सर्वापह्नवसंसिद्धब्रह्ममात्रतयोज्ज्वलम् । त्रैपदं श्रीरामतत्त्वं स्वमात्रमिति भावये ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः ॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥ स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः ॥ व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः पूषा विश्ववेदाः ॥ स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ निदाघो नाम योगीन्द्र ऋभुं ब्रह्मविदां वरम् । प्रणम्य दण्डवद्भूमावुत्थाय स पुनर्मुनिः ॥ १॥ आत्मतत्त्वमनुब्रूहीत्येवं पप्रच्छ सादरम् । कयोपासनया ब्रह्मन्नीदृशं प्राप्तवानसि ॥ २॥ तां मे ब्रूहि महाविद्यां मोक्षसाम्राज्यदायिनीम् । निदाघ त्वं कृतार्थोऽसि शृणु विद्यां सनातनीम् ॥ ३॥ यस्या विज्ञानमात्रेण जीवन्मुक्तो भविष्यसि । मूलशृङ्गाटमध्यस्था बिन्दुनादकलाश्रया ॥ ४॥ नित्यानन्दा निराधारा विख्याता विलसत्कचा । विष्टपेशी महालक्ष्मीः कामस्तारो नतिस्तथा ॥ ५॥ भगवत्यन्नपूर्णेति ममाभिलषितं ततः । अन्नं देहि ततः स्वाहा मन्त्रसारेति विश्रुता ॥ ६॥ सप्तविंशति वर्णात्मा योगिनीगणसेविता ॥ ७॥ ऐं ह्रीं सौं श्रीं क्लीमोन्नमो भगवत्यन्नपूर्णे ममाभिलषितमन्नं देहि स्वाहा । इति पित्रोपदिष्टोऽस्मि तदादिनियमः स्थितः । कृतवान्स्वाश्रमाचारो मन्त्रानुष्ठानमन्वहम् ॥ ८॥ एवं गते बहुदिने प्रादुरासीन्ममाग्रतः । अन्नपूर्णा विशालाक्षी स्मयमानमुखाम्बुजा ॥ ९॥ तां दृष्ट्वा दण्डवद्भूमौ नत्वा प्राञ्जलिरास्थितः । अहो वत्स कृतार्थोऽसि वरं वरय मा चिरम् ॥ १०॥ एवमुक्तो विशालाक्ष्या मयोक्तं मुनिपुङ्गव । आत्मतत्त्वं मनसि मे प्रादुर्भवतु पार्वति ॥ ११॥ तथैवास्थिति मामुक्त्वा तत्रैवान्तरधीयत । तदा मे मतिरुत्पन्ना जगद्वैचित्र्यदर्शनात् ॥ १२॥ भ्रमः पञ्चविधो भाति तदेवेह समुच्यते । जीवेश्वरौ भिन्नरूपाविति प्राथमिको भ्रमः ॥ १२॥ आत्मनिष्ठं कर्तृगुणं वास्तवं वा द्वितीयकः । शरीरत्रयसंयुक्तजीवः सङ्गी तृतीयकः ॥ १३॥ जगत्कारणरूपस्य विकारित्वं चतुर्थकः । कारणाद्भिन्नजगतः सत्यत्वं पञ्चमो भ्रमः । पञ्चभ्रमनिवृत्तिश्च तदा स्फुरति चेतसि ॥ १५॥ बिम्बप्रतिबिम्बदर्शनेन भेदभ्रमो निवृत्तः । स्फटिकलोहितदर्शनेन पारमार्थिककर्तृत्वभ्रमो निवृत्तः । घटमठाकाशदर्शनेन सङ्गीतिभ्रमो निवृत्तः । रज्जुसर्पदर्शनेन कारणाद्भिन्नजगतः सत्यत्वभ्रमो निवृत्तः । कनकरुचकदर्शनेन विकारित्वभ्रमो निवृत्तः । तदाप्रभृति मच्चित्तं ब्रह्माकारमभूत्स्वयम् । निदाघ त्वमपीत्थं हि तत्त्वज्ञानमवाप्नुहि ॥ १६॥ निदाघः प्रणतो भूत्वा ऋभुं पप्रच्छ सादरम् । ब्रूहि मे श्रद्दधानाय ब्रह्मविद्यामनुत्तमाम् ॥ १७॥ तथेत्याह ऋभुः प्रीतस्तत्त्वज्ञां वदामि ते । महाकर्ता महाभोक्ता महात्यागी भवानघ । स्वस्वरूपानुसन्धानमेवं कृत्वा सुखी भव ॥ १८॥ नित्योदितं विमलमाद्यमनतरूपं ब्रह्मास्मि नेतरकलाकलनं हि किंचित् । इत्येव भावय निरञ्जनतामुपेतो निर्वाणमेहि सकलामलशान्तवृत्तिः ॥ १९॥ यदिदं दृश्यते किंचित्तत्तन्नास्तीति भावय । यथा गन्धर्वनगरं यथा वारि मरुस्थले ॥ २०॥ यत्तु नो दृश्यते किंचिद्यन्नु किंचिदिव स्थितम् । मनःषष्ठेन्द्रियातीतं तन्मयो भव वै मुने ॥ २१॥ अविनाशि चिदाकाशं सर्वात्मकमखण्डितम् । नीरन्ध्रं भूरिवाशेषं तदस्मीति विभावय ॥ २२॥ यदा संक्षीयते चित्तमभावात्यन्तभावनात् । चित्सामान्यस्वरूपस्य सत्तासामान्यता तदा ॥ २३॥ नूनं चैत्यांशरहिता चिद्यदात्मनि लीयते । असद्रूपवदत्यच्छा सत्तासामान्यता तदा ॥ २४॥ दृष्टिरेषा हि परमा सदेहादेहयोः समा । मुक्तयोः संभवत्येव तुर्यातीतपदाभिधा ॥ २५॥ व्युत्थितस्य भवत्येषा समाधिस्थस्य चानघ । ज्ञस्य केवलमज्ञस्य न भवत्येव बोधजा । अनानन्दसमानन्दमुग्धमुग्धमुखद्युतिः ॥ २६॥ चिरकालपरिक्षीणमननादिपरिभ्रमः । पदमासाद्यते पुण्यं प्रज्ञयैवैकया तथा ॥ २७॥ इमं गुणसमाहारमनात्मत्वेन पश्यतः । अन्तःशीतलया यासौ समाधिरिति कथ्यते ॥ २८॥ अवासनं स्थिरं प्रोक्तं मनोध्यानं तदेव च । तदेव केवलीभानं शान्ततैव च तत्सदा ॥ २९॥ तनुवासनमत्युच्चैः पदायोद्यतमुच्यते । अवासगं मनोऽकर्तृपदं तस्मादवाप्यते ॥ ३०॥ घनवासनमेतत्तु चेतःकर्तृत्वभावनम् । सर्वदुःखप्रदं तस्माद्वासनां तनुतां नयेत् ॥ ३१॥ चेतसा संपरित्यज्य सर्वभावात्मभावनाम् । सर्वमाकाशतामेति नित्यमन्तर्मुखस्थितेः ॥ ३२॥ यथा विपणगा लोका विहरन्तोऽप्यसत्समाः । असंबन्धात्तथा ज्ञस्य ग्रामोऽपि विपिनोपमः ॥ ३३॥ अन्तर्मुखतया नित्यं सुप्तो बुद्धो व्रजन्पठन् । पुरं जनपदं ग्राममरण्यमिव पश्यति ॥ ३४॥ अन्तःशीतलतायां तु लब्धायां शीतलं जगत् । अन्तस्तृष्णोपतप्तानां दावदाहमयं जगत् ॥ ३५॥ भवत्यखिलजन्तूनां यदन्तस्तद्बहिः स्थितम् ॥ ३६॥ यस्त्वात्मरतिरेवान्तः कुर्वन्कर्मेन्द्रियैः क्रियाः । न वशो हर्षशोकाभ्यां स समाहित उच्यते ॥ ३७॥ आत्मवत्सर्वभूतानि परद्रव्याणि लोष्ठवत् । स्वभावादेव न भयाद्यः पश्यति स पश्यति ॥ ३८॥ अद्यैव मृतिरायातु कल्पान्तनिचयेन वा । नासौ कलङ्कमाप्नोति हेम पङ्कगतं यथा ॥ ३९॥ कोऽहं कथमिदं किं वा कथं मरणजन्मनी । विचारयान्तरे वेत्थं महत्तत्फलमेष्यसि ॥ ४०॥ विचारेण परिज्ञातस्वभावस्य सतस्तव । मनः स्वरूपमुत्सृज्य शममेष्यति विज्वरम् ॥ ४१॥ विज्वरत्वं गतं चेतस्तव संसारवृत्तिषु । न निमज्जति तद्ब्रह्मन्गोष्पदेष्विव वारणः ॥ ४२॥ कृपणं तु मनो ब्रह्मन्गोष्पदेऽपि निमज्जति । कार्ये गोष्पदतोयेऽपि विशीर्णो मशको यथा ॥ ४३॥ यावद्यावन्मुनिश्रेष्ठ स्वयं संतज्यतेऽखिलम् । तावत्तावत्परालोकः परमात्मैव शिष्यते ॥ ४४॥ यावत्सर्वं न संत्यक्तं तावदात्मा न लभ्यते । सर्ववस्तुपरित्यागे शेष आत्मेति कथ्यते ॥ ४५॥ आत्मावलोकनार्थं तु तस्मात्सर्वं परित्यजेत् । सर्वं संत्यज्य दूरेण यच्छिष्टं तन्मयो भव ॥ ४६॥ सर्वं किंचिदिदं दृश्यं दृश्यते यज्जगद्गतम् । चिन्निष्पन्दांशमात्रं तन्नान्यत्किंचन शाश्वतम् ॥ ४७॥ समाहिता नित्यतृप्ता यथाभूतार्थदर्शिनी । ब्रह्मन्समाधिशब्देन परा प्रज्ञोच्यते बुधैः ॥ ४८॥ अक्षुब्धा निरहंकारा द्वन्द्वेष्वननुपातिनी । प्रोक्ता समाधिशब्देन मेरोः स्थिरतरा स्थितिः ॥ ४९॥ निश्चिता विगताभीष्टा हेयोपदेयवर्जिता । ब्रह्मन्समाधिशब्देन परिपूर्णा मनोगतिः ॥ ५०॥ केवलं चित्प्रकाशांशकल्पिता स्थिरतां गता । तुर्या सा प्राप्यते दृष्टिर्महद्भिर्वेदवित्तमैः ॥ ५१॥ अदूरगतसादृश्या सुषुप्तस्योपलक्ष्यते । मनोहंकारविलये सर्वभावान्तरस्थिता ॥ ५२॥ समुदेति परानन्दा या तनुः पारमेश्वरी । मनसैव मनश्छित्त्वा सा स्वयं लभ्यते गतिः ॥ ५३॥ तदनु विषयवासनाविनाश- स्तदनु शुभः परमः स्फुटप्रकाशः । तदनु च समतावशात्स्वरूपे परिणमनं महतामचिन्त्यरूपम् ॥ ५४॥ अखिलमिदमनन्तमनन्तमात्मतत्त्वं दृढपरिणामिनि चेतसि स्थितोऽन्तः । बहिरुपशमिते चराचरात्मा स्वयमनुभूयत एव देवदेवः ॥ ५५॥ असक्तं निर्मलं चित्तं युक्तं संसार्यविस्फुटम् । सक्तं तु दीर्घतपसा मुक्तमप्यतिबद्धवत् ॥ ५६॥ अन्तःसंसक्तिनिर्मुक्तो जीवो मधुरवृत्तिमान् । बहिः कुर्वन्नकुर्वन्वा कर्ता भोक्ता न हि क्वचित् ॥ ५७॥ इति प्रथमोऽध्यायः ॥ १॥ निदाघ उवाच ॥ सङ्गः कीदृश इत्युक्तः कश्च बन्धाय देहिनाम् । कश्च मोक्षाय कथितः कथं त्वेष चिकित्स्यते ॥ १॥ देहदेहिविभागैकपरित्यागेन भावना । देहमात्रे हि विश्वासः सङ्गो बन्धाय कथ्यते ॥ २॥ सर्वमात्मेदमत्राहं किं वाञ्छामि त्यजामि किम् । इत्यसङ्गस्थितिं विद्धि जीवन्मुक्ततनुस्थिताम् ॥ ३॥ नाहमस्मि न चान्योस्ति न चायं न च नेतरः । सोऽसङ्ग इति संप्रोक्तो ब्रह्मास्मीत्येव सर्वदा ॥ ४॥ नाभिनन्दति नैष्कर्म्यं न कर्मस्वनुषज्जते । सुसमो यः परित्यागी सोऽसंसक्त इति स्मृतः ॥ ५॥ सर्वकर्मफलादीनां मनसैव न कर्मणा । निपुणो यः परित्यागी सोऽसंसक्त इति स्मृतः ॥ ६॥ असंकल्पेन सकलाश्चेष्टा नाना विजृंभिताः । चिकित्सिता भवन्तीह श्रेयः संपादयन्ति हि ॥ ७॥ न सक्तमिह चेष्टासु न चिन्तासु न वस्तुषु । न गमागमचेष्टासु न कालकलनासु च ॥ ८॥ केवलं चिति विश्रम्य किंचिच्चैत्यावलंब्यपि । सर्वत्र नीरसमिह तिष्ठत्यात्मरसं मनः ॥ ९॥ व्यवहारमिदं सर्वं मा करोतु करोतु वा । अकुर्वन्वापि कुर्वन्वा जीवः स्वात्मरतिक्रियः ॥ १०॥ अथवा तमपि त्यक्त्वा चैत्यांशं शान्तचिद्घनः । जीवस्तिष्ठति संशान्तो ज्वलन्मणिरिवात्मनि ॥ ११॥ चित्ते चैत्यदशाहीने या स्थितिः क्षीणचेतसाम् । सोच्यते शान्तकलना जाग्रत्येव सुषुप्तता ॥ १२॥ एषा निदाघ सौषुप्तस्थितिरभ्यासयोगतः । प्रौढा सती तुरीयेति कथिता तत्त्वकोविदैः ॥ १३॥ अस्यां तुरीयावस्थायां स्थितिं प्राप्याविनाशिनीम् । आनन्दैकान्तशीलत्वादनानन्दपदं गतः ॥ १४॥ अनानन्दमहानन्दकालातीतस्ततोऽपि हि । मुक्त इत्युच्यते योगी तुर्यातीतपदं गतः ॥ १५॥ परिगलितसमस्तजन्मपाशः सकलविलीनतमोमयाभिमानः । परमरसमयीं परात्मसत्तां जलगतसैन्धवखण्डवन्महात्मा ॥ १६॥ जडाजडदृशोर्मध्ये यत्तत्त्वं पारमार्थिकम् । अनुभूतिमयं तस्मात्सारं ब्रह्मेति कथ्यते ॥ १७॥ दृश्यसंवलितो बन्धस्तन्मुक्तौ मुक्तिरुच्यते । द्रव्यदर्शनसंबन्धे यानुभूतिरनामया ॥ १८॥ तामवष्टभ्य तिष्ठ त्वं सौषुप्तीं भजते स्थितिम् । सैव तुर्यत्वमाप्नोति तस्यां दृष्टिं स्थिरां कुरु ॥ १९॥ आत्मा स्थूलो न चैवाणुर्न प्रत्यक्षो न चेतरः । न चेतनो न च जडो न चैवासन्न सन्मयः ॥ २०॥ नाहं नान्यो न चैवैको न चानेकोऽद्वयोऽव्ययः । यदीदं दृश्यतां प्राप्तं मनः सर्वेन्द्रियास्पदम् ॥ २१॥ दृश्यदर्शनसंबन्धे यत्सुखं पारमार्थिकम् । तदतीतं पदं यस्मात्तन्न किंचिदिवैव तत् ॥ २२॥ न मोक्षो नभसः पृष्ठे न पाताले न भूतले । सर्वाशासंक्षये चेतःक्षयो मोक्ष इतीष्यते ॥ २३॥ मोक्षो मेऽस्त्विति चिन्तान्तर्जाता चेदुत्थितं मनः । मननोत्थे मनस्यैष बन्धः सांसारिको दृढः ॥ २४॥ आत्मन्यतीते सर्वस्मात्सर्वरूपेऽथ वा तते । को बन्धः कश्च वा मोक्षो निर्मूलं मननं कुरु ॥ २५॥ अध्यात्मरतिराशान्तः पूर्णपावनमानसः । प्राप्तानुत्तमविश्रान्तिर्न किंचिदिह वाञ्छति ॥ २६॥ सर्वाधिष्ठानसन्मात्रे निर्विकल्पे चिदात्मनि । यो जीवति गतस्नेहः स जीवन्मुक्त उच्यते ॥ २७॥ नापेक्षते भविष्यच्च वर्तमाने न तिष्ठति । न संस्मरत्यतीतं च सर्वमेव करोति च ॥ २८॥ अनुबन्धपरे जन्तावसंसर्गमनाः सदा । भक्ते भक्तसमाचरः शठे शठ इव स्थितः ॥ २९॥ बालो बालेषु वृद्धेषु वृद्धो धीरेषु धैर्यवान् । युवा यौवनवृत्तेषु दुःखितेषु सुदुःखधीः ॥ ३०॥ धीरधीरुदितानन्दः पेशलः पुण्यकीर्तनः । प्राज्ञः प्रसन्नमधुरो दैन्यादपगताशयः ॥ ३१॥ अभ्यासेन परिस्पन्दे प्राणानां क्षयमागते । मनः प्रशममायाति निर्वाणमवशिष्यते ॥ ३२॥ यतो वाचो निवर्तन्ते विकल्पकलनान्विताः । विकल्पसंक्षयाज्जन्तोः पदं तदवशिष्यते ॥ ३३॥ अनाद्यन्तावभासात्मा परमात्मैव विद्यते । इत्येतन्निश्चयं स्फारं सम्यग्ज्ञानं विदुर्बुधाः ॥ ३४॥ यथाभूतार्थदर्शित्वमेतावद्भुवनत्रये । यदात्मैव जगत्सर्वमिति निश्चित्य पूर्णता ॥ ३५॥ सर्वमात्मैव कौ दृष्टौ भावाभावौ क्व वा स्थितौ । क्व बन्धमोक्षकलने ब्रह्मैवेदं विजृम्भते ॥ ३६॥ सर्वमेकं परं व्योम को मोक्षः कस्य बन्धता । ब्रह्मेदं बृंहिताकारं बृहद्बृहदवस्थितम् ॥ ३७॥ दूरादस्तमितद्वित्वं भवात्मैव त्वमात्मना । सम्यगालोकिते रूपे काष्ठपाषाणवाससाम् ॥ ३८॥ मनागपि न भेदोऽस्ति क्वासि संकल्पनोन्मुखः । आदावन्ते च संशान्तस्वरूपमविनाशि यत् ॥ ३९॥ वस्तूनामात्मनश्चैतत्तन्मयो भव सर्वदा । द्वैताद्वैतसमुद्भेदैर्जरामरणविभ्रमैः ॥ ४०॥ स्फुरत्यात्मभिरात्मैव चित्तैरब्धीव वीचिभिः । आपत्करञ्जपरशुं पराया निर्वृतेः पदम् ॥ ४१॥ शुद्धमात्मानमालिङ्ग्य नित्यमन्तस्थया धिया । यः स्थितस्तं क आत्मेह भोगो बाधयितुं क्षमः ॥ ४२॥ कृतस्फारविचारस्य मनोभोगादयोऽरयः । मनागपि न भिन्दन्ति शैलं मन्दानिला इव ॥ ४३॥ नानात्वमस्ति कलनासु न वस्तुतोऽन्त- र्नानाविधासु सरसीव जलादिवान्यत् । इत्येकनिश्चयमयः पुरुषो विमुक्त इत्युच्यते समवलोकितसम्यगर्थः ॥ ४४॥ इति द्वितीयोऽध्यायः ॥ २॥ विदेहमुक्तेः किं रूपं तद्वान्को वा महामुनिः । कं योगं समुपस्थाय प्राप्तवान्परमं पदम् ॥ १॥ सुमेरोर्वसुधापीठे माण्डव्यो नाम वै मुनिः । कौण्डिन्यात्तत्त्वमास्थाय जीवन्मुक्तो भवत्यसौ ॥ २॥ जीवन्मुक्तिदशां प्राप्य कदाचिद्ब्रह्मवित्तमः । सर्वेन्द्रियाणि संहर्तुं मनश्चक्रे महामुनिः ॥ ३॥ बद्धपद्मासनस्तिष्ठन्नर्धोन्मीलितलोचनः । बाह्यानाभ्यान्तरांश्चैव स्पर्शान्परिहरञ्छनैः ॥ ४॥ ततः स्वमनसः स्थैर्यं मनसा विगतैनसा । अहो नु चञ्चलमिदं प्रत्याहृतमपि स्फुटम् ॥ ५॥ पटाद्घटमुपायाति घटाच्छकटमुत्कटम् । चित्तमर्थेषु चरति पादपेष्विव मर्कटः ॥ ६॥ पञ्च द्वाराणि मनसा चक्षुरादीन्यमून्यलम् । बुद्धीन्द्रियाभिधानानि तान्येवालोकयाम्यहम् ॥ ७॥ हन्तेन्द्रियगणा यूयं त्यजताकुलतां शनैः । चिदात्मा भगवान्सर्वसाक्षित्वेन स्थितोऽस्म्यहम् ॥ ८॥ तेनात्मना बहुज्ञेन निर्ज्ञाताश्चक्षुरादयः । परिनिर्वामि शान्तोऽस्मि दिष्ट्यास्मि विगतज्वरः ॥ ९॥ स्वात्मन्येवावतिष्ठेऽहं तुर्यरूपपदेऽनिशम् । अन्तरेव शशामास्य क्रमेण प्राणसन्ततिः ॥ १०॥ ज्वालाजालपरिस्पन्दो दग्धेन्धन इवानलः । तदितोऽस्तं गत इव ह्यस्तं गत इवोदितः ॥ ११॥ समः समरसाभासस्तिष्ठामि स्वच्छतां गतः । प्रबुद्धोऽपि सुषुप्तिस्थः सुषुप्तिस्थः प्रबुद्धवान् ॥ १२॥ तुर्यमालम्ब्य कायान्तस्तिष्ठामि स्तम्भितस्थितिः । सबाह्याभ्यन्तरान्भावान्स्थूलान्सूक्ष्मतरानपि ॥ १३॥ त्रैलोक्यसंभवांस्त्यक्त्वा संकल्पैकविनिर्मितान् । सह प्रणवपर्यन्तदीर्घनिःस्वनतन्तुना ॥ १४॥ जहाविन्द्रियतन्मात्रजालं खग इवानलः । ततोऽङ्गसंविदं स्वच्छां प्रतिभासमुपागताम् ॥ १५॥ सद्योजातशिशुज्ञानं प्राप्तवान्मुनिपुङ्गवः । जहौ चित्तं चैत्यदशां स्पन्दशक्तिमिवानिलः ॥ १६॥ चित्सामान्यमथासाद्य सत्तामात्रात्मकं ततः । सुषुप्तपदमालम्ब्य तस्थौ गिरिरिवाचलः ॥ १७॥ सुषुप्तस्थैर्यमासाद्य तुर्यरूपमुपाययौ । निरानन्दोऽपि सानन्दः सच्चासच्च बभूव सः ॥ १८॥ ततस्तु संबभूवासौ यद्गिरामप्यगोचरः । यच्छून्यवादिनां शून्यं ब्रह्म ब्रह्मविदां च यत् ॥ १९॥ विज्ञानमात्रं विज्ञानविदां यदमलात्मकम् । पुरुषः सांख्यदृष्टीनामीश्वरो योगवादिनाम् ॥ २०॥ शिवः शैवागमस्थानां कालः कालैकवादिनाम् । यत्सर्वशास्त्रसिद्धान्तं यत्सर्वहृदयानुगम् ॥ २१॥ यत्सर्वं सर्वगं वस्तु यत्तत्त्वं तदसौ स्थितः । यदनुक्तमनिष्पन्दं दीपकं तेजसामपि ॥ २२॥ स्वानुभूत्यैकमानं च यत्तत्त्वं तदसौ स्थितः । यदेकं चाप्यनेकं च साञ्जनं च निरञ्जनम् । यत्सर्वं चाप्यसर्वं च यत्तत्त्वं तदसु स्थितः ॥ २३॥ अजममरमनाद्यमाद्यमेकं पदममलं सकलं च निष्कलं च । स्थित इति स तदा नभःस्वरूपा- दपिविमलस्थितिरीश्वरः क्षणेन ॥ २४॥ इति तृतीयोऽध्यायः ॥ ३॥ जीवन्मुक्तस्य किं लक्ष्म ह्याकाशगमनादिकम् । तथा चेन्मुनिशार्दूल तत्र नैव प्रलक्ष्यते ॥ १॥ अनात्मविदमुक्तोऽपि नभोविहरणादिकम् । द्रव्यमन्त्रक्रियाकालशक्त्याप्नोत्येव स द्विजः ॥२॥ नात्मज्ञस्यैष विषय आत्मज्ञो ह्यात्ममात्रदृक् । आत्मनात्मनि संतृप्तो नाविद्यामनुधावति ॥ ३॥ ये ये भावाः स्थिता लोके तानविद्यामयान्विदुः । त्यक्ताविद्यो महायोगी कथं तेषु निमज्जति ॥ ४॥ यस्तु मूढोऽल्पबुद्धिर्वा सिद्धिजालानि वाञ्छति । सिद्धिसाधनैर्योगैस्तानि साधयति क्रमात् ॥ ५॥ द्रव्यमन्त्रक्रियाकालयुक्तयः साधुसिद्धिदाः । परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन ॥ ६॥ यस्येच्छा विद्यते काचित्सा सिद्धिं साधयत्यहो । निरिच्छोः परिपूर्णस्य नेच्छा संभवति क्वचित् ॥ ७॥ सर्वेच्छाजालसंज्ञान्तावात्मलाभो भवेन्मुने । स कथं सिद्धिजालानि नूनं वाञ्छन्त्यचित्तकः ॥ ८॥ अपि शीतरुचावर्के सुतीक्ष्णेऽपीन्दुमण्डले । अप्यधः प्रसरत्यग्नौ जीवन्मुक्तो न विस्मयी ॥ ९॥ अधिष्ठाने परे तत्त्वे कल्पिता रज्जुसर्पवत् । कल्पिताश्चर्यजालेषु नाभ्युदेति कुतूहलम् ॥ १०॥ ये हि विज्ञातविज्ञेया वीतरागा महाधियः । विच्छिन्नग्रन्थयः सर्वे ते स्वतन्त्रास्तनौ स्थितः ॥ ११ सुखदुःखदशाधीरं साम्यान्न प्रोद्धरन्ति यम् । निश्वासा इव शैलेन्द्रं चित्तं तस्य मृतं विदुः ॥ १२॥ आपत्कार्पण्यमुत्साहो मदो मान्द्यं महोत्सवः । यं नयन्ति न वैरूप्यं तस्य नष्टं मनो विदुः ॥ १३॥ द्विविधचित्तनाशोऽस्ति सरूपोऽरूप एव च । जीवन्मुक्तौ सरूपः स्यादरूपो देहमुक्तिगः ॥ १४॥ चित्तसत्तेह दुःखाय चित्तनाशः सुखाय च । चित्तसत्तं क्षयं नीत्वा चित्तं नाशमुपानयेत् ॥ १५॥ मनस्तां मूढतां विद्धि यदा नश्यति सानघ । चित्तनाशाभिधानं हि तत्स्वरूपमितीरितम् ॥ १६॥ मैत्र्यादिभिर्गुणैर्युक्तं भवत्युत्तमवासनम् । भूयो जन्मविनिर्मुक्तं जीवन्मुक्तस्य तन्मनः ॥ १७॥ सरूपोऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते । निदाघाऽरूपनाशस्तु वर्तते देहमुक्तिके ॥ १८॥ विदेहमुक्त एवासौ विद्यते निष्कलात्मकः । समग्राग्र्यगुणाधारमपि सत्त्वं प्रलीयते ॥ १९॥ विदेहमुक्तौ विमले पदे परमपावने । विदेहमुक्तिविषये तस्मिन्सत्त्वक्षयात्मके ॥ २०॥ चित्तनाशे विरूपाख्ये न किंचिदिह विद्यते । न गुणा नागुणास्तत्र न श्रीर्नाश्रीर्न लोकता ॥ २१॥ न चोदयो नास्तमयो न हर्षामर्षसंविदः । न तेजो न तमः किंचिन्न सन्ध्यादिनरात्रयः । न सत्तापि न चासत्ता न च मध्यं हि तत्पदम् ॥ २२॥ ये हि पारं गता बुद्धेः संसाराडम्बरस्य च । तेषां तदास्पदं स्फारं पवनानामिवाम्बरम् ॥ २३॥ संशान्तदुःखमजडात्मकमेकसुप्त- मानन्दमन्थरमपेतरजस्तमो यत् । आकाशकोशतनवोऽतनवो महान्त- स्तस्मिन्पदे गलितचित्तलवा भवन्ति ॥ २४॥ हे निदाघ महाप्राज्ञ निर्वासनमना भव । बलाच्चेतः समाधाय निर्विकल्पमना भव ॥ २५॥ यज्जगद्भासकं भानं नित्यं भाति स्वतः स्फुरत् । स एव जगतः साक्षी सर्वात्मा विमलाकृतिः ॥ २६॥ प्रतिष्ठा सर्वभूतानां प्रज्ञानघनलक्षणः । तद्विद्याविषयं ब्रह्म सत्यज्ञानसुखाद्वनम् ॥ २७॥ एकं ब्रह्माहमस्मीति कृतकृत्यो भवेन्मुनिः ॥ २८॥ सर्वाधिष्ठानमद्वन्द्वं परं ब्रह्म सनातनम् । सच्चिदानन्दरूपं तदवाङ्मनसगोचरम् ॥ २९॥ न तत्र चन्द्रार्कवपुः प्रकाशते न वान्ति वातः सकलाश्च देवताः । स एव देवः कृतभावभूतः स्वयं विशुद्धो विरजः प्रकाशते ॥ ३०॥ भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ३१॥ द्वौ सुपर्णौ शरीरेऽस्मिञ्जीवेशाख्यौ सह स्थितौ । तयोर्जीवः फलं भुङ्क्ते कर्मणो न महेश्वरः ॥ ३२॥ केवलं साक्षिरूपेण विना भोगो महेश्वरः । प्रकाशते स्वयं भेदः कल्पितो मायया तयोः । चिच्चिदाकारतो भिन्ना न भिन्ना चित्त्वहानितः ॥ ३३॥ तर्कतश्च प्रमाणाच्च चिदेकत्वव्यवस्थितेः । चिदेकत्वपरिज्ञाने न शोचति न मुह्यति ॥ ३४॥ अधिष्ठानं समस्तस्य जगतः सत्यचिद्घनम् । अहमस्मीति निश्चित्य वीतशोको भवेन्मुनिः ॥ ३५॥ स्वशरीरे स्वयंज्योतिस्वरूपं सर्वसाक्षिणम् । क्षीणदोषाः प्रपश्यन्ति नेतरे माययावृताः ॥ ३६॥ तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः । नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापनं हि तत् ॥ ३७॥ बालेनैव हि तिष्ठासेन्निर्विद्य ब्रह्मवेदनम् । ब्रह्मविद्यां च बाल्यं च निर्विद्य मुनिरात्मवान् ॥ ३८॥ अन्तर्लीनसमारम्भः शुभाशुभमहाङ्कुरम् । संसृतिव्रततेर्बीजं शरीरं विद्धि भौतिकम् ॥ ३९॥ भावाभावदशाकोशं दुःखरत्नसमुद्गकम् । बीजमस्य शरीरस्य चित्तमाशावशानुगम् ॥ ४०॥ द्वे बीजे चित्तवृक्षस्य वृत्तिव्रततिधारिणः । एकं प्राणपरिस्पन्दो द्वितीयो दृढभावना ॥ ४१॥ यदा प्रस्पन्दन्ते प्राणो नाडीसंस्पर्शनोद्यतः । तदा संवेदनमयं चित्तमाशु प्रजायते ॥ ४२॥ सा हि सर्वगता संवित्प्राणस्पन्देन बोध्यते । संवित्संरोधनं श्रेयः प्राणादिस्पन्दनं वरम् ॥ ४३॥ योगिनश्चित्तशान्त्यर्थं कुर्वन्ति प्राणरोधनम् । प्राणायामैस्तथा ध्यानैः प्रयोगैर्युक्तिकल्पितैः ॥ ४४॥ चित्तोपशान्तिफलदं परमं विद्धि कारणम् । सुखदं संविदः स्वास्थ्यं प्राणसंरोधनं विदुः ॥ ४५॥ दृढभावनया त्यक्तपूर्वापरविचारणम् । यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥ ४६॥ यदा न भाव्यते किंचिद्धेयोपादेयरूपि यत् । स्थीयते सकलं त्यक्त्वा तदा चित्तं न जायते ॥ ४७॥ अवासनत्वात्सततं यदा न मनुते मनः । अमनस्ता तदोदेति परमोपशमप्रदा ॥ ४८॥ यदा न भाव्यते भावः क्वचिज्जगति वस्तुनि । तदा हृदम्बरे शून्ये कथं चित्तं प्रजायते ॥ ४९॥ यदभावनमास्थाय यदभावस्य भावनम् । यद्यथा वस्तुदर्शित्वं तदचित्तत्वमुच्यते ॥ ५०॥ सर्वमन्तः परित्यज्य शीतलाशयवर्ति यत् । वृत्तिस्थमपि तच्चित्तमसद्रूपमुदाहृतम् ॥ ५१॥ भ्रष्टबीजोपमा येषां पुनर्जननवर्जिता । वासनारसनाहीना जीवन्मुक्ता हि ते स्मृताः ॥ ५२॥ सत्त्वरूपपरिप्राप्तचित्तास्ते ज्ञानपारगाः । अचित्ता इति कथ्यन्ते देहान्ते व्योमरूपिणः ॥ ५३॥ संवेद्यसंपरित्यागात्प्राणस्पन्दनवासने । समूलं नश्यतः क्षिप्रं मूलच्छेदादिव द्रुमः ॥ ५४॥ पूर्वदृष्टमदृष्टं वा यदस्याः प्रतिभासते । संविदस्तत्प्रयत्नेन मार्जनीयं विजानता ॥ ५५॥ तदमार्जनमात्रं हि महासंसारतां गतम् । तत्प्रमार्जनमात्रं तु मोक्ष इत्यभिधीयते ॥ ५६॥ अजडो गलितानन्दस्त्यक्तसंवेदनो भव ॥ ५७॥ संविद्वस्तुदशालम्बः सा यस्येह न विद्यते । सोऽसंविदजडः प्रोक्तः कुर्वन्कार्यशतान्यपि ॥ ५८॥ संवेद्येन हृदाकाशे मनागपि न लिप्यते । यस्यासावजडा संविज्जीवन्मुक्तः स कथ्यते ॥ ५९॥ यदा न भाव्यते किंचिन्निर्वासनतयात्मनि । बालमूकादिविज्ञानमिव च स्थीयते स्थिरम् ॥ ६०॥ तदा जाड्यविनिर्मुक्तमसंवेदनमाततम् । आश्रितं भवति प्राज्ञो यस्माद्भूयो न लिप्यते ॥ ६१॥ समस्ता वासनास्त्यक्त्वा निर्विकल्पसमाधितः । तन्मयत्वादनाद्यन्ते तदप्यन्तर्विलीयते ॥ ६२॥ तिष्ठन्गच्छन्स्पृशञ्जिघ्रन्नपि तल्लेपवर्जितः । अजडो गलितानन्दस्त्यक्तसंवेदनः सुखी ॥ ६३॥ एतां दृष्टिमवष्टभ्य कष्टचेष्टायुतोऽपि सन् । तरेद्दुःखाम्बुधेः पारमपारगुणसागरः ॥ ६४॥ विशेषं संपरित्यज्य सन्मात्रं यदलेपकम् । एकरूपं महारूपं सत्तायास्तत्पदं विदुः ॥ ६५॥ कालसत्ता कलासत्ता वस्तुसत्तेयमित्यपि । विभागकलनां त्यक्त्वा सन्मात्रैकपरो भव ॥ ६६॥ सत्तासामान्यमेवैकं भावयन्केवलं विभुः । परिपूर्णः परानन्दि तिष्ठापूरितदिग्भरः ॥ ६७॥ सत्तासामान्यपर्यन्ते यत्तत्कलनयोज्झितम् । पदमाद्यमनाद्यन्तं तस्य बीजं न विद्यते ॥ ६८॥ तत्र संलीयते संविन्निर्विकल्पं च तिष्ठति । भूयो न वर्तते दुःखे तत्र लब्धपदः पुमान् ॥ ६९॥ तद्धेतुः सर्वभूतानां तस्य हेतुर्न विद्यते । स सारः सर्वसाराणां तस्मात्सारो न विद्यते ॥ ७०॥ तस्मिंश्चिद्दर्पणे स्फारे समस्ता वस्तुदृष्टयः । इमास्ताः प्रतिबिम्बन्ति सरसीव तटद्रुमाः ॥ ७१॥ तदमलमरजं तदात्मतत्त्वं तदवगतावुपशान्तिमेति चेतः । अवगतविगतैकतत्स्वरूपो भवभयमुक्तपदोऽसि सम्यगेव ॥ ७२॥ एतेषां दुःखबीजानां प्रोक्तं यद्यन्मयोत्तरम् । तस्य तस्य प्रयोगेण शीघ्रं तत्प्राप्यते पदम् ॥ ७३॥ सत्तासामान्यकोटिस्थे द्रागित्येव पदे यदि । पौरुषेण प्रयत्नेन बलात्संत्यज्य वासनाम् ॥ ७४॥ स्थितिं बध्नासि तत्त्वज्ञ क्षणमप्यक्षयात्मिकाम् । क्षणेऽस्मिन्नेव तत्साधु पदमासादयस्यलम् ॥७५॥ सत्तासामान्यरूपे वा करोषि स्थितिमादरात् । तत्किंचिदधिकेनेह यत्नेनाप्नोषि तत्पदम् ॥ ७६॥ संवित्तत्त्वे कृतध्यानो निदाघ यदि तिष्ठसि । तद्यत्नेनाधिकेनोच्चैरासादयसि तत्पदम् ॥ ७७॥ वासनासंपरित्यागे यदि यत्नं करोषि भोः । यावद्विलीनं न मनो न तावद्वासनाक्षयः ॥ ७८॥ न क्षीणा वासना यावच्चित्तं तावन्न शाम्यति । यावन्न तत्त्वविज्ञानं तावच्चित्तशमः कुतः ॥ ७९॥ यावन्न चित्तोपशमो न तावत्तत्त्ववेदनम् । यावन्न वासनानाशस्तावत्तत्त्वागमः कुतः । यावन्न तत्त्वसंप्राप्तिर्न तावद्वासनक्षयः ॥ ८०॥ तत्त्वज्ञानं मनोनाशो वासनाक्षय एव च । मिथः कारणतां गत्वा दुःसाधानि स्थितान्यतः ॥ ८१॥ भोगेच्छां दूरतस्त्यक्त्वा त्रयमेतत्समाचर ॥ ८२॥ वासनाक्षयविज्ञानमनोनाशा महामते । समकालं चिराभ्यस्ता भवन्ति फलदा मताः ॥ ८३॥ त्रिभिरेभिः समभ्यस्तैर्हृदयग्रन्थयो दृढाः । निःशेषमेव त्रुट्यन्ति बिसच्छेदाद्गुणा इव ॥ ८४॥ वासनासंपरित्यागसमं प्राणनिरोधनम् । विदुस्तत्त्वविदस्तस्मात्तदप्येवं समाहरेत् ॥ ८५॥ वासनासंपरित्यागाच्चित्तं गच्छत्यचित्तताम् । प्राणस्पन्दनिरोधाच्च यथेच्छसि तथा कुरु ॥ ८६॥ प्राणायामदृढाध्यासैर्युक्त्या च गुरुदत्तया । आसनाशनयोगेन प्राणस्पन्दो निरुध्यते ॥ ८७॥ निःसङ्गव्यवहारत्वाद्भवभावनवर्जनात् । शरीरनाशदर्शित्वाद्वासना न प्रवर्तते ॥ ८८॥ यः प्राणपवनस्पन्दश्चित्तस्पन्दः स एव हि । प्राणस्पन्दजये यत्नः कर्तव्यो धीमतोच्चकैः ॥ ८९॥ न शक्यते मनो जेतुं विना युक्तिमनिन्दिताम् । शुद्धां संविदमाश्रित्यवीतरागः स्थिरो भव ॥ ९०॥ संवेद्यवर्जितमनुत्तममाद्यमेकं संविदत्पदं विकलनं कलयन्महात्मन् । हृद्येव तिष्ठ कलनारहितः क्रियां तु कुर्वन्नकर्तृपदमेत्य शमोदितश्रीः ॥ ९१॥ मनागपि विचारेण चेतसः स्वस्य निग्रहः । पुरुषेण कृतो येन तेनाप्तं जन्मनः फलम् ॥ ९२॥ इति चतुर्थोऽध्यायः ॥ ४॥ गच्छतस्तिष्ठतो वापि जाग्रतः स्वपतोऽपि वा । न विचारपरं चेतो यस्यासौ मृत उच्यते ॥ १॥ सम्यग्ज्ञानसमालोकः पुमा~ज्ञेयसमः स्वयम् । न बिभेति न चादत्ते वैवश्यं न च दीनताम् ॥ २॥ अपवित्रमपथ्यं च विषसंसर्गदूषितम् । भुक्तं जरयति ज्ञानी क्लिन्नं नष्ठं च मृष्टवत् ॥ ३॥ सञ्ण्गत्यागं विदुर्मोक्षं सङ्गत्यागादजन्मता । सङ्गं त्यज त्वं भावानां जीवन्मुक्तो भवानघ ॥ ४॥ भावाभावे पदार्थानां हर्षामर्षविकारदा । मलिना वासना यैषा साऽसङ्ग इति कथ्यते ॥ ५॥ जीवन्मुक्तशरीराणामपुनर्जन्मकारिणी । मुक्ता हर्षविषादाभ्यां शुद्धा भवति वासना ॥ ६॥ दुःखैर्न ग्लानिमायासि हृदि हृष्यसि नो सुखैः । आशावैवश्यमुत्सृज्य निदाघाऽसङ्गतां व्रज ॥ ७॥ दिक्कालाद्यनवच्छिन्नमदृष्टोभयकोटिकम् । चिन्मात्रमक्षयं शान्तमेकं ब्रह्मास्मि नेतरत् ॥ ८॥ इति मत्वाहमित्यन्तर्मुक्तामुक्तवपुः पुमान् । एकरूपः प्रशान्तात्मा मौनी स्वात्मसुखो भव ॥ ९॥ नास्ति चित्तं न चाविद्या न मनो न च जीवकः । ब्रह्मैवैकमनाद्यन्तमब्धिवत्प्रविजृम्भते ॥ १०॥ देहे यावदहंभावो दृश्येऽस्मिन्यावदात्मता । यावन्ममेदमित्यास्था तावच्चित्तादिविभ्रमः ॥ ११॥ अन्तर्मुखतया सर्वं चिद्वह्नौ त्रिजगत्तृणम् । जुह्वन्तोऽन्तर्निवर्तन्ते मुने चित्तादिविभ्रमाः ॥ १२॥ चिदात्मास्मि निरंशोऽस्मि परापरविवर्जितः । रूपं स्मरन्निजं स्फारं मा स्मृत्या संमितो भव ॥ १३॥ अध्यात्मशास्त्रमन्त्रेण तृष्णाविषविषूचिका । क्षीयते भावितेनान्तः शरदा मिहिका यथा ॥ १४॥ परिज्ञाय परित्यागो वासानानं य उत्तमः । सत्तासामान्यरूपत्वात्तत्कैवल्यपदं विदुः ॥ १५॥ यन्नास्ति वासना लीना तत्सुषुप्तं न सिद्धये । निर्बीजा वासना यत्र तत्तुर्यं सिद्धिदं स्मृतम् ॥ १६॥ वासनायास्तथा वह्नेरृणव्याधिद्विषामपि । स्नेहवैरविषाण च शेषः स्वल्पोऽपि बाधते ॥ १७॥ निर्दग्धवासनाबीजः सत्तासामान्यरूपवान् । सदेहो वा विदेहो वा न भूयो दुःखभाग्भवेत् ॥ १८॥ एतावदेवाविद्यात्वं नेदं ब्रह्मेति निश्चयः । एष एव क्षयस्तस्या ब्रह्मेदमिति निश्चयः ॥ १९॥ ब्रह्म चिद्ब्रह्म भुवनं ब्रह्म भूतपरम्परा । ब्रह्माहं ब्रह्म चिच्छत्रुर्ब्रह्म चिन्मित्रबान्धवाः ॥ २०॥ ब्रह्मैव सर्वमित्येव भाविते ब्रह्म वै पुमान् । सर्वत्रावस्थितं शान्तं चिद्ब्रह्मेत्यनुभूयते ॥ २१॥ असंस्कृताध्वगालोके मनस्यन्यत्र संस्थिते । या प्रतीतिरनागसका तच्चिद्ब्रह्मास्मि सर्वगम् ॥ २२॥ प्रशान्तसर्वसंकल्पं विगताखिलकौतुकम् । विगताशेषसंरंभं चिदात्मानं समाश्रय ॥ २३॥ एवं पूर्णधियो धीराः समा नीरागचेतसः । न नन्दन्ति न निन्दन्ति जीवितं मरणं तथा ॥ २४॥ प्राणोऽयमनिशं ब्रह्मस्पन्दशक्तिः सदागतिः । सबाह्याभ्यन्तरे देहेप्राणोऽसावूर्ध्वगः स्थितः ॥ २५॥ अपानोऽप्यनिशं ब्रह्मस्पन्दशक्तिः सदागतिः । सबाह्याभ्यन्तरे देहे अपानोऽयमवाक्स्थितः ॥ २६॥ जाग्रतः स्वपतश्चैव प्राणायामोऽयमुत्तमः । प्रवर्तते ह्यभिज्ञस्य तं तावच्छ्रेयसे शृणु ॥ २७॥ द्वादशाङ्गुलपर्यन्तं बाह्यमाक्रमतां ततः । प्राणाङ्गनामा संस्पर्शो यः स पूरक उच्यते ॥ २८॥ अपानश्चन्द्रमा देहमाप्याययति सुव्रत । प्राणः सूर्योऽग्निरथ वा पचत्यनत्रिदं वपुः ॥ २९॥ प्राणक्षयसमीपस्थमपानोदयकोटिगम् । अपानप्राणयोरैक्यं चिदात्मानं समाश्रय ॥ ३०॥ अपानोऽस्तंगतो यत्र प्राणो नाभ्युदितः क्षणम् । कलाकलङ्करहितं तच्चित्तत्त्वं समाश्रय ॥ ३१॥ नापानोऽस्तंगतो यत्र प्राणश्चास्तमुपागतः । नासाग्रगमनावर्तं तच्चित्तत्त्वमुपाश्रय ॥ ३२॥ आभासमात्रमेवेदं न सनासज्जगत्त्रयम् । इत्यन्यकलनात्यागं सम्यग्ज्ञानं विदुर्बुधाः ॥ ३३॥ आभासमात्रकं ब्रह्मंश्चित्तदर्शकलङ्कितम् । ततस्तदपि संत्यज्य निराभासो भवोत्तम ॥३४॥ भयप्रदमकल्याणं धैर्यसर्वस्वहारिणम् । मनःपिशाचमुत्सार्य योऽसि सोऽसि स्थिरो भव ॥ ३५॥ चिद्व्योमेव किलास्तीह परापरविवर्जितम् । सर्वत्रासंभवच्चैत्यं यत्कल्पान्तेऽवशिष्यते ॥ ३६॥ वाञ्छाक्षणे तु या तुष्टिस्तत्र वाञ्छैव कारणम् । तुष्टिस्त्वतुष्टिपर्यन्ता तस्माद्वाञ्छां परित्यज ॥ ३७॥ आशा यातु निराशात्वमभावं यातु भावना । अमनस्त्वं मनो यातु तवासङ्गेन जीवतः ॥ ३८॥ वासनारहितैरन्तरिन्द्रियैराहरन्क्रिया । न विकारमवाप्नोषि खवत्क्षोभशतैरपि ॥ ३९॥ चित्तोन्मेषनिमेषाभ्यां संसारप्रलयोदयौ । वासनाप्राणसंरोधमनुन्मेषं मनः कुरु ॥ ४०॥ प्राणोन्मेषनिमेषाभ्यां संसृतेः प्रलयोदयौ । तमभ्यासप्रयोगाभ्यामुन्मेषरहितं कुरु ॥ ४१॥ मौर्ख्योन्मेषनिमेषाभ्यां कर्मणां प्रलयोदयौ । तद्विलीनं कुरु बलाद्गुरुशास्त्रार्थसंगमैः ॥ ४२॥ असंवित्स्पन्दमात्रेण याति चित्तमचित्तताम् । प्राणानां वा निरोधेन तदेव परमं पदम् ॥ ४३॥ दृश्यदर्शनसंबन्धे यत्सुखं पारमार्थिकम् । तदन्तैकान्तसंवित्त्या ब्रह्मदृष्ट्यावलोकय ॥ ४४॥ यत्र नाभ्युदितं चित्तं तद्वै सुखमकृत्रिमम् । क्षयातिशयनिर्मुक्तं नोदेति न च शाम्यति ॥ ४५॥ यस्य चित्तं न चित्ताख्यं चित्तं चित्तत्त्वमेव हि । तदेव तुर्यावस्थायं तुर्यातीतं भवत्यतः ॥ ४६॥ संन्यस्तसर्वसंकल्पः समः शान्तमना मुनिः । संन्यासयोगयुक्तात्मा ज्ञानवान्मोक्षवान्भव ॥ ४७॥ सर्वसंकल्पसंशान्तं प्रशान्तघनवासनम् । न किंचिद्भावनाकारं यत्तद्ब्रह्म परं विदुः ॥ ४८॥ सम्यग्ज्ञानावरोधेन नित्यमेकसमाधिना । सांख्य एवावबुद्धा ये ते सांख्या योगिनः परे ॥ ४९॥ प्राणाद्यनिलसंशान्तौ युक्त्या ये पदमागताः । अनामयमनाद्यन्तं ते स्मृता योगयोगिनः ॥ ५०॥ उपादेयं तु सर्वेषां शातं पदमकृत्रिमम् । एकार्थाभ्यसनं प्राणरोधश्चेतः परिक्षयः ॥ ५१॥ एकस्मिन्नेव संसिद्धे संसिद्ध्यन्ति परस्परम् । अविनाभाविनी नित्यं जन्तूनां प्राणचेतसी ॥ ५२॥ आधाराधेयवच्चैते एकभावे विनश्यतः । कुरुतः स्वविनाशेन कार्यं मोक्षाख्यमुत्तमम् ॥ ५३॥ सर्वमेतद्धिया त्यक्त्वा यदि तिष्ठसि निश्चलः । तदाहंकारविलये त्वमेव परमं पदम् ॥ ५४॥ महाचिदेकैवेहास्ति महासत्तेति योच्यते । निष्कलंका समा शुद्धा निरहंकाररूपिणी ॥ ५५॥ सकृद्विभाता विमला नित्योदयवती समा । सा ब्रह्म परमात्मेति नामभिः परिगीयते ॥ ५६॥ सैवाहमिति निश्चित्य निदाघ कृतकृत्यवान् । न भूतं न भविष्यच्च चिन्तयामि कदाचन ॥ ५७॥ दृष्टिमालम्ब्य तिष्ठामि वर्तमानामिहात्मना । इदमद्य मया लब्धमिदं प्राप्स्यामि सुन्दरम् ॥ ५८॥ न स्तौमि न च निन्दामि आत्मनोऽन्यन्नहि क्वचित् । न तुष्यामि शुभप्राप्तौ न खिद्याम्यशुभागमे ॥ ५९॥ प्रशान्तचापलं वीतशोकमस्तसमीहितम् । मनो मम मुने शान्तं तेन जीवाम्यनामयः ॥ ६०॥ अयं बन्धुः परश्चायं ममायमयमन्यकः । इति ब्रह्मन्न जानामि संस्पर्शं न ददाम्यहम् ॥ ६१॥ वासनामात्रसंत्यागाज्जरामरणवर्जितम् । सवासनं मनो ज्ञानं ज्ञेयं निर्वासनं मनः ॥ ६२॥ चित्ते त्यक्ते लयं याति द्वैतमेतच्च सर्वतः । शिष्यते परमं शान्तमेकमगच्छमनामयम् ॥ ६३॥ अनन्तमजमव्यक्तमजरं शान्तमच्युतम् । अद्वितीयमनाद्यन्तं यदाद्यमुपलम्भनम् ॥ ६४॥ एकमाद्यन्तरहितं चिन्मात्रममलं ततम् । खादप्यतितरां सूक्ष्मं तद्ब्रह्मास्मि न संशयः ॥ ६५॥ दिक्कालाद्यनवच्छिन्नं स्वच्छं नित्योदितं ततम् । सर्वार्थमयमेकार्थं चिन्मात्रममलं भव ॥ ६६॥ सर्वमेकमिदं शान्तमादिमध्यान्तवर्जितम् । भावाभावमजं सर्वमिति मत्वा सुखी भव ॥ ६७॥ न बद्धोऽस्मि न मुक्तोऽस्मि ब्रह्मैवास्मि निरामयम् । द्वैतभावविमुक्तोऽस्मि सच्चिदानन्दलक्षणः । एवं भावय यत्नेन जीवन्मुक्तो भविष्यसि ॥ ६८॥ पदार्थवृन्दे देहादिधिया संत्यज्य दूरतः । आशीतलान्तःकरणो नित्यमात्मपरो भव ॥ ६९॥ इदं रम्यमिदं नेति बीजं ते दुःखसंततेः । तस्मिन्साम्याग्निना दग्धे दुःखस्यावसरः कुतः ॥ ७०॥ शास्त्रसज्जनसंपर्कैः प्रज्ञामादौ विवर्धयेत् ॥ ७१॥ ऋतं सत्यं परं ब्रह्म सर्वसंसारभेषजम् । अत्यर्थममलं नित्यमादिमध्यान्तवर्जितम् ॥ ७२॥ तथा स्थूलमनाकाशमसंस्पृश्यमचाक्षुषम् । न रसं न च गन्धाख्यमप्रमेयमनूपमम् ॥ ७३॥ आत्मानं सच्चिदानन्दमनन्तं ब्रह्म सुव्रत । अहमस्मीत्यभिध्यायेद्ध्येयातीतं विमुक्तये ॥ ७४॥ समाधिः संविदुत्पत्तिः परजीवैकतं प्रति । नित्यः सर्वगतो ह्यात्मा कूटस्थो दोषवर्जितः ॥ ७५॥ एकः सन्भिद्यते भ्रान्त्या मायया न स्वरूपतः । तस्मादद्वैत एवास्ति न प्रपञ्चो न संसृतिः ॥ ७६॥ यथाकाशो घटाकाशो महाकाश इतीरितः । तथा भ्रान्तेर्द्विधा प्रोक्तो ह्यात्मा जीवेश्वरात्मना ॥ ७७॥ यदा मनसि चैतन्यं भाति सर्वत्रगं सदा । योगिनोऽऽव्यवधानेन तदा संपद्यते स्वयम् ॥ ७८॥ यदा सर्वाणि भूतानि स्वात्मन्येव हि पश्यति । सर्वभूतेषु चात्मानं ब्रह्म संपद्यते सदा ॥ ७९॥ यदा सर्वाणि भूतानि समाधिस्थो न पश्यति । एकीभूतः परेणासौ तदा भवति केवलः ॥ ८०॥ शास्त्रसज्जनसंपर्कवैराग्याभ्यासरूपिणी । प्रथमा भूमिकैषोक्ता मुमुक्षुत्वप्रदायिनी ॥ ८१॥ विचारणा द्वितीया स्यात्तृतीया साङ्गभावना । विलापिनी चतुर्थी स्याद्वासना विलयात्मिका ॥ ८२॥ शुद्धसंविन्मनानन्दरूपा भवति पञ्चमी । अर्धसुप्तप्रबुद्धाभो जीवन्मुक्तोऽत्र तिष्ठति ॥ ८३॥ असंवेदनरूपा च षष्ठी भवति भूमिका । आनन्दैकघनाकारा सुषुप्तसदृशी स्थितिः ॥ ८४॥ तुर्यावस्थोपशान्ता सा मुक्तिरेव हि केवला । समता स्वच्छता सौम्या सप्तमी भूमिका भवेत् ॥ ८५॥ तुर्यातीता तु यावस्था परा निर्वाणरूपिणी । सप्तमी सा परा प्रौढा विषयो नैव जीवताम् ॥ ८६॥ पूर्वावस्थात्रयं तत्र जाग्रदित्येव संस्थितम् । चतुर्थी स्वप्न इत्युक्ता स्वप्नाभं यत्र वै जगत् ॥ ८७॥ आनन्दैकघनाकारा सुषुप्ताख्या तु पञ्चमी । असंवेदनरूपा तु षष्ठी तुर्यपदाभिधा ॥ ८८॥ तुर्यातीतपदावस्था सप्तमी भूमिकोत्तमा । मनोवचोभिरग्राह्या स्वप्रकाशसदात्मिका ॥ ८९॥ अन्तः प्रत्याहृतिवशाच्चैत्यं चेन्न विभावितम् । मुक्त एव न सन्देहो महासमतया तया ॥ ९०॥ न म्रिये न च जीवामि नाहं सन्नाप्यसन्मयः । अहं न किंचिच्चिदिति मत्वा धीरो न शोचति ॥ ९१॥ अलेपकोऽहमजरो नीरागः शान्तवासनः । निरंशोऽस्मि चिदाकाशमिति मत्वा न शोचति ॥ ९२॥ अहंमत्या विरहितः शुद्धो बुद्धोऽजरोऽमरः । शान्तः शमसमाभास इति मत्वा न शोचति ॥ ९३॥ तृणाग्रेष्वम्बरे भानौ नरनागामरेषु च । यत्तिष्ठति तदेवाहमिति मत्वा न शोचति ॥ ९४॥ भावनां सर्वभावेभ्यः समुत्सृज्य समुत्थितः । अवशिष्टं परं ब्रह्म केवलोऽस्मीति भावय ॥ ९५॥ वाचामतीतविषयो विषयाशादशोज्झितः । परानन्दरसाक्षुब्धो रमते स्वात्मनात्मनि ॥ ९६॥ सर्वकर्मपरित्यागी नित्यतृप्तो निराश्रयः । न पुण्येन न पापेन नेतरेण च लिप्यते ॥ ९७॥ स्फटिकः प्रतिबिम्बेन यथा नायाति रञ्जनम् । तज्ज्ञः कर्मफलेनान्तस्तथा नायाति रञ्जनम् ॥ ९८॥ विहरञ्जनतावृन्दे देवकीर्तन पूजनैः । खेदाह्लादौ न जानाति प्रतिबिम्बगतैरिव ॥ ९९॥ निस्स्तोत्रो निर्विकारश्च पूज्यपूजाविवर्जितः । संयुक्तश्च वियुक्तश्च सर्वाचारनयक्रमैः ॥ १००॥ तनुं त्यजतु वा तीर्थे श्वपचस्य गृहेऽथ वा । ज्ञानसंपत्तिसमये मुक्तोऽसौ विगताशयः ॥ १०१॥ संकल्पत्वं हि बन्धस्य कारणं तत्परित्यज । मोक्षो भवेदसंकल्पात्तदभ्यासं धिया कुरु ॥ १०२॥ सावधानो भव त्वं च ग्राह्यग्राहकसंगमे । अजस्रमेव संकल्पदशाः परिहरञ्शनैः ॥ १०३॥ मा भव ग्राह्यभावात्मा ग्राहकात्मा च मा भव । भावनामखिलां त्यक्त्वा यच्छिष्टं तन्मयो भव ॥ १०४॥ किंचिच्चेद्रोचते तुभ्यं तद्बद्धोऽसि भवस्थितौ । न किंचिद्रोचते चेत्ते तन्मुक्तोऽसि भवस्थितौ ॥ १०५॥ अस्मात्पदार्थनिचयाद्यावत्स्थावरजङ्गमात् । तृणादेर्देहपर्यन्तान्मा किंचित्तत्र रोचताम् ॥ १०६॥ अहंभावानहंभावौ त्यक्त्वा सदसती तथा । यदसक्तं समं स्वच्छं स्थितं तत्तुर्यमुच्यते ॥ १०७॥ या स्वच्छा समता शान्ता जीवन्मुक्तव्यवस्थितिः । साक्ष्यवस्था व्यवहृतौ सा तुर्या कलनोच्यते ॥ १०८॥ नैतज्जाग्रन्न च स्वप्नः संकल्पानामसंभवात् । सुषुप्तभावो नाऽप्येतदभावाज्जडतास्थितेः ॥ १०९॥ शान्तसम्यक्प्रबुद्धानां यथास्थितमिदं जगत् । विलीनं तुर्यमित्याहुरबुद्धानां स्थितं स्थिरम् ॥ ११०॥ अहंकारकलात्यागे समतायाः समुद्गमे । विशरारौ कृते चित्ते तुर्यावस्थोपतिष्ठते ॥ १११॥ सिद्धान्तोऽध्यात्मशास्त्राणां सर्वापह्नव एव हि । नाविद्यास्तीह नो माया शान्तं ब्रह्मेदमक्लमम् ॥ ११२॥ शान्त एव चिदाकाशे स्वच्छे शमसमात्मनि । समग्रशक्तिखचिते ब्रह्मेति कलिताभिधे ॥ ११३॥ सर्वमेव परित्यज्य महामौनी भवानघ । निर्वाणवान्निर्मननः क्षीणचित्तः प्रशान्तधीः ॥ ११४॥ आत्मन्येवास्व शान्तात्मा मूकान्धबधिरोपमः । नित्यमन्तर्मुखः स्वच्छः स्वात्मनान्तः प्रपूर्णधीः ॥ ११५॥ जाग्रत्येव सुषुप्तस्थः कुरु कर्माणि वै द्विज । अन्तः सर्वपरित्यागी बहिः कुरु यथागतम् ॥ ११६॥ चित्तसत्ता परं दुःखं चित्तत्यागः परं सुखम् । अतश्चित्तं चिदाकाशे नय क्षयमवेदनात् ॥ ११७॥ दृष्ट्वा रम्यमरम्यं वा स्थेयं पाषाणवत्सदा । एतावतात्मयत्नेन जिता भवति संसृतिः ॥ ११८॥ वेदान्ते परमं गुह्यं पुराकल्पप्रचोदितम् । नाप्रशान्ताय दातव्यं न चाशिष्याय वै पुनः ॥ ११९॥ अन्नपूर्णोपनिषदं योऽधीते गुर्वनुग्रहात् । स जीवन्मुक्ततां प्राप्य ब्रह्मैव भवति स्वयम् ॥ १२०॥ इत्युपनिषत् ॥ इति पञ्चमोऽध्यायः ॥ ५॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः ॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥ स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः ॥ व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः पूषा विश्ववेदाः ॥ स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इत्यन्नपूर्णोपनिषत्समाप्ता ॥
Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! 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 ! I-1-2. The king of Yogins, Nidagha, prostrated flat (like a rod) before Ribhu, that pre-eminent knower of Brahman. Then, rising, that ascetic respectfully said, ‘Teach me the truth about the Self; by what kind of adoration have you, Oh Brahmana, attained this state ? I-3-4. Teach me that grand science which yields sovereignty over the empire of emancipation. ‘You have done well, Nidagha ! Listen to the eternal science by the knowledge of which alone will you be liberated life. Lodged in Om that envelopes the Root of phenomena (Brahman), supporting the syllable ‘aim’, I-5-7. ‘Eternal bliss, independent (‘hrim’), renowned, with streaming stresses (‘sauh’), the ruler of the world (‘srim’), Mahalakshmi, (at once) desire (‘klim’), fulfilment, and humanity, is the divine Annapurna. ‘I begged of Her, using the celebrated and quintessential incantation of 27 syllables, cultivated by hosts of female ascetics, I-8. ‘Namely, aim, hrim, sauh, srim, klim, aum namo bhagavatyannapurne mamabhilashitam annam dehi Svaha. Salutation, O divine Annapurna, vouchsafe the food I desire: ‘Thus have I been instructed by my father. From then on have I established myself in (this) discipline, persisting in the activities of my station (in life) and have given myself up to the daily practice of this incantation. I-9. ‘When many days passed thus, there appeared in front of me Annapurna, wide-eyed, her lotus-face beaming with a smile. I-10. ‘Seeing her, I prostrated flat on the ground, and (then) stood up with folded hands. “Well, child, you have done well; ask of me a boon, delay not.” I-11. Oh (Nidagha), best of sages ! Thus hidden by the wide-eyed (deity) I spoke: ‘O Daughter of the mountain, may the truth of the Self dawn on my mind’. I-12. Saying ‘be it so’ she vanished, then and there. Then, through the perception of the world’s variety the idea (mati) arose in me. I-13. Delusion appears five-fold; it will be presently set forth. Due to the first delusion, Jiva and God appear to have different forms. I-14. Due to the second, the attribute of agency dwelling in the Self appears to be real. The third (consists in) deeming the Jiva associated with the three bodies as having attachment. I-15. The fourth takes the world-cause (God) to be mutable. The fifth delusion ascribes reality to the world as distinguished from its cause. Then, also, in the mind flashes the cessation of the five-fold delusion. I-16. From that moment, spontaneously, my mind was assimilated to Brahman. O Nidagha, thus may you, too, secure knowledge of reality. I-17. With humility and respect (Nidagha spoke to Ribhu: impart to me, having faith (in you), the peerless science of Brahman. I-18. Gratified, Ribhu said: ‘so be it’. I shall impart to you the knowledge of reality, O sinless one. Be a mighty agent, ardent enjoyer, and a great renouncer. Having this investigated your own real nature, be happy. I-19. ‘I am Brahman, ever manifest, pure, first, endless; there is no room for the slightest dallying with aught else’ – thus think, having become blemishless; achieve Nirvana (permanent peace) having purified and quietened all movements of the mind. I-20. Know that none of the things seen here is there; it is all like ‘the city in the sky’ and ‘water in the desert’. I-21. On the other hand, what is nowhere seen, at all, is not given (as an object); beyond the range of the sixth sense, mind, O sage — assimilate yourself to That. I-22. Grasp: I am That which is the indestructible, infinite, Spirit, the Self of everything, integral, replete, abundant and partless. I-23. Due to the absolute contemplation of absence (or nihil), when the mind dwindles, there results the state of the being-in-general (satta-samanya), of that whose essence is unqualified consciousness. I-24. Surely, devoid of all objective tinge, when consciousness (chit) subsides, there supervenes the exceedingly transparent being-in-general that resembles non-being. I-25. For the liberated Self, both embodied and disembodied, surely there occurs this ultimate perception known as the state-beyond-the fourth. I-26. O sinless one, this occurs in the case of the knower both when he has risen from Concentration (Samadhi) and when he is established in it; being born of awareness, this does not happen for the ignorant alone. I-27. All waverings between states of reasoning, etc., having vanished long since, his face steeped in the lovely light of Brahmic bliss, (the sage) attains the blessed state through right knowledge alone. I-28. The inner cool (calm repose) of him who perceives this multitude of gunas as non-Self is said to be Concentration. I-29. The steady mind is empty of latent impulses; the same is (the state of) contemplation. The same also is Aloneness. Besides, it is nothing but perpetual quiescence. I-30. The mind with attenuated latent impulses is said to be bound for the highest state. Next, the mind, without such impulses, attains the status of the non-doer. I-31. On the other hand, the mind’s imagination of being the doer is replete with latent impulses; it causes all sufferings; therefore attenuated latent impulses. I-32. When the imagination of unity with all objects is mentally discarded, due to its constant introverted state, all things are resolved into empty space. I-33. As crowds in a market, though active, are as good as non-existent (to the observer) when he is not related (to them), so too, to the knower is a village like unto a forest. I-34. Being inwardly withdrawn, the knower, either asleep, awake, walking or reading, beholds a city, country-side, or village as if it were no other than a forest (i.e. with total disinterestedness). I-35. Once the inner cool is won, the world is cool. To those scorched by the inner thirst, the world is afire. I-36. For all (unliberated) beings what is within is projected externally. I-37. But the lover of the inner Self, though operating through the organs of action, is unaffected by joy and sorrow; he is said to be concentrated. I-38. He who, as a matter of course and not through fear, beholds all beings as one’s own Self and others’ possessions as clods of earth, alone sees aright. I-39. Let death come now or at the end of cycles; he remains unblemished as gold (fallen) in mire. I-40. Consider in your mind: who am I ? How is all this (brought about) ? How do death and birth (happen) ? Thus (considering) will you earn the great benefit (of investigation). I-41. Your mind will shed its (discursive) form and quietly win repose, once, through investigation, you comprehend your real nature. I-42. O Brahmin, your mind, cured of its feverishness, no more sinks in empirical activities, as an elephant does not, in the hollow made by a cow’s hoof. I-43. But a petty mind, O Brahmin, does sink in any petty affair, just as a battered mosquito does, in the water collected in the hollow made by a cow’s hoof. I-44. O best of ascetics, to the extent all objects are readily renounced, the supreme Self, the transcendent light, alone remains. I-45. So long as all objects are not renounced, the Self is not won. What remains after the renunciation of the entire objective manifold is said to be the Self. I-46. Therefore, in order to realize the Self, renounce everything. Having cast off all (objects), assimilate yourself to that which remains. I-47. Whatever object is beheld in the world around is but the vibration of Consciousness, it is nothing permanent. I-48. O Brahmin, by the term Samadhi (Concentration) the wise denote transcendent understanding that is concentrated, eternally appeased, and is cognisant of things as they are. I-49. The term Concentration denotes the stable, mountain-like, status (of the self) that is unagitated, unegoistic, and unrelated to dualities. I-50. O Brahmin, it denotes the perfected flow of the mind that is sure, choiceless and goalless. I-51. The best of the knowers of the Vedas, the great ones, win that fourth and stable perception that is fashioned solely through a part of the light of the Spirit. I-52. (It is) lodged in the heart of all things and not altogether unlike dreamless slumber, when the mind and the ego subside. I-53. After liquidating the mind with the mind, that state – that supremely divine bliss-body – is automatically won. I-54. Thence follows the obliteration of all cravings for objects; then dawns the auspicious and superbly splendid light, and then, in the case of the very best, due to the sway of even-mindness (takes place) the ineffable transformation into the Self’s substance. I-55. Directly experienced indeed as the God of gods and Self of all entities, moving and stationary is this total and infinite reality of the Self, dwelling in the fast-evolving mind that is quietened externally. I-56. The unattached, steady, and controlled mind is not in evidence in the worldings; the attached mind, though subjected to long-drawn austerities is, as it were, altogether bound. I-57. The man free from inner clingings, whose mind dwells on the blissful (Brahman) may or may not act externally; never can he be either agent or experiencer. II-1. Nidagha: What is attachment like ? What kind of it leads to human bondage ? And what kind of it is said to liberate ? How is this (attachment) cured ? II-2. (Ribhu): Imagination, ignoring wholly the distinction between the body and the embodied (Self) – the exclusive faith in the body – is the attachment that is said to bind. II-3. All this is Self: what shall I seek here and what avoid ? Know this to be the position of non-attachment that the Jivanmukta fosters. II-4. I am not; none, other than me, is; neither this nor the non-other exists. This (attitude) is said to be non-attachment, always maintaining, ‘I am Brahman’. II-5. He does not approve of inactivity; neither does he cling to activities. He, the renouncer, is the superbly equable (in outlook); he is said to be the non-attached. II-6. One who mentally, and not in the concrete act alone, renounces fruits, etc., of all his activities – that adept is said to be non-attached. II-7. Imaginations and the manifold activities issuing (therefrom) are cured, here, by non-indulgence in imagination; thus promote well-being. II-8-9. The mind that clings not to acts, thoughts, and things, to wanderings and reckonings of time, but reposes in Consciousness alone, finding no delight anywhere, even when turned toward some objects, revels in the Self. II-10. Let him perform or not all this empirical activity; doing or non-doing, his true occupation is Self-delight. II-11. Or, giving up even that objective element, as stabilised Consciousness, the tranquillised Jiva abides in the Self like a radiant gem. II-12. The quiescent state of the attenuated mind, free from all objective reference, is said to be the deep sleep in wakefulness. II-13. This state of slumber, O Nidagha, fully developed through practice, is styled the Fourth by the best knowers of Truth. II-14. Having attained the indestructible status in this fourth stage, one reaches a non-blissful poise (as it were), its nature being invariably delightful. II-15. Thence lifted above all relativities, like non-bliss and great bliss, the time-less Yogin, reaching the state beyond the fourth, is said to be liberated. II-16. With all bonds of birth loosened, and all Tamasic conceits dissolved, the great sage (abides) as the blissful being of the supreme Self like a salt-crystal in water. II-17. That which is the trans-empirical and experiential reality, present in the (contrasted) perceptions of the material and the conscious, is the essence; Brahman is said to be that. II-18(a). Bondage is encompassed by the object; on release from this, liberation is said to supervene. II-18(b)-19. Resting in that unvexed experience, discriminated in the link between the substance and perception, abide you; thus one attains the (peace) of deep sleep. That develops into the Fourth; station your gaze on That. II-20. The Self is neither gross nor subtle; neither manifest nor hidden; neither spiritual nor material; neither non-being nor being. II-21. That non-dual indestructible one which has become the object, the ground of mind and all sense-organs, is neither ‘I’ nor another; neither one nor many. II-22. That real joy (experienced) in the relation between the object and perception is the transcendental state; therefore it is, as it were, nothing (in itself). II-23. Liberation is not on the top of the sky; not in the nether world; not on the earth. The dwindling of mind in which all desires dry up is held to be liberation. II-24. With the thought, within, ‘let me have liberation’ the mind springs up; this worldly bondage is firm in the mind agitated with thought. II-25. The mere non-cleansing of the mind reduces it to a state of prodigious transmigration; its cleansing alone, on the other hand, is said to be liberation. II-26. What is bondage and what is liberation in respect of the Self that transcends all things or that pervades all forms ? Think freely. II-27. Loving the Spirit, lifted above all hopes, full, holy in mind, having won the incomparable state of repose, he seeks nothing here. II-28. He is called the Jivanmukta (Liberated in life) who lives, unattached, in the pure Being that sustains all, the indubitable Spirit that is the Self. II-29. He craves not for what is yet to be; he does not bank on the present; he remembers not the past; yet he does all work. II-30. Ever unattached to those who cling to him; devoted to the devotees; he is harsh, as it were, to the harsh. II-31. A child amidst children; adult amidst adults; bold amidst the bold; a youth amidst the youthful; lamenting amidst those who lament; II-32. Steadfast, blissful, polished, of holy speech, wise, simple and sweet; never given to self-pity; II-33. Through discipline, when the throb of vital breaths ceases, the mind is wholly dissolved; the impersonal bliss (Nirvana) remains; II-34. Whence all discursive speech turns back. With the obliteration of all of one’s mental constructions that (Brahmic) status abides. II-35. Here is the supreme Self whose essence is the light of Consciousness without beginning or end; the wise hold this luminous certitude to be the right knowledge. II-36. The plenitude due to the knowledge ‘all the world is Self alone’ is the right measure of Self-realization everywhere in the world. II-37. All is Self alone; what are the (empirical) states being and non-being ? Where have they fled ? Where are those notions of bondage and liberation ? What stands out is Brahman alone. II-38. All is the one supreme Sky. What is liberation ? What is bondage ? This is the great Brahman, established mightily, with extended form; duality has vanished far from It; be you, yourself, the Self alone. II-39. When the form of a stock, stone and cloth is seen aright, there is not even a shadow of difference; bent on imagination (of differences) where are you ? II-40. This imperishable and tranquil essence, (present) at the beginning and end of things and yourself, always be That. II-41. With mental distinctions of duality and non-duality and delusions of old age and death, the Self alone shines in its phases (atmabhih) just as the sea, in its (phases of) waves. II-42. What enjoyment of the desired (fruits) can disturb him, who dwells steadfast, ever wedded, in thought, to the pure Self that fells the tree of dangers, to the status of bliss supreme ? II-43. Mental enjoyments are the foes of one who has thought extensively; they move him not in the least just as gentle breezes move not a hill at all. II-44. ‘Plurality exists in diverse imaginings, not really, within; just as there is nothing but water in a lake’ – a man filled with this one certitude is said to be liberated; he who has perceived the Real. III-1. (Nidagha): What is the nature of liberation without the body ? Who is the great sage in possession of it ? Resorting to which Yoga has he achieved that supreme status ? III-2. Ribhu: In the region of Sumeru the celebrated sage Mandavya resorting to Truth (imparted by) Kaundinya became liberated in life. III-3. Having attained the status of Jivanmukti, that foremost knower of Brahman, that great sage, made up his mind, once upon a time, to withdraw all his sense-organs (from their respective objects). III-4. He sat in the lotus-posture, with eyes half-closed, slowly avoiding contacts (with objects), external and internal. III-5. Then he, with his sinless mind, (reflected on) the (degree of) steadiness of his mind: ‘clearly, though withdrawn, this mind of mine is extremely restless’. III-6. It wanders from a cloth to a pot and thence to a big cart. The mind wanders among objects as a monkey does from tree to tree. III-7. The five openings, eyes and so forth, known as the sense organs of cognition, I am watching carefully with my mind. III-8. O you sense-organs ! Slowly give up your mood of agitation. Here I am, the divine spiritual Self, the witness of all. III-9. With that all-knowing Self, I have comprehended (the nature of) eyes, etc. I am completely secure and at peace. Luckily I am fearless. III-10. Incessantly I rest in my Self, the Fourth; my vital breaths, its extensions, have all, in due order, subsided within. III-11. (I am) as a fire with its multitudinous flames, when the fuel has been consumed; it blazed forth but now is extinguished – the blazing fire has, indeed, been extinguished. III-12. Having been purified utterly, I remain equable, enjoying all alike, as it were. I am awake though in deep sleep; though in deep sleep, I am awake. III-13-14. Resorting to the Fourth, I remain within the body with a stable status, having abandoned, together with the long thread of sound reaching upto OM, objects in all the three worlds fashioned by imagination. III-15. As a bird, for flying in the sky, leaves the net (in which it was enmeshed), the great sage sheds (his) identification with the sense-organs; then (he sheds) his awareness of limbs which has become illusory. III-16. He has won the knowledge of a new-born infant; as if the air should give up its power to vibrate, he has terminated the proneness of consciousness to attach itself to objects. III-17. Then, attaining the unqualified state of Consciousness – the state of pure Being –resorting, (as it were), to the state of dreamless slumber, he has stayed immovable like a mountain. III-18. Winning the stability of dreamless sleep he has attained the Fourth; though gone beyond bliss, (he is) still blissful; he has become both being and non-being. III-19. Then he becomes that which is beyond even the range of words which is the nihil of the nihilist and Brahman of the knowers of Brahman; III-20. Which is the pure blemishless cognition of the knowers of cognition, the Purusha of the Sankhyas and Ishvara of the Yogins; III-21. The Shiva of the Shivagamas; the Time of those who affirm Time alone (as the basic principle); the final doctrine of all Shastras, and what conforms to every heart; III-22. Which is the All, the all-pervading Reality, the Truth. He has become That, the unuttered, the moveless, the illuminator even of lights; III-23. The Principle whose sole proof is one’s experience of It – he has remained as That. III-24. That which is unborn, deathless, beginningless and the First immaculate state, whole and impartite – he has remained as That; a state subtler than that of the sky. In a moment, he has become the hallowed God. IV-1. Has the Jivanmukta characteristics like the power to fly in space, etc., ? If so, great sage, it is not present in the perfected man (described above). IV-2. O Brahmin, a non-knower of the Self, still in bondage, achieves (the powers) to fly in space, etc., by virtue of (specific) substances, incantations, practices and potencies of time. IV-3. This is not the concern of the Self-knower. One having contentment in one’s Self never hankers after (the phenomena of) nescience. IV-4. Whatever objects are present in the world are (held to be) of the stuff of nescience. How can the great Yogin, who has dispelled nescience, plunge into them ? IV-5. Whichever confounded person or man of little understanding desires the group of Yogic powers achieves them, one by one, through set practices, instrumental to them. IV-6. Substances, incantations, actions applied at (the right) time, yield Yogic powers all right. None of them lifts man to the status of God. IV-7. Only influenced by some desire does man work for miraculous powers. The perfect man, seeking nothing, can have no desire whatsoever. IV-8. When all desires dry up, O sage, the Self is won. How can the mindless (sage) desire miraculous powers ? IV-9. The man liberated in life would feel no surprise were the sun to radiate cool light, the moon scorching rays or the fire to blaze downwards. IV-10. (The whole world) is superimposed on the supreme Reality, the Ground, as the snake is on the rope. No curiosity is aroused as regards these superimposed wonders. IV-11. Those indeed who have known what is to be known and shed all attachments, whose intellect is great, the knots of whose hearts have been cut, are free, though living in the body. IV-12. Dead is his mind who is unmoved in joy and sorrow, and whom nothing jerks out of equality, even as breaths stir not a mighty mountain. IV-13. Dead is the mind of one who is undisturbed by danger, resourcelessness, energy, hilarity, dullness, or great rejoicing. IV-14. The destruction of mind is twofold, determinate and indeterminate. In (the state of) liberation in life it is determinate; in that of disembodied liberation it is indeterminate. IV-15. The presence of mind makes for sorrow; its destruction promotes joy. Attenuate the existent mind and bring about its destruction. IV-16. The nature of mind, know, is folly, O sinless one ! When that perishes one’s real essence, mindlessness, is (won). IV-17. The mind of one liberated in life, having qualities like friendliness, etc., is rich in noble impulses; it is never reborn. IV-18. This ‘destruction’ of the Jivanmukta’s mind is determinate; Nidagha, with disembodied liberation comes indeterminate destruction. IV-19. One liberated in disembodiment is he who realizes the partless Self; his mind, the abode of all excellent qualities as it was, is dissolved. IV-20-21. In that supremely holy, blemishless status of disembodied liberation, marked by ‘mindlessness’, in that state of indeterminate destruction of the mind, just nothing remains, neither qualities nor their absence; neither glory nor its absence; nothing (whatsoever) of the world; IV-22. Neither sunrise nor sunset; neither sensations of joy or anger; neither light nor darkness; neither twilight, day nor night; neither being, non-being, nor centrality marks the status (of disembodied liberation). IV-23. The spacious status of those (who are liberated in disembodiment), who have gone beyond intellect and the pomp of worldly life, is like the sky, the abode of the winds. IV-24. The great (Jivanmuktas) whose bodies are the subtle ether become disembodied there (in the state of disembodied liberation); all their sufferings are cured; they are immaterial; totally quiescent, immobilized in bliss, beyond Rajas and Tamas. In that state dissolve the remnants of their mind. IV-25. O great sage, Nidagha, rid your mind of all latent tendencies; concentrate your mind forcefully, and go beyond all mental constructions. IV-26. That eternally self-shining Light, illuminating the world, is alone the witness of this world, the Self of all, the pure One. IV-27. As massed Intelligence It is the ground of all beings. That non-dual Brahman characterised by truth, knowledge, and bliss is the object of knowledge. IV-28-29. The sage fulfils his duty with the realization, ‘I am the one Brahman’; (Brahman is) the ground of all, non-dual, supreme, eternal, of the essence of being, intelligence, and bliss, beyond the range of word and mind. IV-30. There shine not the forms of the moon and the sun; the winds blow not; and none of the gods (are there). This divinity alone shines forth as being, pure by itself, free from rajas. IV-31. The knot of the heart is split; all doubts are cut asunder. All his actions dwindle when He, who is both here and beyond, is seen. IV-32. In this body are the birds, called the Jiva and the Lord, dwelling together. Of them the Jiva eats the fruit of action, not the great Lord. IV-33. Alone as the Witness, without participation, the great Lord shines by Himself. Through Maya is set up the difference between them. Spirit is other than Its form; as It does not dwindle, the Spirit is non-different (from all objects). IV-34. As the unity of the Spirit is established through reasoning and means of right knowledge, once that unity is comprehensively known, one no more sorrows; nor is one deluded. IV-35. Having the certain knowledge, ‘I am the ground of the whole world, solid Truth and Knowledge’, the sage may dispel (all) sorrow. IV-36. Those whose flaws have (all) been attenuated realize in their own bodies the Witness of all, whose essence is self-luminous Being; not those others who are encompassed by Maya. IV-37. Knowing Him alone, let the intelligent Brahmana build up wisdom; let him not dwell on a multitude of words that only makes for verbal weariness. IV-38. Having mastered the knowledge of Brahman let him live in childlikeness alone. Having mastered both Brahman-knowledge and childlikeness, the sage possesses the Self. IV-39. Know the elemental body as the seed of the creeper of samsara (the transmigratory life) with its immense sprouts, good and evil, having their potencies latent (in the body). IV-40. Of this body, the seed is the mind conforming to cravings; it is a sheath of active and quiescent moods, a casket holding the gem of pain. IV-41. The tree of the mind has two seeds; one is the vibration of the vital breath; the other, obstinate imagination. IV-42. When the vital breath, aroused by nervous contacts, vibrates, at once the mind is transformed into a mass of sensations. IV-43. That all-pervading awareness is aroused by the vibration of the vital breath. It is better to suppress the awareness (of objects); less harmful is the vibration of the vital breath, etc. IV-44. For mental peace, the Yogins suppress vital breaths through breath-control, meditation and practices dictated by reasoning. IV-45. Know the supreme cause yielding the fruit of mental peace: (namely) the joyful Self-abidance of cognition that is known as breath-control. IV-46. Latent impression is said to consist in the seizing of an object (by the force of) entrenched imagination, despite all considerations of cause and effect. IV-47. Rejecting everything and imagining nothing, either to be chosen or rejected, the mind remains (in itself); now is the mind unborn. IV-48. Being continuously free from latent impressions, when the mind ceases to ponder there arises mindlessness that yields supreme tranquillity. IV-49. When no aspect of objects in the world is imagined how can the mind be born in the empty sky of the heart ? IV-50. The conception of a thing’s absence is based on its non-being; mindlessness is posited with reference to the object-as-such. IV-51. The mind abiding coolly in itself, after the inner rejection (of all objects), though in modifications, is (still) held to have the form of non-being. IV-52. They indeed are deemed liberated in life whose latent, unenjoyed, impressions are like the fried seeds, incapable of sprouting any more. IV-53. Their minds have acquired the form of Sattva; they have gone beyond the farther shore of knowledge; they are said to be mindless. With the fall of their bodies they become sky-like. IV-54. Due to rejection of objects, both the vibrations of vital breaths and latent impressions swiftly perish as does a tree whose root is cut off. IV-55. In this state of cognition, whatever appears either as experienced before or as altogether new, must be meticulously wiped out by every one whose knowledge is sound. IV-56. The vast transmigratory life is (due to) the failure to obliterate them; on the contrary, liberation is held to be just their obliteration. IV-57. Be immaterial (spiritual), rejecting all pleasures and cognitions. IV-58. Knowledge depends on the states of objects; one having no knowledge is non-cognitive, though he performs a hundred actions; he is held to be non-inert. IV-59. He is said to be liberated in life, the clear sphere of whose emotions is not in the least affected by objects; his knowledge is spiritual. IV-60. Due to the absence of latent impressions in the mind when nothing is imagined, it remains steady with cognitions similar to those of children and the dumb. IV-61. Now the sage is no longer affected; for he resorts to the vast intelligent non-knowing (in the objective mode). IV-62. Through the concentration of modelessness, rejecting all latent impressions, he becomes one with it; in the Infinite even that is dissolved. IV-63. Though standing, walking, touching, smelling, the intelligent sage, devoid of all clingings, gets rid of (fluctuating) pleasures, and the cognitions (of the particulars); he is at peace. IV-64. A shoreless ocean of excellences, he crosses the sea of sufferings, because he resorts to this vision even in the midst of vexed activities. IV-65. Devoid of all particular the stainless, pure Being is one vast essence – That is held to be the abode of (immutable) existence. IV-66. Rejecting distinctions like the being of time, the being of instants, the being of entities, be solely devoted to pure Being. IV-67. Contemplating but one unqualified universal Being, be omnipresent, full, supremely blissful, filling up all space. IV-68. The pristine inconceivable Status, without beginning and end, that remains at the fringe of universal Being, is causeless. IV-69. Cognitions dissolve there. It remains beyond the possibility of doubts. A man who reaches That returns to pains no more. IV-70. It is the cause of all beings; itself has no cause. It is the quintessence of all essences; nothing is more quintessential that It. IV-71. In that vast mirror of Intelligence, all these perceptions of objects are reflected as the trees on the bank are reflected in the lake. IV-72. That is the pure unobscured Truth of the Self; when that is known the mind is tranquillised. Having, through knowledge, won Its essence you become truly free from the fear of samsara. IV-73. By the application of the remedies mentioned by me for the causes of suffering, that (supreme) status is attained. IV-74-75. O knower of Truth ! If by manly endeavour you forcefully eschew latent impressions and establish yourself, all alone, in that indestructible status, even for a moment, at the very summit of universal being, well, at this very moment you achieve it all right; IV-76. Or, if you sedulously cultivate the status of universal being, that status you will attain with somewhat greater effort. IV-77. Nidagha, if you stay meditating on the principle of cognition, through (still) greater effort you will win that exalted status. IV-78. Or, sir, if you strive to shed latent impressions (know) that till the mind is dissolved, the latent impressions, too, are not attenuated. IV-79. As long as the latent impressions are not attenuated, the mind is not tranquillised; as long as the knowledge of truth is not won, whence can come mental tranquillity ? IV-80. As long as the mind is not tranquil, Truth cannot be known; so long as the knowledge of Truth is not won whence can mental tranquillity come ? IV-81-82. Knowledge of Truth, mind’s destruction, attenuation of latent impressions – (these) mutually cause one another; they are indeed hard to accomplish. Therefore, flinging far from you the desire for enjoyment, cultivate this triad. IV-83. High-souled one ! Sought for long and simultaneously, the attenuation of latent impressions, knowledge (of Truth), and the destruction of the mind are held to prove effective. IV-84. By means of these three, cultivated aright, the tough knots of the heart are shattered without residue as are their threads when the lotus stalks are crushed. IV-85. Truth-knowers know that breath-control corresponds to the eschewal of latent impressions; therefore, also, practise this latter too, by breath control. IV-86. By eschewing latent impressions the mind ceases to be; also by obstructing the vibrations of the vital breath (it does so); do (the one or the other) as you choose. IV-87. By the steady practice of breath-control, the exercise of reasoning taught by the teacher, the practice of Yogic postures and the regulation of diet, the vibration of breath is obstructed. IV-88. Through behaviour without attachment, avoidance of contemplation of birth (and empirical life) and the perception of the decline of the body, latent impressions cease to operate. IV-89. The vibration of the vital breath is indeed the same as mind’s vibration. The intelligent man should strive hard to conquer vibrations of the vital breath. IV-90. Without sound reasoning it is impossible to conquer the mind. Resorting to pure cognition and rejecting attachment, be steady. IV-91. O great-souled one ! Abide solely in the heart, contemplating without conceptions the pristine, single, matchless and indubitable status of cognition without objects; but perform action, having achieved the status of inactivity in the blaze of tranquil glory. IV-92. The man who, through ratiocination, in however small a measure, has slain his mind has achieved the object of his life. V-1. He is said to be dead whose mind is not given over to investigation when he walks or stands; when he is awake or sleep. V-2. Know the Spirit-in-Itself to be of the nature of the light of right knowledge. It is fearless; neither subjugated nor depressed. V-3. The knower digests (whatever) food he eats – (whether it is) impure, unwholesome, defiled through contact with poison, well-cooked or stale, as though it were ‘sweet’ (i.e. a hearty meal). V-4. The (wise) know liberation to be the renunciation of (all) attachment: non-birth results from it. Give up attachment to objects; be liberated in life, O sinless one ! V-5. Attachment is held to be the impure impressions causing reactions like joy and indignation when the objects sought after are present or absent. V-6. Pure is the impression latent in the bodies of the liberated in life which does not lead to rebirth and is untainted by elation or depression. V-7. O Nidagha ! Pains do not depress you; joys do not elate you; abandoning servitude to desires, be unattached. V-8. ‘Undetermined by space and time, beyond the purview of ‘is’ and ‘is not’, there is but Brahman, the pure indestructible Spirit, quiescent and one; there is nothing else’. V-9. Thus thinking, with a body at once present and absent, be (liberated), the silent man, uniform, with quiescent mind delighting in the Self. V-10. There is neither mind -stuff nor mind; neither nescience nor Jiva. Manifest is the one Brahman alone, like the sea, without beginning or end. V-11. The illusory perception of mind, etc., continues as long as the I-sense is bound up with the body, objects are mistaken for the Self, and the sense of possession, expressed as ‘this is mine’, persists. V-12. Sage ! Illusory perceptions of mind, etc., vanish for one who, through introversion, internally burns up, in the fire of the Spirit, the dry grass that is this three-fold world. V-13. I am the Self that is the Spirit; I am impartite. I have neither cause not effect. Remember your vast (infinite) form; through memory, do not be finitized. V-14. By means of the mantra (incantation) of the spiritual science, contemplated within, the deadly disease of craving dwindles as does mist in autumn. V-15. (The sages) hold that the best (form of) renunciation, namely that of latent impressions, by virtue of knowledge, is the status of Aloneness, as it is pure universal Being. V-16. Where latent impressions remain in solution there is ‘deep sleep’; it does not make for perfection. Where the impressions are seedless, there is ‘the Fourth’ that yields perfection. V-17. Even a very small residue of latent impressions, of fire, debt, disease and adversaries, of attachment, enmity and poison affects one adversely. V-18. With the seeds of latent impressions consumed, and conformed to universal Being, with or without a body, one no more partakes of sufferings. V-19. The decision, ‘This is not Brahman’, is the sum total of nescience, whose extinction consists in (the opposite) decision, ‘this is Brahman’. V-20. Brahman is Spirit, Brahman is the world. Brahman is the congregation of beings, Brahman is myself, Brahman is the adversary of the Spirit, Brahman is the allies and friends of the Spirit. V-21. Once it is realized that Brahman is all, man is Brahman indeed ! One experiences the omnipresent Spirit that is peace. V-22. When the mind, the guide of unregenerate senses, ceases to operate in regard to the alien, the immaculate, all-pervading awareness (that remains), the Brahman-Intelligence, am I. V-23. Resort to that intelligent Self, having discarded all speculations, all curiosity, all vehemence of feelings. V-24. Thus intelligent beings, with full knowledge, equanimous, with minds rid of all attachment, neither applaud nor condemn either life or death. V-25-26. O Brahmin, the vital breath has the ceaseless power of vibration; it always moves. In this body with its ins and outs, this up going vital breath is placed above; the down breath too is similar; only it is stationed below. V-27. That best breath control that operates in the expert, whether awake or asleep – listen to (an account of) that for better being. V-28. Puraka is the contact of the body with the up-breaths that move forwards (from the nostrils) through the space of twelve finger-breadths. V-29. Apana (the down-breath) is the moon that keeps the body in well-being, O well-disciplined sage ! The up-breath is the sun or the fire which internally warms the body. V-30. Resort to the spiritual identity of the down-and-up breaths that dwells near the point where the up-breath dwindles and the down-breath rises. V-31. Resort to that spiritual, impartite Principle when the down-breath has set and, for a moment, the up-breath has not yet arisen. V-32. Resort to that spiritual impartite Principle, at the tip of the nose where the breaths revolve, before the down-breath sets while the up-breath has done so. V-33. These three worlds are only an appearance, neither existent nor non-existent; (the consequent) renunciation of all concern with an other, the wise maintain, is right knowledge. V-34. Noble Brahmin ! Even this appearance is distorted by the mirror of the mind. Therefore, giving up that, too, be rid of all appearances. V-35. Uprooting this fearful demon of the mind, detrimental to the essence of steadiness, remain what you are; be steadfast. V-36. The Spirit that is beyond cause and effect and is likened to the (boundless) sky is incapable of confrontation by any (real) object; it remains at the end of all mental processes. V-37. The satisfaction (felt) at the moment of desire is caused by that very desire. This satisfaction lasts only till discontent (sets in); therefore, reject desire. V-38. Reduce desire to desirelessness; let conceptions cease; let mind grow into mindlessness in the process of your life without attachment. V-39. Acting through sense organs, free from (the force) of latent impulses, like the sky, you would not alter though there be a thousand disturbances. V-40. Due to the activity and the inactivity of the mind does empirical life start and subside. Through the suppression of latent impulses and the vital breath, reduce the mind to inactivity. V-41. Due to the activity and inactivity of the vital breaths does empirical life start and subside. Through drill and application, reduce it to inactivity. V-42. Due to the active and passive phases of ignorance do activities get started and cease. Dissolve it (ignorance) forcefully by winning a teacher and the instructions of the Shastras. V-43. By a mere quiver of the non-objective knowledge or by the suppression of vital breaths is mind reduced to mindlessness; that is the supreme status. V-44. Through the perception of Brahman, infallibly directed to it (bliss), behold that real bliss occasioned by the visioning of the knowable (as Brahman). V-45. That indeed is the non-factitious bliss which the mind does not reach; it is free from decline and growth; it neither rises nor sets. V-46. The mind of the knower is not called mind; mind indeed is the Truth of Spirit. Therefore, in the Fourth state, it transcends that state. V-47. Having renounced all mental constructions, equable, and with a quiescent mind, be a sage, wedded to the Yoga of renunciation, possessing both knowledge and freedom. V-48. The supreme Brahman is that which conforms to no act of mentation. (It is what remains) when mental activities completely die down and all masses of latent impulses have been liquidated. V-49. By securing right knowledge, and by unremitting concentration, those who become enlightened in the wisdom of the Upanishads are the Sankhyas and the others are the Yogins. V-50. Those are the Yogins, versed in Yoga, who, after the quiescence of the breaths through ascetic practices, achieve the status above sufferings, beginningless and endless. V-51. What is required to be won by all is the uncaused and still status; the contemplation of the one changeless Real, the control of breaths, the dwindling of the mind. V-52. When one of them is perfected, it helps perfect the others (also). The vital breaths and mind of living beings are all concomitant. V-53. Like the container and the content they perish when only one is present. Through self-destruction they produce that best of products, namely, liberation. V-54. If, remaining steady, you reject all this by understanding, then, on the cessation of the I-sense, you yourself are the supreme Status. V-55. There is but one great Spirit, which is called the Being; it is flawless, even, pure, free from the I-sense. V-56. It shines forth but once, the pure, the ever risen, the same. It is described by many names, as Brahman, the supreme Self, etc. V-57. O Nidagha, knowing for creation ‘I am That’, having done what had to be accomplished, I never think of the past or the future. V-58. I cling wholly to the vision that is present here (and now). ‘This have I won today; I shall achieve this beautiful’ (thing). V-59. I laud not; neither do I condemn. Nothing other than the self is anywhere. The gaining of the good does not gladden me; evil betiding me does not sadden me. V-60. Sage, the waverings of my mind have been totally stilled; it is rod of all sorrow. It is cured of all wantings. It is tranquil. Therefore I am hale, and untrammelled. V-61. ‘This is a friend; that is a foe; this is mind; that is a stranger’ – this sort of knowledge does not occur to me, O Brahmin; no affection touches me. V-62. Rid of all latent impressions, the mind is liberated from old age and death. Mind with latent impressions inherent in it is knowledge. What is to be known is the mind rid of all latent impressions. V-63. When the mind is rejected, this duality on all sides is dissolved; but remains the tranquil supreme One, pure and untrammelled. V-64. The endless, unborn, unmanifest, unageing, tranquil, unlapsing, non-dual, beginningless and endless which (nevertheless) is the first Apprehension. V-65. One, devoid of beginning and end, wholly spirit, pure, pervasive, subtler far than the sky; thou art that Brahman indubitably. V-66. Undetermined by space, time, etc.; superlatively pure, ever arisen, omnipresent, this one End is all-in-all; be thou that pure Spirit. V-67. ‘All is this tranquil one, devoid of beginning, middle and end. All is unborn, both Being and non-being' – so thinking, be happy. V-68. I am not bound nor liberated. I am indeed the untrammelled Brahman. I am free from duality. I am being, Intelligence, bliss. V-69. Keeping far away the entire multitude of objects, be you ever devoted to the Self, your mind all cooled. V-70. ‘This is fine; this is not ! — such (feeling) is the seed of your extended sorrow. When that is burned in the fire of impartiality, where is the occasion for sorrow ? V-71. First augment wisdom by means of familiarity with the Shastras and by seeking the company of the holy. V-72. The true, real and ultimate Brahman, superlatively pure, eternal, without beginning and end, is the cure for all forms of transmigratory life. V-73. So also is It neither coarse nor spaced; neither tangible nor visible; It is tasteless and scentless; unknowable and peerless. V-74. Well disciplined (sage) ! For achieving liberation, one should meditate on the bodiless Self that is Brahman - Being consciousness and Bliss without end – as ‘I am (That)’. V-75. Concentration is the origination of knowledge in regard to the unity of the Supreme and the Jiva. The Self, verily, is eternal, omnipresent, immutable and flawless. V-76. Being (but) one, through Maya it splits up; not in Its essence. Therefore the non-dual alone is; no manifold, no empirical life (is there). V-77. Just as space is called ‘Pot-space’ (and) ‘great space’, so, due to delusion, is the self called Jiva and Ishvara in two ways. V-78. When the all-pervading spirit shines always without a break in the mind of the Yogin then one becomes one’s Self. V-79. Verily, when one beholds all beings in one’s own Self, and one’s Self in all beings, one becomes Brahman. V-80. In the state of concentration, atoned with the Supreme, one beholds no beings; one then is the Alone. V-81. The first plane, generating the desire for liberation, is marked by the practice (of discipline) and detachment due to intimacy with the Shastras and the company of the holy. V-82. The second is marked by investigation; the third by contemplation with (all) its accessories; the fourth is the solvent as it consists in the dissolution of latent impressions. V-83. The fifth is the rapturous; it is purely cognitive. This is the station of the Liberated-in-life who is, as it were, half awake and half asleep. V-84. The sixth plane is non-cognitive. It is the station similar to deep sleep, having the nature of pure and massive bliss. V-85. The seventh plane is (marked by) equability, utter purity, tenderness; it is indeed unqualified liberation, the quiescent Fourth State. V-86. The transcendent state beyond the Fourth, Nirvana in its essence, is the transcendent and developed seventh plane; it does not come within the purview of mortals. V-87. The first three constitute but the wakeful life; the fourth is called the dream (state) where the world is regrettably dream-like. V-88. The fifth, conforming to massive bliss, is styled deep sleep. In contrast the sixth which is non-cognitive is named the Fourth State. V-89. The most excellent seventh plane is the state beyond the Fourth, beyond the range of mind and words, and identified with the self-luminous Being. V-90. If due to the withdrawal (of the cognitive organs) into (one’s self) no object is perceived., (one) is liberated, indeed, indubitably by that mighty sameness (of vision). V-91. ‘I die not; neither do I live; being preponderantly non-existent, I am existent neither. ‘I am nothing (but) Spirit’, so thinking the intelligent Jivanmukta sorrows not. V-92. ‘Stainless am I; unageing and unattached, with latent impressions all tranquillised. I am impartite, (the veritable) Spirit-sky’, so thinking he sorrows not. V-93. ‘Rid of the I-sense, pure, awake, unageing, immortal peaceful (am I), all appearances have been quietened for me’, so thinking he sorrows not. V-94. ‘I am one with Him who dwells at the tips of grass, in the sky, in the Sun, in man, the mountain, and the gods’, so thinking he sorrows not. V-95. Discarding all mental constructions about objects, rising well above them, dwell on the thought ‘I, the free, am the supreme Brahman that remains’. V-96. Beyond the purview of words, rid of the predicament of hankering after objects, unagitated even by the flavour of climatic bliss, he delights in the Self by himself. V-97. Renouncing all actions, ever content, independent, neither by virtue, sin nor aught else is he stained. V-98. Just as a mirror is not stained by reflections, so is the b-Knower inwardly unstained by actions’ fruits. V-99. Freely moving amidst the masses, he knows neither pains nor pleasures when his body is tortured or honoured, as if these are directed to (one’s) reflections. V-100. Beyond praise and change, recognising neither worship nor its object, at once conforming and indifferent to all codes of etiquette, V-101. Let him give up his body either in a holy spot or in the hut of an eater of dog’s flesh: Once knowledge is won, one becomes Jnanin (a knower) of Brahman, free from all latent impressions of Karma. V-102. The cause of bondage is mental construction; give that up. Liberation comes through the absence of mental construction; practise it intelligently. V-103. In the context of objects, sense-organs and their contact by wary, perpetually and steadily avoiding states of mental construction. V-104. Do not succumb to objects; neither identify (yourself) with the sense-organs. Having renounced all constructions, identify with what remains. V-105. If anything please you, then in a state of bondage are you in empirical life; if nothing pleases you, then (indeed) are you liberated here. V-106. In the multitude of objects, moving and stationery, extending from grass, etc.; upto the living bodies, let there be nothing that gives you pleasure. V-107. In the absence of the I-sense and its negation, at once existent and non-existent, what remains unattached, self-same, superlatively pure, and steadfast is said to be the Fourth. V-108. That superlatively pure sameness, the quiescent status of liberation-in-life, the state of the spectator is, inempirical usage, called the fourth state. V-109. This is neither wakefulness nor dream, for there is no room for mental constructions. Neither is this the state of deep sleep; for no inertness is involved in this. V-110. This world as it is, is dissolved, and then it is the Fourth State for those who are tranquillised and rightly awakened; for the unawakened it stands changeless (as it is in its plurality). V-111. When the aspect of I-sense is given up, and equability dominates, and the mind disintegrates, the Fourth State comes on. V-112. The repudiation of the objective manifold is the doctrine of the Shastras setting forth the Spirit. Here is neither avidya nor Maya; this is the tranquil Brahman, unfatigued. V-113. One is inevitably tranquillised in the clear sky of the Spirit, known as Brahman whose essence is quietude and equability and which is resplendent with all powers. V-114. Giving up everything, be wedded to an immense silence, O sinless one ! Plunged into Nirvana, lifted above ratiocination, with mind attenuated and intellect becalmed. V-115. With a tranquillised mind abide in the Self, like one dumb, blind and deaf; ever turned inward, superlatively pure, with brimming inner wisdom. V-116. O twice born, perform acts, remaining in deep slumber in wakefulness itself. Having internally renounced everything, act externally as occasion arises. V-117. Mind’s being alone is suffering; the giving up of the mind alone is joy. Therefore, through non-cognition (of objects) attenuate the mind in the sky of the Spirit. V-118. Seeing that the beautiful or the ugly always remains, like a stone, irremovable – thus, through one’s own effort, is empirical existence conquered. V-119. What is hidden in the Vedanta, taught in bygone ages, should not be offered to one who is not established in peace; neither to one who is not a son or pupil. V-120. Whoever studies the Annapurnopanishad with the blessing of (one’s) teacher become a Jivanmukta, and by himself altogether Brahman – This is the Upanishad. Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! 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 Annapurnopanishad, as contained in the Atharva-Veda.)
sarvāpahnavasaṃsiddhabrahmamātratayojjvalam । traipadaṃ śrīrāmatattvaṃ svamātramiti bhāvaye ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ ॥ bhadraṃ paśyemākṣabhiryajatrāḥ ॥ sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ ॥ vyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ ॥ svasti naḥ pūṣā viśvavedāḥ ॥ svasti nastārkṣyo ariṣṭanemiḥ ॥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ nidāgho nāma yogīndra ṛbhuṃ brahmavidāṃ varam । praṇamya daṇḍavadbhūmāvutthāya sa punarmuniḥ ॥ 1॥ ātmatattvamanubrūhītyevaṃ papraccha sādaram । kayopāsanayā brahmannīdṛśaṃ prāptavānasi ॥ 2॥ tāṃ me brūhi mahāvidyāṃ mokṣasāmrājyadāyinīm । nidāgha tvaṃ kṛtārtho'si śṛṇu vidyāṃ sanātanīm ॥ 3॥ yasyā vijñānamātreṇa jīvanmukto bhaviṣyasi । mūlaśṛṅgāṭamadhyasthā bindunādakalāśrayā ॥ 4॥ nityānandā nirādhārā vikhyātā vilasatkacā । viṣṭapeśī mahālakṣmīḥ kāmastāro natistathā ॥ 5॥ bhagavatyannapūrṇeti mamābhilaṣitaṃ tataḥ । annaṃ dehi tataḥ svāhā mantrasāreti viśrutā ॥ 6॥ saptaviṃśati varṇātmā yoginīgaṇasevitā ॥ 7॥ aiṃ hrīṃ sauṃ śrīṃ klīmonnamo bhagavatyannapūrṇe mamābhilaṣitamannaṃ dehi svāhā । iti pitropadiṣṭo'smi tadādiniyamaḥ sthitaḥ । kṛtavānsvāśramācāro mantrānuṣṭhānamanvaham ॥ 8॥ evaṃ gate bahudine prādurāsīnmamāgrataḥ । annapūrṇā viśālākṣī smayamānamukhāmbujā ॥ 9॥ tāṃ dṛṣṭvā daṇḍavadbhūmau natvā prāñjalirāsthitaḥ । aho vatsa kṛtārtho'si varaṃ varaya mā ciram ॥ 10॥ evamukto viśālākṣyā mayoktaṃ munipuṅgava । ātmatattvaṃ manasi me prādurbhavatu pārvati ॥ 11॥ tathaivāsthiti māmuktvā tatraivāntaradhīyata । tadā me matirutpannā jagadvaicitryadarśanāt ॥ 12॥ bhramaḥ pañcavidho bhāti tadeveha samucyate । jīveśvarau bhinnarūpāviti prāthamiko bhramaḥ ॥ 12॥ ātmaniṣṭhaṃ kartṛguṇaṃ vāstavaṃ vā dvitīyakaḥ । śarīratrayasaṃyuktajīvaḥ saṅgī tṛtīyakaḥ ॥ 13॥ jagatkāraṇarūpasya vikāritvaṃ caturthakaḥ । kāraṇādbhinnajagataḥ satyatvaṃ pañcamo bhramaḥ । pañcabhramanivṛttiśca tadā sphurati cetasi ॥ 15॥ bimbapratibimbadarśanena bhedabhramo nivṛttaḥ । sphaṭikalohitadarśanena pāramārthikakartṛtvabhramo nivṛttaḥ । ghaṭamaṭhākāśadarśanena saṅgītibhramo nivṛttaḥ । rajjusarpadarśanena kāraṇādbhinnajagataḥ satyatvabhramo nivṛttaḥ । kanakarucakadarśanena vikāritvabhramo nivṛttaḥ । tadāprabhṛti maccittaṃ brahmākāramabhūtsvayam । nidāgha tvamapītthaṃ hi tattvajñānamavāpnuhi ॥ 16॥ nidāghaḥ praṇato bhūtvā ṛbhuṃ papraccha sādaram । brūhi me śraddadhānāya brahmavidyāmanuttamām ॥ 17॥ tathetyāha ṛbhuḥ prītastattvajñāṃ vadāmi te । mahākartā mahābhoktā mahātyāgī bhavānagha । svasvarūpānusandhānamevaṃ kṛtvā sukhī bhava ॥ 18॥ nityoditaṃ vimalamādyamanatarūpaṃ brahmāsmi netarakalākalanaṃ hi kiṃcit । ityeva bhāvaya nirañjanatāmupeto nirvāṇamehi sakalāmalaśāntavṛttiḥ ॥ 19॥ yadidaṃ dṛśyate kiṃcittattannāstīti bhāvaya । yathā gandharvanagaraṃ yathā vāri marusthale ॥ 20॥ yattu no dṛśyate kiṃcidyannu kiṃcidiva sthitam । manaḥṣaṣṭhendriyātītaṃ tanmayo bhava vai mune ॥ 21॥ avināśi cidākāśaṃ sarvātmakamakhaṇḍitam । nīrandhraṃ bhūrivāśeṣaṃ tadasmīti vibhāvaya ॥ 22॥ yadā saṃkṣīyate cittamabhāvātyantabhāvanāt । citsāmānyasvarūpasya sattāsāmānyatā tadā ॥ 23॥ nūnaṃ caityāṃśarahitā cidyadātmani līyate । asadrūpavadatyacchā sattāsāmānyatā tadā ॥ 24॥ dṛṣṭireṣā hi paramā sadehādehayoḥ samā । muktayoḥ saṃbhavatyeva turyātītapadābhidhā ॥ 25॥ vyutthitasya bhavatyeṣā samādhisthasya cānagha । jñasya kevalamajñasya na bhavatyeva bodhajā । anānandasamānandamugdhamugdhamukhadyutiḥ ॥ 26॥ cirakālaparikṣīṇamananādiparibhramaḥ । padamāsādyate puṇyaṃ prajñayaivaikayā tathā ॥ 27॥ imaṃ guṇasamāhāramanātmatvena paśyataḥ । antaḥśītalayā yāsau samādhiriti kathyate ॥ 28॥ avāsanaṃ sthiraṃ proktaṃ manodhyānaṃ tadeva ca । tadeva kevalībhānaṃ śāntataiva ca tatsadā ॥ 29॥ tanuvāsanamatyuccaiḥ padāyodyatamucyate । avāsagaṃ mano'kartṛpadaṃ tasmādavāpyate ॥ 30॥ ghanavāsanametattu cetaḥkartṛtvabhāvanam । sarvaduḥkhapradaṃ tasmādvāsanāṃ tanutāṃ nayet ॥ 31॥ cetasā saṃparityajya sarvabhāvātmabhāvanām । sarvamākāśatāmeti nityamantarmukhasthiteḥ ॥ 32॥ yathā vipaṇagā lokā viharanto'pyasatsamāḥ । asaṃbandhāttathā jñasya grāmo'pi vipinopamaḥ ॥ 33॥ antarmukhatayā nityaṃ supto buddho vrajanpaṭhan । puraṃ janapadaṃ grāmamaraṇyamiva paśyati ॥ 34॥ antaḥśītalatāyāṃ tu labdhāyāṃ śītalaṃ jagat । antastṛṣṇopataptānāṃ dāvadāhamayaṃ jagat ॥ 35॥ bhavatyakhilajantūnāṃ yadantastadbahiḥ sthitam ॥ 36॥ yastvātmaratirevāntaḥ kurvankarmendriyaiḥ kriyāḥ । na vaśo harṣaśokābhyāṃ sa samāhita ucyate ॥ 37॥ ātmavatsarvabhūtāni paradravyāṇi loṣṭhavat । svabhāvādeva na bhayādyaḥ paśyati sa paśyati ॥ 38॥ adyaiva mṛtirāyātu kalpāntanicayena vā । nāsau kalaṅkamāpnoti hema paṅkagataṃ yathā ॥ 39॥ ko'haṃ kathamidaṃ kiṃ vā kathaṃ maraṇajanmanī । vicārayāntare vetthaṃ mahattatphalameṣyasi ॥ 40॥ vicāreṇa parijñātasvabhāvasya satastava । manaḥ svarūpamutsṛjya śamameṣyati vijvaram ॥ 41॥ vijvaratvaṃ gataṃ cetastava saṃsāravṛttiṣu । na nimajjati tadbrahmangoṣpadeṣviva vāraṇaḥ ॥ 42॥ kṛpaṇaṃ tu mano brahmangoṣpade'pi nimajjati । kārye goṣpadatoye'pi viśīrṇo maśako yathā ॥ 43॥ yāvadyāvanmuniśreṣṭha svayaṃ saṃtajyate'khilam । tāvattāvatparālokaḥ paramātmaiva śiṣyate ॥ 44॥ yāvatsarvaṃ na saṃtyaktaṃ tāvadātmā na labhyate । sarvavastuparityāge śeṣa ātmeti kathyate ॥ 45॥ ātmāvalokanārthaṃ tu tasmātsarvaṃ parityajet । sarvaṃ saṃtyajya dūreṇa yacchiṣṭaṃ tanmayo bhava ॥ 46॥ sarvaṃ kiṃcididaṃ dṛśyaṃ dṛśyate yajjagadgatam । cinniṣpandāṃśamātraṃ tannānyatkiṃcana śāśvatam ॥ 47॥ samāhitā nityatṛptā yathābhūtārthadarśinī । brahmansamādhiśabdena parā prajñocyate budhaiḥ ॥ 48॥ akṣubdhā nirahaṃkārā dvandveṣvananupātinī । proktā samādhiśabdena meroḥ sthiratarā sthitiḥ ॥ 49॥ niścitā vigatābhīṣṭā heyopadeyavarjitā । brahmansamādhiśabdena paripūrṇā manogatiḥ ॥ 50॥ kevalaṃ citprakāśāṃśakalpitā sthiratāṃ gatā । turyā sā prāpyate dṛṣṭirmahadbhirvedavittamaiḥ ॥ 51॥ adūragatasādṛśyā suṣuptasyopalakṣyate । manohaṃkāravilaye sarvabhāvāntarasthitā ॥ 52॥ samudeti parānandā yā tanuḥ pārameśvarī । manasaiva manaśchittvā sā svayaṃ labhyate gatiḥ ॥ 53॥ tadanu viṣayavāsanāvināśa- stadanu śubhaḥ paramaḥ sphuṭaprakāśaḥ । tadanu ca samatāvaśātsvarūpe pariṇamanaṃ mahatāmacintyarūpam ॥ 54॥ akhilamidamanantamanantamātmatattvaṃ dṛḍhapariṇāmini cetasi sthito'ntaḥ । bahirupaśamite carācarātmā svayamanubhūyata eva devadevaḥ ॥ 55॥ asaktaṃ nirmalaṃ cittaṃ yuktaṃ saṃsāryavisphuṭam । saktaṃ tu dīrghatapasā muktamapyatibaddhavat ॥ 56॥ antaḥsaṃsaktinirmukto jīvo madhuravṛttimān । bahiḥ kurvannakurvanvā kartā bhoktā na hi kvacit ॥ 57॥ iti prathamo'dhyāyaḥ ॥ 1॥ nidāgha uvāca ॥ saṅgaḥ kīdṛśa ityuktaḥ kaśca bandhāya dehinām । kaśca mokṣāya kathitaḥ kathaṃ tveṣa cikitsyate ॥ 1॥ dehadehivibhāgaikaparityāgena bhāvanā । dehamātre hi viśvāsaḥ saṅgo bandhāya kathyate ॥ 2॥ sarvamātmedamatrāhaṃ kiṃ vāñchāmi tyajāmi kim । ityasaṅgasthitiṃ viddhi jīvanmuktatanusthitām ॥ 3॥ nāhamasmi na cānyosti na cāyaṃ na ca netaraḥ । so'saṅga iti saṃprokto brahmāsmītyeva sarvadā ॥ 4॥ nābhinandati naiṣkarmyaṃ na karmasvanuṣajjate । susamo yaḥ parityāgī so'saṃsakta iti smṛtaḥ ॥ 5॥ sarvakarmaphalādīnāṃ manasaiva na karmaṇā । nipuṇo yaḥ parityāgī so'saṃsakta iti smṛtaḥ ॥ 6॥ asaṃkalpena sakalāśceṣṭā nānā vijṛṃbhitāḥ । cikitsitā bhavantīha śreyaḥ saṃpādayanti hi ॥ 7॥ na saktamiha ceṣṭāsu na cintāsu na vastuṣu । na gamāgamaceṣṭāsu na kālakalanāsu ca ॥ 8॥ kevalaṃ citi viśramya kiṃciccaityāvalaṃbyapi । sarvatra nīrasamiha tiṣṭhatyātmarasaṃ manaḥ ॥ 9॥ vyavahāramidaṃ sarvaṃ mā karotu karotu vā । akurvanvāpi kurvanvā jīvaḥ svātmaratikriyaḥ ॥ 10॥ athavā tamapi tyaktvā caityāṃśaṃ śāntacidghanaḥ । jīvastiṣṭhati saṃśānto jvalanmaṇirivātmani ॥ 11॥ citte caityadaśāhīne yā sthitiḥ kṣīṇacetasām । socyate śāntakalanā jāgratyeva suṣuptatā ॥ 12॥ eṣā nidāgha sauṣuptasthitirabhyāsayogataḥ । prauḍhā satī turīyeti kathitā tattvakovidaiḥ ॥ 13॥ asyāṃ turīyāvasthāyāṃ sthitiṃ prāpyāvināśinīm । ānandaikāntaśīlatvādanānandapadaṃ gataḥ ॥ 14॥ anānandamahānandakālātītastato'pi hi । mukta ityucyate yogī turyātītapadaṃ gataḥ ॥ 15॥ parigalitasamastajanmapāśaḥ sakalavilīnatamomayābhimānaḥ । paramarasamayīṃ parātmasattāṃ jalagatasaindhavakhaṇḍavanmahātmā ॥ 16॥ jaḍājaḍadṛśormadhye yattattvaṃ pāramārthikam । anubhūtimayaṃ tasmātsāraṃ brahmeti kathyate ॥ 17॥ dṛśyasaṃvalito bandhastanmuktau muktirucyate । dravyadarśanasaṃbandhe yānubhūtiranāmayā ॥ 18॥ tāmavaṣṭabhya tiṣṭha tvaṃ sauṣuptīṃ bhajate sthitim । saiva turyatvamāpnoti tasyāṃ dṛṣṭiṃ sthirāṃ kuru ॥ 19॥ ātmā sthūlo na caivāṇurna pratyakṣo na cetaraḥ । na cetano na ca jaḍo na caivāsanna sanmayaḥ ॥ 20॥ nāhaṃ nānyo na caivaiko na cāneko'dvayo'vyayaḥ । yadīdaṃ dṛśyatāṃ prāptaṃ manaḥ sarvendriyāspadam ॥ 21॥ dṛśyadarśanasaṃbandhe yatsukhaṃ pāramārthikam । tadatītaṃ padaṃ yasmāttanna kiṃcidivaiva tat ॥ 22॥ na mokṣo nabhasaḥ pṛṣṭhe na pātāle na bhūtale । sarvāśāsaṃkṣaye cetaḥkṣayo mokṣa itīṣyate ॥ 23॥ mokṣo me'stviti cintāntarjātā cedutthitaṃ manaḥ । mananotthe manasyaiṣa bandhaḥ sāṃsāriko dṛḍhaḥ ॥ 24॥ ātmanyatīte sarvasmātsarvarūpe'tha vā tate । ko bandhaḥ kaśca vā mokṣo nirmūlaṃ mananaṃ kuru ॥ 25॥ adhyātmaratirāśāntaḥ pūrṇapāvanamānasaḥ । prāptānuttamaviśrāntirna kiṃcidiha vāñchati ॥ 26॥ sarvādhiṣṭhānasanmātre nirvikalpe cidātmani । yo jīvati gatasnehaḥ sa jīvanmukta ucyate ॥ 27॥ nāpekṣate bhaviṣyacca vartamāne na tiṣṭhati । na saṃsmaratyatītaṃ ca sarvameva karoti ca ॥ 28॥ anubandhapare jantāvasaṃsargamanāḥ sadā । bhakte bhaktasamācaraḥ śaṭhe śaṭha iva sthitaḥ ॥ 29॥ bālo bāleṣu vṛddheṣu vṛddho dhīreṣu dhairyavān । yuvā yauvanavṛtteṣu duḥkhiteṣu suduḥkhadhīḥ ॥ 30॥ dhīradhīruditānandaḥ peśalaḥ puṇyakīrtanaḥ । prājñaḥ prasannamadhuro dainyādapagatāśayaḥ ॥ 31॥ abhyāsena parispande prāṇānāṃ kṣayamāgate । manaḥ praśamamāyāti nirvāṇamavaśiṣyate ॥ 32॥ yato vāco nivartante vikalpakalanānvitāḥ । vikalpasaṃkṣayājjantoḥ padaṃ tadavaśiṣyate ॥ 33॥ anādyantāvabhāsātmā paramātmaiva vidyate । ityetanniścayaṃ sphāraṃ samyagjñānaṃ vidurbudhāḥ ॥ 34॥ yathābhūtārthadarśitvametāvadbhuvanatraye । yadātmaiva jagatsarvamiti niścitya pūrṇatā ॥ 35॥ sarvamātmaiva kau dṛṣṭau bhāvābhāvau kva vā sthitau । kva bandhamokṣakalane brahmaivedaṃ vijṛmbhate ॥ 36॥ sarvamekaṃ paraṃ vyoma ko mokṣaḥ kasya bandhatā । brahmedaṃ bṛṃhitākāraṃ bṛhadbṛhadavasthitam ॥ 37॥ dūrādastamitadvitvaṃ bhavātmaiva tvamātmanā । samyagālokite rūpe kāṣṭhapāṣāṇavāsasām ॥ 38॥ manāgapi na bhedo'sti kvāsi saṃkalpanonmukhaḥ । ādāvante ca saṃśāntasvarūpamavināśi yat ॥ 39॥ vastūnāmātmanaścaitattanmayo bhava sarvadā । dvaitādvaitasamudbhedairjarāmaraṇavibhramaiḥ ॥ 40॥ sphuratyātmabhirātmaiva cittairabdhīva vīcibhiḥ । āpatkarañjaparaśuṃ parāyā nirvṛteḥ padam ॥ 41॥ śuddhamātmānamāliṅgya nityamantasthayā dhiyā । yaḥ sthitastaṃ ka ātmeha bhogo bādhayituṃ kṣamaḥ ॥ 42॥ kṛtasphāravicārasya manobhogādayo'rayaḥ । manāgapi na bhindanti śailaṃ mandānilā iva ॥ 43॥ nānātvamasti kalanāsu na vastuto'nta- rnānāvidhāsu sarasīva jalādivānyat । ityekaniścayamayaḥ puruṣo vimukta ityucyate samavalokitasamyagarthaḥ ॥ 44॥ iti dvitīyo'dhyāyaḥ ॥ 2॥ videhamukteḥ kiṃ rūpaṃ tadvānko vā mahāmuniḥ । kaṃ yogaṃ samupasthāya prāptavānparamaṃ padam ॥ 1॥ sumerorvasudhāpīṭhe māṇḍavyo nāma vai muniḥ । kauṇḍinyāttattvamāsthāya jīvanmukto bhavatyasau ॥ 2॥ jīvanmuktidaśāṃ prāpya kadācidbrahmavittamaḥ । sarvendriyāṇi saṃhartuṃ manaścakre mahāmuniḥ ॥ 3॥ baddhapadmāsanastiṣṭhannardhonmīlitalocanaḥ । bāhyānābhyāntarāṃścaiva sparśānpariharañchanaiḥ ॥ 4॥ tataḥ svamanasaḥ sthairyaṃ manasā vigatainasā । aho nu cañcalamidaṃ pratyāhṛtamapi sphuṭam ॥ 5॥ paṭādghaṭamupāyāti ghaṭācchakaṭamutkaṭam । cittamartheṣu carati pādapeṣviva markaṭaḥ ॥ 6॥ pañca dvārāṇi manasā cakṣurādīnyamūnyalam । buddhīndriyābhidhānāni tānyevālokayāmyaham ॥ 7॥ hantendriyagaṇā yūyaṃ tyajatākulatāṃ śanaiḥ । cidātmā bhagavānsarvasākṣitvena sthito'smyaham ॥ 8॥ tenātmanā bahujñena nirjñātāścakṣurādayaḥ । parinirvāmi śānto'smi diṣṭyāsmi vigatajvaraḥ ॥ 9॥ svātmanyevāvatiṣṭhe'haṃ turyarūpapade'niśam । antareva śaśāmāsya krameṇa prāṇasantatiḥ ॥ 10॥ jvālājālaparispando dagdhendhana ivānalaḥ । tadito'staṃ gata iva hyastaṃ gata ivoditaḥ ॥ 11॥ samaḥ samarasābhāsastiṣṭhāmi svacchatāṃ gataḥ । prabuddho'pi suṣuptisthaḥ suṣuptisthaḥ prabuddhavān ॥ 12॥ turyamālambya kāyāntastiṣṭhāmi stambhitasthitiḥ । sabāhyābhyantarānbhāvānsthūlānsūkṣmatarānapi ॥ 13॥ trailokyasaṃbhavāṃstyaktvā saṃkalpaikavinirmitān । saha praṇavaparyantadīrghaniḥsvanatantunā ॥ 14॥ jahāvindriyatanmātrajālaṃ khaga ivānalaḥ । tato'ṅgasaṃvidaṃ svacchāṃ pratibhāsamupāgatām ॥ 15॥ sadyojātaśiśujñānaṃ prāptavānmunipuṅgavaḥ । jahau cittaṃ caityadaśāṃ spandaśaktimivānilaḥ ॥ 16॥ citsāmānyamathāsādya sattāmātrātmakaṃ tataḥ । suṣuptapadamālambya tasthau giririvācalaḥ ॥ 17॥ suṣuptasthairyamāsādya turyarūpamupāyayau । nirānando'pi sānandaḥ saccāsacca babhūva saḥ ॥ 18॥ tatastu saṃbabhūvāsau yadgirāmapyagocaraḥ । yacchūnyavādināṃ śūnyaṃ brahma brahmavidāṃ ca yat ॥ 19॥ vijñānamātraṃ vijñānavidāṃ yadamalātmakam । puruṣaḥ sāṃkhyadṛṣṭīnāmīśvaro yogavādinām ॥ 20॥ śivaḥ śaivāgamasthānāṃ kālaḥ kālaikavādinām । yatsarvaśāstrasiddhāntaṃ yatsarvahṛdayānugam ॥ 21॥ yatsarvaṃ sarvagaṃ vastu yattattvaṃ tadasau sthitaḥ । yadanuktamaniṣpandaṃ dīpakaṃ tejasāmapi ॥ 22॥ svānubhūtyaikamānaṃ ca yattattvaṃ tadasau sthitaḥ । yadekaṃ cāpyanekaṃ ca sāñjanaṃ ca nirañjanam । yatsarvaṃ cāpyasarvaṃ ca yattattvaṃ tadasu sthitaḥ ॥ 23॥ ajamamaramanādyamādyamekaṃ padamamalaṃ sakalaṃ ca niṣkalaṃ ca । sthita iti sa tadā nabhaḥsvarūpā- dapivimalasthitirīśvaraḥ kṣaṇena ॥ 24॥ iti tṛtīyo'dhyāyaḥ ॥ 3॥ jīvanmuktasya kiṃ lakṣma hyākāśagamanādikam । tathā cenmuniśārdūla tatra naiva pralakṣyate ॥ 1॥ anātmavidamukto'pi nabhoviharaṇādikam । dravyamantrakriyākālaśaktyāpnotyeva sa dvijaḥ ॥2॥ nātmajñasyaiṣa viṣaya ātmajño hyātmamātradṛk । ātmanātmani saṃtṛpto nāvidyāmanudhāvati ॥ 3॥ ye ye bhāvāḥ sthitā loke tānavidyāmayānviduḥ । tyaktāvidyo mahāyogī kathaṃ teṣu nimajjati ॥ 4॥ yastu mūḍho'lpabuddhirvā siddhijālāni vāñchati । siddhisādhanairyogaistāni sādhayati kramāt ॥ 5॥ dravyamantrakriyākālayuktayaḥ sādhusiddhidāḥ । paramātmapadaprāptau nopakurvanti kāścana ॥ 6॥ yasyecchā vidyate kācitsā siddhiṃ sādhayatyaho । niricchoḥ paripūrṇasya necchā saṃbhavati kvacit ॥ 7॥ sarvecchājālasaṃjñāntāvātmalābho bhavenmune । sa kathaṃ siddhijālāni nūnaṃ vāñchantyacittakaḥ ॥ 8॥ api śītarucāvarke sutīkṣṇe'pīndumaṇḍale । apyadhaḥ prasaratyagnau jīvanmukto na vismayī ॥ 9॥ adhiṣṭhāne pare tattve kalpitā rajjusarpavat । kalpitāścaryajāleṣu nābhyudeti kutūhalam ॥ 10॥ ye hi vijñātavijñeyā vītarāgā mahādhiyaḥ । vicchinnagranthayaḥ sarve te svatantrāstanau sthitaḥ ॥ 11 sukhaduḥkhadaśādhīraṃ sāmyānna proddharanti yam । niśvāsā iva śailendraṃ cittaṃ tasya mṛtaṃ viduḥ ॥ 12॥ āpatkārpaṇyamutsāho mado māndyaṃ mahotsavaḥ । yaṃ nayanti na vairūpyaṃ tasya naṣṭaṃ mano viduḥ ॥ 13॥ dvividhacittanāśo'sti sarūpo'rūpa eva ca । jīvanmuktau sarūpaḥ syādarūpo dehamuktigaḥ ॥ 14॥ cittasatteha duḥkhāya cittanāśaḥ sukhāya ca । cittasattaṃ kṣayaṃ nītvā cittaṃ nāśamupānayet ॥ 15॥ manastāṃ mūḍhatāṃ viddhi yadā naśyati sānagha । cittanāśābhidhānaṃ hi tatsvarūpamitīritam ॥ 16॥ maitryādibhirguṇairyuktaṃ bhavatyuttamavāsanam । bhūyo janmavinirmuktaṃ jīvanmuktasya tanmanaḥ ॥ 17॥ sarūpo'sau manonāśo jīvanmuktasya vidyate । nidāghā'rūpanāśastu vartate dehamuktike ॥ 18॥ videhamukta evāsau vidyate niṣkalātmakaḥ । samagrāgryaguṇādhāramapi sattvaṃ pralīyate ॥ 19॥ videhamuktau vimale pade paramapāvane । videhamuktiviṣaye tasminsattvakṣayātmake ॥ 20॥ cittanāśe virūpākhye na kiṃcidiha vidyate । na guṇā nāguṇāstatra na śrīrnāśrīrna lokatā ॥ 21॥ na codayo nāstamayo na harṣāmarṣasaṃvidaḥ । na tejo na tamaḥ kiṃcinna sandhyādinarātrayaḥ । na sattāpi na cāsattā na ca madhyaṃ hi tatpadam ॥ 22॥ ye hi pāraṃ gatā buddheḥ saṃsārāḍambarasya ca । teṣāṃ tadāspadaṃ sphāraṃ pavanānāmivāmbaram ॥ 23॥ saṃśāntaduḥkhamajaḍātmakamekasupta- mānandamantharamapetarajastamo yat । ākāśakośatanavo'tanavo mahānta- stasminpade galitacittalavā bhavanti ॥ 24॥ he nidāgha mahāprājña nirvāsanamanā bhava । balāccetaḥ samādhāya nirvikalpamanā bhava ॥ 25॥ yajjagadbhāsakaṃ bhānaṃ nityaṃ bhāti svataḥ sphurat । sa eva jagataḥ sākṣī sarvātmā vimalākṛtiḥ ॥ 26॥ pratiṣṭhā sarvabhūtānāṃ prajñānaghanalakṣaṇaḥ । tadvidyāviṣayaṃ brahma satyajñānasukhādvanam ॥ 27॥ ekaṃ brahmāhamasmīti kṛtakṛtyo bhavenmuniḥ ॥ 28॥ sarvādhiṣṭhānamadvandvaṃ paraṃ brahma sanātanam । saccidānandarūpaṃ tadavāṅmanasagocaram ॥ 29॥ na tatra candrārkavapuḥ prakāśate na vānti vātaḥ sakalāśca devatāḥ । sa eva devaḥ kṛtabhāvabhūtaḥ svayaṃ viśuddho virajaḥ prakāśate ॥ 30॥ bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ । kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare ॥ 31॥ dvau suparṇau śarīre'smiñjīveśākhyau saha sthitau । tayorjīvaḥ phalaṃ bhuṅkte karmaṇo na maheśvaraḥ ॥ 32॥ kevalaṃ sākṣirūpeṇa vinā bhogo maheśvaraḥ । prakāśate svayaṃ bhedaḥ kalpito māyayā tayoḥ । ciccidākārato bhinnā na bhinnā cittvahānitaḥ ॥ 33॥ tarkataśca pramāṇācca cidekatvavyavasthiteḥ । cidekatvaparijñāne na śocati na muhyati ॥ 34॥ adhiṣṭhānaṃ samastasya jagataḥ satyacidghanam । ahamasmīti niścitya vītaśoko bhavenmuniḥ ॥ 35॥ svaśarīre svayaṃjyotisvarūpaṃ sarvasākṣiṇam । kṣīṇadoṣāḥ prapaśyanti netare māyayāvṛtāḥ ॥ 36॥ tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ । nānudhyāyādbahūñchabdānvāco viglāpanaṃ hi tat ॥ 37॥ bālenaiva hi tiṣṭhāsennirvidya brahmavedanam । brahmavidyāṃ ca bālyaṃ ca nirvidya munirātmavān ॥ 38॥ antarlīnasamārambhaḥ śubhāśubhamahāṅkuram । saṃsṛtivrataterbījaṃ śarīraṃ viddhi bhautikam ॥ 39॥ bhāvābhāvadaśākośaṃ duḥkharatnasamudgakam । bījamasya śarīrasya cittamāśāvaśānugam ॥ 40॥ dve bīje cittavṛkṣasya vṛttivratatidhāriṇaḥ । ekaṃ prāṇaparispando dvitīyo dṛḍhabhāvanā ॥ 41॥ yadā praspandante prāṇo nāḍīsaṃsparśanodyataḥ । tadā saṃvedanamayaṃ cittamāśu prajāyate ॥ 42॥ sā hi sarvagatā saṃvitprāṇaspandena bodhyate । saṃvitsaṃrodhanaṃ śreyaḥ prāṇādispandanaṃ varam ॥ 43॥ yoginaścittaśāntyarthaṃ kurvanti prāṇarodhanam । prāṇāyāmaistathā dhyānaiḥ prayogairyuktikalpitaiḥ ॥ 44॥ cittopaśāntiphaladaṃ paramaṃ viddhi kāraṇam । sukhadaṃ saṃvidaḥ svāsthyaṃ prāṇasaṃrodhanaṃ viduḥ ॥ 45॥ dṛḍhabhāvanayā tyaktapūrvāparavicāraṇam । yadādānaṃ padārthasya vāsanā sā prakīrtitā ॥ 46॥ yadā na bhāvyate kiṃciddheyopādeyarūpi yat । sthīyate sakalaṃ tyaktvā tadā cittaṃ na jāyate ॥ 47॥ avāsanatvātsatataṃ yadā na manute manaḥ । amanastā tadodeti paramopaśamapradā ॥ 48॥ yadā na bhāvyate bhāvaḥ kvacijjagati vastuni । tadā hṛdambare śūnye kathaṃ cittaṃ prajāyate ॥ 49॥ yadabhāvanamāsthāya yadabhāvasya bhāvanam । yadyathā vastudarśitvaṃ tadacittatvamucyate ॥ 50॥ sarvamantaḥ parityajya śītalāśayavarti yat । vṛttisthamapi taccittamasadrūpamudāhṛtam ॥ 51॥ bhraṣṭabījopamā yeṣāṃ punarjananavarjitā । vāsanārasanāhīnā jīvanmuktā hi te smṛtāḥ ॥ 52॥ sattvarūpapariprāptacittāste jñānapāragāḥ । acittā iti kathyante dehānte vyomarūpiṇaḥ ॥ 53॥ saṃvedyasaṃparityāgātprāṇaspandanavāsane । samūlaṃ naśyataḥ kṣipraṃ mūlacchedādiva drumaḥ ॥ 54॥ pūrvadṛṣṭamadṛṣṭaṃ vā yadasyāḥ pratibhāsate । saṃvidastatprayatnena mārjanīyaṃ vijānatā ॥ 55॥ tadamārjanamātraṃ hi mahāsaṃsāratāṃ gatam । tatpramārjanamātraṃ tu mokṣa ityabhidhīyate ॥ 56॥ ajaḍo galitānandastyaktasaṃvedano bhava ॥ 57॥ saṃvidvastudaśālambaḥ sā yasyeha na vidyate । so'saṃvidajaḍaḥ proktaḥ kurvankāryaśatānyapi ॥ 58॥ saṃvedyena hṛdākāśe manāgapi na lipyate । yasyāsāvajaḍā saṃvijjīvanmuktaḥ sa kathyate ॥ 59॥ yadā na bhāvyate kiṃcinnirvāsanatayātmani । bālamūkādivijñānamiva ca sthīyate sthiram ॥ 60॥ tadā jāḍyavinirmuktamasaṃvedanamātatam । āśritaṃ bhavati prājño yasmādbhūyo na lipyate ॥ 61॥ samastā vāsanāstyaktvā nirvikalpasamādhitaḥ । tanmayatvādanādyante tadapyantarvilīyate ॥ 62॥ tiṣṭhangacchanspṛśañjighrannapi tallepavarjitaḥ । ajaḍo galitānandastyaktasaṃvedanaḥ sukhī ॥ 63॥ etāṃ dṛṣṭimavaṣṭabhya kaṣṭaceṣṭāyuto'pi san । taredduḥkhāmbudheḥ pāramapāraguṇasāgaraḥ ॥ 64॥ viśeṣaṃ saṃparityajya sanmātraṃ yadalepakam । ekarūpaṃ mahārūpaṃ sattāyāstatpadaṃ viduḥ ॥ 65॥ kālasattā kalāsattā vastusatteyamityapi । vibhāgakalanāṃ tyaktvā sanmātraikaparo bhava ॥ 66॥ sattāsāmānyamevaikaṃ bhāvayankevalaṃ vibhuḥ । paripūrṇaḥ parānandi tiṣṭhāpūritadigbharaḥ ॥ 67॥ sattāsāmānyaparyante yattatkalanayojjhitam । padamādyamanādyantaṃ tasya bījaṃ na vidyate ॥ 68॥ tatra saṃlīyate saṃvinnirvikalpaṃ ca tiṣṭhati । bhūyo na vartate duḥkhe tatra labdhapadaḥ pumān ॥ 69॥ taddhetuḥ sarvabhūtānāṃ tasya heturna vidyate । sa sāraḥ sarvasārāṇāṃ tasmātsāro na vidyate ॥ 70॥ tasmiṃściddarpaṇe sphāre samastā vastudṛṣṭayaḥ । imāstāḥ pratibimbanti sarasīva taṭadrumāḥ ॥ 71॥ tadamalamarajaṃ tadātmatattvaṃ tadavagatāvupaśāntimeti cetaḥ । avagatavigataikatatsvarūpo bhavabhayamuktapado'si samyageva ॥ 72॥ eteṣāṃ duḥkhabījānāṃ proktaṃ yadyanmayottaram । tasya tasya prayogeṇa śīghraṃ tatprāpyate padam ॥ 73॥ sattāsāmānyakoṭisthe drāgityeva pade yadi । pauruṣeṇa prayatnena balātsaṃtyajya vāsanām ॥ 74॥ sthitiṃ badhnāsi tattvajña kṣaṇamapyakṣayātmikām । kṣaṇe'sminneva tatsādhu padamāsādayasyalam ॥75॥ sattāsāmānyarūpe vā karoṣi sthitimādarāt । tatkiṃcidadhikeneha yatnenāpnoṣi tatpadam ॥ 76॥ saṃvittattve kṛtadhyāno nidāgha yadi tiṣṭhasi । tadyatnenādhikenoccairāsādayasi tatpadam ॥ 77॥ vāsanāsaṃparityāge yadi yatnaṃ karoṣi bhoḥ । yāvadvilīnaṃ na mano na tāvadvāsanākṣayaḥ ॥ 78॥ na kṣīṇā vāsanā yāvaccittaṃ tāvanna śāmyati । yāvanna tattvavijñānaṃ tāvaccittaśamaḥ kutaḥ ॥ 79॥ yāvanna cittopaśamo na tāvattattvavedanam । yāvanna vāsanānāśastāvattattvāgamaḥ kutaḥ । yāvanna tattvasaṃprāptirna tāvadvāsanakṣayaḥ ॥ 80॥ tattvajñānaṃ manonāśo vāsanākṣaya eva ca । mithaḥ kāraṇatāṃ gatvā duḥsādhāni sthitānyataḥ ॥ 81॥ bhogecchāṃ dūratastyaktvā trayametatsamācara ॥ 82॥ vāsanākṣayavijñānamanonāśā mahāmate । samakālaṃ cirābhyastā bhavanti phaladā matāḥ ॥ 83॥ tribhirebhiḥ samabhyastairhṛdayagranthayo dṛḍhāḥ । niḥśeṣameva truṭyanti bisacchedādguṇā iva ॥ 84॥ vāsanāsaṃparityāgasamaṃ prāṇanirodhanam । vidustattvavidastasmāttadapyevaṃ samāharet ॥ 85॥ vāsanāsaṃparityāgāccittaṃ gacchatyacittatām । prāṇaspandanirodhācca yathecchasi tathā kuru ॥ 86॥ prāṇāyāmadṛḍhādhyāsairyuktyā ca gurudattayā । āsanāśanayogena prāṇaspando nirudhyate ॥ 87॥ niḥsaṅgavyavahāratvādbhavabhāvanavarjanāt । śarīranāśadarśitvādvāsanā na pravartate ॥ 88॥ yaḥ prāṇapavanaspandaścittaspandaḥ sa eva hi । prāṇaspandajaye yatnaḥ kartavyo dhīmatoccakaiḥ ॥ 89॥ na śakyate mano jetuṃ vinā yuktimaninditām । śuddhāṃ saṃvidamāśrityavītarāgaḥ sthiro bhava ॥ 90॥ saṃvedyavarjitamanuttamamādyamekaṃ saṃvidatpadaṃ vikalanaṃ kalayanmahātman । hṛdyeva tiṣṭha kalanārahitaḥ kriyāṃ tu kurvannakartṛpadametya śamoditaśrīḥ ॥ 91॥ manāgapi vicāreṇa cetasaḥ svasya nigrahaḥ । puruṣeṇa kṛto yena tenāptaṃ janmanaḥ phalam ॥ 92॥ iti caturtho'dhyāyaḥ ॥ 4॥ gacchatastiṣṭhato vāpi jāgrataḥ svapato'pi vā । na vicāraparaṃ ceto yasyāsau mṛta ucyate ॥ 1॥ samyagjñānasamālokaḥ pumā~jñeyasamaḥ svayam । na bibheti na cādatte vaivaśyaṃ na ca dīnatām ॥ 2॥ apavitramapathyaṃ ca viṣasaṃsargadūṣitam । bhuktaṃ jarayati jñānī klinnaṃ naṣṭhaṃ ca mṛṣṭavat ॥ 3॥ sañṇgatyāgaṃ vidurmokṣaṃ saṅgatyāgādajanmatā । saṅgaṃ tyaja tvaṃ bhāvānāṃ jīvanmukto bhavānagha ॥ 4॥ bhāvābhāve padārthānāṃ harṣāmarṣavikāradā । malinā vāsanā yaiṣā sā'saṅga iti kathyate ॥ 5॥ jīvanmuktaśarīrāṇāmapunarjanmakāriṇī । muktā harṣaviṣādābhyāṃ śuddhā bhavati vāsanā ॥ 6॥ duḥkhairna glānimāyāsi hṛdi hṛṣyasi no sukhaiḥ । āśāvaivaśyamutsṛjya nidāghā'saṅgatāṃ vraja ॥ 7॥ dikkālādyanavacchinnamadṛṣṭobhayakoṭikam । cinmātramakṣayaṃ śāntamekaṃ brahmāsmi netarat ॥ 8॥ iti matvāhamityantarmuktāmuktavapuḥ pumān । ekarūpaḥ praśāntātmā maunī svātmasukho bhava ॥ 9॥ nāsti cittaṃ na cāvidyā na mano na ca jīvakaḥ । brahmaivaikamanādyantamabdhivatpravijṛmbhate ॥ 10॥ dehe yāvadahaṃbhāvo dṛśye'sminyāvadātmatā । yāvanmamedamityāsthā tāvaccittādivibhramaḥ ॥ 11॥ antarmukhatayā sarvaṃ cidvahnau trijagattṛṇam । juhvanto'ntarnivartante mune cittādivibhramāḥ ॥ 12॥ cidātmāsmi niraṃśo'smi parāparavivarjitaḥ । rūpaṃ smarannijaṃ sphāraṃ mā smṛtyā saṃmito bhava ॥ 13॥ adhyātmaśāstramantreṇa tṛṣṇāviṣaviṣūcikā । kṣīyate bhāvitenāntaḥ śaradā mihikā yathā ॥ 14॥ parijñāya parityāgo vāsānānaṃ ya uttamaḥ । sattāsāmānyarūpatvāttatkaivalyapadaṃ viduḥ ॥ 15॥ yannāsti vāsanā līnā tatsuṣuptaṃ na siddhaye । nirbījā vāsanā yatra tatturyaṃ siddhidaṃ smṛtam ॥ 16॥ vāsanāyāstathā vahnerṛṇavyādhidviṣāmapi । snehavairaviṣāṇa ca śeṣaḥ svalpo'pi bādhate ॥ 17॥ nirdagdhavāsanābījaḥ sattāsāmānyarūpavān । sadeho vā videho vā na bhūyo duḥkhabhāgbhavet ॥ 18॥ etāvadevāvidyātvaṃ nedaṃ brahmeti niścayaḥ । eṣa eva kṣayastasyā brahmedamiti niścayaḥ ॥ 19॥ brahma cidbrahma bhuvanaṃ brahma bhūtaparamparā । brahmāhaṃ brahma cicchatrurbrahma cinmitrabāndhavāḥ ॥ 20॥ brahmaiva sarvamityeva bhāvite brahma vai pumān । sarvatrāvasthitaṃ śāntaṃ cidbrahmetyanubhūyate ॥ 21॥ asaṃskṛtādhvagāloke manasyanyatra saṃsthite । yā pratītiranāgasakā taccidbrahmāsmi sarvagam ॥ 22॥ praśāntasarvasaṃkalpaṃ vigatākhilakautukam । vigatāśeṣasaṃraṃbhaṃ cidātmānaṃ samāśraya ॥ 23॥ evaṃ pūrṇadhiyo dhīrāḥ samā nīrāgacetasaḥ । na nandanti na nindanti jīvitaṃ maraṇaṃ tathā ॥ 24॥ prāṇo'yamaniśaṃ brahmaspandaśaktiḥ sadāgatiḥ । sabāhyābhyantare deheprāṇo'sāvūrdhvagaḥ sthitaḥ ॥ 25॥ apāno'pyaniśaṃ brahmaspandaśaktiḥ sadāgatiḥ । sabāhyābhyantare dehe apāno'yamavāksthitaḥ ॥ 26॥ jāgrataḥ svapataścaiva prāṇāyāmo'yamuttamaḥ । pravartate hyabhijñasya taṃ tāvacchreyase śṛṇu ॥ 27॥ dvādaśāṅgulaparyantaṃ bāhyamākramatāṃ tataḥ । prāṇāṅganāmā saṃsparśo yaḥ sa pūraka ucyate ॥ 28॥ apānaścandramā dehamāpyāyayati suvrata । prāṇaḥ sūryo'gniratha vā pacatyanatridaṃ vapuḥ ॥ 29॥ prāṇakṣayasamīpasthamapānodayakoṭigam । apānaprāṇayoraikyaṃ cidātmānaṃ samāśraya ॥ 30॥ apāno'staṃgato yatra prāṇo nābhyuditaḥ kṣaṇam । kalākalaṅkarahitaṃ taccittattvaṃ samāśraya ॥ 31॥ nāpāno'staṃgato yatra prāṇaścāstamupāgataḥ । nāsāgragamanāvartaṃ taccittattvamupāśraya ॥ 32॥ ābhāsamātramevedaṃ na sanāsajjagattrayam । ityanyakalanātyāgaṃ samyagjñānaṃ vidurbudhāḥ ॥ 33॥ ābhāsamātrakaṃ brahmaṃścittadarśakalaṅkitam । tatastadapi saṃtyajya nirābhāso bhavottama ॥34॥ bhayapradamakalyāṇaṃ dhairyasarvasvahāriṇam । manaḥpiśācamutsārya yo'si so'si sthiro bhava ॥ 35॥ cidvyomeva kilāstīha parāparavivarjitam । sarvatrāsaṃbhavaccaityaṃ yatkalpānte'vaśiṣyate ॥ 36॥ vāñchākṣaṇe tu yā tuṣṭistatra vāñchaiva kāraṇam । tuṣṭistvatuṣṭiparyantā tasmādvāñchāṃ parityaja ॥ 37॥ āśā yātu nirāśātvamabhāvaṃ yātu bhāvanā । amanastvaṃ mano yātu tavāsaṅgena jīvataḥ ॥ 38॥ vāsanārahitairantarindriyairāharankriyā । na vikāramavāpnoṣi khavatkṣobhaśatairapi ॥ 39॥ cittonmeṣanimeṣābhyāṃ saṃsārapralayodayau । vāsanāprāṇasaṃrodhamanunmeṣaṃ manaḥ kuru ॥ 40॥ prāṇonmeṣanimeṣābhyāṃ saṃsṛteḥ pralayodayau । tamabhyāsaprayogābhyāmunmeṣarahitaṃ kuru ॥ 41॥ maurkhyonmeṣanimeṣābhyāṃ karmaṇāṃ pralayodayau । tadvilīnaṃ kuru balādguruśāstrārthasaṃgamaiḥ ॥ 42॥ asaṃvitspandamātreṇa yāti cittamacittatām । prāṇānāṃ vā nirodhena tadeva paramaṃ padam ॥ 43॥ dṛśyadarśanasaṃbandhe yatsukhaṃ pāramārthikam । tadantaikāntasaṃvittyā brahmadṛṣṭyāvalokaya ॥ 44॥ yatra nābhyuditaṃ cittaṃ tadvai sukhamakṛtrimam । kṣayātiśayanirmuktaṃ nodeti na ca śāmyati ॥ 45॥ yasya cittaṃ na cittākhyaṃ cittaṃ cittattvameva hi । tadeva turyāvasthāyaṃ turyātītaṃ bhavatyataḥ ॥ 46॥ saṃnyastasarvasaṃkalpaḥ samaḥ śāntamanā muniḥ । saṃnyāsayogayuktātmā jñānavānmokṣavānbhava ॥ 47॥ sarvasaṃkalpasaṃśāntaṃ praśāntaghanavāsanam । na kiṃcidbhāvanākāraṃ yattadbrahma paraṃ viduḥ ॥ 48॥ samyagjñānāvarodhena nityamekasamādhinā । sāṃkhya evāvabuddhā ye te sāṃkhyā yoginaḥ pare ॥ 49॥ prāṇādyanilasaṃśāntau yuktyā ye padamāgatāḥ । anāmayamanādyantaṃ te smṛtā yogayoginaḥ ॥ 50॥ upādeyaṃ tu sarveṣāṃ śātaṃ padamakṛtrimam । ekārthābhyasanaṃ prāṇarodhaścetaḥ parikṣayaḥ ॥ 51॥ ekasminneva saṃsiddhe saṃsiddhyanti parasparam । avinābhāvinī nityaṃ jantūnāṃ prāṇacetasī ॥ 52॥ ādhārādheyavaccaite ekabhāve vinaśyataḥ । kurutaḥ svavināśena kāryaṃ mokṣākhyamuttamam ॥ 53॥ sarvametaddhiyā tyaktvā yadi tiṣṭhasi niścalaḥ । tadāhaṃkāravilaye tvameva paramaṃ padam ॥ 54॥ mahācidekaivehāsti mahāsatteti yocyate । niṣkalaṃkā samā śuddhā nirahaṃkārarūpiṇī ॥ 55॥ sakṛdvibhātā vimalā nityodayavatī samā । sā brahma paramātmeti nāmabhiḥ parigīyate ॥ 56॥ saivāhamiti niścitya nidāgha kṛtakṛtyavān । na bhūtaṃ na bhaviṣyacca cintayāmi kadācana ॥ 57॥ dṛṣṭimālambya tiṣṭhāmi vartamānāmihātmanā । idamadya mayā labdhamidaṃ prāpsyāmi sundaram ॥ 58॥ na staumi na ca nindāmi ātmano'nyannahi kvacit । na tuṣyāmi śubhaprāptau na khidyāmyaśubhāgame ॥ 59॥ praśāntacāpalaṃ vītaśokamastasamīhitam । mano mama mune śāntaṃ tena jīvāmyanāmayaḥ ॥ 60॥ ayaṃ bandhuḥ paraścāyaṃ mamāyamayamanyakaḥ । iti brahmanna jānāmi saṃsparśaṃ na dadāmyaham ॥ 61॥ vāsanāmātrasaṃtyāgājjarāmaraṇavarjitam । savāsanaṃ mano jñānaṃ jñeyaṃ nirvāsanaṃ manaḥ ॥ 62॥ citte tyakte layaṃ yāti dvaitametacca sarvataḥ । śiṣyate paramaṃ śāntamekamagacchamanāmayam ॥ 63॥ anantamajamavyaktamajaraṃ śāntamacyutam । advitīyamanādyantaṃ yadādyamupalambhanam ॥ 64॥ ekamādyantarahitaṃ cinmātramamalaṃ tatam । khādapyatitarāṃ sūkṣmaṃ tadbrahmāsmi na saṃśayaḥ ॥ 65॥ dikkālādyanavacchinnaṃ svacchaṃ nityoditaṃ tatam । sarvārthamayamekārthaṃ cinmātramamalaṃ bhava ॥ 66॥ sarvamekamidaṃ śāntamādimadhyāntavarjitam । bhāvābhāvamajaṃ sarvamiti matvā sukhī bhava ॥ 67॥ na baddho'smi na mukto'smi brahmaivāsmi nirāmayam । dvaitabhāvavimukto'smi saccidānandalakṣaṇaḥ । evaṃ bhāvaya yatnena jīvanmukto bhaviṣyasi ॥ 68॥ padārthavṛnde dehādidhiyā saṃtyajya dūrataḥ । āśītalāntaḥkaraṇo nityamātmaparo bhava ॥ 69॥ idaṃ ramyamidaṃ neti bījaṃ te duḥkhasaṃtateḥ । tasminsāmyāgninā dagdhe duḥkhasyāvasaraḥ kutaḥ ॥ 70॥ śāstrasajjanasaṃparkaiḥ prajñāmādau vivardhayet ॥ 71॥ ṛtaṃ satyaṃ paraṃ brahma sarvasaṃsārabheṣajam । atyarthamamalaṃ nityamādimadhyāntavarjitam ॥ 72॥ tathā sthūlamanākāśamasaṃspṛśyamacākṣuṣam । na rasaṃ na ca gandhākhyamaprameyamanūpamam ॥ 73॥ ātmānaṃ saccidānandamanantaṃ brahma suvrata । ahamasmītyabhidhyāyeddhyeyātītaṃ vimuktaye ॥ 74॥ samādhiḥ saṃvidutpattiḥ parajīvaikataṃ prati । nityaḥ sarvagato hyātmā kūṭastho doṣavarjitaḥ ॥ 75॥ ekaḥ sanbhidyate bhrāntyā māyayā na svarūpataḥ । tasmādadvaita evāsti na prapañco na saṃsṛtiḥ ॥ 76॥ yathākāśo ghaṭākāśo mahākāśa itīritaḥ । tathā bhrānterdvidhā prokto hyātmā jīveśvarātmanā ॥ 77॥ yadā manasi caitanyaṃ bhāti sarvatragaṃ sadā । yogino''vyavadhānena tadā saṃpadyate svayam ॥ 78॥ yadā sarvāṇi bhūtāni svātmanyeva hi paśyati । sarvabhūteṣu cātmānaṃ brahma saṃpadyate sadā ॥ 79॥ yadā sarvāṇi bhūtāni samādhistho na paśyati । ekībhūtaḥ pareṇāsau tadā bhavati kevalaḥ ॥ 80॥ śāstrasajjanasaṃparkavairāgyābhyāsarūpiṇī । prathamā bhūmikaiṣoktā mumukṣutvapradāyinī ॥ 81॥ vicāraṇā dvitīyā syāttṛtīyā sāṅgabhāvanā । vilāpinī caturthī syādvāsanā vilayātmikā ॥ 82॥ śuddhasaṃvinmanānandarūpā bhavati pañcamī । ardhasuptaprabuddhābho jīvanmukto'tra tiṣṭhati ॥ 83॥ asaṃvedanarūpā ca ṣaṣṭhī bhavati bhūmikā । ānandaikaghanākārā suṣuptasadṛśī sthitiḥ ॥ 84॥ turyāvasthopaśāntā sā muktireva hi kevalā । samatā svacchatā saumyā saptamī bhūmikā bhavet ॥ 85॥ turyātītā tu yāvasthā parā nirvāṇarūpiṇī । saptamī sā parā prauḍhā viṣayo naiva jīvatām ॥ 86॥ pūrvāvasthātrayaṃ tatra jāgradityeva saṃsthitam । caturthī svapna ityuktā svapnābhaṃ yatra vai jagat ॥ 87॥ ānandaikaghanākārā suṣuptākhyā tu pañcamī । asaṃvedanarūpā tu ṣaṣṭhī turyapadābhidhā ॥ 88॥ turyātītapadāvasthā saptamī bhūmikottamā । manovacobhiragrāhyā svaprakāśasadātmikā ॥ 89॥ antaḥ pratyāhṛtivaśāccaityaṃ cenna vibhāvitam । mukta eva na sandeho mahāsamatayā tayā ॥ 90॥ na mriye na ca jīvāmi nāhaṃ sannāpyasanmayaḥ । ahaṃ na kiṃcicciditi matvā dhīro na śocati ॥ 91॥ alepako'hamajaro nīrāgaḥ śāntavāsanaḥ । niraṃśo'smi cidākāśamiti matvā na śocati ॥ 92॥ ahaṃmatyā virahitaḥ śuddho buddho'jaro'maraḥ । śāntaḥ śamasamābhāsa iti matvā na śocati ॥ 93॥ tṛṇāgreṣvambare bhānau naranāgāmareṣu ca । yattiṣṭhati tadevāhamiti matvā na śocati ॥ 94॥ bhāvanāṃ sarvabhāvebhyaḥ samutsṛjya samutthitaḥ । avaśiṣṭaṃ paraṃ brahma kevalo'smīti bhāvaya ॥ 95॥ vācāmatītaviṣayo viṣayāśādaśojjhitaḥ । parānandarasākṣubdho ramate svātmanātmani ॥ 96॥ sarvakarmaparityāgī nityatṛpto nirāśrayaḥ । na puṇyena na pāpena netareṇa ca lipyate ॥ 97॥ sphaṭikaḥ pratibimbena yathā nāyāti rañjanam । tajjñaḥ karmaphalenāntastathā nāyāti rañjanam ॥ 98॥ viharañjanatāvṛnde devakīrtana pūjanaiḥ । khedāhlādau na jānāti pratibimbagatairiva ॥ 99॥ nisstotro nirvikāraśca pūjyapūjāvivarjitaḥ । saṃyuktaśca viyuktaśca sarvācāranayakramaiḥ ॥ 100॥ tanuṃ tyajatu vā tīrthe śvapacasya gṛhe'tha vā । jñānasaṃpattisamaye mukto'sau vigatāśayaḥ ॥ 101॥ saṃkalpatvaṃ hi bandhasya kāraṇaṃ tatparityaja । mokṣo bhavedasaṃkalpāttadabhyāsaṃ dhiyā kuru ॥ 102॥ sāvadhāno bhava tvaṃ ca grāhyagrāhakasaṃgame । ajasrameva saṃkalpadaśāḥ pariharañśanaiḥ ॥ 103॥ mā bhava grāhyabhāvātmā grāhakātmā ca mā bhava । bhāvanāmakhilāṃ tyaktvā yacchiṣṭaṃ tanmayo bhava ॥ 104॥ kiṃciccedrocate tubhyaṃ tadbaddho'si bhavasthitau । na kiṃcidrocate cette tanmukto'si bhavasthitau ॥ 105॥ asmātpadārthanicayādyāvatsthāvarajaṅgamāt । tṛṇāderdehaparyantānmā kiṃcittatra rocatām ॥ 106॥ ahaṃbhāvānahaṃbhāvau tyaktvā sadasatī tathā । yadasaktaṃ samaṃ svacchaṃ sthitaṃ tatturyamucyate ॥ 107॥ yā svacchā samatā śāntā jīvanmuktavyavasthitiḥ । sākṣyavasthā vyavahṛtau sā turyā kalanocyate ॥ 108॥ naitajjāgranna ca svapnaḥ saṃkalpānāmasaṃbhavāt । suṣuptabhāvo nā'pyetadabhāvājjaḍatāsthiteḥ ॥ 109॥ śāntasamyakprabuddhānāṃ yathāsthitamidaṃ jagat । vilīnaṃ turyamityāhurabuddhānāṃ sthitaṃ sthiram ॥ 110॥ ahaṃkārakalātyāge samatāyāḥ samudgame । viśarārau kṛte citte turyāvasthopatiṣṭhate ॥ 111॥ siddhānto'dhyātmaśāstrāṇāṃ sarvāpahnava eva hi । nāvidyāstīha no māyā śāntaṃ brahmedamaklamam ॥ 112॥ śānta eva cidākāśe svacche śamasamātmani । samagraśaktikhacite brahmeti kalitābhidhe ॥ 113॥ sarvameva parityajya mahāmaunī bhavānagha । nirvāṇavānnirmananaḥ kṣīṇacittaḥ praśāntadhīḥ ॥ 114॥ ātmanyevāsva śāntātmā mūkāndhabadhiropamaḥ । nityamantarmukhaḥ svacchaḥ svātmanāntaḥ prapūrṇadhīḥ ॥ 115॥ jāgratyeva suṣuptasthaḥ kuru karmāṇi vai dvija । antaḥ sarvaparityāgī bahiḥ kuru yathāgatam ॥ 116॥ cittasattā paraṃ duḥkhaṃ cittatyāgaḥ paraṃ sukham । ataścittaṃ cidākāśe naya kṣayamavedanāt ॥ 117॥ dṛṣṭvā ramyamaramyaṃ vā stheyaṃ pāṣāṇavatsadā । etāvatātmayatnena jitā bhavati saṃsṛtiḥ ॥ 118॥ vedānte paramaṃ guhyaṃ purākalpapracoditam । nāpraśāntāya dātavyaṃ na cāśiṣyāya vai punaḥ ॥ 119॥ annapūrṇopaniṣadaṃ yo'dhīte gurvanugrahāt । sa jīvanmuktatāṃ prāpya brahmaiva bhavati svayam ॥ 120॥ ityupaniṣat ॥ iti pañcamo'dhyāyaḥ ॥ 5॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ ॥ bhadraṃ paśyemākṣabhiryajatrāḥ ॥ sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ ॥ vyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ ॥ svasti naḥ pūṣā viśvavedāḥ ॥ svasti nastārkṣyo ariṣṭanemiḥ ॥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ityannapūrṇopaniṣatsamāptā ॥