Mundaka Upanishad
Peace Chant
Om! May we hear with our ears that which is beneficent, O Devas! May we behold with our eyes that which is beneficent! With a strong, well-poised body and worshipful heart may we enjoy life and perform deeds which are pleasing to the Deity.
Om! Peave! Peace! Peace!
Part First
IOm! Brahma was the first of the Devas, the Creator of the unverse, the Protector of the world. He taught his oldest son Atharva the knowledge of Brahman (the supreme) which is the foundation of all knowledge.
IIThis knowledge of Brahman which Brahma taught to Atharva, Atharva taught first to Angir: Angir taught it to Satyavaha Bharadwaja; and Bharadwaja taught it in due succession to the sage Angiras.
III Shaunaka, the great householder, having approached the sage Angiras with fitting humility asked of him: What is that, O Bhagavan (received Master), which being known, all else become known?
IV The sage said to him: These are two kinds of knowledge to be known, so are we told by the knowers of Brahman, higher knowledge and lower knowledge.
V Lower knowledge consists of the Rig Veda, Yajur veda, Sama Veda, Atharva Veda, phonetics, ceremonial, grammar, etymology, metre, astronomy. Higher knowledge is that by which the Impreshable is known.
VI That which cannot be seen, which cannot be seized, which has no origin and no attributes, no eyes nor ears, no hands nor feet; That which is eternal, diversely manifesting, all-pervading, extremely subtle; that Imperishable One the wise regard as the Source of all created things.
VII As the spider brings forth and draws in (its thread), as herbs spring from the earth, as hair grows on the living body, likewise does the universe come forth from the Imperishable.
VIII Throuch Taps Brahman expands : from this, food is produced: from food come prana (energy), mind, the elements, the worlds, good works and their immortal fruit.
IX From that one which is all perceiving and all-knowing, Whose Tapas consists of wisdom, are born Brahma (the Creator), name, from and food.
Part Second
I This is the Truth ; the sacrificial rites which the sages found in the hymns are described variously in the three Vedas. Perform them faithfully, O ye Truth-seekers; this is the path that leads to the world of good deeds.
II When the sacrificial fire is kindled and the flames rise, let a man offer his oblations devoutly between the flames.
III If the fire sacrifice (Agnihotra) is not performed at the new moon and the full moon, during the autumn season and at harvest time, and is not attended by guests, or is without offereings, or is without the Vaiswadeva sacrifice, or it offered contrary to the Scriptural in junctions, it will destroy the seven worlds of the sacrificer.
IV Kali (dark), karali (terrific), Manojava (swift as thought) sulohita (very red), Sudhumravarna (dee0 purple), Sphulingini (sparkling) Viswaruchi (universal light) are the seven flaming tongues of fire.
V I a man perform his sacrifice in the proper season and pours out his oblations on the shining flames, these oblations like the rays of the sun lead him to where the supreme Lord of sacrifice dwells.
VI Come hither! Come hither! The bright oblations say to the sacrificer and carry him by the rays of the sun; while with pleasing words they praise him, saying: This is the heavenly Brahma-world (Svarga) which thou hast earned by thy good deeds.
VII But all these sacrifices (performed by) eighteen are inferior and ephemeral. The ignorant who regard them as the highest good and delight in them, again and again come under the domination of old age and death.
VIII Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in devious ways, afficted by many troubles, like the blind led by the blind.
IX Children (the unawakened), in many different ways overpowered by ignorance, imagine that they have achieved their aims. These performs of Karma (sacrifice), because of their attachment of the fruits (of their sacrifice), after a temporary enjoyment of their heavenly reward fall back again into misery.
X Regarding sacrifice and good works as the highest aim, these ignorant men know not the higher goal; and after having enjoyed the heavenly pleasures earned by their good deeds, they return to this world or fall into a lower one.
XI But those wise men of tranquil heart, who practice Shraddha (faith) and Tapasya (austerity) in the forest, living on alms, free from all impurities, travel by the path of the sun to where the immortal, imperishable Being dwells.
XII Let a Brahmana (God-seeker), after having examined all these words attained through Karma-Marga (sacrifices and good deeds) become free from all desires; realizing that the Eternal cannot be gained by the non eternal. In order to acquire knowledge (of the Eternal) let him, then, with sacrificial fuel in his hand, approach a Guru (spiritual teacher) who is well-versed in the Veda (Scriptures) and who is established in Brahman (the Supreme)
XIII To him who has thus approached reverently, whose heart is tranquillized, and whose senses are under control, let the wise Guru teach the real knowledge of Brahman, by which the true and immortal Being is known.
Second Mundaka
Part Firist
I This is the truth. As from the blazing fire burst forth thousands of sparks like unto fire, so also, gentle youth, do the various being spring forth from the Imperishable and return thither again.
II That effulgent being is without form; He exists both without and within; He is unborn; without breath and without mind; pure, higher than the High Imperishable.
III From him are born the Prana (life force) mind, all the sense organs, ether, air, fire water and the earth, support of all.
IV Fire is His head, sun and moon are His eyes, the four quarters are His ears, the revealed Vedas are His words. His breath is the air, His heart is the universe, and from His feet came forth the earth. He is the inner Self of all living being.
V From Him come the fire, whose fuel is the sun; from the moon come the clouds(rain); from the earth come all herbs; the male places the seed in the female, thus many being are born from the purusha (the Great Being)
VI From him come the Rk, Saman and Yajur (Veda), the rites of initiation, all forms of sacrifice, special ceremonials, sacrificial gifts (to the priests), the appointed season (for sacrifice) the sacrificer, and all the worlds which the moon sanctifies and the sun illumines.
VII From Him are the various Devas born the Sadhya (Genii), men, beasts, birds, the up-breath and the down-breath, corn and barley, austerity, faith, truth, continence, and (Scriptural) injunction.
VIII From him are born the sever Pranas (senses), the seven lights (of sense-perception), the seven fuels (objects of perception). The seven oblations (act of sense perception), and the seven lokas (seats) where the senses move; seven in each living being, residing in the heart.
IX From him are born all oceans, mountains and divers rivers. From Him come all herbs and juices, by which the inner self subsists, together with the gross elements.
X That being alone is all this – sacrifice and austerity. All is Brahman, the Highest
Second Mundaka
Part Second
I Shining, well seated in the heart, moving in the heart, is the Great Being, the support of all. In Him all is fixed, whatsoever moves, breathes and winks. Know Him Who is both being and non-being. Who is beyond the reach of human understanding the highest and most adorable one.
II That which is effulgent, subtler than the subtlest, on which all worlds and those who dwells in them rest, that is the imperishable Brahman; that is Prana (breath), that is speech and mind. That is the true, that is Immortal. That mark is to be hit. Hit it, O gentle youth!
III Having taken up the Upanishad, the great weapon, as the bow; and having fixed in it the arrow, sharpened by steadfast devotion; then having drawn it with the mind fixed on the Supreme, hit that mark- the imperishable, O gentle youth!
IV The sacred word Om is the bow, the Atman (self) is the arrow, Brahman (the Supreme) is said to be the mark. That mark should be hit by one who is watchful and self-possessed. Then as the arrow becomes one with the mark, so will be become one with the Supreme.
V In him are fixed the heave, the earth, the sky and the mind with all the senses. Know Him to be the Self of all, and abandon all vain words. He is the bridge to immortality.
VI Where the nerves of the body meet together as the spokes in the nave of a wheel, here the Atman dwells, variously manifested. M3editate upon that Atman as Om. May there be no obstacle in thy crossing to the other side, of darkness!
VII He who is all-knowing and all-perceiving, to whom belongs all the glory of the universe, that Self dwells in the heavenly city of Brahman (the heart)
VIII He takes the form of mind and becomes the ruler of the body and the senses. Being in the heart, He sustains the body by food. The wise, who realize this, behold Him shining forth, immortal and all-blissful.
IX When He is seen, Who is both high and low, the fetters of the heart are broken, all doubts are cut asunder, and all Kerma (bondage of work) is destroyed.
X That stainless indivisible Brahman, pure, light of all lights, dwells in the innermost golden sheath (the core of the heart). Thus do the knowers of Self know Him.
XI The sun does not shine there, not the moon, nor the stars, nor do these lightning shire there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.
XII That immortal Brahman is before, that Brahman is behind, that Brahman is to the right and to the left; that Brahman extends above and below. The Supreme Brahman alone is the whole universe.
Third Mundaka
Part First
I Two inseparable companions of golden plumage perch on the same tree. One of them eats the pleasing fruit (of the tree), the other looks on as a witness without eating.
II On the same tree (of life) man sits, drowned in grief, overpowered by his own helplessness. But when he beholds the other, the Lord, majestic and full of glory, than his grief passes away.
III When the sun perceives that Being of golden radiance, the Creator, the Lord, the source of Brahman (creative power), then that knower, having cast off all sin and merit, and being stainless, attains the highest oneness, (with the Supreme)
IV He is the prana (life-force) animating all living beings. He who knows this becomes truly wise and not merely a talker. He delights in the Self (Atman), he finds his highest happiness in the Self, and he is true performer of duty. Verily he is the foremost of the knoweers of Brahman (the Supreme)
V This pure and effulgent Self, which dwells within the body and is realized by sinless sannyasins (the spiritually consecreated), can be attained by truthfulness, self-subjugation, true knowledge and the steadfast practice of chastity.
VI Truth alone conquers, not untruth. By Truth the spiritual path is widened, that path by which the seers, who are free from all desires, travel to the highest abode of Truth.
VII That shines forth, immeasurable, divine and inconceivable, subtler than the subtlest, more distant than the distant, yet here (in the body). Residing in the cave of the heart, so it is seen by true Seers.
VIII He is not perceived by the eye, nor by speech, nor by the other senses, nor by austerities, nor by the other senses, nor by austerities, nor by Karma (sacrifice and good deeds); when the mind is purified by the serene light of knowledge, then alone does the seerperceive the indivisible Brahman by means of meditation.
IX This subtle Self is to be realized by a pure heart as seated there where the Prana (life-force) has entered in five-hold form. The mind of every creature is interwoven with the senses. When it is purified, then the Self shines forth of itself.
X Whatever worlds the man of purified mind covets, and whatever object he desires, he obtains those worlds and those objects. Therefore, let the man who longs for his spiritual welfare, worship that one who knows the Self.
Third Mundaka
Part Second
I He (the seer of Truth) knows the highest abode of Brahman, in which all this universe rests and which shines with pure radiance. Discerning men, without desire, by serving reverently such a knower (of Self) go beyond the seed.
II He who broods on objects of desire and covets them, is born here and there according to his desires; but he whose desires are fulfilled and who has known the Self, his desires vanish even here.
III This self cannot be attained by the study of the Scriptures, nor by intellectual perception, nor by frequent hearing of It. He whom the self chooses, by him alone it. It attained. To him the Self reveals Its true nature.
IV This Self cannot be attained by one who is devoid of strength, or by one who is unmindful, or by one whose austerity is without renunciation. But if the wise man strives by these means, his Self enters into the abode of Brahman.
V The Rishis (wise Seers), after having attained It, become satisfied through knowledge. Having accomplished their end and being free from all desire, they become tranquil. The self- possessed wise ones, realizing the all-pervading Spirit preset in all things, enter into all.
VI Sannyasins (spiritually consecrated seekers), having apprehended with certainty the meaning of the knowledge of Vedanta, having purified their nature by the practice of renunciation, and having realized the highest immortality, after the great end (death) become liberated in the world of Brahman.
VII Their fifteen parts return to their source; all the senses go back to their corresponding deities; the Self, together with his deeds and acquired knowledge, becomes one with the highest imperishable Brahman.
VIII As flowing rivers lose themselves in the ocean, giving up name and form, so also the knower, freed from name and form, attains the highest effulgent purusha (being).
IX He who knows that highest Brahman becomes like unto Brahman. In his family no one is born who is ignorant of Brahman. He overcomes grief; he overcomes sin; and being freed from the knots of the heart, he becomes immortal.
X Thus it is declared in the following text. Let this knowledge of Brahman be taught to those only who have performed sacrifices enjoined in the Scriptures; who are well versed in the Vedas; who are devoted to Brahman, who with faith have performed the fire sacrifice Exkarshi; and who have fulfilled the vow of carrying fire on their hear (Shirovrata)
XI The sage Angiras in ancient times taught to this truth (to Saunaka). It should not be studied by one who has not fulfilled the vow of self-sacrifice and service. Adoration to the great Rishis! Adoration to the great Rishis!
Here ends the Mundaka –Upanishad
Om! Peace! Peace! Peace!
Peace Chant
Om! May we hear with our ears that which is beneficent, O Devas! May we behold with our eyes that which is beneficent! With a strong, well-poised body and worshipful heart may we enjoy life and perform deeds which are pleasing to the Deity.
Om! Peave! Peace! Peace!
Part First
IOm! Brahma was the first of the Devas, the Creator of the unverse, the Protector of the world. He taught his oldest son Atharva the knowledge of Brahman (the supreme) which is the foundation of all knowledge.
IIThis knowledge of Brahman which Brahma taught to Atharva, Atharva taught first to Angir: Angir taught it to Satyavaha Bharadwaja; and Bharadwaja taught it in due succession to the sage Angiras.
III Shaunaka, the great householder, having approached the sage Angiras with fitting humility asked of him: What is that, O Bhagavan (received Master), which being known, all else become known?
IV The sage said to him: These are two kinds of knowledge to be known, so are we told by the knowers of Brahman, higher knowledge and lower knowledge.
V Lower knowledge consists of the Rig Veda, Yajur veda, Sama Veda, Atharva Veda, phonetics, ceremonial, grammar, etymology, metre, astronomy. Higher knowledge is that by which the Impreshable is known.
VI That which cannot be seen, which cannot be seized, which has no origin and no attributes, no eyes nor ears, no hands nor feet; That which is eternal, diversely manifesting, all-pervading, extremely subtle; that Imperishable One the wise regard as the Source of all created things.
VII As the spider brings forth and draws in (its thread), as herbs spring from the earth, as hair grows on the living body, likewise does the universe come forth from the Imperishable.
VIII Throuch Taps Brahman expands : from this, food is produced: from food come prana (energy), mind, the elements, the worlds, good works and their immortal fruit.
IX From that one which is all perceiving and all-knowing, Whose Tapas consists of wisdom, are born Brahma (the Creator), name, from and food.
Part Second
I This is the Truth ; the sacrificial rites which the sages found in the hymns are described variously in the three Vedas. Perform them faithfully, O ye Truth-seekers; this is the path that leads to the world of good deeds.
II When the sacrificial fire is kindled and the flames rise, let a man offer his oblations devoutly between the flames.
III If the fire sacrifice (Agnihotra) is not performed at the new moon and the full moon, during the autumn season and at harvest time, and is not attended by guests, or is without offereings, or is without the Vaiswadeva sacrifice, or it offered contrary to the Scriptural in junctions, it will destroy the seven worlds of the sacrificer.
IV Kali (dark), karali (terrific), Manojava (swift as thought) sulohita (very red), Sudhumravarna (dee0 purple), Sphulingini (sparkling) Viswaruchi (universal light) are the seven flaming tongues of fire.
V I a man perform his sacrifice in the proper season and pours out his oblations on the shining flames, these oblations like the rays of the sun lead him to where the supreme Lord of sacrifice dwells.
VI Come hither! Come hither! The bright oblations say to the sacrificer and carry him by the rays of the sun; while with pleasing words they praise him, saying: This is the heavenly Brahma-world (Svarga) which thou hast earned by thy good deeds.
VII But all these sacrifices (performed by) eighteen are inferior and ephemeral. The ignorant who regard them as the highest good and delight in them, again and again come under the domination of old age and death.
VIII Fools dwelling in ignorance, yet imagining themselves wise and learned, go round and round in devious ways, afficted by many troubles, like the blind led by the blind.
IX Children (the unawakened), in many different ways overpowered by ignorance, imagine that they have achieved their aims. These performs of Karma (sacrifice), because of their attachment of the fruits (of their sacrifice), after a temporary enjoyment of their heavenly reward fall back again into misery.
X Regarding sacrifice and good works as the highest aim, these ignorant men know not the higher goal; and after having enjoyed the heavenly pleasures earned by their good deeds, they return to this world or fall into a lower one.
XI But those wise men of tranquil heart, who practice Shraddha (faith) and Tapasya (austerity) in the forest, living on alms, free from all impurities, travel by the path of the sun to where the immortal, imperishable Being dwells.
XII Let a Brahmana (God-seeker), after having examined all these words attained through Karma-Marga (sacrifices and good deeds) become free from all desires; realizing that the Eternal cannot be gained by the non eternal. In order to acquire knowledge (of the Eternal) let him, then, with sacrificial fuel in his hand, approach a Guru (spiritual teacher) who is well-versed in the Veda (Scriptures) and who is established in Brahman (the Supreme)
XIII To him who has thus approached reverently, whose heart is tranquillized, and whose senses are under control, let the wise Guru teach the real knowledge of Brahman, by which the true and immortal Being is known.
Second Mundaka
Part Firist
I This is the truth. As from the blazing fire burst forth thousands of sparks like unto fire, so also, gentle youth, do the various being spring forth from the Imperishable and return thither again.
II That effulgent being is without form; He exists both without and within; He is unborn; without breath and without mind; pure, higher than the High Imperishable.
III From him are born the Prana (life force) mind, all the sense organs, ether, air, fire water and the earth, support of all.
IV Fire is His head, sun and moon are His eyes, the four quarters are His ears, the revealed Vedas are His words. His breath is the air, His heart is the universe, and from His feet came forth the earth. He is the inner Self of all living being.
V From Him come the fire, whose fuel is the sun; from the moon come the clouds(rain); from the earth come all herbs; the male places the seed in the female, thus many being are born from the purusha (the Great Being)
VI From him come the Rk, Saman and Yajur (Veda), the rites of initiation, all forms of sacrifice, special ceremonials, sacrificial gifts (to the priests), the appointed season (for sacrifice) the sacrificer, and all the worlds which the moon sanctifies and the sun illumines.
VII From Him are the various Devas born the Sadhya (Genii), men, beasts, birds, the up-breath and the down-breath, corn and barley, austerity, faith, truth, continence, and (Scriptural) injunction.
VIII From him are born the sever Pranas (senses), the seven lights (of sense-perception), the seven fuels (objects of perception). The seven oblations (act of sense perception), and the seven lokas (seats) where the senses move; seven in each living being, residing in the heart.
IX From him are born all oceans, mountains and divers rivers. From Him come all herbs and juices, by which the inner self subsists, together with the gross elements.
X That being alone is all this – sacrifice and austerity. All is Brahman, the Highest
Second Mundaka
Part Second
I Shining, well seated in the heart, moving in the heart, is the Great Being, the support of all. In Him all is fixed, whatsoever moves, breathes and winks. Know Him Who is both being and non-being. Who is beyond the reach of human understanding the highest and most adorable one.
II That which is effulgent, subtler than the subtlest, on which all worlds and those who dwells in them rest, that is the imperishable Brahman; that is Prana (breath), that is speech and mind. That is the true, that is Immortal. That mark is to be hit. Hit it, O gentle youth!
III Having taken up the Upanishad, the great weapon, as the bow; and having fixed in it the arrow, sharpened by steadfast devotion; then having drawn it with the mind fixed on the Supreme, hit that mark- the imperishable, O gentle youth!
IV The sacred word Om is the bow, the Atman (self) is the arrow, Brahman (the Supreme) is said to be the mark. That mark should be hit by one who is watchful and self-possessed. Then as the arrow becomes one with the mark, so will be become one with the Supreme.
V In him are fixed the heave, the earth, the sky and the mind with all the senses. Know Him to be the Self of all, and abandon all vain words. He is the bridge to immortality.
VI Where the nerves of the body meet together as the spokes in the nave of a wheel, here the Atman dwells, variously manifested. M3editate upon that Atman as Om. May there be no obstacle in thy crossing to the other side, of darkness!
VII He who is all-knowing and all-perceiving, to whom belongs all the glory of the universe, that Self dwells in the heavenly city of Brahman (the heart)
VIII He takes the form of mind and becomes the ruler of the body and the senses. Being in the heart, He sustains the body by food. The wise, who realize this, behold Him shining forth, immortal and all-blissful.
IX When He is seen, Who is both high and low, the fetters of the heart are broken, all doubts are cut asunder, and all Kerma (bondage of work) is destroyed.
X That stainless indivisible Brahman, pure, light of all lights, dwells in the innermost golden sheath (the core of the heart). Thus do the knowers of Self know Him.
XI The sun does not shine there, not the moon, nor the stars, nor do these lightning shire there, much less this fire. When He shines, everything shines after Him; by His light all is lighted.
XII That immortal Brahman is before, that Brahman is behind, that Brahman is to the right and to the left; that Brahman extends above and below. The Supreme Brahman alone is the whole universe.
Third Mundaka
Part First
I Two inseparable companions of golden plumage perch on the same tree. One of them eats the pleasing fruit (of the tree), the other looks on as a witness without eating.
II On the same tree (of life) man sits, drowned in grief, overpowered by his own helplessness. But when he beholds the other, the Lord, majestic and full of glory, than his grief passes away.
III When the sun perceives that Being of golden radiance, the Creator, the Lord, the source of Brahman (creative power), then that knower, having cast off all sin and merit, and being stainless, attains the highest oneness, (with the Supreme)
IV He is the prana (life-force) animating all living beings. He who knows this becomes truly wise and not merely a talker. He delights in the Self (Atman), he finds his highest happiness in the Self, and he is true performer of duty. Verily he is the foremost of the knoweers of Brahman (the Supreme)
V This pure and effulgent Self, which dwells within the body and is realized by sinless sannyasins (the spiritually consecreated), can be attained by truthfulness, self-subjugation, true knowledge and the steadfast practice of chastity.
VI Truth alone conquers, not untruth. By Truth the spiritual path is widened, that path by which the seers, who are free from all desires, travel to the highest abode of Truth.
VII That shines forth, immeasurable, divine and inconceivable, subtler than the subtlest, more distant than the distant, yet here (in the body). Residing in the cave of the heart, so it is seen by true Seers.
VIII He is not perceived by the eye, nor by speech, nor by the other senses, nor by austerities, nor by the other senses, nor by austerities, nor by Karma (sacrifice and good deeds); when the mind is purified by the serene light of knowledge, then alone does the seerperceive the indivisible Brahman by means of meditation.
IX This subtle Self is to be realized by a pure heart as seated there where the Prana (life-force) has entered in five-hold form. The mind of every creature is interwoven with the senses. When it is purified, then the Self shines forth of itself.
X Whatever worlds the man of purified mind covets, and whatever object he desires, he obtains those worlds and those objects. Therefore, let the man who longs for his spiritual welfare, worship that one who knows the Self.
Third Mundaka
Part Second
I He (the seer of Truth) knows the highest abode of Brahman, in which all this universe rests and which shines with pure radiance. Discerning men, without desire, by serving reverently such a knower (of Self) go beyond the seed.
II He who broods on objects of desire and covets them, is born here and there according to his desires; but he whose desires are fulfilled and who has known the Self, his desires vanish even here.
III This self cannot be attained by the study of the Scriptures, nor by intellectual perception, nor by frequent hearing of It. He whom the self chooses, by him alone it. It attained. To him the Self reveals Its true nature.
IV This Self cannot be attained by one who is devoid of strength, or by one who is unmindful, or by one whose austerity is without renunciation. But if the wise man strives by these means, his Self enters into the abode of Brahman.
V The Rishis (wise Seers), after having attained It, become satisfied through knowledge. Having accomplished their end and being free from all desire, they become tranquil. The self- possessed wise ones, realizing the all-pervading Spirit preset in all things, enter into all.
VI Sannyasins (spiritually consecrated seekers), having apprehended with certainty the meaning of the knowledge of Vedanta, having purified their nature by the practice of renunciation, and having realized the highest immortality, after the great end (death) become liberated in the world of Brahman.
VII Their fifteen parts return to their source; all the senses go back to their corresponding deities; the Self, together with his deeds and acquired knowledge, becomes one with the highest imperishable Brahman.
VIII As flowing rivers lose themselves in the ocean, giving up name and form, so also the knower, freed from name and form, attains the highest effulgent purusha (being).
IX He who knows that highest Brahman becomes like unto Brahman. In his family no one is born who is ignorant of Brahman. He overcomes grief; he overcomes sin; and being freed from the knots of the heart, he becomes immortal.
X Thus it is declared in the following text. Let this knowledge of Brahman be taught to those only who have performed sacrifices enjoined in the Scriptures; who are well versed in the Vedas; who are devoted to Brahman, who with faith have performed the fire sacrifice Exkarshi; and who have fulfilled the vow of carrying fire on their hear (Shirovrata)
XI The sage Angiras in ancient times taught to this truth (to Saunaka). It should not be studied by one who has not fulfilled the vow of self-sacrifice and service. Adoration to the great Rishis! Adoration to the great Rishis!
Here ends the Mundaka –Upanishad
Om! Peace! Peace! Peace!
