प्रथममुण्डके प्रथमः खण्डः ॥

ॐ ब्रह्मा दे वानाां प्रथमः सम्बभूव ववश्वस्य कर्ाा

भुवनस्य गोप्ता । स ब्रह्मववद्ाां सवाववद्ाप्रवर्ष्ठामथवाा य
ज्येष्ठपुत्राय प्राह ॥ १॥
Om. Brahma, the Maker of the universe and the Preserver of the world,
was the first among the devas. He told His eldest son Atharva about the
Knowledge of Brahman, the foundation of all knowledge.

अथवाणे याां प्रवदे र् ब्रह्माऽथवाा र्ां

पुरोवाचाविरे ब्रह्मववद्ाम् ।
स भारद्वाजाय सत्यवाहाय प्राह
भारद्वाजोऽविरसे परावराम् ॥ २॥
The Knowledge of Brahman about which Brahma told Atharva, Atharva, in
olden times, told Angir. Angir taught it to Satyavaha, belonging to the
clan of Bharadvaja, and the latter taught it, in succession, to Angiras

शौनको ह वै महाशालोऽविरसां ववविवदु पसन्नः पप्रच्छ ।

कस्मिन्नु भगवो ववज्ञार्े सवावमदां ववज्ञार्ां भवर्ीवर् ॥ ३॥
Saunaka, the great householder, approached Angiras in the proper manner
and said: Revered sir, what is that by the knowing of which all this
becomes known?

र्िै स होवाच ।
द्वे ववद्े वेवदर्व्ये इवर् ह ि
यद्ब्रह्मववदो वदस्मि परा चैवापरा च ॥ ४॥
To him he said: Two kinds of knowledge must be known−that is what the
knowers of Brahman tell us. They are the Higher Knowledge and the lower
knowledge.

र्त्रापरा ऋग्वेदो यजुवेदः सामवेदोऽथवावेदः

वशक्षा कल्पो व्याकरणां वनरुक्तां छन्दो ज्योवर्षवमवर् ।
अथ परा यया र्दक्षरमविगम्यर्े ॥ ५॥
Of these two, the lower knowledge is the Rig−Veda, the Yagur−Veda, the
Sama−Veda, the Atharva−Veda, siksha (phonetics), kalpa (rituals),
vyakaranam (grammar), nirukta (etymology), chhandas (metre), and jyotis
(astronomy); and the Higher Knowledge is that by which the Imperishable
Brahman is attained.

यत्तदद्रे श्यमग्राह्यमगोत्रमवणा -
मचक्षुःश्रोत्रां र्दपावणपादम् ।
वनत्यां ववभुां सवागर्ां सुसूक्ष्मां
र्दव्ययां यद् भूर्योवनां पररपश्यस्मि िीराः ॥ ६॥
By means of the Higher Knowledge the wise behold everywhere Brahman,
which otherwise cannot be seen or seized, which has no root or
attributes, no eyes or ears, no hands or feet; which is eternal and
omnipresent, all−pervading and extremely subtle; which is imperishable
and the source of all beings.
यथोणानावभः सृजर्े गृह्णर्े च यथा पृवथव्यामोषियः सम्भवस्मि ।
यथा सर्ः पुरुषार्् केशलोमावन र्थाऽक्षरार्् सम्भवर्ीह ववश्वम् ॥ ७॥
As the spider sends forth and draws in its thread, as plants grow on
the earth, as hair grows on the head and the body of a living man−so
does everything in the universe arise from the Imperishable.

र्पसा चीयर्े ब्रह्म र्र्ोऽन्नमवभजायर्े ।

अन्नार्् प्राणो मनः सत्यां लोकाः कमासु चामृर्म् ॥ ८॥
Brahman expands by means of austerity, and from It primal matter is
produced; from matter, Prana; from Prana, mind; from mind, the
elements; from the elements, the worlds; thence works, and from the
works, their immortal fruits.

यः सवाज्ञः सवाववद्स्य ज्ञानमयां र्ापः ।

र्िादे र्द्ब्रह्म नाम रूपमन्नां च जायार्े ॥ ९॥
For him who knows all and understands everything, whose austerity
consists of knowledge−from Him, the Imperishable Brahman, are born
Brahma, name, form, and food.

॥ इवर् मुण्डकोपवनषवद प्रथममुण्डके प्रथमः खण्डः ॥

॥ प्रथममुण्डके वद्वर्ीयः खण्डः ॥

र्दे र्र्् सत्यां मन्त्रेषु कमाा वण कवयो यान्यपश्यांस्तावन त्रेर्ायाां बहुिा सिर्ावन ।
र्ान्याचरथ वनयर्ां सत्यकामा एष वः पन्ाः सुकृर्स्य लोके ॥ १॥
This is the Truth: The sacrificial works which were revealed to the
rishis in the hymns have been described in many ways in the three
Vedas. Practise them, being desirous to attain their true results. This
is your path leading to the fruits of your works.

यदा लेलायर्े ह्यवचाः सवमद्धे हव्यवाहने ।

र्दाऽऽज्यभागाविरे णाऽऽहुर्ीः प्रवर्पादये र्् ॥ २॥
When the fire is well lighted and the flames flicker, let a man offer
his oblations in the space between the two portions of melted butter.

यस्याविहोत्रमदशामपौणा मास-
मचार्ुमाा स्यमनाग्रयणमवर्वथववजार्ां च ।
अहुर्मवैश्वदे वमववविना हुर्-
मासप्तमाां स्तस्य लोकान् वहनस्मस्त ॥ ३॥
If a man’s Agnihotra sacrifice is not accompanied by the Darsa and the
Paurnamasa sacrifice, by the Four Months’ sacrifice and the Autumnal
sacrifice; if it is unattended by hospitality to guests or if the
oblations are not offered at the right time; or if the sacrifice is
unaccompanied by the Vaisvadeva ceremony or is improperly
performed−then it destroys his seven worlds.
these performers of karma do not know the Truth owing to their
attachment, they fall from heaven, misery−stricken, when the fruit of
their work is exhausted

काली कराली च मनोजवा च

सुलोवहर्ा या च सुिूम्रवणाा ।
स्फुवलविनी ववश्वरुची च दे वी
लेलायमाना इवर् सप्त वजह्ाः ॥ ४॥
4 Kali (the Black), Karali (the Terrific), Manojava (the Swift as
thought), Sulohita (the Very red), Sudhumravarna (of the colour of
bright smoke; purple), Splulingini (the Scintillating), and the
luminous Visvaruchi (the All−gleaming, all−formed)−these seven,
flickering about, form the seven tongues of the fire.

एर्ेषु यश्चरर्े भ्राजमानेषु यथाकालां

चाहुर्यो ह्याददायन् ।
र्ां नयन्त्येर्ाः सूयास्य रश्मयो यत्र
दे वानाां पवर्रे कोऽविवासः ॥ ५॥
5 A man who performs the sacrifices when these flames are shining, and
offers oblations at the right time, is carried by these oblations on
the rays of the sun to where dwells the sole sovereign of the gods.

एह्येहीवर् र्माहुर्यः सुवचासः

सूयास्य रस्मश्मवभयाजमानां वहस्मि ।
वप्रयाां वाचमवभवदन्त्योऽचायन्त्य
एष वः पुण्यः सुकृर्ो ब्रह्मलोकः ॥ ६॥
6 The luminous oblations say to the sacrifiers: Come hither! Come
hither! And lead him on the rays of the sun, worshipping him all the
while and greeting him with the pleasant words: This is the holy heaven
of Brahma, earned by your good deeds.

प्लवा ह्येर्े अदृढा यज्ञरूपा

अष्टादशोक्तमवरां येषु कमा ।
एर्च्छरेयो येऽवभनन्दस्मि मूढा
जरामृत्युां र्े पुनरे वावप यस्मि ॥ ७॥
7 But frail indeed are those rafts of sacrifices, conducted by eighteen
persons, upon whom rests the inferior work; therefore they are
destructible. Fools who rejoice in them as the Highest Good fall
victims again and again to old age and death.

अववद्ायामिरे वर्ामानाः
स्वयां िीराः पस्मण्डर्ां मन्यमानाः ।
जङ्घन्यमानाः पररयस्मि मूढा
अन्धेनैव नीयमाना यथान्धाः ॥ ८॥
8 Fools, dwelling in darkness, but wise in their own conceit and puffed
up with vain scholarship, wander about, being afflicted by many ills,
like blind men led by the blind.
अववद्ायां बहुिा वर्ामाना वयां कृर्ाथाा इत्यवभमन्यस्मि बालाः ।
यर्् कवमाणो न प्रवेदयस्मि रागार्् र्ेनार्ुराः क्षीणलोकाश्च्यविे ॥ ९॥
9 Children, immersed in ignorance in various ways, flatter themselves,
saying: We have accomplished life's purpose. Because these performers
of karma do not know the Truth owing to their attachment, they fall
from heaven, misery−stricken, when the fruit of their work is
exhausted.

इष्टापूर्ं मन्यमाना वररष्ठां

नान्यच्छरेयो वेदयिे प्रमूढाः ।
नाकस्य पृष्ठे र्े सुकृर्ेऽनु भूत्वेमां
लोकां हीनर्रां वा ववशस्मि ॥ १०॥
Ignorant fools, regarding sacrifices and humanitarian works as the
highest, do not know any higher good. Having enjoyed their reward on
the heights of heaven, gained by good works, they enter again this
world or a lower one.

र्पःश्रद्धे ये ह्युपवसन्त्यरण्ये
शािा ववद्वाां सो भैक्ष्यचयां चरिः ।
सूयाद्वारे ण र्े ववरजाः प्रयास्मि
यत्रामृर्ः स पुरुषो ह्यव्ययात्मा ॥ ११॥
But those wise men of tranquil minds who lives in the forest on alms,
practising penances appropriate to their stations of life and
contemplating such deities as Hiranyagarbha, depart, freed from
impurities, by the Path of the Sun, to the place where that immortal
Person dwells whose nature is imperishable.

परीक्ष्य लोकान् कमावचर्ान् ब्राह्मणो

वनवेदमायान्नास्त्यकृर्ः कृर्े न ।
र्वद्वज्ञानाथं स गुरुमेवावभगच्छे र््
सवमत्पावणः श्रोवत्रयां ब्रह्मवनष्ठम् ॥ १२॥
Let a brahmin, after having examined all these worlds that are gained
by works, acquire freedom from desires: nothing that is eternal can be
produced by what is not eternal. In order that he may understand that
Eternal, let him, fuel in hand, approach a guru who is well versed in
the Vedas and always devoted to Brahman.

र्िै स ववद्वानुपसन्नाय सम्यक्

प्रशािवचत्ताय शमास्मिर्ाय ।
येनाक्षरां पुरुषां वेद सत्यां प्रोवाच
र्ाां र्त्त्वर्ो ब्रह्मववद्ाम् ॥ १३॥
To that pupil who has duly approached him, whose mind is completely
serene, and whose senses are controlled, the wise teacher should indeed
rightly impart the Knowledge of Brahman, through which one knows the
immutable and the true Purusha

॥ इवर् मुण्डकोपवनषवद प्रथममुण्डके वद्वर्ीयः खण्डः ॥

॥ वद्वर्ीय मुण्डके प्रथमः खण्डः ॥

र्दे र्र्् सत्यां

यथा सुदीप्तार्् पावकावद्वस्फुवलिाः
सहस्रशः प्रभविे सरूपाः ।
र्थाऽक्षरावद्ववविाः सोम्य भावाः
प्रजायिे र्त्र चैवावप यस्मि ॥ १॥
This is the Truth: As from a blazing fire, sparks essentially akin to
it fly forth by the thousand, so also, my good friend, do various
beings come forth from the imperishable Brahman and unto Him again
return.

वदव्यो ह्यमूर्ाः पुरुषः स बाह्याभ्यिरो ह्यजः ।

अप्राणो ह्यमनाः शुभ्रो ह्यक्षरार्् परर्ः परः ॥ २॥
He is the self−luminous and formless Purusha, uncreated and existing
both within and without. He is devoid of prana, devoid of mind, pure,
and higher than the supreme Imperishable.

एर्िाज्जायर्े प्राणो मनः सवेस्मियावण च ।

खां वायुज्योवर्रापः पृवथवी ववश्वस्य िाररणी ॥ ३॥
From Him are born prana, mind, all the sense−organs, Akasa, air, fire,
water, and earth, which supports all.

अिीमूािाा चक्षुषी चिसूयौ

वदशः श्रोत्रे वाग् वववृर्ाश्च वेदाः ।
वायुः प्राणो हृदयां ववश्वमस्य पद्भ्ाां
पृवथवी ह्येष सवाभूर्ािरात्मा ॥ ४॥
The heavens are His head; the sun and moon, His eyes; the quarters, His
ears; the revealed Vedas, His speech; the wind is His breath; the
universe, His heart. From his feet is produced the earth. He is,
indeed, the inner Self of all beings

र्िादविः सवमिो यस्य सूयाः

सोमार्् पजान्य ओषियः पृवथव्याम् ।
पुमान् रे र्ः वसञ्चवर् योवषर्ायाां
बह्ीः प्रजाः पुरुषार्् सम्प्रसूर्ाः ॥ ५॥
From Him comes the Fire whose fuel is the sun; from the moon comes
rain; from rain, the herbs that grow on the earth; from the herbs, the
seminal fluid which a man pours into a woman. Thus many living beings
are born of the Purusha.
र्िादृचः साम यजूांवष दीक्षा
यज्ञाश्च सवे क्रर्वो दवक्षणाश्च ।
सांवत्सरश्च यजमानश्च लोकाः
सोमो यत्र पवर्े यत्र सूयाः ॥ ६॥
From Him have come the Rik, the Saman, the Yajus, the Diksha, all
sacrifices, the Kratus, gifts, the year, the sacrificer, and the worlds
which the moon sanctifies and the sun illumines.
र्िाच्च दे वा बहुिा सम्प्रसूर्ाः
साध्या मनुष्ाः पशवो वयाां वस ।
प्राणापानौ व्रीवहयवौ र्पश्च
श्रद्धा सत्यां ब्रह्मचयं ववविश्च ॥ ७॥
By Him are begotten the various devas, the sadhyas, men, cattle, birds,
and also prana and apana, rice and corn, penance, faith, truth,
continence, and law.

सप्त प्राणाः प्रभवस्मि र्िार््

सप्तावचाषः सवमिः सप्त होमाः ।
सप्त इमे लोका येषु चरस्मि प्राणा
गुहाशया वनवहर्ाः सप्त सप्त ॥ ८॥
From Him have sprung the seven pranas, the seven flames, the seven
kinds of fuel, the seven oblations, and also the seven planes where
move the pranas, lying in the cave, which are seven in each living
being.

अर्ः समुद्रा वगरयश्च सवे ऽिार््

स्यन्दिे वसन्धवः सवारूपाः ।
अर्श्च सवाा ओषियो रसश्च
येनैष भूर्ैस्मस्तष्ठर्े ह्यिरात्मा ॥ ९॥
From Him come all the oceans and the mountains; from Him flow rivers of
every kind; from Him have come, as well, all plants and flavours, by
which the inner self subsists surrounded by the elements.

पुरुष एवेदां ववश्वां कमा र्पो ब्रह्म परामृर्म् ।

एर्द्ो वेद वनवहर्ां गुहायाां
सोऽववद्ाग्रस्मन्ां वववकरर्ीह सोम्य ॥ १०॥
The Purusha alone is verily the universe, which consists of work and
austerity. O my good friend, he who knows this Brahman−the Supreme and
the Immortal, hidden in the cave of the heart−cuts asunder even here
the knot of ignorance.

॥ इवर् मुण्डकोपवनषवद वद्वर्ीयमुण्डके प्रथमः खण्डः ॥

॥ वद्वर्ीय मुण्डके वद्वर्ीयः खण्डः ॥

आववः सांवनवहर्ां गुहाचरां नाम

महत्पदमत्रैर्र्् समवपार्म् ।
एजत्प्राणवन्नवमषच्च यदे र्ज्जानथ
सदसद्वरे ण्यां परां ववज्ञानाद्द्वररष्ठां प्रजानाम् ॥ १॥
The Luminous Brahman dwells in the cave of the heart and is known to
move there. It is the great support of all; for in It is centred
everything that moves, breathes, and blinks. O disciples, know that to
be your Self−that which is both gross and subtle, which is adorable,
supreme, and beyond the understanding of creatures.
यदवचामद्दणुभ्योऽणु च
यस्मििँल्लोका वनवहर्ा लोवकनश्च ।
र्दे र्दक्षरां ब्रह्म स प्राणस्तदु वाङ्मनः
र्दे र्त्सत्यां र्दमृर्ां र्द्वे द्धव्यां सोम्य ववस्मद्ध ॥ २॥
That which is radiant, subtler than the subtle, That by which all the
worlds and their inhabitants are supported−That, verily, is the
indestructible Brahman; That is the prana, speech, and the mind; That
is the True and That is the Immortal. That alone is to be struck.
Strike It, my good friend.

िनुर् गृहीत्वौपवनषदां महास्त्रां

शरां ह्युपासा वनवशर्ां सन्धयीर् ।
आयम्य र्द्भावगर्ेन चेर्सा
लक्ष्यां र्दे वाक्षरां सोम्य ववस्मद्ध ॥ ३॥
Take the Upanishad as the bow, the great weapon, and place upon it the
arrow sharpened by meditation. Then, having drawn it back with a mind
directed to the thought of Brahman, strike that mark, O my good
friend−that which is the Imperishable

प्रणवो िनुः शारो ह्यात्मा ब्रह्म र्ल्लक्ष्यमुयर्े ।

अप्रमत्तेन वेद्धव्यां शरवर्् र्न्मयो भवेर्् ॥ ४॥
Om is the bow; the atman is the arrow; Brahman is said to be the mark.
It is to be struck by an undistracted mind. Then the atman becomes one
with Brahman, as the arrow with the target.

यस्मिन् द्ौः पृवथवी चािररक्षमोर्ां

मनः सह प्राणैश्च सववः ।
र्मेवैकां जानथ आत्मानमन्या वाचो
ववमुञ्चथामृर्स्यै ष सेर्ुः ॥ ५॥
In Him are woven heaven, earth, and the space between, and the mind
with all the sense−organs. Know that non−dual Atman alone and give up
all other talk. He is the bridge to Immortality.

अरा इव रथनाभौ सांहर्ा यत्र नाड्यः ।

स एषोऽिश्चरर्े बहुिा जायमानः ।
ओवमत्येवां ध्यायथ आत्मानां स्वस्मस्त वः
पाराय र्मसः परस्तार्् ॥ ६॥
He moves about, becoming manifold, within the heart, where the arteries
meet, like the spokes fastened in the nave of a chariot wheel. Meditate
on Atman as Om. Hail to you! May you cross beyond the sea of darkness!

यः सवाज्ञः सवाववद् यस्यैष मवहमा भुवव ।

वदव्ये ब्रह्मपुरे ह्येष व्योम्न्न्यात्मा प्रवर्वष्ठर्ः ॥
मनोमयः प्राणशरीरनेर्ा
प्रवर्वष्ठर्ोऽन्ने हृदयां सवन्निाय ।
र्द् ववज्ञानेन पररपश्यस्मि िीरा
आनन्दरूपममृर्ां यद् ववभावर् ॥ ७॥

He who knows all and understands all, and to whom belongs all the glory
in the world−He, Atman, is placed in the space in the effulgent abode
of Brahman. He assumes the forms of the mind and leads the body and the
senses. He dwells in the body, inside the heart. By the knowledge of
That which shines as the blissful and immortal Atman, the wise behold
Him fully in all things.
वभद्र्े हृदयग्रस्मन्स्मिद्िे सवासांशयाः ।
क्षीयिे चास्य कमाा वण र्स्मिन् दृष्टे परावरे ॥ ८॥

The fetters of the heart are broken, all doubts are resolved, and all
works cease to bear fruit, when He is beheld who is both high and low.

वहरण्मये परे कोशे ववरजां ब्रह्म वनष्कलम् ।

र्च्छु भ्रां ज्योवर्षां ज्योवर्स्तद् यदात्मववदो ववदु ः ॥ ९॥
There the stainless and indivisible Brahman shines in the highest,
golden sheath. It is pure; It is the Light of lights; It is That which
they know who know the Self.

न र्त्र सूयो भावर् न चिर्ारकां

नेमा ववद् युर्ो भास्मि कुर्ोऽयमविः ।
र्मेव भािमनुभावर् सवं
र्स्य भासा सवावमदां ववभावर् ॥ १०॥
The sun does not shine there, nor the moon and the stars, nor these
lightnings, not to speak of this fire. When He shines, everything
shines after Him; by His light everything is lighted.

ब्रह्मैवेदममृर्ां पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दवक्षणर्श्चोत्तरे ण ।

अिश्चोर्ध्वं च प्रसृर्ां ब्रह्मैवेदां ववश्ववमदां वररष्ठम् ॥ ११॥
That immortal Brahman alone is before, that Brahman is behind, that
Brahman is to the right and left. Brahman alone pervades everything
above and below; this universe is that Supreme Brahman alone.
॥ इवर् मुण्डकोपवनषवद वद्वर्ीयमुण्डके वद्वर्ीयः खण्डः ॥

॥ र्ृर्ीय मुण्डके प्रथमः खण्डः ॥

द्वा सुपणाा सयुजा सखाया समानां वृक्षां पररषस्वजार्े ।

र्योरन्यः वपप्पलां स्वाद्वत्त्यनश्नन्नन्यो अवभचाकशीवर् ॥ १॥
Two birds, united always and known by the same name, closely cling to
the same tree. One of them eats the sweet fruit; the other looks on
without eating.

समाने वृक्षे पुरुषो वनमिोऽवनशया शोचवर् मुह्यमानः ।

जुष्टां यदा पश्यत्यन्यमीशमस्य
मवहमानवमवर् वीर्शोकः ॥ २॥
Seated on the same tree, the jiva moans, bewildered by his impotence.
But when he beholds the other, the Lord worshipped by all, and His
glory, he then becomes free from grief.

यदा पश्यः पश्यर्े रुक्मवणं

कर्ाा रमीशां पुरुषां ब्रह्मयोवनम् ।
र्दा ववद्वान् पुण्यपापे वविूय
वनरञ्जनः परमां साम्यमुपैवर् ॥ ३॥
When the seer beholds the self−luminous Creator, the Lord, the Purusha,
the progenitor of Brahma, then he, the wise seer, shakes off good and
evil, becomes stainless, and reaches the supreme unity.

प्रणो ह्येष यः सवाभूर्ैववाभावर्

ववजानन् ववद्वान् भवर्े नावर्वादी ।
आत्मक्रीड आत्मरवर्ः वक्रयावा-
नेष ब्रह्मववदाां वररष्ठः ॥ ४॥
He indeed is Prana; He shines forth variously in all beings. The wise
man who knows Him does not babble. Revelling in the Self, delighting in
the Self, performing actions, he is the foremost among the knowers of
Brahman.

सत्येन लभ्यस्तपसा ह्येष आत्मा

सम्यग्ज्ज्ञानेन ब्रह्मचयेण वनत्यम् ।
अिःशरीरे ज्योवर्मायो वह शुभ्रो
यां पश्यस्मि यर्यः क्षीणदोषाः ॥ ५॥
This Atman, resplendent and pure, whom the sinless sannyasins behold
residing within the body, is attained by unceasing practice of
truthfulness, austerity, right knowledge, and continence

सत्यमेव जयर्े नानृर्ां

सत्येन पन्ा ववर्र्ो दे वयानः ।
येनाऽऽक्रमन्त्यृषयो ह्याप्तकामा
यत्र र्र्् सत्यस्य परमां वनिानम् ॥ ६॥
Truth alone prevails, not falsehood. By truth the path is laid out, the
Way of the Gods, on which the seers, whose every desire is satisfied,
proceed to the Highest Abode of the True.

बृहच्च र्द् वदव्यमवचन्त्यरूपां

सूक्ष्माच्च र्र्् सूक्ष्मर्रां ववभावर् ।
दू रार्् सुदूरे र्वदहास्मिके च
पश्यस्मवत्वहै व वनवहर्ां गुहायाम् ॥ ७॥
That Brahman shines forth, vast, self−luminous, inconceivable, subtler
than the subtle. He is far beyond what is far, and yet here very near
at hand. Verily, He is seen here, dwelling in the cave of the heart of
conscious beings.

न चक्षुषा गृह्यर्े नावप वाचा

नान्यैदेवैस्तपसा कमाण वा ।
ज्ञानप्रसादे न ववशुद्धसत्त्व-
स्तर्स्तु र्ां पश्यर्े वनष्कलां
ध्यायमानः ॥ ८॥
Brahman is not grasped by the eye, nor by speech, nor by the other
senses, nor by penance or good works. A man becomes pure through
serenity of intellect; thereupon, in meditation, he beholds Him who is
without parts.

एषोऽणुरात्मा चेर्सा वेवदर्व्यो

यस्मिन् प्राणः पञ्चिा सांवववेश ।
प्राणैवश्चत्तां सवामोर्ां प्रजानाां
यस्मिन् ववशुद्धे ववभवत्येष आत्मा ॥ ९॥
That subtle Atman is to be known by the intellect here in the body
where the prana has entered fivefold. By Atman the intellects of men
are pervaded, together with the senses. When the intellect is purified,
Atman shines forth.

यां यां लोकां मनसा सांववभावर्

ववशुद्धसत्त्वः कामयर्े याां श्च कामान् ।
र्ां र्ां लोकां जयर्े र्ाां श्च कामाां -
स्तिादात्मज्ञां ह्यचायेर्् भूवर्कामः ॥ १०॥
Whatever world a man of pure understanding envisages in his mind and
whatever desires he cherishes, that world he conquers and those desires
he obtains, Therefore let everyone who wants prosperity worship the man
who knows the Self.

॥ इवर् मुण्डकोपवनषवद र्ृर्ीयमुण्डके प्रथमः खण्डः ॥

॥ र्ृर्ीयमुण्डके वद्वर्ीयः खण्डः ॥

स वेदैर्र्् परमां ब्रह्म िाम

यत्र ववश्वां वनवहर्ां भावर् शु भ्रम् ।
उपासर्े पुरुषां ये ह्यकामास्ते
शुक्रमेर्दवर्वर्ास्मि िीराः ॥ १॥
He, the Knower of the Self, knows that Supreme Abode of Brahman, which
shines brightly and in which the universe rests. Those wise men who,
free from desires, worship such a person transcend the seed of birth.

कामान् यः कामयर्े मन्यमानः

स कामवभजाा यर्े र्त्र र्त्र ।
पयाा प्तकामस्य कृर्ात्मनस्तु
इहै व सवे प्रववलीयस्मि कामाः ॥ २॥
He who, cherishing objects, desires them, is born again here or there
through his desires, But for him whose desires are satisfied and who is
established in the Self, all desires vanish even here on earth.
नायमात्मा प्रवचनेन लभ्यो
न मेिया न बहुना श्रुर्ेन ।
यमेवैष वृणुर्े र्ेन लभ्य-
स्तस्यैष आत्मा वववृणुर्े र्नूां स्वाम् ॥ ३॥
This Atman cannot be attained through study of the Vedas, nor through
intelligence, nor through much learning. He who chooses Atman−by him
alone is Atman attained. It is Atman that reveals to the seeker Its
true nature.

नायमात्मा बलहीनेन लभ्यो

न च प्रमादार्् र्पसो वाप्यवलिार्् ।
एर्ैरुपायैयार्र्े यस्तु ववद्वाां -
स्तस्यैष आत्मा ववशर्े ब्रह्मिाम ॥ ४॥
This Atman cannot be attained by one who is without strength or
earnestness or who is without knowledge accompanied by renunciation.
But if a wise man strives by means of these aids, his soul enters the
Abode of Brahman.

सम्प्राप्यैनमृषयो ज्ञानर्ृप्ताः
कृर्ात्मानो वीर्रागाः प्रशािाः
र्े सवागां सवार्ः प्राप्य िीरा
युक्तात्मानः सवामेवाववशस्मि ॥ ५॥
Having realized Atman, the seers become satisfied with that Knowledge.
Their souls are established in the Supreme Self, they are free from
passions, and they are tranquil in mind. Such calm souls ever devoted
to the Self, behold everywhere the omnipresent Brahman and in the end
enter into It, which is all this.

वेदािववज्ञानसुवनवश्चर्ाथाा ः
सांन्यासयोगाद् यर्यः शुद्धसत्त्वाः ।
र्े ब्रह्मलोकेषु परािकाले
परामृर्ाः पररमुयस्मि सवे ॥ ६॥
Having well ascertained the Self, the goal of the Vedantic knowledge,
and having purified their minds through the practice of sannyasa, the
seers, never relaxing their efforts, enjoy here supreme Immortality and
at the time of the great end attain complete freedom in Brahman.

गर्ाः कलाः पञ्चदश प्रवर्ष्ठा

दे वाश्च सवे प्रवर्दे वर्ासु ।
कमाा वण ववज्ञानमयश्च आत्मा
परे ऽव्यये सवे एकीभवस्मि ॥ ७॥
The fifteen parts go back to their causes, and all the senses to their
deities; the actions, and the Atman reflected in the buddhi, become one
with the highest imperishable Brahman, which is the Self of all.

यथा नद्ः स्यन्दमानाः समुद्रेऽ

स्तां गच्छस्मि नामरूपे ववहाय ।
र्था ववद्वान् नामरूपावद्वमुक्तः
परात्परां पुरुषमुपैवर् वदव्यम् ॥ ८॥
As flowing rivers disappear in the sea, losing their names and forms,
so a wise man, freed from name and form, attains the Purusha, who is
greater than the Great.

स यो ह वै र्र्् परमां ब्रह्म वेद

ब्रह्मैव भववर् नास्याब्रह्मववत्कुले भववर् ।
र्रवर् शोकां र्रवर् पाप्मानां गुहाग्रस्मन्भ्यो
ववमुक्तोऽमृर्ो भववर् ॥ ९॥
He who knows the Supreme Brahman verily becomes Brahman. In his family
no one is born ignorant of Brahman. He overcomes grief; he overcomes
evil; free from the fetters of the heart, he becomes immortal.

र्दे र्दृचाऽभ्युक्तम् ।
वक्रयाविः श्रोवत्रया ब्रह्मवनष्ठाः
स्वयां जुह्र् एकवषं श्रद्धयिः ।
र्ेषामेवैर्ाां ब्रह्मववद्ाां वदे र्
वशरोव्रर्ां ववविवद् यैस्तु चीणाम् ॥ १०॥
A Rik−verse declares: This Knowledge of Brahman should he told to those
only who have performed the necessary duties, who are versed in the
Vedas and devoted to Brahman, and who, full of faith, have offered
oblations in the Ekarshi Fire and performed, according to rule, the
rite of carrying fire on the head.

र्दे र्र्् सत्यमृवषरविराः

पुरोवाच नैर्दचीणाव्रर्ोऽिीर्े ।
नमः परमऋवषभ्यो नमः परमऋवषभ्यः ॥ ११॥
Thus the seer Angiras declared this truth in olden times. A man who has
not performed the vow should not read it. Salutation to the great
seers! Salutation to the great seers!

॥ इवर् मुण्डकोपवनषवद र्ृर्ीयमुण्डके वद्वर्ीयः खण्डः ॥

॥ इत्यथवावेदीय मुण्डकोपवनषत्समाप्ता ॥

ॐ भद्रां कणेवभः॥॥शास्मिः ॥

॥ ॐ शास्मिः शास्मिः शास्मिः ॥