Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II MUNDAKA, 2 KHANDA, II. 37 Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss. 8. The fetter of the heart is broken, all doubts are solved, all his works (and their effects) perish when He has been beheld who is high and low (cause and effect) }. 9. In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self. 10. The? sun does not shine there, nor 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 lighted *. 11. That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best. ry. ware. Up. VI, 15. "mAs Up. Vv; 15 3 Svet. Up. VI, 14; Bhag. Gita 1X, 15, 6. 28 MUNDAKA-UPANISHAD. EEE a_i THIRD MUNDAKA. First KHANDA.
21. 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-isé). But when he sees the other lord (tsa) 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 ’. ? Cf. Rv. I, 164, 20; Nir. XIV, 30; Svet. Up. 1V, 6; Kash. Up. List. * Cf. Svet. Up. IV, 7. * The commentator states that, besides 4tmaratif kriyavan, there was another reading, viz. 4tmaratikriyavan. This probably owed its origin to a difficulty felt in reconciling kriy4vin, performing acts, with the brahmavidam varish/hah, the best of those who know Brahman, works being utterly incompatible with a true knowledge of Brahman. Kriyévin, however, as Sankara points out, may mean here simply, having performed meditation and other acts conducive to a knowledge of Brahman. Probably truthfulness, III MUNDAKA, 1 KHANDA, IO. 39
35. 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 (devayanad), 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 penance, &c., mentioned in the next following verse, are the kriyas or works intended. For grammatical reasons also this reading is preferable. But the last foot esha brahmavidam varish/hah is clearly defective. If we examine the commentary, we see that Sankara read brahmanish/haA, and that he did not read esha, which would give us the correct metre, brahmanish/ho brahmavidam varish¢hah. 7 1 Cf. Kath. Up. VI, 12. 2 Cf. Bri. At 1, 45 .15- 40 MUNDAKA-UPANISHAD. PERIEIRIe ee those desires he obtains. Therefore let every man who desires happiness worship the man who knows the Self.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II MUNDAKA, 2 KHANDA, II. 37 Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss. 8. The fetter of the heart is broken, all doubts are solved, all his works (and their effects) perish when He has been beheld who is high and low (cause and effect) }. 9. In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self. 10. The? sun does not shine there, nor 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 lighted *. 11. That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best. ry. ware. Up. VI, 15. "mAs Up. Vv; 15 3 Svet. Up. VI, 14; Bhag. Gita 1X, 15, 6. 28 MUNDAKA-UPANISHAD. EEE a_i THIRD MUNDAKA. First KHANDA.
21. 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-isé). But when he sees the other lord (tsa) 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 ’. ? Cf. Rv. I, 164, 20; Nir. XIV, 30; Svet. Up. 1V, 6; Kash. Up. List. * Cf. Svet. Up. IV, 7. * The commentator states that, besides 4tmaratif kriyavan, there was another reading, viz. 4tmaratikriyavan. This probably owed its origin to a difficulty felt in reconciling kriy4vin, performing acts, with the brahmavidam varish/hah, the best of those who know Brahman, works being utterly incompatible with a true knowledge of Brahman. Kriyévin, however, as Sankara points out, may mean here simply, having performed meditation and other acts conducive to a knowledge of Brahman. Probably truthfulness, III MUNDAKA, 1 KHANDA, IO. 39
35. 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 (devayanad), 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 penance, &c., mentioned in the next following verse, are the kriyas or works intended. For grammatical reasons also this reading is preferable. But the last foot esha brahmavidam varish/hah is clearly defective. If we examine the commentary, we see that Sankara read brahmanish/haA, and that he did not read esha, which would give us the correct metre, brahmanish/ho brahmavidam varish¢hah. 7 1 Cf. Kath. Up. VI, 12. 2 Cf. Bri. At 1, 45 .15- 40 MUNDAKA-UPANISHAD. PERIEIRIe ee those desires he obtains. Therefore let every man who desires happiness worship the man who knows the Self.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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