peace and supreme satisfaction. How can desires enter the mind of such an exalted person who is ever drinking the nectar of immortality?
140. All the desires that prompt him to perform good and bad actions are totally destroyed, even while his body lasts. Desires cannot spring up in him, because the cause of their rising, viz., ignorance, is annihilated in toto.
141. This Atman cannot be obtained by much study of the Vedas or by intelligence or by much learning. He whom the Self chooses, by him the Self can be gained. To him this Atman reveals its true nature.
142. There is no gain greater than the attainment of Self-realisation.
143. Self-realisation is the highest object of human desire.
144. One should thirst for final emancipation. One should have a burning yearning for attaining Brahman. He should long for Self-realisation whole-heartedly. He should earnestly seek to know that, after renouncing everything else. Then alone can he attain Brahman.
145. Just as a pot reveals its form in the presence of light, so also this Atman, which is concealed by ignorance, reveals its true nature when one attains knowledge.
146. When ignorance is dispelled, the Atman which is already shining in the heart reveals itself.
147. Moksha is not a thing to be achieved. It is not something produced. It is already there. One has to know Brahman, by dispelling ignorance, as his own inner Self.
148. Brahman is not a thing to be brought from some place. It is the life of life. He ever dwells in the heart of all beings. It is the soul of all beings. The only effort is to remove the veil of ignorance. When the veil is removed, the self-luminous Brahman shines forth by itself.
149. The Atman cannot be attained by one who is destitute of strength or is without earnestness or by mere penance without significance. But if a wise man strives after it, by those means, then his Self enters into Brahman.
150. Mere physical strength alone is not sufficient. Physical, mental and moral strength is necessary.
151. The aspirant should have power of endurance, fortitude, faith, self-reliance, courage, mental vigour, patience, etc. Then alone will he be able to bear the difficulties on the path and conquer obstacles. Then alone will he not be affected by failures.
152. When the sages have attained the Atman, they become satisfied with their knowledge, their purpose is fulfilled, become free from desires, and are tranquil. Having attained the all-pervading Atman on all sides, they, devoid of it enter into everything.
153. Having, without doubt, well ascertained the import of the knowledge of Vedanta, and having purified their minds by the Yoga of renunciation, the anchorites attain the world of Brahman, and at the time of death become fully liberated.
154. Just as the footmarks of birds in the air, and of aquatic animals in water, are not visible, so the track of the Jivanmukta is not seen.
155. He does not go by any road. His Prana is directly absorbed in Brahman.
156. Their (of the liberated ones) fifteen Kalas (parts) enter into their elements, their Devas into their corresponding Devas. Their deeds, and their Self full of knowledge, become all one in the highest and imperishable Brahman,
157. Just as flowing rivers disappear in the sea, losing their names and forms, so also a seer freed from names and forms, goes to the Divine Person who is greater than the great.
158. He who knows the highest Brahman becomes even Brahman. In his line no one who does not know Brahman will be born. He overcomes grief, good and evil, and being freed from the fetters of the heart, becomes Immortal.
159. Let one teach this knowledge of Brahman to those only who perform the Karma enjoined, who are versed in the Vedas, and firmly established in the Brahman (lower), who, endowed with full faith, offer oblations, themselves, to the fire called Ekarshi, and who perform the vow called Sirovrata (who carry fire on the head) according to the rule (of the Atharvanas).
160. No one who has not observed the vow should study this. This is the truth. Rishi Angirasa declared thus to Saunaka and other disciples in ancient times. Prostrations to the great Rishis; prostrations to the great Rishis.
