यत्रान्तर्याम्यादिभेदस्तत्त्वतो न हि युज्यते । निर्भेदं परमाद्वैतं स्वमात्रमवशिष्यते ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ अन्तःशरीरे निहितो गुहायामज एको नित्यमस्य पृथिवी शरीरं यः पृथिवीमन्तरे संचरन्यं पृथिवी न वेद । यस्यापःशरीरं यो अपोऽन्तरे संचरन्यमापो न विदुः । यस्य तेजः शरीरं यस्तेजोऽन्तरे संचरन्यं तेजो न वेद । यस्य वायुः शरीरं यो वायुमन्तरे संचरन्यं वायुर्न वेद । यस्याकाशः शरीरं य आकाशमन्तरे संचरन्यमाकाशो न वेद । यस्य मनः शरीरं यो मनोऽन्तरे संचरन्यं मनो न वेद । यस्य बुद्धिः शरीरं यो बुद्धिमन्तरे संचरन्यं बुद्धिर्न वेद । यस्याहंकारः शरीरं योऽहंकारमन्तरे संचरन्यमहंकारो न वेद । यस्य चित्तं शरीरं यश्चित्तमन्तरे संचरन्यं चित्तं न वेद । यस्याव्यक्तं शरीरं योऽव्यक्तमन्तरे संचरन्यमव्यक्तं न वेद । यस्याक्षरं शरीरं योऽक्षरमन्तरे संचरन्यम्क्षरं न वेद । यस्य मृयुः शरीरं यो मृत्युमन्तरे संचरन्यं मृत्युर्न वेद । स एष सर्वभूतान्तरात्मापहतपाप्मा दिव्यो देव एको नारायणः । अहं ममेति यो भावो देहाक्षादावनात्मनि । अध्यासोऽयं निरस्तव्यो विदुषा ब्रह्मनिष्ठया ॥ १॥ ज्ञात्वा स्वं प्रत्यगात्मानं बुद्धितद्वृत्तिसाक्षिणम् । सोऽहमित्येव तद्वृत्त्या स्वान्यत्रात्म्यमात्मनः ॥ २॥ लोकानुवर्तनं त्यक्त्वा त्यक्त्वा देहानुवर्तनम् । शास्त्रानुवर्तनं त्यक्त्वा स्वाध्यासापनयं कुरु ॥ ३॥ स्वात्मन्येव सदा स्थित्या मनो नश्यति योगिनः । युक्त्या श्रुत्या स्वानुभूत्या ज्ञात्वा सार्वात्म्यमात्मनः ॥ ४॥ निद्राया लोकवार्तायाः शब्दादेरात्मविस्मृतेः । क्वचिन्नवसरं दत्त्वा चिन्तयात्मानमात्मनि ॥ ५॥ मातापित्रोर्मलोद्भूतं मलमांसमयं वपुः । त्यक्त्वा चण्डालवद्दूरं ब्रह्मभूय कृती भव ॥ ६॥ घटाकाशं महाकाश इवात्मानं परात्मनि । विलाप्याखण्डभावेन तूष्णीं भव सदा मुने ॥ ७॥ स्वप्रकाशमधिष्ठानं स्वयंभूय सदात्मना । ब्रह्माण्डमपि पिण्डाण्डं त्यज्यतां मलभाण्डवत् ॥ ८॥ चिदात्मनि सदानन्दे देहरूढामहंधियम् । निवेश्य लिङ्गमुत्सृज्य केवलो भव सर्वदा ॥ ९॥ यत्रैष जगदाभासो दर्पणान्तःपुरं यथा । तद्ब्रह्माहमिति ज्ञात्वा कृतकृत्यो भवानघ ॥ १०॥ अहंकारग्रहान्मुक्तः स्वरूपमुपपद्यते । चन्द्रवद्विमलः पूर्णः सदानन्दः स्वयंप्रभः ॥ ११॥ क्रियानाशाद्भवेच्चिन्तानाशोऽस्माद्वासनाक्षयः । वासनाप्रक्षयो मोक्षः सा जीवन्मुक्तिरिष्यते ॥ १२॥ सर्वत्र सर्वतः सर्वब्रह्ममात्रावलोकनम् । सद्भावभावानादाढ्याद्वासनालयमश्नुते ॥ १३॥ प्रमादो ब्रह्मनिष्ठायां न कर्तव्यज़् कदाचन । प्रमादो मृत्युरित्याहुर्विद्यायां ब्रह्मवादिनः ॥ १४॥ यथापकृष्टं शैवालं क्षणमात्रं न तिष्ठति । आवृणोति तथा माया प्राज्ञं वापि पराङ्मुखम् ॥ १५॥ जीवतो यस्य कैवल्यं विदेहोऽपि स केवलः । समाधिनिष्ठतामेत्य निर्विकल्पो भवानघ ॥ १६॥ अज्ञानहृदयग्रन्थेर्निःशेषविलयस्तदा । समाधिना विकल्पेन यदाद्वैतात्मदर्शनम् ॥ १७॥ अत्रात्मत्वं दृढीकुर्वन्नहमादिषु संत्यजन् । उदासीनतया तेषु तिष्ठेद्घटपटादिवत् ॥ १८॥ ब्रह्मादिस्तम्बपर्यन्तं मृषामात्रा उपाधयः । ततः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम् ॥ १९॥ स्वयं ब्रह्मा स्वयं विष्णुः स्वयमिन्द्रः स्वयं शिवः । स्वयं विश्वमिदं सर्वं स्वस्मादन्यन्न किंचन ॥ २०॥ स्वात्मन्यारोपिता शेषाभासवस्तुनिरासतः । स्वयमेव परंब्रह्म पूर्णमद्वयमक्रियम् ॥ २१॥ असत्कल्पो विकल्पोऽयं विश्वमित्येकवस्तुनि । निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥ २२॥ द्रष्टृदर्शनदृश्यादिभावशून्ये निरामये । कल्पार्णव इवात्यन्तं परिपूर्णे चिदात्मनि ॥ २३॥ तेजसीव तमो यत्र विलीनं भ्रान्तिकारणम् । अद्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः ॥ २४॥ एकात्मके परे तत्त्वे भेदकर्ता कथं वसेत् । सुषुप्तौ सुखमात्रायां भेदः केनावलोकितः ॥ २५॥ चित्तमूलो विकल्पोऽयं चित्ताभावे न कश्चन । अतश्चित्तं समाधेयि प्रत्यग्रूपे परात्मनि ॥ २६॥ अखण्डानन्दमात्मानं विज्ञाय स्वस्वरूपतः । बहिरन्तः सदानन्दरसास्वादनमात्मनि ॥ २७॥ वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम् । स्वानन्दानुभवच्छान्तिरेषैवोपरतेः फलम् ॥ २८॥ यद्युत्तरोत्तराभावे पूर्वरूपं तु निष्फलम् । निवृत्तिः परमा तृप्तिरानन्दोऽनुपमः स्वतः ॥ २९॥ मायोपाधिर्जगद्योनिः सर्वज्ञत्वादिलक्षणः । पारोक्ष्यशबलः सत्याद्यात्मकस्तत्पदाभिधः ॥ ३०॥ आलम्बनतया भाति योऽस्मत्प्रत्ययशब्दयोः । अन्तःकरणसंभिन्नबोधः स त्वंपदाभिधः ॥ ३१॥ मायाविद्ये विहायैव उपाधी परजीवयोः । अखण्डं सच्चिदानन्दं परं ब्रह्म विलक्ष्यते ॥ ३२॥ इत्थं वाक्यैस्तथार्थानुसन्धानं श्रवणं भवेत् । युक्त्या संभावितत्वानुसन्धानं मननं तु तत् ॥ ३३॥ ताभ्यं निर्विचिकित्सेऽर्थे चेतसः स्थापितस्य यत् । एकतानत्वमेतद्धि निदिध्यासनमुच्यते ॥ ३४॥ ध्यातृध्याने परित्यज्य क्रमाद्ध्येयैकगोचरम् । निवातदीपवच्चित्तं समाधिरभिधीयते ॥ ३५॥ वृत्तयस्तु तदानीमप्यज्ञाता आत्मगोचराः । स्मरणादनुमीयन्ते व्युत्थितस्य समुत्थिताः ॥ ३६॥ अनादाविह संसारे संचिताः कर्मकोटयः । अनेन विलयं यान्ति शुद्धो धर्मो विवर्धते ॥ ३७॥ धर्ममेघमिमं प्राहुः समाधिं योगवित्तमाः । वर्षत्येष यथा धर्मामृतधाराः सहस्रशः ॥ ३८॥ अमुना वासनाजाले निःशेषं प्रविलापिते । समूलोन्मूलिते पुण्यपापाख्ये कर्मसंचये ॥ ३९॥ वाक्यमप्रतिबद्धं सत्प्राक्परोक्षावभासिते । करामलकमवद्बोधपरोक्षं प्रसूयते ॥ ४०॥ वासनानुदयो भोग्ये वैराग्यस्य तदावधिः । अहंभावोदयाभावो बोधस्य परमावधिः ॥ ४१॥ लीनवृत्तेरनुत्पत्तिर्मर्यादोपरतेस्तु सा । स्थितप्रज्ञो यतिरयं यः सदानन्दमश्नुते ॥ ४२॥ ब्रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रियः । ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनि ॥ ४३॥ निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते । सा सर्वदा भवेद्यस्य स जीवन्मुक्त इष्यते ॥ ४४॥ देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके । यस्य नो भवतः क्वापि स जीवन्मुक्त इष्यते ॥ ४५॥ न प्रत्यग्ब्रह्मणोर्भेदं कदापि ब्रह्मसर्गयोः । प्रज्ञया यो विजानाति स जीवन्मुक्त इष्यते ॥ ४६॥ साधुभिः पूज्यमानेऽस्मिन्पीड्यमानेऽपि दुर्जनैः । समभावो भवेद्यस्य स जीवन्मुक्त इष्यते ॥ ४७॥ विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः । अस्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः ॥ ४८॥ सुखाद्यनुभवो यावत्तावत्प्रारब्धमिष्यते । फलोदयः क्रियापूर्वो निष्क्रियो नहि कुत्रचित् ॥ ४९॥ अहं ब्रह्मेति विज्ञानात्कल्पकोटिशतार्जितम् । संचितं विलयं याति प्रबोधात्स्वप्नकर्मवत् ॥ ५०॥ स्वमसङ्गमुदासीनं परिज्ञाय नभो यथा । न श्लिष्यते यतिः किंचित्कदाचिद्भाविकर्मभिः ॥ ५१॥ न नभो घटयोगेन सुरागन्धेन लिप्यते । तथात्मोपाधियोगेन तद्धर्मे नैव लिप्यते ॥ ५२॥ ज्ञानोदयात्पुरारब्धं कर्म ज्ञानान्न नश्यति । अदत्त्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टबाणवत् ॥ ५३॥ व्याघ्रबुद्ध्या विनिर्मुक्तो बाणः पश्चात्तु गोमतौ । न तिष्ठति भिनत्त्येव लक्ष्यं वेगेन निर्भरम् ॥ ५४॥ अजरोऽस्म्यमरोऽस्मीति य आत्मानं प्रपद्यते । तदात्मना तिष्ठतोऽस्य कुतः प्रारब्धकल्पना ॥ ५५॥ प्रारब्धं सिद्ध्यति तदा यदा देहात्मना स्थितिः । देहात्मभावो नैवेष्टः प्रारब्धं त्यज्यतामतः ॥ ५६॥ प्रारब्धकल्पनाप्यस्य देहस्य भ्रान्तिरेव हि ॥ ५७॥ अध्यस्तस्य कुतस्तत्त्वमसत्यस्य कुतो जनिः । अजातस्य कुतो नाशः प्रारब्धमसतः कुतः ॥ ५८॥ ज्ञानेनाज्ञानकार्यस्य समूलस्य लयो यदि । तिष्ठत्ययं कथं देह इति शङ्कावतो जडान् । समाधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः ॥ ५९॥ न तु देहादिसत्यत्वबोधनाय विपश्चिताम् । परिपूर्णमनाद्यन्तमप्रमेयमविक्रियम् ॥ ६०॥ सद्घनं चिद्घनं नित्यमानन्दघनमव्ययम् । प्रत्यगेकरसं पूर्णमनन्तं सर्वतोमुखम् ॥ ६१॥ अहेयमनुपादेयमनाधेयमनाश्रयम् । निर्गुणं निष्क्रियं सूक्ष्मं निर्विकल्पं निरञ्जनम् ॥ ६२॥ अनिरूप्यस्वरूपं यन्मनोवाचामगोचरम् । सत्समृद्धं स्वतःसिद्धं शुद्धं बुद्धमनोदृशम् ॥ ६३॥ स्वानुभूत्या स्वयं ज्ञात्वा स्वमात्मानमखण्डितम् । स सिद्धः सुसुखं तिष्ठ निर्विकल्पात्मनात्मनि ॥ ६४॥ क्व गतं केन वा नीतं कुत्र लीनमिदं जगत् । अधुनैव मया दृष्टं नास्ति किं महदद्भुतम् ॥ ६५॥ किं हेयं किमुपादेयं किमन्यत्किं विलक्षणम् । अखण्डानन्दपीयूषपूर्णब्रह्ममहार्णवे ॥ ६६॥ न किंचिदत्र पश्यामि न शृणोमि न वेद्म्यहम् । स्वात्मनैव सदानन्दरूपेणास्मि स्वलक्षणः ॥ ६७॥ असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहं हरिः । प्रशान्तोऽहमनन्तोऽहं परिपूर्णश्चिरन्तनः ॥ ६८॥ अकर्ताहमभोक्ताहमविकारोऽहमव्ययः । शुद्ध बोधस्वरूपोऽहं केवलोऽहं सदाशिवः ॥ ६९॥ एतां विद्यामपान्तरतमाय ददौ । अपान्तरतमो ब्रह्मणे ददौ । ब्रह्मा घोराङ्गिरसे ददौ । घोराङ्गिरा रैक्वाय ददौ । रैक्वो रामाय ददौ । रामः सर्वेभ्यो भूतेभ्यो ददावित्येतन्निर्वाणानुशासनं वेदानुशासनं वेदानुशासनमित्युपनिषत् ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ इति अध्यात्मोपनिषत्समाप्ता ॥
Om! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me! In the cave of the body is eternally set the one unborn. The earth is His body. (Though) moving within the earth, the earth knows Him not. The eater is His body. (Though) moving within the water, the water knows Him not. The fire is His body. (Though) moving within the fire, the fire knows Him not. The air is His body. (Though) moving within the air, the air knows Him not. The ether is His body. (Though) moving within the ether, the ether knows Him not. The mind is His body. (Though) moving within the mind, the mind knows Him not. The intellect is His body. (Though) moving within the intellect, the intellect knows Him not. The ego is His body. (Though) moving within the ego, the ego knows Him not. The mind-stuff is His body. (Though) moving within the mind-stuff, the mind-stuff knows Him not. The unmanifest is His body. (Though) moving within the unmanifest, the unmanifest knows Him not. The imperishable is His body. (Though) moving within the imperishable, the imperishable knows Him not. The Death is His body. (Though) moving within Death, Death knows Him not. He, then, is the inner-self of all beings, sinless, heaven-born, luminous, the sole Narayana. 1. Superimposition is the thought, ‘I am and mine are the body, the senses, etc., which are all other than the Self. Through devotion to Brahman, the wise man should repudiate it. 2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the subject, identifying the ‘I’ with that (the subject). 3. Rejecting conformity with the world, the body, and the Shastras, remove superimposition on the Self. 4. The mind of the Yogin perishes as he stays without intermission in the Self alone, knowing, through reasoning, Shruti, and experience, that one is the Self of all beings. 5. Without granting for a moment even a toe-hold for sleep, gossip, verbal exchanges, etc., and self-forgetfulness, meditate on the Self in the self. 6. Casting the body far aside, the offspring of parental exudations, as its status is no better than that of an outcast, and becoming Brahman, seek fulfilment. 7. Dissolve the self in the supreme Self as the pot-space is dissolved in infinite space; then, as the Infinite be silent for ever, O sage! 8. Having become the self-luminous Substratum, as Being, reject both the macrocosm and the microcosm which are but abodes of impurities. 9. Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute. 10. Knowing ‘I am that Brahman’ in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless one! 11. Liberated from the grip of egoism, like the moon (after the eclipse), full, ever blissful, self-luminous, one attains one’s essence. 12. The destruction of actions leads to that of thought; thence results the dwindling of innate impulses (to act). The obliteration of innate impulses is liberation; it is held to be freedom in life. 13. At all places and by all means, perceiving everything as Spirit, one achieves the dissolution of innate impulses as it strengthens the attitude of universal good will. 14. Never should one be heedless in devotion to Brahman; ‘heedlessness is death’ so aver the philosophers of Brahman in regard to (this) science. 15. Just as a pulled-up water-reed stays not still, even for a moment, so does Maya (ceaselessly) envelop even a wise man if he averts his face (from the Truth). 16. Whosoever wins absoluteness while alive continues to be absolute even after death. Rooted in concentration, O sinless one, remain steadfast. 17. With the vision of the non-dual Self through unwavering concentration comes the dissolution without residue of the knots of ignorance in the heart. 18. Strengthening the sense of Self vis-à-vis this vision, and rejecting it vis-à-vis the ego, etc., remain indifferent to them all, as to objects like pots and clothes. 19. All things from Brahma down to clumps of grass are nothing but unreal adjuncts. Distinct from the, see one’s Self existing as the immutable plenum. 20. One’s Self is Brahma, Vishnu, Indra and Shiva; this entire world is one’s Self; other than this Self, there is nothing. 21. After repudiating all objective appearances superimposed on one’s Self, one remains alone as the supreme Brahman, full, non-dual, stirless. 22. The world is a postulation, as good as non-existent, in the one Reality that is immutable, formless, unqualified; whence is difference? 23. (In the one Reality) devoid of distinctions like the percipient, perception, and the perceived, and of all sufferings, in the absolutely full, spiritual, Self, like unto the ocean at the time of cosmic dissolution, (whence is difference)? 24. Darkness implicit in It as in light is the cause of delusion. Whence is difference in the supreme non-dual and unqualified Reality? 25. In this uniform and supreme Reality, how can the agent of differences dwell? In deep sleep that is nothing but bliss who has perceived difference? 26. This perception of difference is rooted in the mind (of the percipient); there is none of it in the absence of the mind. Therefore, concentrate the mind on the supreme Self as the subject. 27. Upon realizing the Self that is impartite bliss as one’s own essence (there follows) the savouring of the timeless bliss that is the Self, both externally and internally. 28. Of detachment the fruit is knowledge: of knowledge the fruit is withdrawal. Experience of Self as bliss leads to peace; again, peace is the fruit of withdrawal. 29. Without the consequent states, the precedent ones are fruitless, indeed. Cessation is supreme satisfaction; matchless bliss is spontaneous. 30. The expressed sense of the word tat (God) has Maya for His adjunct; He is the world-cause. He is characterised by omniscience, etc.; is tinged by transcendence, and is essentially Truth and so forth. 31. The expressed sense of the word ‘Tvam’ shines forth as the content of the idea and expression ‘I’; it is awareness blended with the mind (the inner organ of perception). 32. Only through the exclusion of Maya and avidya, the adjuncts of God and Jiva is the supreme Spirit, the impartite Being, Consciousness and Bliss, indicated. 33. ‘To listen’, thus is to pursue by means of sentences their import. On the other hand, ‘thinking’ consists in perceiving its consistency with reason. 34. ‘Meditation’ is indeed the exclusive attention of the mind fixed on (the import) rendered indubitable through listening and thinking. 35. ‘Concentration’ is said to be the mind which, outgrowing the dualism between the meditator and meditation, gradually dwells exclusively on the object (of meditation) and is like a flame in a windless spot. 36. Mind’s modifications in regard to the Self are uncognized in that state; they are (only) inferred as past, after quitting the state of Samadhi. 37. Crores of karmans, accumulated in this beginningless transmigratory life, are dissolved by means of concentration: (then) pure virtue begins to flourish. 38. The best knowers of Yoga call this concentration the cloud of virtues, since it rains the flood-waters of virtue in a thousand streams. 39-40. When the load of innate impulses is dissolved without residue by means of this (cloud of virtues) and heaps of karmans, good and evil, are totally eradicated, the major text, which at first shone forth immediately, now unobstructed, yields immediate awareness as (clear) as the myrobalan in the palm (of one’s hand). 41. The non-occurrence of the impulse (to enjoy, etc.,) in regard to the objects of enjoyment marks the acme of detachment. The highest pitch of awareness is (marked by) the non-occurrence of the egoistic sense. 42(a). The acme of withdrawal is (marked by) the non-occurrence of (even) the latent impulse (to enjoy). 42(b). He is the ascetic of steadfast wisdom who enjoys bliss for ever; 43-44(a). Whose self is merged in Brahman alone; who is immutable and quiescent. Wisdom (prajna) is defined as the unwavering spiritual mode whose content is the unity of Brahman and Atman purged (of all adjuncts). 44(b). Whosoever possesses it (wisdom) without a break is liberated in life; 45. Who has no conceit of ‘I’ in regard to body and senses; nor the conceit of objects in regard to things other than them – who is free from these two conceits in regard to anything whatsoever is liberated-in-life; 46. Who, in his wisdom, perceives no difference between the subject and Brahman; who neither refers to the creator nor creation is liberated in life. 47. Whose attitude is the same both when he is honoured by the virtuous and when he is persecuted by the wicked is liberated in life. 48. He who has realized the truth of Brahman no longer transmigrates, as hitherto; if he does, this truth has not been realized by him; he is but an extrovert. 49. As long as the experience of pleasure, etc., lasts, so long operative karmans from the past are held to persist. (Causal) actions precede the occurrence of effects; never is this unpreceded by actions. 50. Consequent on the experience ‘I am Brahman’, karmans accumulated in the course of aeons are dissolved, even as the actions in dreams are, upon waking up. 51. Just as nothing clings to space, so to the sage, who knows the Self to be unattached and indifferent, future actions cling not in the least degree. 52. Just as space is unaffected by the smell of liquor though it touches the pot (containing the liquor), so is Self unaffected by the attributes of Its adjuncts. 53. Karmans done before the dawn of knowledge perish not as a result of that knowledge; they must produce their proper effect even as an arrow shot to hit a target (stops not before hitting it). 54. The arrow discharged (to hit) what was taken for a tiger stops not, though, alter, (the target) is known to be a cow; the target is hit with full force. 55. ‘I am un-ageing’; ‘I am immortal’ – how can one who knows his Self to be such and lives that knowledge fabricate operative past actions? 56. Then only is operative past action real when one mistakes one’s Self to be the body. The treatment of the body as Self is improper; therefore reject (the notion) of operative past action. 57. The fabrication of operative past actions is also, indeed, a delusion due to this body. 58. How can the superimposed be real? How can the unreal be born? How can the unborn perish? How can the unreal own operative past actions? 59-60. To answer the dull-witted (who) doubtfully ask how this body persists if the entire effects of nescience with their cause are destroyed by knowledge, Shruti, with an outward eye, propounds the theory of operative past actions; not to suggest to the wise that the body, etc., are real. 61. A total plenum, without beginning and end, measure and change. Massed being and intelligence, massed eternal bliss, undiminishing, 62. With the sole savour of the subject, full, endless, behold all, Neither to be shunned nor seized, neither to be held nor propped; 63. Beyond inert forces and actions, subtle, certain, unblemished; Whose essence is beyond thought, beyond mid and words; 64. Existent, a plenitude, self-proven, pure, awake and matchless. One only is non-dual Brahman; here is no plurality at all. To Apantaratamas was this science imparted. He imparted it to Brahma, who passed it on to Ghorangiras. The latter gave it to Raikva and Raikva to Rama. Rama imparted it to all beings. This is the injunction in regard to Nirvana; this is the injunction of the Vedas, of the Vedas. This is the secret teaching. Om! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me! Here ends the Adhyatmopanishad belonging to the Sukla-Yajur-Veda.
vāṅ me manasi pratiṣṭhitā mano me vāci pratiṣṭhitamāvirāvīrma edhi ॥ vedasya ma āṇīsthaḥ śrutaṃ me mā prahāsīranenādhītenāhorātrān saṃdadhāmyṛtaṃ vadiṣyāmi satyaṃ vadiṣyāmi ॥ tanmāmavatu tadvaktāramavatvavatu māmavatu vaktāramavatu vaktāram ॥ ॥ oṃ śāntiḥ śāntiḥ śāntiḥ॥ ॥ atha aitareyopaniṣadi prathamādhyāye prathamaḥ khaṇḍaḥ ॥ oṃ ātmā vā idameka evāgra āsīnnānyatkiṃcana miṣat । sa īkṣata lokānnu sṛjā iti ॥ 1॥ sa imām̐ llokānasṛjata । ambho marīcīrmāpo'do'mbhaḥ pareṇa divaṃ dyauḥ pratiṣṭhā'ntarikṣaṃ marīcayaḥ ॥ pṛthivī maro yā adhastātta āpaḥ ॥ 2॥ sa īkṣateme nu lokā lokapālānnu sṛjā iti ॥ so'dbhya eva puruṣaṃ samuddhṛtyāmūrchayat ॥ 3॥ tamabhyatapattasyābhitaptasya mukhaṃ nirabhidyata yathā'ṇḍaṃ mukhādvāgvāco'gnirnāsike nirabhidyetaṃ nāsikābhyāṃ prāṇaḥ ॥ prāṇādvāyurakṣiṇī nirabhidyetamakṣībhyāṃ cakṣuścakṣuṣa ādityaḥ karṇau nirabhidyetāṃ karṇābhyāṃ śrotraṃ śrotraddiśastvaṅnirabhidyata tvaco lomāni lomabhya oṣadhivanaspatayo hṛdayaṃ nirabhidyata hṛdayānmano manasaścandramā nābhirnirabhidyata nābhyā apāno'pānānmṛtyuḥ śiśnaṃ nirabhidyata śiśnādreto retasa āpaḥ ॥ 4॥ ॥ ityaitareyopaniṣadi prathamādhyāye prathamaḥ khaṇḍaḥ ॥ ॥ atha aitareyopaniṣadi prathamādhyāye dvitīyaḥ khaṇḍaḥ ॥ tā etā devatāḥ sṛṣṭā asminmahatyarṇave prāpatan । tamaśanāpipāsābhyāmanvavārjat । tā enamabruvannāyatanaṃ naḥ prajānīhi yasminpratiṣṭhitā annamadāmeti ॥ 1॥ tābhyo gāmānayattā abruvanna vai no'yamalamiti । tābhyo'śvamānayattā abruvanna vai no'yamalamiti ॥ 2॥ tābhyaḥ puruṣamānayattā abruvan sukṛtaṃ bateti puruṣo vāva sukṛtam । tā abravīdyathāyatanaṃ praviśateti ॥ 3॥ agnirvāgbhūtvā mukhaṃ prāviśadvāyuḥ prāṇo bhūtvā nāsike prāviśadādityaścakṣurbhūtvā'kṣiṇī prāviśāddiśaḥ śrotraṃ bhūtvā karṇau prāviśannoṣadhivanaspatayo lomāni bhūtvā tvacaṃprāviśaṃścandramā mano bhūtvā hṛdayaṃ prāviśanmṛtyurapāno bhūtvā nābhiṃ prāviśadāpo reto bhūtvā śiśnaṃ prāviśan ॥ 4॥ tamaśanāyāpipāse abrūtāmāvābhyāmabhiprajānīhīti te abravīdetāsveva vāṃ devatāsvābhajāmyetāsu bhāginnyau karomīti । tasmādyasyai kasyai ca devatāyai havigṛ।rhyate bhāginyāvevāsyāmaśanāyāpipāse bhavataḥ ॥ 5॥ ॥ ityaitareyopaniṣadi prathamādhyāye dvitīyaḥ khaṇḍaḥ ॥ ॥ atha aitareyopaniṣadi prathamādhyāye tṛtīyaḥ khaṇḍaḥ ॥ sa īkṣateme nu lokāśca lokapālāścānnamebhyaḥ sṛjā iti ॥ 1॥ so'po'bhyatapattābhyo'bhitaptābhyo mūrtirajāyata । yā vai sā mūrtirajāyatānnaṃ vai tat ॥ 2॥ tadenatsṛṣṭaṃ parāṅtyajighāṃsattadvācā'jighṛkṣat tannāśaknodvācā grahītum । sa yaddhainadvācā'grahaiṣyadabhivyāhṛtya haivānnamatrapsyat ॥ 3॥ tatprāṇenājighṛkṣat tannāśaknotprāṇena grahītuṃ sa yaddhainatprāṇenāgrahaiṣyadabhiprāṇya haivānnamatrapsyat ॥ 4॥ taccakṣuṣā'jighṛkṣat tannāśaknoccakṣuṣā grahītu/n sa yaddhainaccakṣuṣā'grahaiṣyaddṛṣṭvā haivānamatrapsyat ॥ 5॥ tacchrotreṇājighṛkṣat tannāśaknocchrotreṇa grahītuṃ sa yaddhainacchroteṇāgrahaiṣyacchrutvā haivānnamatrapsyat ॥ 6॥ tattvacā'jighṛkṣat tannāśaknottvacā grahītuṃ sa yaddhainattvacā'grahaiṣyat spṛṣṭvā haivānnamatrapsyat ॥ 7॥ tanmanasā'jighṛkṣat tannāśaknonmanasā grahītuṃ sa yaddhainanmanasā'grahaiṣyaddhyātvā haivānnamatrapsyat ॥ 8॥ tacchiśnenājighṛkṣat tannāśaknocchiśnena grahītuṃ sa yaddhainacchiśnenāgrahaiṣyadvitsṛjya haivānamatrapsyat ॥ 9॥ tadapānenājighṛkṣat tadāvayat saiṣo'nnasya graho yadvāyuranāyuvā।r eṣa yadvāyuḥ ॥ 10॥ sa īkṣata kathaṃ nvidaṃ madṛte syāditi sa īkṣata katareṇa prapadyā iti । sa īkṣata yadi vācā'bhivyāhṛtaṃ yadi prāṇenābhiprāṇitaṃ yadi cakṣuṣā dṛṣṭaṃ yadi śrotreṇa śrutaṃ yadi tvacā spṛṣṭaṃ yadi manasā dhyātaṃ yadyapānenābhyapānitaṃ yadi śiśnena visṛṣṭamatha ko'hamiti ॥ 11॥ sa etameva sīmānaṃ vidaryaitayā dvārā prāpadyata । saiṣā vidṛtirnāma dvāstadetannā'ndanam । tasya traya āvasathāstrayaḥ svapnā ayamāvasatho'yamāvasatho'yamāvasatha iti ॥ 12॥ sa jāto bhūtānyabhivyaikhyat kimihānyaṃ vāvadiṣaditi ।sa etameva puruṣaṃ brahma tatamamapaśyat । idamadarśanamitī 3 ॥ 13॥ tasmādidandro nāmedandro ha vai nāma । tamidandraṃ santamiṃdra ityācakṣate parokṣeṇa । parokṣapriyā iva hi devāḥ parokṣapriyā iva hi devāḥ ॥ 14॥ ॥ ityaitareyopaniṣadi prathamādhyāye tṛtīyaḥ khaṇḍaḥ ॥ ॥ atha aitaropaniṣadi dvitīyodhyāyaḥ ॥ oṃ puruṣe ha vā ayamādito garbho bhavati yadetadretaḥ ।tadetatsarvebhyo'ṅgebhyastejaḥ saṃbhūtamātmanyeva''tmānaṃ bibharti tadyadā striyāṃ siñcatyathainajjanayati tadasya prathamaṃ janma ॥ 1॥ tatstriyā ātmabhūyaṃ gacchati yathā svamaṅgaṃ tathā । tasmādenāṃ na hinasti । sā'syaitamātmānamatra gataṃ bhāvayati ॥ 2॥ sā bhāvayitrī bhāvayitavyā bhavati । taṃ strī garbha bibharti । so'gra eva kumāraṃ janmano'gre'dhibhāvayati । sa yatkumāraṃ janmano'gre'dhibhāvayatyātmānameva tadbhāvayatyeṣaṃ lokānāṃ santatyā । evaṃ santatā hīme lokāstadasya dvitīyaṃ janma ॥ 3॥ so'syāyamātmā puṇyebhyaḥ karmabhyaḥ pratidhīyate । athāsyāyāmitara ātmā kṛtakṛtyo vayogataḥ praiti । sa itaḥ prayanneva punarjāyate tadasya tṛtīyaṃ janma ॥ 4॥ taduktamṛṣiṇā garbhe nu sannanveṣāmavedamahaṃ devānāṃ janimāni viśvā śataṃ mā pura āyasīrarakṣannadhaḥ śyeno javasā niradīyamiti । garbha evaitacchayāno vāmadeva evamuvāca ॥ 5॥ sa evaṃ vidvānasmāccharīrabhedādūrdhva utkramyāmuṣmin svarge loke sarvān kāmānāptvā'mṛtaḥ samabhavat samabhavat ॥ 6॥ ॥ ityaitaropaniṣadi dvitīyodhyāyaḥ ॥ ॥ atha aitaropaniṣadi tṛtīyodhyāyaḥ ॥ oṃ ko'yamātmeti vayamupāsmahe kataraḥ sa ātmā । yena vā paśyati yena vā śṛṇoti yena vā gaṃdhānājighrati yena vā vācaṃ vyākaroti yena vā svādu cāsvādu ca vijānāti ॥ 1॥ yadetaddhṛdayaṃ manaścaitat । saṃjñānamājñānaṃ vijñānaṃ prajñānaṃ medhā dṛṣṭidhṛ।rtimatirmanīṣā jūtiḥ smṛtiḥ saṃkalpaḥ kraturasuḥ kāmo vaśa iti । sarvāṇyevaitāni prajñānasya nāmadheyāni bhavaṃti ॥ 2॥ eṣa brahmaiṣa indra eṣa prajāpatirete sarve devā imāni ca pañcamahābhūtāni pṛthivī vāyurākāśa āpo jyotīṃṣītyetānīmāni ca kṣudramiśrāṇīva । bījānītarāṇi cetarāṇi cāṇḍajāni ca jārujāni ca svedajāni codbhijjāni cāśvā gāvaḥ puruṣā hastino yatkiñcedaṃ prāṇi jaṅgamaṃ ca patatri ca yacca sthāvaraṃ sarvaṃ tatprajñānetraṃ prajñāne pratiṣṭhitaṃ prajñānetro lokaḥ prajñā pratiṣṭhā prajñānaṃ brahma ॥ 3॥ sa etena prājñenā''tmanā'smāllokādutkramyāmuṣminsvarge loke sarvān kāmānāptvā'mṛtaḥ samabhavat samabhavat ॥ 4॥ ॥ ityaitaropaniṣadi tṛtīyodhyāyaḥ ॥ oṃ vāṅ me manasi pratiṣṭhitā mano me vāci pratiṣṭhitamāvirāvīrma edhi vedasya ma āṇīsthaḥ śrutaṃ me mā prahāsīranenādhītenāhorātrān saṃdadhāmyṛtaṃ vadiṣyāmi satyaṃ vadiṣyāmi tanmāmavatu tadvaktāramavatvavatu māmavatu vaktāramavatu vaktāram ॥ ॥ oṃ śāntiḥ śāntiḥ śāntiḥ॥