जाबालोपनिषत्ख्यातं संन्यासज्ञानगोचरम् । वस्तुतस्त्रैपदं ब्रह्म स्वमात्रमवशिष्यते ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ बृहस्पतिरुवाच याज्ञवल्क्यं यदनु कुरुक्शेत्रं देवानां देवयजनं सर्वेषां भूतानां ब्रह्मसदनम् । अविमुक्तं वै कुरुक्शेत्रं देवानां देवयजनं सर्वेषां भूतानां ब्रह्मसदनम् । तस्माद्यत्र क्वचन गच्छति तदेव मन्येत तदविमुक्तमेव । इदं वै कुरुक्शेत्रं देवानां देवयजनं सर्वेषां भूतानां ब्रह्मसदनम् ॥ अत्र हि जन्तोः प्राणेषूत्क्रममाणेषु रुद्रस्तारकं ब्रह्म व्याचष्टे येनासावमृती भूत्वा मोक्शी भवति तस्मादविमुक्तमेव निषेवेत अविमुक्तं न विमुञ्चेदेवमेवैतद्याज्ञवल्क्यः ॥ १॥ अथ हैनमत्रिः पप्रच्छ याज्ञवल्क्यं य एषोऽनन्तोऽव्यक्त आत्मा तं कथमहं विजानीयामिति ॥ स होवाच याज्ञवल्क्यः सोऽविमुक्त उपास्यो य एषोऽनन्तोऽव्यक्त आत्मा सोऽविमुक्ते प्रतिष्ठित इति ॥ सोऽविमुक्तः कस्मिन्प्रतिष्ठित इति । वरणायां नाश्यां च मध्ये प्रतिष्ठित इति ॥ का वै वरणा का च नाशीति । सर्वानिन्द्रियकृतान्दोषान्वारयतीति तेन वरणा भवति ॥ सर्वानिन्द्रियकृतान्पापान्नाशयतीति तेन नाशी भवतीति ॥ कतमं चास्य स्थानं भवतीति । भ्रुवोर्घ्राणस्य च यः सन्धिः स एष द्यौर्लोकस्य परस्य च सन्धिर्भवतीति । एतद्वै सन्धिं सन्ध्यां ब्रह्मविद उपासत इति । सोऽविमुक्त उपास्य इति । सोऽविमुक्तं ज्ञानमाचष्टे । यो वैतदेवं वेदेति ॥ २॥ अथ हैनं ब्रह्मचारिण ऊचुः किं जप्येनामृतत्वं ब्रूहीति ॥ स होवाच याज्ञवल्क्यः । शतरुद्रियेणेत्येतान्येव ह वा अमृतस्य नामानि ॥ एतैर्ह वा अमृतो भवतीति एवमेवैतद्याज्ञवल्क्यः ॥ ३॥ अथ हैनं जनको वैदेहो याज्ञवल्क्यमुपसमेत्योवाच भगवन्संन्यासं ब्रूहीति । स होवाच याज्ञवल्क्यः । ब्रह्मचर्यं परिसमाप्य गृही भवेत् । गृही भूत्वा वनी भवेत् । वनी भूत्वा प्रव्रजेत् । यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्गृहाद्वा वनाद्वा ॥ अथ पुनरव्रती वा व्रती वा स्नातको वाऽस्नातको वोत्सन्नग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेत् । तद्धैके प्राजापत्यामेवेष्टि,न् कुर्वन्ति । तदु तथा न कुर्यादाग्नेयीमेव कुर्यात् ॥ अग्निर्ह वै प्राणः प्राणमेव तथा करोति ॥ त्रैधातवीयामेव कुर्यात् । एतयैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति ॥ अयं ते योनिरृत्विजो यतो जातः प्राणादरोचथाः । तं प्राणं जानन्नग्न आरोहाथा नो वर्धय रयिम् । इत्यनेन मन्त्रेणाग्निमाजिघ्रेत् ॥ एष ह वा अग्नेर्योनिर्यः प्राणः प्राणं गच्छ स्वाहेत्येवमेवैतदाह ॥ ग्रामादग्निमाहृत्य पूर्वदग्निमाघ्रापयेत् ॥ यद्यग्निं न विन्देदप्सु जुहुयात् । आपो वै सर्वा देवताः सर्वाभ्यो देवताभ्यो जुहोमि स्वाहेति हुत्वोधृत्य प्राश्नीयात्साज्यं हविरनामयं मोक्शमन्त्रः त्रय्यैवं वदेत् । एतद्ब्रह्मैतदुपासितव्यम् । एवमेवैतद्भगवन्निति वै याज्ञवल्क्यः ॥ ४॥ अथ हैनमत्रिः पप्रच्छ याज्ञवल्क्यं पृच्छामि त्वा याज्ञवल्क्य अयज्ञोपवीति कथं ब्राह्मण इति । स होवाच याज्ञवल्क्यः । इदमेवास्य तद्यज्ञोपवीतं य आत्मापः प्राश्याचम्यायं विधिः परिव्राजकानाम् । वीराध्वाने वा अनाशके वा अपां प्रवेशे वा अग्निप्रवेशे वा महाप्रस्थाने वा । अथ परिव्राड्विवर्णवासा मुण्डोऽपरिग्रहः शुचिरद्रोही भैक्शणो ब्रह्मभूयाय भवतीति । यद्यातुरः स्यान्मनसा वाचा संन्यसेत् । एष पन्था ब्रह्मणा हानुवित्तस्तेनैति संन्यासी ब्रह्मविदित्येवमेवैष भगवन्याज्ञवल्क्य ॥ ५॥ तत्र परमहंसानामसंवर्तकारुणिश्वेतकेतुदुर्वासऋभुनिदाघजड भरतदत्तात्रेयरैवतक- प्रभृतयोऽव्यक्तलिङ्गा अव्यक्ताचारा अनुन्मत्ता उन्मत्तवदाचरन्तस्त्रिदण्डं कमण्डलुं शिक्यं पात्रं जलपवित्रं शिखां यज्ञोपवीतं च इत्येतत्सर्वं भूःस्वाहेत्यप्सु परित्यज्यात्मानमन्विच्छेत् ॥ यथा जातरूपधरो निर्ग्रन्थो निष्परिग्रहस्तत्तद्ब्रह्ममार्गे सम्यक्संपन्नः शुद्धमानसः प्राणसन्धारणार्थं यथोक्तकाले विमुक्तो भैक्शमाचरन्नुदरपात्रेण लाभालाभयोः समो भूत्वा शून्यागारदेवगृहतृणकूटवल्मीकवृक्शमूलकुलालशालाग् निहोत्रगृहनदीपुलिनगिरिकुहरकन्दरकोटरनिर्झरस्थण्डिलेषु तेष्वनिकेतवास्य प्रयत्नो निर्ममः शुक्लध्यानपरायणोऽध्यात्मनिष्ठोऽशुभकर्म- निर्मूलनपरः संन्यासेन देहत्यागं करोति स परमहंसो नाम परमहंसो नामेति ॥ ६॥ ॐ पूर्णमद इति शान्तिः ॥
Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1-1. Brihaspati (the preceptor of the gods) asked (the sage) Yajnavalkya: (Which is) the Kurukshetra, (the famous holy place that destroys sins and protects the good, (the place) where the gods perform sacrifices and which is the abode of Brahman in all beings ? (Yajnavalkya replied): Avimukta is the Kurukshetra, (the place) where the gods perform sacrifices to deities and which is the abode of Brahman in all beings (i.e. the middle of the eye-brows). Hence wherever one goes one shall think thus: This is the Kurukshetra, the place where the gods perform sacrifices to the deities and which is the abode of Brahman in all beings. This is the spot where, when the vital airs depart from the living person, Rudra imparts the mantra (Taraka Brahman) to him by which, becoming immortal, he attains liberation (final beatitude). Hence one shall resort to the Avimukta; shall not desert the Avimukta. (Brihaspati approved of the statement saying): ‘So it is, Yajnavalkya’, verily it is so, O, revered one ! ‘It is so Yajnavalkya’. 2-1. Thereafter the sage Atri (son of the creator Brahma) asked of Yajnavalkya: ‘How am I to realize the Self which is infinite and unmanifest ?’ (To this) Yajnavalkya replied: That Avimukta (Lord Siva as the redeemer) is to be worshipped; the Self which is infinite and unmanifest, is established in (i.e., is non-different from) the Avimukta (in Ishvara, possessed of attributes)’. 2-2. ‘Which is that (place) where Avimukta is established ?’ ‘He is established in between varana and nasi’. ‘What is (meant by) varana and what (by) nasi ?’ ‘The varana is so called as it wards off all the faults committed by the (ten) organs (of perception and action). The nasi is so named as it destroys all sins committed by the (ten) organs. (The place between the varana and the nasi is the meeting place of the upper part of the nose and the centre of the eye brows). ‘Which is the seat of that (Avimukta) ?’ ‘That, which is the (well known) juncture of the eye brows and the nose, is the juncture of heaven (in the form of the crown of the head) and this world (in the form at the end of the chin). The knowers of the Veda worship indeed this juncture (Samadhi) as Sandhya (in their daily worship). That Avimukta is to be worshipped. He who knows this thus (the true nature of the Avimukta), imparts the wisdom of the Avimukta (that the individual Self is no other than the attributeless Brahman, to his disciples). 3-1. Then the discipline students (Brahmacharins of Yajnavalkya) asked him: ‘Pray, tell us, what is that mantra by reciting which one attains immortality ?’ He replied: ‘By (reciting) Satarudriya’. These mantras are indeed the names of (Rudra to achieve) immortality. By (reciting) these (mantras) one becomes immortal. 4-1. Then Janaka, the king of the Videhas (respectfully) approached Yajnavalkya and requested him: ‘Revered Sir, expound (to me) the (tenets of) renunciation (Sannyasa)’. He (Yajnavalkya) then replied: ‘After completing the period of disciplined studentship (brahmacharya) one may become a householder. After being a householder he may become a forest-dweller (i.e., become a Vanaprastha). Having become a Vanaprastha he may renounce the world (and thus become a mendicant monk). Or, alternately, he may embrace renunciation from brahmacharya itself, or from the (stage of a) householder, or from the forest(-life of a Vanaprastha). (It can also be that) a person may renounce worldly life that very day on which distaste for it dawns on him, whether he is one not observing the vows (before the stage of renunciation) or observe them, whether he has undergone the prescribed ablution on completing the disciplined studentship or not, whether he is one who has discontinued maintaining the sacred fire at the death of his wife (utsannagni) or is one who does not maintain (for other causes) the sacred fire (anagnika). 4-2. Some (law givers) prescribe the sacrifice called prajapatya (of which the god Brahma is the presiding deity, to a twice-born before he embraces renunciation). But (though thus laid down) he may not do so. He shall only perform the sacrifice in which Agni is the deity. For Agni is the vital breath (Prana). Thereby he does (strengthen) the vital breath. He shall then perform the traidhataviya sacrifice. For the three forms of Agni in him, namely, Sattva, Rajas and Tamas are (strengthened) by this sacrifice. (Having performed the sacrifice) he shall smell (the smoke of) the holy fire, reciting the following mantra: 4-3. ‘O Fire, this (vital breath) is your source; as you are born from Sutratman (at the proper time) you shine forth. Knowing him (the Atman, your ultimate source) may you merge (in him). May you increase our wealth’ (here the transcendent knowledge). Verily, this is the source of fire, namely the vital air. So what is said by this mantra is: ‘May you go unto your source’. Svaha. 4-4. Having procured the holy fire from (the house of a well-versed Vedic scholar in) the village he shall smell the holy dire as described previously. If he is unable to procure the holy fire he shall offer the oblations in water. For water is, verily, all the gods. Reciting ‘I offer the oblation to all the gods, Svaha’ he shall tender the oblation and picking up (a small portion of) the offered oblation which is mixed with ghee, he shall eat it, as this is beneficial. The mantra of liberation (namely ‘Om’) is (the essence of) the three Vedas; this he shall realize. It is Brahman and It is to be worshipped. Indeed, so it is, O revered Yajnavalkya (said Janaka). 5-1. Then the (sage) Atri asked Yajnavalkya: ‘May I ask you Yajnavalkya, how is one without the sacred thread a Brahmana ?’ Yajnavalkya replied: (‘The conviction I am the) Self alone is his sacred thread. He shall then sip water (ceremoniously thrice). This is the method enjoined on those who renounce worldly life’. 5-2. (In the case of Kshatriyas and others not entitled to renunciation, they may seek liberation) in the path of the brave (who court death in the battle field) or fast (unto death as a discipline), or enter into water (to rise no more) or enter fire (to be burnt to ashes) or undertake the great journey (in which they collapse by exhaustion). 5-3. Then (in the case of those entitled to renunciation) the mendicant monk wearing (ochre) coloured garment, with shaven head, accepting nothing (excepting food for bare sustenance), being pure, injuring none (in thought, word and deed), (austerity) living on alms, becomes fit for realizing Brahman. If sorely afflicted (by disease, etc.,) he may renounce the world by mental resolve, or by spoken words uttering mantras. This way (of renunciation) has been prescribed by Brahma (the creator, in the Vedanta); the ascetic (the Sannyasin who has renounced the world) following this path realizes Brahman. ‘Thus indeed it is, O, revered Yajnavalkya’ (appreciated Janaka). 6-1. There are sages called Paramahamsas (as in the days of yore, the sages) Samvartaka, Aruni, Svetaketu, Durvasas, Ribhu, Nidagha, Jadabharata, Dattatreya, Raivataka and others, wearing no distinguishing marks, with conduct beyond the ken (of worldly people) and who behaved as though bereft of their senses though (perfectly) sane. 6-2. Discarding all these, namely the threefold staff (of bamboo), the water pot, the sling (to carry personal effects), the (alms-)bowl, the cloth for purifying water (tied to the staff), tuft of hair and sacred thread in water (i.e. a reservoir) by reciting ‘Bhuh Svaha’, the Paramahamsa shall seek the Atman. 6-3. Possessing a form as one just born (i.e. unclad), unaffected by the pairs (of opposites, such as heat and cold, pleasure and pain), accepting nothing (except bare sustenance), well established in the path of the truth of Brahman, of pure mind, receiving alms into the mouth (literally into the vessel of the belly) at the prescribed hour in order to sustain life, becoming equanimous at gain or loss (of alms), sheltering himself, without an abode (of his own), in an unoccupied house, a temple, a clump of (tall) grass (or a heap of straw), an anthill, the shade of a tree, a potter’s hut, a cottage where sacred fire is kept, sandy bank of a river, a mountain thicket or cavity, a hollow in a tree, the vicinity of a water fall or a piece of clean ground; making no efforts (in any kind of gainful activity), free from ‘mineness’ (i.e. a sense of possessiveness), ever meditating on Brahman, devoted to the Self, ever intent on eradication of the good and bad karman, (the sage) finally gives up his body in the state of renunciation – (such a sage) is indeed a Paramahamsa. Thus (ends) the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Jabalopanishad belonging to the Sukla-Yajur-Veda.
jābālopaniṣatkhyātaṃ saṃnyāsajñānagocaram । vastutastraipadaṃ brahma svamātramavaśiṣyate ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ bṛhaspatiruvāca yājñavalkyaṃ yadanu kurukśetraṃ devānāṃ devayajanaṃ sarveṣāṃ bhūtānāṃ brahmasadanam । avimuktaṃ vai kurukśetraṃ devānāṃ devayajanaṃ sarveṣāṃ bhūtānāṃ brahmasadanam । tasmādyatra kvacana gacchati tadeva manyeta tadavimuktameva । idaṃ vai kurukśetraṃ devānāṃ devayajanaṃ sarveṣāṃ bhūtānāṃ brahmasadanam ॥ atra hi jantoḥ prāṇeṣūtkramamāṇeṣu rudrastārakaṃ brahma vyācaṣṭe yenāsāvamṛtī bhūtvā mokśī bhavati tasmādavimuktameva niṣeveta avimuktaṃ na vimuñcedevamevaitadyājñavalkyaḥ ॥ 1॥ atha hainamatriḥ papraccha yājñavalkyaṃ ya eṣo'nanto'vyakta ātmā taṃ kathamahaṃ vijānīyāmiti ॥ sa hovāca yājñavalkyaḥ so'vimukta upāsyo ya eṣo'nanto'vyakta ātmā so'vimukte pratiṣṭhita iti ॥ so'vimuktaḥ kasminpratiṣṭhita iti । varaṇāyāṃ nāśyāṃ ca madhye pratiṣṭhita iti ॥ kā vai varaṇā kā ca nāśīti । sarvānindriyakṛtāndoṣānvārayatīti tena varaṇā bhavati ॥ sarvānindriyakṛtānpāpānnāśayatīti tena nāśī bhavatīti ॥ katamaṃ cāsya sthānaṃ bhavatīti । bhruvorghrāṇasya ca yaḥ sandhiḥ sa eṣa dyaurlokasya parasya ca sandhirbhavatīti । etadvai sandhiṃ sandhyāṃ brahmavida upāsata iti । so'vimukta upāsya iti । so'vimuktaṃ jñānamācaṣṭe । yo vaitadevaṃ vedeti ॥ 2॥ atha hainaṃ brahmacāriṇa ūcuḥ kiṃ japyenāmṛtatvaṃ brūhīti ॥ sa hovāca yājñavalkyaḥ । śatarudriyeṇetyetānyeva ha vā amṛtasya nāmāni ॥ etairha vā amṛto bhavatīti evamevaitadyājñavalkyaḥ ॥ 3॥ atha hainaṃ janako vaideho yājñavalkyamupasametyovāca bhagavansaṃnyāsaṃ brūhīti । sa hovāca yājñavalkyaḥ । brahmacaryaṃ parisamāpya gṛhī bhavet । gṛhī bhūtvā vanī bhavet । vanī bhūtvā pravrajet । yadi vetarathā brahmacaryādeva pravrajedgṛhādvā vanādvā ॥ atha punaravratī vā vratī vā snātako vā'snātako votsannagniko vā yadahareva virajettadahareva pravrajet । taddhaike prājāpatyāmeveṣṭi,n kurvanti । tadu tathā na kuryādāgneyīmeva kuryāt ॥ agnirha vai prāṇaḥ prāṇameva tathā karoti ॥ traidhātavīyāmeva kuryāt । etayaiva trayo dhātavo yaduta sattvaṃ rajastama iti ॥ ayaṃ te yonirṛtvijo yato jātaḥ prāṇādarocathāḥ । taṃ prāṇaṃ jānannagna ārohāthā no vardhaya rayim । ityanena mantreṇāgnimājighret ॥ eṣa ha vā agneryoniryaḥ prāṇaḥ prāṇaṃ gaccha svāhetyevamevaitadāha ॥ grāmādagnimāhṛtya pūrvadagnimāghrāpayet ॥ yadyagniṃ na vindedapsu juhuyāt । āpo vai sarvā devatāḥ sarvābhyo devatābhyo juhomi svāheti hutvodhṛtya prāśnīyātsājyaṃ haviranāmayaṃ mokśamantraḥ trayyaivaṃ vadet । etadbrahmaitadupāsitavyam । evamevaitadbhagavanniti vai yājñavalkyaḥ ॥ 4॥ atha hainamatriḥ papraccha yājñavalkyaṃ pṛcchāmi tvā yājñavalkya ayajñopavīti kathaṃ brāhmaṇa iti । sa hovāca yājñavalkyaḥ । idamevāsya tadyajñopavītaṃ ya ātmāpaḥ prāśyācamyāyaṃ vidhiḥ parivrājakānām । vīrādhvāne vā anāśake vā apāṃ praveśe vā agnipraveśe vā mahāprasthāne vā । atha parivrāḍvivarṇavāsā muṇḍo'parigrahaḥ śuciradrohī bhaikśaṇo brahmabhūyāya bhavatīti । yadyāturaḥ syānmanasā vācā saṃnyaset । eṣa panthā brahmaṇā hānuvittastenaiti saṃnyāsī brahmavidityevamevaiṣa bhagavanyājñavalkya ॥ 5॥ tatra paramahaṃsānāmasaṃvartakāruṇiśvetaketudurvāsaṛbhunidāghajaḍa bharatadattātreyaraivataka- prabhṛtayo'vyaktaliṅgā avyaktācārā anunmattā unmattavadācarantastridaṇḍaṃ kamaṇḍaluṃ śikyaṃ pātraṃ jalapavitraṃ śikhāṃ yajñopavītaṃ ca ityetatsarvaṃ bhūḥsvāhetyapsu parityajyātmānamanvicchet ॥ yathā jātarūpadharo nirgrantho niṣparigrahastattadbrahmamārge samyaksaṃpannaḥ śuddhamānasaḥ prāṇasandhāraṇārthaṃ yathoktakāle vimukto bhaikśamācarannudarapātreṇa lābhālābhayoḥ samo bhūtvā śūnyāgāradevagṛhatṛṇakūṭavalmīkavṛkśamūlakulālaśālāg nihotragṛhanadīpulinagirikuharakandarakoṭaranirjharasthaṇḍileṣu teṣvaniketavāsya prayatno nirmamaḥ śukladhyānaparāyaṇo'dhyātmaniṣṭho'śubhakarma- nirmūlanaparaḥ saṃnyāsena dehatyāgaṃ karoti sa paramahaṃso nāma paramahaṃso nāmeti ॥ 6॥ oṃ pūrṇamada iti śāntiḥ ॥