परिव्रज्याधर्मपूगालंकारा यत्पदं ययुः । तदहं कठविद्यार्थं रामचन्द्रपदं भजे ॥ ॐ सहनाववतु सह नौ भुनक्तु सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ देवा ह वै भगवन्तमब्रुवन्नधीहि भगवन्ब्रह्मविद्याम् । स प्रजापतिरब्रवीत्सशिखान्केशान्निष्कृत्य विसृज्य यज्ञोपवीतं निष्कृत्य पुत्रं दृष्ट्वा त्वं ब्रह्मा त्वं यज्ञस्त्वं वषट्कार- स्त्वमोङ्कारस्त्वं स्वाहा त्वं स्वधा त्वं धाता त्वं विधाता त्वं प्रतिष्ठाऽसीति वदेत् । अथ पुत्रो वदत्यहं ब्रह्माहं यज्ञोऽहं वषट्कारोऽहमोंकारोऽहं स्वाहाहं स्वधाहं धाताहं विधाताहं त्वष्टाहं प्रतिष्ठास्मीति । तान्येतान्यनुव्रजन्नाश्रुमापातयेत् । यदश्रुमापातयेत्प्रजां विच्छिन्द्यात् । प्रदक्षिणमावृत्त्यैतच्चैतच्चानवेक्षमाणाः प्रत्यायन्ति । स स्वर्ग्यो भवति ब्रह्मचारी वेदमधीत्य वेदोक्ताचरितब्रह्मचर्यो दारानाहृत्य पुत्रानुत्पाद्य ताननुपादिभिर्वितत्येष्ट्वा च शक्तितो यज्ञैः । तस्य संन्यासो गुरुभिरनुज्ञातस्य बान्धवैश्च । सोऽरण्यं परेत्य द्वादशरात्रं पयसाग्निहोत्रं जुहुयात् । द्वादशरात्रं पयोभक्षा स्यात् । द्वादशरात्रस्यान्ते अग्नये वैश्वानराय प्रजापतये च प्राजापत्यं चरुं वैष्णवं त्रिकपालमग्निं संस्थितानि पूर्वाणि दारुपात्राण्याग्नौ जुहुयात् । मृण्मयान्यप्सु जुहुयात् । तैजसानि गुरवे दद्यात् । मा त्वं मामपहाय परागाः । नाहं त्वामपहाय परागामिति । गार्हपत्यदक्षिणाग्न्याहवनीयेष्वरणिदेशाद्भस्ममुष्टिं पिबेदित्येके । सशिखान्केशान्निष्कृत्य विसृज्य यज्ञोपवीतं भूःस्वाहेत्यप्सु जुहुयात् । अत ऊर्ध्वमनशनमपां प्रवेश- मग्निप्रवेशं वीराध्वानं महाप्रस्थानं वृद्धाश्रमं वा गच्छेत् । पयसा यं प्राश्नीयात्सोऽस्य सायंहोमः । यत्प्रातः सोऽयं प्रातः । यद्दर्शे तद्दर्शनम् । यत्पौर्णमास्ये तत्पौर्णमास्यम् । यद्वसन्ते केशश्मश्रुलोमनखानि वापयेत्सोऽस्याग्निष्टोमः । संन्यस्याग्निं न पुनरावर्तयेन्मृत्युर्जयमावहमित्यध्यात्म- मन्त्रान्पठेत् । स्वस्ति सर्वजीवेभ्य इत्युक्त्वात्मानमनन्यं ध्यायन् तदूर्ध्वबाहुर्विमुक्तमार्गो भवेत् । अनिकेतश्चरेत् । भिक्षाशी यत्किंचिन्नाद्यात् । लवैकं न धावयेज्जन्तुसंरक्षणार्थं वर्षवर्जमिति । तदपि श्लोका भवन्ति । कुण्डिकां चमसं शिक्यं त्रिविष्टमुपानहौ । शीतोपघातिनीं कन्थां कौपीनाच्छादनं तथा ॥ १॥ पवित्रं ज्ञानशाटीं च उत्तरासङ्गमेव च । यज्ञोपवीतं वेदांश्च सर्वं तद्वर्जयेद्यतिः ॥ २॥ स्नानं पानं तथा शौचमद्भिः पूताभिराचरेत् । नदीपुलिनशायी स्याद्देवागारेषु वा स्वपेत् ॥ ३॥ नात्यर्थं सुखदुःखाभ्यां शरीरमुपतायेत् । स्तूयमानो न तुषेत निन्दितो न शपेत्परान् ॥ ४॥ ब्रह्मचर्येण संतिष्ठेदप्रमादेन मस्करी । दर्शनं स्पर्शनं केलिः कीर्तनं गुह्यभाषणम् ॥ ५॥ संकल्पोऽध्यवसायश्च क्रियान्निर्वृत्तिरेव च । एतन्मैथुनमष्टाङ्गं प्रवदन्ति मनीषिणः ॥ ६॥ विपरीतं ब्रह्मचर्यमनुष्ठेयं मुमुक्षुभिः । यज्जगद्भासकं भानं नित्यं भाति स्वतः स्फुरत् ॥ ७॥ स एव जगतः साक्षी सर्वात्मा विमलाकृतिः । प्रतिष्ठा सर्वभूतानां प्रज्ञानघनलक्षणः ॥ ८॥ न कर्मणा न प्रजया न चान्येनापि केचित् । ब्रह्मवेदनमात्रेण ब्रह्माप्नोत्येव मानवः ॥ ९॥ तद्विद्या विषयं ब्रह्म सत्यज्ञानसुखाद्वयम् । संसारे च गुहावाच्ये मायाज्ञानादिसंज्ञके ॥ १०॥ निहितं ब्रह्म यो वेद परमे व्योम्नि संज्ञिते । सोऽश्नुते सकलान्कामान्क्रमेणैव द्विजोत्तमः ॥ ११॥ प्रत्यगात्मानमज्ञानमायाशक्तेश्च साक्षिणम् । एकं ब्रह्माहमस्मीति ब्रह्मैव भवति स्वयम् ॥ १२॥ ब्रह्मभूतात्मनस्तस्मादेतस्माच्छ्क्तिमिश्रितात् । अपञ्चीकृत आकाशसंभूतो रज्जुसर्पवत् ॥ १३॥ आकाशाद्वायुसंज्ञस्तु स्पर्शोऽपञ्चीकृतः पुनः । वायोरग्निस्तथा चाग्नेराप अद्भ्यो वसुन्धरा ॥ १४॥ तानि भूतानि सूक्ष्माणि पञ्चीकृत्येश्वरस्तदा । तेभ्य एव विसृष्टं तद्ब्रह्माण्डादि शिवेन ह ॥ १५॥ ब्रह्माण्डस्योदरे देवा दानवा यक्षकिन्नराः । मनुष्याः पशुपक्ष्याद्यास्तत्तत्कर्मानुसारतः ॥ १६॥ अस्थिस्नाय्वादिरूपोऽयं शरीरं भाति देहिनाम् । योऽयमन्नमयो ह्यात्मा भाति सर्वशरीरिणः ॥ १७॥ ततः प्राणमयो ह्यात्मा विभिन्नश्चान्तरः स्थितः । ततो विज्ञान आत्मा तु ततोऽन्यश्चान्तरः स्वतः ॥ १८॥ आनन्दमय आत्मा तु ततोऽन्यश्चान्तरस्थितः । योऽयमन्नमयः सोऽयं पूर्णः प्राणमयेन तु ॥ १९॥ मनोमयेन प्राणोऽपि तथा पूर्णः स्वभावतः । तथा मनोमयो ह्यात्मा पूर्णो ज्ञानमयेन तु ॥ २०॥ आनन्देन सदा पूर्णः सदा ज्ञानमयः सुखम् । तथानन्दमयश्चापि ब्रह्मणोऽन्येन साक्षिणा ॥ २१॥ सर्वान्तरेण पूर्णश्च ब्रह्म नान्येन केनचित् । यदिदं ब्रह्मपुच्छाख्यं सत्यज्ञानद्वयात्मकम् ॥ २२॥ सारमेव रसं लब्ध्वा साक्षाद्देही सनातनम् । सुखी भवति सर्वत्र अन्यथा सुखता कुतः ॥ २३॥ असत्यस्मिन्परानन्दे स्वात्मभूतेऽखिलात्मनाम् । को जीवति नरो जन्तुः को वा नित्यं विचेष्टते ॥ २४॥ तस्मात्सर्वात्मना चित्ते भासमानो ह्यसौ नरः । आनन्दयति दुःखाढ्यं जीवात्मानं सदा जनः ॥ २५॥ यदा ह्येवैष एतस्मिन्नदृश्यत्वादिलक्षणे । निर्भेदं परमाद्वैतं विन्दते च महायतिः ॥ २६॥ तदेवाभयमत्यन्तकल्याणं परमामृतम् । सद्रूपं परमं ब्रह्म त्रिपरिच्छेदवर्जितम् ॥ २७॥ यदा ह्येवैष एतस्मिन्नल्पमप्यन्तरं नरः । विजानाति तदा तस्य भयं स्यान्नात्र संशयः ॥ २८॥ अस्यैवानन्दकोशेन स्तम्बान्ता विष्णुपूर्वकाः । भवन्ति सुखिनो नित्यं तारतम्यक्रमेण तु ॥ २९॥ तत्तत्पदविरक्तस्य श्रोत्रियस्य प्रसादिनः । स्वरूपभूत आनन्दः स्वयं भाति परे यथा ॥ ३०॥ निमित्तं किंचिदाश्रित्य खलु शब्दः प्रवर्तते । यतो वाचो निवर्तन्ते निमित्तानामभवतः ॥ ३१॥ निर्विशेषे परानन्दे कथं शब्दः प्रवर्तते । तस्मादेतन्मनः सूक्ष्मं व्यावृतं सर्वगोचरम् ॥ ३२॥ यस्माच्छ्रोत्रत्वगक्ष्यादिखादिकर्मेन्द्रियाणि च । व्यावृत्तानि परं प्राप्तुं न समर्थानि तानि तु ॥ ३३॥ तद्ब्रह्मानन्दमद्वन्द्वं निर्गुणं सत्यचिद्घनम् । विदित्वा स्वात्मरूपेण न बिभेति कुतश्चन ॥ ३४॥ एवं यस्तु विजानाति स्वगुरोरुपदेशतः । स साध्वासाधुकर्मभ्यां सदा न तपति प्रभुः ॥ ३५॥ ताप्यतापकरूपेण विभातमखिलं जगत् । प्रत्यगात्मतया भाति ज्ञानाद्वेदान्तवाक्यजात् ॥ ३६॥ शुद्धमीश्वरचैतन्यं जीवचैतन्यमेव च । प्रमाता च प्रमाणं च प्रमेयं च फलं तथा ॥ ३७॥ इति सप्तविधं प्रोक्तं भिद्यते व्यवहारतः । मायोपाधिविनिर्मुक्तं शुद्धमित्यभिधीयते ॥ ३८॥ मायासंबन्धतश्चेशो जीवोऽविद्यावशस्तथा । अन्तःकरणसंबन्धात्प्रमातेत्यभिधीयते ॥ ३९॥ तथा तद्वृत्तिसंबन्धात्प्रमाणमिति कथ्यते । अज्ञातमपि चैतन्यं प्रमेयमिति कथ्यते ॥ ४०॥ तथा ज्ञातं च चैतन्यं फलमित्यभिधीयते । सर्वोपाधिविनिर्मुक्तं स्वात्मानं भावयेत्सुधीः ॥ ४१॥ एवं यो वेद तत्त्वेन ब्रह्मभूयाय कल्पते । सर्ववेदान्तसिद्धान्तसारं वच्मि यथार्थतः ॥ ४२॥ स्वयं मृत्वा स्वयं भूत्वा स्वयमेवावशिष्यते ॥ इत्युपनिषत् ॥ ॐ सहनाववतु सह नौ भुनक्तु सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ इति कठरुद्रोपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). 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. The Gods, it is said, requested of the venerable (Brahma): Venerable Sir, impart to us the spiritual knowledge. He, the creator (Prajapati), replied: 2. After removing the hair including the tuft and discarding it, and after removing the sacred thread, looking at one’s son (the following shall be uttered): ‘Thou art the scripture , thou the sacrifice, thou the Vasatkara, thou the syllable Om, thou art Svaha, thou Svadha, thou the doer and thou the creator’. Then the son shall say: ‘I am the scripture , I am the sacrifice, I am the Vasatkara, I am the syllable Om, I am Svaha, I am Svadha, I am the doer and I am the creator, I am the divine architect (Tvastir), I am the base’. These are the words (to be uttered). While parting (from the son) he shall not shed tears. Should he shed tears, the line of progeny will be broken. Circumambulating clockwise (his village) and not looking at anything he shall depart. Such a one is fit for the world of Brahman. 3. After studying the Vedas as a celibate student and performing the duties prescribed in the scriptures, after marrying and begetting sons and providing them with suitable means, having performed sacrifices according to ability, he who has been permitted by elders and relatives shall take to renunciation. Reaching the forest he shall perform the Agnihotra sacrifice for twelve nights by pouring oblations of milk into the fire; for twelve nights he shall subsist on milk. At the end of twelve nights, the wooden vessels, being no more of use, shall be offered to the fire (with the mantra): ‘This is the oblation of cooked rice to the Vaishvanara fire, to Prajapati, (this is) the oblation appointed in three potsherds to Vishnu and Agni’. The clay pots shall be consigned to the waters; the metal ones shall be given to the teacher, with the mantra: ‘May you not desert me while parting from me, may I not desert you while I part from you’. He shall prostrate before the three fires – the household-fire, the southern-fire and the fire in which the oblations are offered. Some say that he shall consume a handful of ashes from the place where the fire-kindling sticks stand. After removing the hair including the tuft and discarding it, he shall abandon the sacred thread in the waters with the mantra, ‘Bhuh Svaha’. Therefore, he shall resort to starvation or drowning in water or entering fire, or betake himself to the battle field; or he shall journey forward until he falls and dies or he shall enter a hermitage of elderly ascetics. He shall consume milk as the repast (of the evening). That shall be his offering for the evening. That (milk which he takes) in the morning is his morning (offering); that of the new-moon-day, the new-moon-day sacrifice; that of the full-moon-day, the full-moon-day sacrifice. The shaving of the hair, beard, etc., and cutting of nails in the spring comprise his Agnishtoma sacrifice. 4. After renunciation he shall not resume the fire-rituals. He shall recite the spiritual mantra: ‘For I have become Death and would enter that which is coming into being (i.e. Brahman-knowledge)’, etc. Saying ‘Welfare to all beings’, and contemplating the Self and naught else, lifting up the arms, he shall be one who has abandoned the (usual) path; he shall move about without any (fixed) abode. He shall subsist on alms, and shall not give any (gift). He shall not wear even scant (apparel) save during the rainy season for the protection of the animal body. Here are the verses (to support this): 5-6. The water-pot, the ladle, the sling (to carry his effects), the staff, foot-wear, covering to protect from the cold, the loin-cloth, the garment (to cover the body), the ring of Kusa grass, the bath towel, as well as the upper cloth, the sacred thread and the scriptures – all these an ascetic shall renounce. 7. With purified water he shall bathe and wash and also drink of the same. He shall sleep on the sands of a river (bank) or in temples. 8. He shall not make the body endure the extremes of comfort or hardship. He shall not exult when praised, nor curse others when blamed. 9-11. The one who bears a staff (ascetic) shall be unfalteringly firm in celibacy. Looking at, touching, sporting, talking about, entering into secret dialogue, imagining, thinking about, or physical enjoyment (with women) – this is what the learned call the eightfold cohabitation. Brahmacharya celibacy is the contrary. It should be observed by those who seek Liberation. 11-12. The self-effulgent light which illumines the world ever shines. It is indeed the witness of the world, the Self of all, pure in form, the basis of all beings, whose nature is pure consciousness. 13. Not by action, not by (begetting) children, not by anything else, only by knowing Brahman, man attains Brahman. 14-15. That Brahman, which is without a second, and which is Truth, Knowledge and Happiness, is the object of (real) knowing. The best of the twice-born, who know Brahman residing in the cave which is called the highest heaven, during his transmigratory existence known as ‘illusion’, ‘ignorance’, etc., attain all desired things instantaneously. 16. He who realizes his own Self, which is the witness of the power called ignorance and illusion, knowing ‘I am Brahman alone’ becomes Brahman Itself. 17. From this Self which is one with Brahman and which is possessed of power (i.e. maya) arose the unmanifest ether (Akasa) like a rope-serpent. 18. Then from the ether emerged the unmanifest touch which is named ‘air’ (Vayu). Then from air emerged fire; from fire, water; and from water, the earth. 19. Then after dividing and compounding all those subtle (elements) into five, from them alone the auspicious Lord created the cosmic egg. 20. Enfolded in the cosmic egg are gods, anti-gods, Yakshas, Kinnaras, human beings, animals, birds, etc., in accordance with (the result of) their own actions. 21. The bodies of beings which appear in the form of (a framework of) bones, sinews, etc., is the self of the nature of food for the all-pervading Self. 22. Then, further within, is the self of Prana vital energy split (into five). Still further within is the self of the nature of mind which is different (from the others). 23. Next, even further within and different is the self of the nature of knowledge. Then, in the interior, distinct, is the self of the nature of bliss. 24. That (self) of the nature of food is pervaded by (the self) of the nature of vital energy; similarly (the self of) vital energy is by the nature (pervaded) by (the self) of the nature of mind. 25. The mind-self is pervaded by the self of knowledge. The ever-happy self of the nature of knowledge is always pervaded by bliss. 26. In the same way, the self of bliss is pervaded by Brahman, the witness, the innermost of all. Brahman is not (pervaded) by anything else. 27-28. By realizing directly this Brahman, which is named the Support (the Tail puccha), which is of the nature of truth, knowledge and non-duality, the essence, the joy, the eternal, the dweller in the body becomes happy everywhere. Wherefrom otherwise can there be happiness ? 28-29. If this supreme bliss which is the very Self of all beings were not existent, which human being can be alive ? Who can ever be active ? 29-30. Therefore it is this Being, shining fully in the consciousness, that ever makes happy the individual self, which is otherwise full of sorrow. 30-32. Only when the great ascetic realizes his complete unity without any difference from this, which is described as unseen, etc., he attains total fearlessness. This is the ultimate Good, supreme Immortality, absolute Existence, transcendent Brahman, beyond the three divisions (of time). 32-33. When an individual experiences even a slight difference in this (identity) he will have fear; there is no doubt. 33-34. Because of this sheath of bliss, from (God) Vishnu to a pillar – all always realize happiness though in different degrees. 34-35. For him who is versed in the scriptures, disinterested in attaining any position, and happy, the bliss which is his very nature shines forth by itself. 35-36. It is well known that word functions dependent upon a base (like jati, dravya, kriya, guna). Because of the absence of any (such) base, words recoil (from Brahman). For how can the word function in respect of the absolute bliss devoid of any base ? 37-38. This subtle mind which makes all things its object turns back from That, from which retreat also (the senses), hearing, touch, sight, etc., as well as the organs of actions; they are not capable of reaching the Supreme. 38-39. Realizing that Brahman which is Bliss, without a second, devoid of attributes, the solidarity of truth and consciousness, as one’s own Self, one fears nought. 39-40. He who knows thus from the teaching of his Guru, who becomes master of himself, never suffers from the impact of good or bad actions. 40-41. The whole world which appeared formerly as the inflictor and the inflicted now shines as one’s own Self, owing to the knowledge arising from the Vedantic teaching. 41-42. The pure (Brahman), God, the individual self, the knower, the means of knowledge, the object of knowledge and the result – thus, for empirical purposes, is the sevenfold distinction made. 43-44. (The Consciousness) devoid of the condition of Maya cosmic nescience is termed ‘pure’ (Brahman). When related to the cosmic nescience, it is God. Under the influence of the individual nescience (Avidya) it is the individual self. When related to the internal organ it is called the knower. In relationship with the modifications of the internal organ, it is called the means of knowledge. 45-46. The Consciousness which is not known is termed ‘object’; and the consciousness which is known is called ‘result’. The intelligent man should meditate upon his own Self as devoid of all conditioning. 46. He who knows this in reality becomes Brahman itself. 47. Now I speak of the true essence of the teaching of all Vedanta: dying oneself, becoming oneself, one yet remains oneself. Thus (ends) the Upanishad. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). 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 Katharudropanishad belonging to the Krishna-Yajur-Veda.
parivrajyādharmapūgālaṃkārā yatpadaṃ yayuḥ । tadahaṃ kaṭhavidyārthaṃ rāmacandrapadaṃ bhaje ॥ oṃ sahanāvavatu saha nau bhunaktu saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥ devā ha vai bhagavantamabruvannadhīhi bhagavanbrahmavidyām । sa prajāpatirabravītsaśikhānkeśānniṣkṛtya visṛjya yajñopavītaṃ niṣkṛtya putraṃ dṛṣṭvā tvaṃ brahmā tvaṃ yajñastvaṃ vaṣaṭkāra- stvamoṅkārastvaṃ svāhā tvaṃ svadhā tvaṃ dhātā tvaṃ vidhātā tvaṃ pratiṣṭhā'sīti vadet । atha putro vadatyahaṃ brahmāhaṃ yajño'haṃ vaṣaṭkāro'hamoṃkāro'haṃ svāhāhaṃ svadhāhaṃ dhātāhaṃ vidhātāhaṃ tvaṣṭāhaṃ pratiṣṭhāsmīti । tānyetānyanuvrajannāśrumāpātayet । yadaśrumāpātayetprajāṃ vicchindyāt । pradakṣiṇamāvṛttyaitaccaitaccānavekṣamāṇāḥ pratyāyanti । sa svargyo bhavati brahmacārī vedamadhītya vedoktācaritabrahmacaryo dārānāhṛtya putrānutpādya tānanupādibhirvitatyeṣṭvā ca śaktito yajñaiḥ । tasya saṃnyāso gurubhiranujñātasya bāndhavaiśca । so'raṇyaṃ paretya dvādaśarātraṃ payasāgnihotraṃ juhuyāt । dvādaśarātraṃ payobhakṣā syāt । dvādaśarātrasyānte agnaye vaiśvānarāya prajāpataye ca prājāpatyaṃ caruṃ vaiṣṇavaṃ trikapālamagniṃ saṃsthitāni pūrvāṇi dārupātrāṇyāgnau juhuyāt । mṛṇmayānyapsu juhuyāt । taijasāni gurave dadyāt । mā tvaṃ māmapahāya parāgāḥ । nāhaṃ tvāmapahāya parāgāmiti । gārhapatyadakṣiṇāgnyāhavanīyeṣvaraṇideśādbhasmamuṣṭiṃ pibedityeke । saśikhānkeśānniṣkṛtya visṛjya yajñopavītaṃ bhūḥsvāhetyapsu juhuyāt । ata ūrdhvamanaśanamapāṃ praveśa- magnipraveśaṃ vīrādhvānaṃ mahāprasthānaṃ vṛddhāśramaṃ vā gacchet । payasā yaṃ prāśnīyātso'sya sāyaṃhomaḥ । yatprātaḥ so'yaṃ prātaḥ । yaddarśe taddarśanam । yatpaurṇamāsye tatpaurṇamāsyam । yadvasante keśaśmaśrulomanakhāni vāpayetso'syāgniṣṭomaḥ । saṃnyasyāgniṃ na punarāvartayenmṛtyurjayamāvahamityadhyātma- mantrānpaṭhet । svasti sarvajīvebhya ityuktvātmānamananyaṃ dhyāyan tadūrdhvabāhurvimuktamārgo bhavet । aniketaścaret । bhikṣāśī yatkiṃcinnādyāt । lavaikaṃ na dhāvayejjantusaṃrakṣaṇārthaṃ varṣavarjamiti । tadapi ślokā bhavanti । kuṇḍikāṃ camasaṃ śikyaṃ triviṣṭamupānahau । śītopaghātinīṃ kanthāṃ kaupīnācchādanaṃ tathā ॥ 1॥ pavitraṃ jñānaśāṭīṃ ca uttarāsaṅgameva ca । yajñopavītaṃ vedāṃśca sarvaṃ tadvarjayedyatiḥ ॥ 2॥ snānaṃ pānaṃ tathā śaucamadbhiḥ pūtābhirācaret । nadīpulinaśāyī syāddevāgāreṣu vā svapet ॥ 3॥ nātyarthaṃ sukhaduḥkhābhyāṃ śarīramupatāyet । stūyamāno na tuṣeta nindito na śapetparān ॥ 4॥ brahmacaryeṇa saṃtiṣṭhedapramādena maskarī । darśanaṃ sparśanaṃ keliḥ kīrtanaṃ guhyabhāṣaṇam ॥ 5॥ saṃkalpo'dhyavasāyaśca kriyānnirvṛttireva ca । etanmaithunamaṣṭāṅgaṃ pravadanti manīṣiṇaḥ ॥ 6॥ viparītaṃ brahmacaryamanuṣṭheyaṃ mumukṣubhiḥ । yajjagadbhāsakaṃ bhānaṃ nityaṃ bhāti svataḥ sphurat ॥ 7॥ sa eva jagataḥ sākṣī sarvātmā vimalākṛtiḥ । pratiṣṭhā sarvabhūtānāṃ prajñānaghanalakṣaṇaḥ ॥ 8॥ na karmaṇā na prajayā na cānyenāpi kecit । brahmavedanamātreṇa brahmāpnotyeva mānavaḥ ॥ 9॥ tadvidyā viṣayaṃ brahma satyajñānasukhādvayam । saṃsāre ca guhāvācye māyājñānādisaṃjñake ॥ 10॥ nihitaṃ brahma yo veda parame vyomni saṃjñite । so'śnute sakalānkāmānkrameṇaiva dvijottamaḥ ॥ 11॥ pratyagātmānamajñānamāyāśakteśca sākṣiṇam । ekaṃ brahmāhamasmīti brahmaiva bhavati svayam ॥ 12॥ brahmabhūtātmanastasmādetasmācchktimiśritāt । apañcīkṛta ākāśasaṃbhūto rajjusarpavat ॥ 13॥ ākāśādvāyusaṃjñastu sparśo'pañcīkṛtaḥ punaḥ । vāyoragnistathā cāgnerāpa adbhyo vasundharā ॥ 14॥ tāni bhūtāni sūkṣmāṇi pañcīkṛtyeśvarastadā । tebhya eva visṛṣṭaṃ tadbrahmāṇḍādi śivena ha ॥ 15॥ brahmāṇḍasyodare devā dānavā yakṣakinnarāḥ । manuṣyāḥ paśupakṣyādyāstattatkarmānusārataḥ ॥ 16॥ asthisnāyvādirūpo'yaṃ śarīraṃ bhāti dehinām । yo'yamannamayo hyātmā bhāti sarvaśarīriṇaḥ ॥ 17॥ tataḥ prāṇamayo hyātmā vibhinnaścāntaraḥ sthitaḥ । tato vijñāna ātmā tu tato'nyaścāntaraḥ svataḥ ॥ 18॥ ānandamaya ātmā tu tato'nyaścāntarasthitaḥ । yo'yamannamayaḥ so'yaṃ pūrṇaḥ prāṇamayena tu ॥ 19॥ manomayena prāṇo'pi tathā pūrṇaḥ svabhāvataḥ । tathā manomayo hyātmā pūrṇo jñānamayena tu ॥ 20॥ ānandena sadā pūrṇaḥ sadā jñānamayaḥ sukham । tathānandamayaścāpi brahmaṇo'nyena sākṣiṇā ॥ 21॥ sarvāntareṇa pūrṇaśca brahma nānyena kenacit । yadidaṃ brahmapucchākhyaṃ satyajñānadvayātmakam ॥ 22॥ sārameva rasaṃ labdhvā sākṣāddehī sanātanam । sukhī bhavati sarvatra anyathā sukhatā kutaḥ ॥ 23॥ asatyasminparānande svātmabhūte'khilātmanām । ko jīvati naro jantuḥ ko vā nityaṃ viceṣṭate ॥ 24॥ tasmātsarvātmanā citte bhāsamāno hyasau naraḥ । ānandayati duḥkhāḍhyaṃ jīvātmānaṃ sadā janaḥ ॥ 25॥ yadā hyevaiṣa etasminnadṛśyatvādilakṣaṇe । nirbhedaṃ paramādvaitaṃ vindate ca mahāyatiḥ ॥ 26॥ tadevābhayamatyantakalyāṇaṃ paramāmṛtam । sadrūpaṃ paramaṃ brahma triparicchedavarjitam ॥ 27॥ yadā hyevaiṣa etasminnalpamapyantaraṃ naraḥ । vijānāti tadā tasya bhayaṃ syānnātra saṃśayaḥ ॥ 28॥ asyaivānandakośena stambāntā viṣṇupūrvakāḥ । bhavanti sukhino nityaṃ tāratamyakrameṇa tu ॥ 29॥ tattatpadaviraktasya śrotriyasya prasādinaḥ । svarūpabhūta ānandaḥ svayaṃ bhāti pare yathā ॥ 30॥ nimittaṃ kiṃcidāśritya khalu śabdaḥ pravartate । yato vāco nivartante nimittānāmabhavataḥ ॥ 31॥ nirviśeṣe parānande kathaṃ śabdaḥ pravartate । tasmādetanmanaḥ sūkṣmaṃ vyāvṛtaṃ sarvagocaram ॥ 32॥ yasmācchrotratvagakṣyādikhādikarmendriyāṇi ca । vyāvṛttāni paraṃ prāptuṃ na samarthāni tāni tu ॥ 33॥ tadbrahmānandamadvandvaṃ nirguṇaṃ satyacidghanam । viditvā svātmarūpeṇa na bibheti kutaścana ॥ 34॥ evaṃ yastu vijānāti svagurorupadeśataḥ । sa sādhvāsādhukarmabhyāṃ sadā na tapati prabhuḥ ॥ 35॥ tāpyatāpakarūpeṇa vibhātamakhilaṃ jagat । pratyagātmatayā bhāti jñānādvedāntavākyajāt ॥ 36॥ śuddhamīśvaracaitanyaṃ jīvacaitanyameva ca । pramātā ca pramāṇaṃ ca prameyaṃ ca phalaṃ tathā ॥ 37॥ iti saptavidhaṃ proktaṃ bhidyate vyavahārataḥ । māyopādhivinirmuktaṃ śuddhamityabhidhīyate ॥ 38॥ māyāsaṃbandhataśceśo jīvo'vidyāvaśastathā । antaḥkaraṇasaṃbandhātpramātetyabhidhīyate ॥ 39॥ tathā tadvṛttisaṃbandhātpramāṇamiti kathyate । ajñātamapi caitanyaṃ prameyamiti kathyate ॥ 40॥ tathā jñātaṃ ca caitanyaṃ phalamityabhidhīyate । sarvopādhivinirmuktaṃ svātmānaṃ bhāvayetsudhīḥ ॥ 41॥ evaṃ yo veda tattvena brahmabhūyāya kalpate । sarvavedāntasiddhāntasāraṃ vacmi yathārthataḥ ॥ 42॥ svayaṃ mṛtvā svayaṃ bhūtvā svayamevāvaśiṣyate ॥ ityupaniṣat ॥ oṃ sahanāvavatu saha nau bhunaktu saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ tatsat ॥ iti kaṭharudropaniṣatsamāptā ॥