॥ ತೃತೀಯ ಮುಣ್ಡಕೇ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥
Two birds, bound together in friendship, reside upon the same tree. One of them eats the fruit of the tree, while the other simply watches, without eating.
ದ್ವಾ ಸುಪರ್ಣಾ ಸಯುಜಾ ಸಖಾಯಾ ಸಮಾನಂ-ವೃಁಕ್ಷ-ಮ್ಪರಿಷಸ್ವಜಾತೇ ।
ತಯೋರನ್ಯಃ ಪಿಪ್ಪಲಂ ಸ್ವಾದ್ವತ್ತ್ಯನಶ್ನನ್ನನ್ಯೋ ಅಭಿಚಾಕಶೀತಿ ॥ 1॥
ಸಮಾನೇ ವೃಕ್ಷೇ ಪುರುಷೋ ನಿಮಗ್ನೋ-ಽನೀಶಯಾ ಶೋಚತಿ ಮುಹ್ಯಮಾನಃ ।
ಜುಷ್ಟಂ-ಯಁದಾ ಪಶ್ಯತ್ಯನ್ಯಮೀಶಮಸ್ಯ
ಮಹಿಮಾನಮಿತಿ ವೀತಶೋಕಃ ॥ 2॥
Dwelling on the same tree, the individual soul is overwhelmed by its own helplessness and grieves, caught in delusion. But when it beholds the other, the Lord who is worshiped by all, and recognizes His glory, it is freed from sorrow.
ಯದಾ ಪಶ್ಯಃ ಪಶ್ಯತೇ ರುಕ್ಮವರ್ಣಂ
ಕರ್ತಾರಮೀಶ-ಮ್ಪುರುಷ-ಮ್ಬ್ರಹ್ಮಯೋನಿಮ್ ।
ತದಾ ವಿದ್ವಾ-ನ್ಪುಣ್ಯಪಾಪೇ ವಿಧೂಯ
ನಿರಞ್ಜನಃ ಪರಮಂ ಸಾಮ್ಯಮುಪೈತಿ ॥ 3॥
When the seer beholds the Golden Lord, the Creator, the Supreme Person who is the source of Brahma, he washes away both merit and sin, becomes taintless, and attains the highest state of equality with the Divine.
ಪ್ರಾಣೋ ಹ್ಯೇಷ ಯ-ಸ್ಸರ್ವಭೂತೈರ್ವಿಭಾತಿ
ವಿಜಾನನ್ ವಿದ್ವಾ-ನ್ಭವತೇ ನಾತಿವಾದೀ ।
ಆತ್ಮಕ್ರೀಡ ಆತ್ಮರತಿಃ ಕ್ರಿಯಾವಾ-
ನೇಷ ಬ್ರಹ್ಮವಿದಾಂ-ವಁರಿಷ್ಠಃ ॥ 4॥
He is indeed the Life-breath that shines in all beings. Knowing this, the wise man ceases to be a mere disputer. Delighting in the Self, finding joy in the Self, and active in spiritual labor, he becomes the foremost among the knowers of Brahman.
ಸತ್ಯೇನ ಲಭ್ಯಸ್ತಪಸಾ ಹ್ಯೇಷ ಆತ್ಮಾ
ಸಮ್ಯಗ್ಜ್ಞಾನೇನ ಬ್ರಹ್ಮಚರ್ಯೇಣ ನಿತ್ಯಮ್ ।
ಅನ್ತಸ್ಶರೀರೇ ಜ್ಯೋತಿರ್ಮಯೋ ಹಿ ಶುಭ್ರೋ
ಯ-ಮ್ಪಶ್ಯನ್ತಿ ಯತಯಃ, ಕ್ಷೀಣದೋಷಾಃ ॥ 5॥
This Self is attained by truth, by self-discipline, by complete knowledge, and by a life of purity, practiced constantly. He is within the body, radiant and pure, seen by those seekers who have cleansed themselves of all faults.
ಸತ್ಯಮೇವ ಜಯತೇ ನಾನೃತಂ
ಸತ್ಯೇನ ಪನ್ಥಾ ವಿತತೋ ದೇವಯಾನಃ ।
ಯೇನಾಕ್ರಮನ್ತ್ಯೃಷಯೋ ಹ್ಯಾಪ್ತಕಾಮಾ
ಯತ್ರ ತ-ಥ್ಸತ್ಯಸ್ಯ ಪರಮ-ನ್ನಿಧಾನಮ್ ॥ 6॥
Truth alone triumphs, not falsehood. By truth is the path of the divine opened, the path by which the sages, whose desires have been fulfilled, ascend to where Truth has its supreme abode.
ಬೃಹಚ್ಚ ತದ್ ದಿವ್ಯಮಚಿನ್ತ್ಯರೂಪಂ
ಸೂಕ್ಷ್ಮಾಚ್ಚ ತ-ಥ್ಸೂಕ್ಷ್ಮತರಂ-ವಿಁಭಾತಿ ।
ದೂರಾ-ಥ್ಸುದೂರೇ ತದಿಹಾನ್ತಿಕೇ ಚ
ಪಶ್ಯತ್ಸ್ವಿಹೈವ ನಿಹಿತ-ಙ್ಗುಹಾಯಾಮ್ ॥ 7॥
Vast, divine, and of unthinkable form, It shines more subtle than the subtlest. It is farther than the farthest, yet It is here close at hand, dwelling within the secret cave of the hearts of those who can see.
ನ ಚಕ್ಷುಷಾ ಗೃಹ್ಯತೇ ನಾಪಿ ವಾಚಾ
ನಾನ್ಯೈರ್ದೇವೈಸ್ತಪಸಾ ಕರ್ಮಣಾ ವಾ ।
ಜ್ಞಾನಪ್ರಸಾದೇನ ವಿಶುದ್ಧಸತ್ತ್ವ-
ಸ್ತತಸ್ತು ತ-ಮ್ಪಶ್ಯತೇ ನಿಷ್ಕಲಂ
ಧ್ಯಾಯಮಾನಃ ॥ 8॥
It is not grasped by the eye, nor by speech, nor by the other senses, nor by austerity or ritual action. Only when one’s being is purified by the serenity of knowledge does one behold that partless One through meditation.
ಏಷೋ-ಽಣುರಾತ್ಮಾ ಚೇತಸಾ ವೇದಿತವ್ಯೋ
ಯಸ್ಮಿ-ನ್ಪ್ರಾಣಃ ಪಞ್ಚಧಾ ಸಂವಿಁವೇಶ ।
ಪ್ರಾಣೈಶ್ಚಿತ್ತಂ ಸರ್ವಮೋತ-ಮ್ಪ್ರಜಾನಾಂ
ಯಸ್ಮಿನ್ ವಿಶುದ್ಧೇ ವಿಭವತ್ಯೇಷ ಆತ್ಮಾ ॥ 9॥
This subtle Self is to be known by the mind, in which the life-breath has entered in five forms. The minds of all living beings are interwoven with the senses; when the mind is purified, the Self reveals Its own glory.
ಯಂ-ಯಂಁ ಲೋಕ-ಮ್ಮನಸಾ ಸಂವಿಁಭಾತಿ
ವಿಶುದ್ಧಸತ್ತ್ವಃ ಕಾಮಯತೇ ಯಾಂಶ್ಚ ಕಾಮಾನ್ ।
ತ-ನ್ತಂ-ಲೋಁಕ-ಞ್ಜಯತೇ ತಾಂಶ್ಚ ಕಾಮಾಂ-
ಸ್ತಸ್ಮಾದಾತ್ಮಜ್ಞಂ ಹ್ಯರ್ಚಯೇತ್ ಭೂತಿಕಾಮಃ ॥ 10॥
Whatever world the man of purified mind desires, and whatever objects he longs for, he attains that world and those objects. Therefore, let the seeker of prosperity worship the knower of the Self.
॥ ಇತಿ ಮುಣ್ಡಕೋಪನಿಷದಿ ತೃತೀಯಮುಣ್ಡಕೇ ಪ್ರಥಮಃ ಖಣ್ಡಃ ॥