यन्महोपनिषद्वेद्यं चिदाकाशतया स्थितम् । परमाद्वैतसाम्राज्यं तद्रामब्रह्म मे गतिः ॥ ॐ आप्यायन्तु मामाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च ॥ सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिरकरणम- स्त्वनिराकारणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु॥ ॐ शान्तिः शान्तिः शान्तिः ॥ अथातो महोपनिषदं व्याख्यास्यमस्तदाहुरेको ह वै नारायण आसीन्न ब्रह्मा नेशानो नापो नाग्नीषोमौ नेमे द्यावापृथिवी न नक्षत्राणि न सूर्यो न चन्द्रमाः । स एकाकी न रमते । तस्य ध्यानान्तःस्थस्य यज्ञस्तोममुच्यते । तस्मिन्पुरुषाश्चतुर्दश जायन्ते । एका कन्या । दशेन्द्रियाणि मन एकादशं तेजः । द्वादशोऽहङ्कारः । त्रयोदशकः प्राणः । चतुर्दश आत्मा । पञ्चदशी बुद्धिः । भूतानि पञ्च तन्मात्राणि । पञ्च महाभूतानि । स एकः पञ्चविंशतिः पुरुषः । तत्पुरुषं पुरुषो निवेश्य नास्य प्रधानसंवत्सरा जायन्ते । संवत्सरादधिजायन्ते । अथ पुनरेव नारायणः सोऽन्यत्कामो मनसाध्यायत । तस्य ध्यानान्तःस्थस्य ललाटात्त्र्यक्षः शूलपाणिः पुरुषो जायते । बिभ्रच्छ्रियं यशः सत्यं ब्रह्मचर्यं तपो वैराग्यं मन ऐश्वर्यं सप्रणवा व्याहृतय ऋग्यजुःसामाथर्वाङ्गिरसः सर्वाणि छन्दांसि तान्यङ्गे समाश्रितानि । तस्मादीशानो महादेवो महादेवः । अथ पुनरेव नारायणः सोऽन्यत्कामो मनसाध्यायत । तस्य ध्यानान्तःस्थस्य ललाटात्स्वेदोऽपपत् । ता इमाः प्रतता आपः । ततस्तेजो हिरण्मयमन्डलम् । तत्र ब्रह्मा चतुर्मुखोऽजायत । सोऽध्याय्त् । पूर्वाभिमुखो भूत्वा भूरिति व्याहृतिर्गायत्रं छन्द ऋग्वेदोऽग्निर्देवता । पश्चिमाभिमुखो भूत्वा भुवरिति व्याहृतिस्त्रैष्टुभं छन्दो यजुर्वेदो वायुर्देवता । उत्तराभिमुखो भूत्वा स्वरिति व्याहृतिर्जाग्रतं छन्दः सामवेदः सूर्यो देवता । दक्षिणाभिमुखो भूत्वा महरितिव्याहृतिरानुष्टभ छन्दोऽथर्ववेदाः सोमो देवता । सहस्रशीर्षं देवं सहस्राक्षं विश्वसम्भुवम् । विश्वतः परमं नित्यं विश्वं नारायणं हरिम् । विश्वमेवेदं पुरुषस्तद्विश्वमुपजीवति । पतिं विश्वेश्वरं देवं समुद्रे विश्वरूपिणम् । पद्मकोशप्रतीकाशं लम्बत्याकोशसंनिभम् । हृदयं चाप्यधोमुखं सन्तत्यै सीत्कराभीश्च । तस्य मध्ये महानर्चिर्विश्वर्चिर्विश्वतोमुखम् । तस्य मध्ये वह्निशिखा अणीयोर्ध्वा व्यवस्थिता । तस्याः शिखाया मध्ये परमात्मा व्यवस्थिता । स ब्रह्मा स ईशानः सेन्द्रः सोऽक्षरः परमः स्वराडिति महोपनिषत् ॥ इति प्रथमोध्यायः ॥ १॥ शुको नाम महातेजाः स्वरूपानन्दतत्परः । जातमात्रेण मुनिराड् यत्सत्यं तदवाप्तवान् ॥ १॥ तेनासौ स्वविवेकेन स्वयमेव महामनाः । प्रविचार्य चिरं साधु स्वात्मनिश्चयमाप्तवान् ॥ २॥ अनाख्यत्वादगम्यत्वान्मनःषष्ठेन्द्रियस्थितेः । चिन्मात्रमेवमात्माणुराकाशादपि सूक्ष्मकः ॥ ३॥ चिदणोः परमस्यान्तः कोटिब्रह्माण्डरेणवः । उत्पत्तिस्थितिमभ्येत्य लीयन्ते शक्तिपर्ययात् ॥ ४॥ आकाशं बाह्यशून्यत्वादनाकाशं तु चित्त्वतः । न किंचिद्यदनिर्देश्यं वस्तु सत्तेति किंचन ॥ ५॥ चेतनोऽसौ प्रकाशत्वाद्वेद्याभावाच्छिलोपमः । स्वात्मनि व्योमनि स्वस्थे जगदुन्मेषचित्रकृत् ॥ ६॥ तद्भामात्रमिदं विश्वमिति न स्यात्ततः पृथक् । जगद्भेदोऽपि तद्भानमिति भेदोऽपि तन्मयः ॥ ७॥ सर्वगः सर्वसम्बन्धो गत्यभावान्न गच्छति । नास्त्यसावश्रयाभावात्सद्रूपत्वादथास्ति च ॥ ८॥ विज्ञानमानन्दं ब्रह्म रातेर्दातुः परायणम् । सर्वसंकल्पसंन्यासश्चेतसा यत्परिग्रहः ॥ ९॥ जाग्रतः प्रत्ययाभावं यस्याहुः प्रत्ययं बुधाः । यत्संकोचविकासाभ्यां जगत्प्रलयसृष्टयः ॥ १०॥ निष्ठा वेदान्तवाक्यानामथ वाचामगोचरः । अहं सच्चित्परानन्दब्रह्मैवास्मि न चेतरः ॥ ११॥ स्वयैव सूक्ष्मया बुद्ध्या सर्वं विज्ञातवाञ्छुकः । स्वयं प्राप्ते परे वस्तुन्यविश्रान्तमनाः स्थितः ॥ १२॥ इदं वस्त्विति विश्वासं नासावात्मन्युपाययौ । केवलं विररामास्य चेतो विषयचापलम् । भोगेभ्यो भूरिभङ्गेभ्यो धाराभ्य इव चातकः ॥ १३॥ एकदा सोऽमलप्रज्ञो मेरावेकान्तसंस्थितः । पप्रच्छ पितरं भक्त्या कृष्णद्वैपायनं मुनिम् ॥ १४॥ संसाराडम्बरमिदं कथमभ्युत्थितं मुने । कथं च प्रशमं याति किं यत्कस्य कदा वद ॥ १५॥ एवं पृष्टेन मुनिना व्यासेनाखिलमात्मजे । यथावदखिलं प्रोक्तं वक्तव्यं विदितात्मना ॥ १६॥ अज्ञासिषं पूर्वमेवमहमित्यथ तत्पितुः । स शुकः स्वकया बुद्ध्या न वाक्यं बहु मन्यते ॥ १७॥ व्यासोऽपि भगवान्बुद्ध्वा पुत्राभिप्रायमीदृशम् । प्रत्युवाच पुनः पुत्रं नाहं जानामि तत्त्वतः ॥ १८॥ जनको नाम भूपालो विद्यते मिथिलापुरे । यथावद्वेत्त्यसौ वेद्यं तस्मात्सर्वमवाप्स्यसि ॥ १९॥ पित्रेत्युक्तः शुकः प्रायात्सुमेरोर्वसुधातलम् । विदेहनगरीं प्राप जनकेनाभिपालिताम् ॥ २०॥ आवेदितोऽसौ याष्टीकैर्जनकाय महात्मने । द्वारि व्याससुतो राजञ्छुकोऽत्र स्थितवानिति ॥ २१॥ जिज्ञासार्थं शुकस्यासावास्तामेवेत्यवज्ञया । उक्त्वा बभूव जनकस्तूष्णीं सप्त दिनान्यथ ॥ २२॥ ततः प्रवेशयामास जनकः शुकमङ्गणे । तत्राहानि स सप्तैव तथैवावसदुन्मनाः ॥ २३॥ ततः प्रवेशयामास जनकोऽन्तःपुराजिरे । राजा न दृश्यते तावदिति सप्तदिनानि तम् ॥ २४॥ तत्रोन्मदाभिः कान्ताभिर्भोजनैर्भोगसंचयैः । जनको लालयामास शुकं शशिनिभाननम् ॥ २५॥ ते भोगास्तानि भोज्यानि व्यासपुत्रस्य तन्मनः । नाजह्वुर्मन्दपवनो बद्धपीठमिवाचलम् ॥ २६॥ केवलं सुसमः स्वच्छो मौनी मुदितमानसः । संपूर्ण इव शीतांशुरतिष्ठदमलः शुकः ॥ २७॥ परिज्ञातस्वभावं तं शुकं स जनको नृपः । आनीय मुदितात्मानमवलोक्य ननाम ह ॥ २८॥ निःशेषितजगत्कार्यः प्राप्ताखिलमनोरथः । किमीप्सितं तवेत्याह कृतस्वागत आह तम् ॥ २९॥ संसाराडम्बरमिदं कथमभ्युत्थितं गुरो । कथं प्रशममायाति यथावत्कथयाशु मे ॥३०॥ यथावदखिलं प्रोक्तं जनकेन महात्मना । तदेव तत्पुरा प्रोक्तं तस्य पित्रा महाधिया ॥ ३१॥ स्वयमेव मया पूर्वमभिज्ञातं विशेषतः । एतदेव हि पृष्टेन पित्रा मे समुदाहृतम् ॥ ३२॥ भवताप्येष एवार्थः कथितो वाग्विदां वर । एष एव हि वाक्यार्थः शास्त्रेषु परिदृश्यते ॥ ३३॥ मनोविकल्पसंजातं तद्विकल्पपरिक्षयात् । क्षीयते दग्धसंसारो निःसार इति निश्चितः ॥ ३४॥ तत्किमेतन्महाभाग सत्यं ब्रूहि ममाचलम् । त्वत्तो विश्रममाप्नोमि चेतसा भ्रमता जगत् ॥ ३५॥ श्रुणु तावदिदानीं त्वं कथ्यमानमिदं मया । श्रीशुकं ज्ञानविस्तारं बुद्धिसारान्तरान्तरम् ॥ ३६॥ यद्विज्ञानात्पुमान्सद्यो जीवन्मुक्तत्वमाप्नुयात् ॥ ३७॥ दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् । संपन्नं चेत्तदुत्पन्ना परा निर्वाणनिर्वृतिः ॥ ३८॥ अशेषेण परित्यागो वासनायां य उत्तमः । मोक्ष इत्युच्यते सद्भिः स एव विमलक्रमः ॥ ३९॥ ये शुद्धवासना भूयो न जन्मानर्थभागिनः । ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ॥ ४०॥ पदार्थभावनादार्ढ्यं बन्ध इत्यभिधीयते । वासनातानवं ब्रह्मन्मोक्ष इत्यभिधीयते ॥ ४१॥ तपः प्रभृतिना यस्मै हेतुनैव विना पुनः । भोगा इह न रोचन्ते स जीवन्मुक्त उच्यते ॥ ४२॥ आपतत्सु यथाकालं सुखदुःखेष्वनारतः । न हृष्यति ग्लायति यः स जीवन्मुक्त उच्यते ॥ ४३॥ हर्षामर्षभयक्रोधकामकार्पण्यदृष्टिभिः । न परामृश्यते योऽन्तः स जीवन्मुक्त उच्यते ॥ ४४॥ अहंकारमयीं त्यक्त्वा वासनां लीलयैव यः । तिष्ठति ध्येयसंत्यागी स जीवन्मुक्त उच्यते ॥ ४५॥ ईप्सितानीप्सिते न स्तो यस्यान्तर्वर्तिदृष्टिषु । सुषुप्तिवद्यश्चरति स जीवन्मुक्त उच्यते ॥ ४६॥ अध्यात्मरतिरासीनः पूर्णः पावनमानसः । प्राप्तानुत्तमविश्रान्तिर्न किंचिदिह वाञ्छति । यो जीवति गतस्नेहः स जीवन्मुक्त उच्यते ॥ ४७॥ संवेद्येन हृदाकाशे मनागपि न लिप्यते । यस्यासावजडा संवित्स जीवन्मुक्त उच्यते ॥ ४८॥ रागद्वेषौ सुखं दुःखं धर्माधर्मौ फलाफले । यः करोत्यनपेक्ष्यैव स जीवन्मुक्त उच्यते ॥ ४९॥ मौनवान्निरहंभावो निर्मानो मुक्तमत्सरः । यः करोति गतोद्वेगः स जीवन्मुक्त उच्यते ॥ ५०॥ सर्वत्र विगतस्नेहो यः साक्षिवदवस्थितः । निरिच्छो वर्तते कार्ये स जीवन्मुक्त उच्यते ॥ ५१॥ येन धर्ममधर्मं च मनोमननमीहितम् । सर्वमन्तः परित्यक्तं स जीवन्मुक्त उच्यते ॥ ५२॥ यावती दृश्यकलना सकलेयं विलोक्यते । सा येन सुष्ठु संत्यक्ता स जीवन्मुक्त उच्यते ॥ ५३॥ कट्वम्ललवणं तिक्तममृष्टं मृष्टमेव च । सममेव च यो भुङ्क्ते स जीवन्मुक्त उच्यते ॥ ५४॥ जरामरणमापच्च राज्यं दारिद्र्यमेव च । रम्यमित्येव यो भुङ्क्ते स जीवन्मुक्त उच्यते ॥ ५५॥ धर्माधर्मौ सुखं दुःखं तथा मरणजन्मनी । धिया येन सुसंत्यक्तं स जीवन्मुक्त उच्यते ॥ ५६॥ उद्वेगानन्दरहितः समया स्वच्छया धिया । न शोचते न चोदेति स जीवन्मुक्त उच्यते ॥ ५७॥ सर्वेच्छाः सकलाः शङ्काः सर्वेहाः सर्वनिश्चयाः । धिया येन परित्यक्ताः स जीवन्मुक्त उच्यते ॥ ५८॥ जन्मस्थितिविनाशेषु सोदयास्तमयेषु च । सममेव मनो यस्य स जीवन्मुक्त उच्यते ॥ ५९॥ न किंचन द्वेष्टि तथा न किंचिदपि काङ्क्षति । भुङ्क्ते यः प्रकृतान्भोगान्स जीवन्मुक्त उच्यते ॥ ६०॥ शान्तसंसारकलनः कलावानपि निष्कलः । यः सचित्तोऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥ ६१॥ यः समस्तार्थजालेषु व्यवहार्यपि निःस्पृहः । परार्थेष्विव पूर्णात्मा स जीवन्मुक्त उच्यते ॥ ६२॥ जीवन्मुक्तपदं त्यक्त्वा स्वदेहे कालसात्कृते । विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥ ६३॥ विदेहमुक्तो नोदेति नास्तमेति न शाम्यति । न सन्नासन्न दूरस्थो न चाहं न च नेतरः ॥ ६४॥ ततः स्तिमितगंभीरं न तेजो न तमस्ततम् । अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते ॥ ६५॥ न शून्यं नापि चाकारो न दृश्यं नापि दर्शनम् । न च भूतपदार्थौघसदनन्ततया स्थितम् ॥ ६६॥ किमप्यव्यपदेशात्मा पूर्णात्पूर्णतराकृतिः । न सन्नासन्न सदसन्न भावो भावनं न च ॥ ६७॥ चिन्मात्रं चैत्यरहितमनन्तमजरं शिवम् । अनादिमध्यपर्यन्तं यदनादि निरामयम् ॥ ६८॥ द्रष्टृदर्शनदृश्यानां मध्ये यद्दर्शनं स्मृतम् । नातः परतरं किंचिन्निश्चयोऽस्त्यपरो मुने ॥ ६९॥ स्वयमेव त्वया ज्ञातं गुरुतश्च पुनः श्रुतम् । स्वसंकल्पवशाद्बद्धो निःसंकल्पाद्विमुच्यते ॥ ७०॥ तेन स्वयं त्वया ज्ञातं ज्ञेयं यस्य महात्मनः । भोगेभ्यो ह्यरतिर्जाता दृश्याद्वा सकलादिह ॥ ७१॥ प्राप्तं प्राप्तव्यमखिलं भवता पूर्णचेतसा । स्वरूपे तपसि ब्रह्मन्मुक्तस्त्वं भ्रान्तिमुत्सृज ॥ ७२॥ अतिबाह्यं तथा बाह्यमन्तराभ्यन्तरं धियः । शुक पश्यन्न पश्येस्त्वं साक्षी संपूर्णकेवलः ॥ ७३॥ विशश्राम शुकस्तूष्णीं स्वस्थे परमवस्तुनि । वीतशोकभयायासो निरीहश्छिन्नसंशयः ॥ ७४॥ जगाम शिखरं मेरोः समाध्यर्थमखण्डितम् ॥ ७५॥ तत्र वर्षसहस्राणि निर्विकल्पसमाधिना । देशे स्थित्वा शशामासावात्मन्यस्नेहदीपवत् ॥ ७६॥ व्यपगतकलनाकलङ्कशुद्धः स्वयममलात्मनि पावने पदेऽसौ । सलिलकण इवांबुधौ महात्मा विगलितवासनमेकतां जगाम ॥ ७७॥ इति महोपनिषत् । इति द्वितीयोऽध्यायः ॥ २॥ निदाघो नाम मुनिराट् प्राप्तविद्यश्च बालकः । विहृतस्तीर्थयात्रार्थं पित्रानुज्ञातवान्स्वयम् ॥ १॥ सार्धत्रिकोटितीर्थेषु स्नात्वा गृहमुपागतः । स्वोदन्तं कथयामास ऋभुं नत्वा महायशाः ॥ २॥ सार्धत्रिकोटितीर्थेषु स्नानपुण्यप्रभावतः । प्रादुर्भूतोमनसि मे विचारः सोऽयमीदृशः ॥ ३॥ जायते म्रियते लोको म्रियते जननाय च । अस्थिरः सर्व एवेमे सचराचरचेष्टिताः । सर्वापदां पदं पापा भावा विभवभूमयः ॥ ४॥ अयःशलाकासदृशाः परस्परमसङ्गिनः । शुष्यन्ते केवला भावा मनःकल्पनयानया ॥ ५॥ भावेष्वरतिरायाता पथिकस्य मरुष्विव । शाम्यतीदं कथं दुःखमिति तप्तोऽस्मि चेतसा ॥ ६॥ चिन्तानिचयचक्राणि नानन्दाय धनानि मे । संप्रसूतकलत्राणि गृहाण्युग्रापदामिव ॥ ७॥ इयमस्मि स्थितोदारा संसारे परिपेलवा । श्रीर्मुने परिमोहाय सापि नूनं न शर्मदा ॥ ८॥ आयुः पल्लवकोणाग्रलम्बाम्बुकणभङ्गुरम् । उन्मत्त इव संत्यज्य याम्यकाण्डे शरीरकम् ॥ ९॥ विषयाशी विषासङ्गपरिजर्जरचेतसाम् । अप्रौढात्मविवेकानामायुरायासकारणम् ॥ १०॥ युज्यते वेष्टनं वायोराकाशस्य च खण्डनम् । ग्रन्थनं च तरङ्गाणामास्था नायुषि युज्यते ॥ ११॥ प्राप्यं संप्राप्यते येन भूयो येन न शोच्यते । पराया निर्वृतेः स्थानं यत्तज्जीवितमुच्यते ॥ १२॥ तरवोऽपि हि जीवन्ति जीवन्ति मृगपक्षिणः । स जीवति मनो यस्य मननेनोपजीवति ॥ १३॥ जातास्त एव जगति जन्तवः साधुजीविताः । ये पुनर्नेह जायन्ते शेषा जरठगर्दभाः ॥ १४॥ भारो विवेकिनः शास्त्रं भारो ज्ञानं च रागिणः । अशान्तस्य मनो भारो भारोऽनात्मविदो वपुः ॥ १५॥ अहंकारवशादापदहंकाराद्दुराधयः । अहंकारवशादीहा नाहंकारात्परो रिपुः ॥ १६॥ अहंकारवशाद्यद्यन्मया भुक्तं चराचरम् । तत्तत्सर्वमवस्त्वेव वस्त्वहंकाररिक्तता ॥ १७॥ इतश्चेतश्च सुव्यग्रं व्यर्थमेवाभिधावति । मनो दूरतरं याति ग्रामे कौलेयको यथा ॥ १८॥ क्रूरेण जडतां याता तृष्णाभार्यानुगामिना । वशः कौलेयकेनेव ब्रह्मन्मुक्तोऽस्मि चेतसा ॥ १९॥ अप्यब्धिपानान्महतः सुमेरून्मूलनादपि । अपि वह्न्यशनाद्ब्रह्मन्विषमश्चित्तनिग्रहः ॥ २०॥ चित्तं कारणमर्थानां तस्मिन्सति जगत्त्रयम् । तस्मिन्क्षीणे जगत्क्षीणं तच्चिकित्स्यं प्रयत्नतः ॥ २१॥ यां यामहं मुनिश्रेष्ठ संश्रयामि गुणश्रियम् । तां तां कृन्तति मे तृष्णा तन्त्रीमिव कुमूषिका ॥ २२॥ पदं करोत्यलङ्घ्येऽपि तृप्ता विफलमीहते । चिरं तिष्ठति नैकत्र तृष्णा चपलमर्कटी ॥ २३॥ क्षणमायाति पातालं क्षणं याति नभस्थलम् । क्षणं भ्रमति दिक्कुञ्जे तृष्णा हृत्पद्मषट्पदी ॥ २४॥ सर्वसंसारदुःखानां तृष्णैका दीर्घदुःखदा । अन्तःपुरस्थमपि या योजयत्यतिसंकटे ॥ २५॥ तृष्णाविषूचिकामन्त्रश्चिन्तात्यागो हि स द्विज । स्तोकेनानन्दमायाति स्तोकेनायाति खेदताम् ॥ २६॥ नास्ति देहसमः शोच्यो नीचो गुणविवर्जितः ॥ २७॥ कलेवरमहंकारगृहस्थस्य महागृहम् । लुठत्वभ्येतु वा स्थैर्यं किमनेन गुरो मम ॥ २८॥ पङ्क्तिबद्धेन्द्रियपशुं वल्गत्तृष्णागृहाङ्गणम् । चित्तभृत्यजनाकीर्णं नेष्टं देहगृहं मम ॥ २९॥ जिह्वामर्कटिकाक्रान्तवदनद्वारभीषणम् । दृष्टदन्तास्थिशकलं नेष्टं देहगृहं मम ॥ ३०॥ रक्तमांसमयस्यास्य सबाह्याभ्यन्तरे मुने । नाशैकधर्मिणो ब्रूहि कैव कायस्य रम्यता ॥ ३१॥ तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च । स्थैर्यं येन विनिर्णीतं स विश्वसितु विग्रहे ॥ ३२॥ शैशवे गुरुतो भीतिर्मातृतः पितृतस्तथा । जनतो ज्येष्ठबालाच्च शैशवं भयमन्दिरम् ॥ ३३॥ स्वचित्तबिलसंस्थेन नानाविभ्रमकारिणा । बलात्कामपिशाचेन विवशः परिभूयते ॥ ३४॥ दासाः पुत्राः स्त्रियश्चैव बान्धवाः सुहृदस्तथा । हसन्त्युन्मत्तकमिव नरं वार्धककम्पितम् ॥ ३५॥ दैन्यदोषमयी दीर्घा वर्धते वार्धके स्पृहा । सर्वापदामेकसखी हृदि दाहप्रदायिनी ॥ ३६॥ क्वचिद्वा विद्यते यैषा संसारे सुखभावना । आयुः स्तम्बमिवासाद्य कालस्तामपि कृन्तति ॥ ३७॥ तृणं पांसुं महेन्द्रं च सुवर्णं मेरुसर्षपम् । आत्मंभरितया सर्वमात्मसात्कर्तुमुद्यतः । कालोऽयं सर्वसंहारी तेनाक्रान्तं जगत्त्रयम् ॥ ३८॥ मांसपाञ्चालिकायास्तु यन्त्रलोलेअङ्गपञ्जरे । स्नाय्वस्थिग्रन्थिशालिन्याः स्त्रियः किमिव शोभनम् ॥ ३९॥ त्वङ्मांसरक्तबाष्पाम्बु पृथक्कृत्वा विलोचने । समालोकय रम्यं चेत्किं मुधा परिमुह्यसि ॥ ४०॥ मेरुशृङ्गतटोल्लासिगङ्गाचलरयोपमा । दृष्टा यस्मिन्मुने मुक्ताहारस्योल्लासशालिता ॥ ४१॥ श्मशानेषु दिगन्तेषु स एव ललनास्तनः । श्वभिरास्वाद्यते काले लघुपिण्ड इवान्धसः ॥ ४२॥ केशकज्जलधारिण्यो दुःस्पर्शा लोचनप्रियाः । दुष्कृताग्निशिखा नार्यो दहन्ति तृणवन्नरम् ॥ ४३॥ ज्वलतामतिदूरेऽपि सरसा अपि नीरसाः । स्त्रियो हि नरकाग्नीनामिन्धनं चारु दारुणम् ॥ ४४॥ कामनाम्ना किरातेन विकीर्णा मुग्धचेतसः । नार्यो नरविहङ्गानामङ्गबन्धनवागुराः ॥ ४५॥ जन्मपल्वलमत्स्यानां चित्तकर्दमचारिणाम् । पुंसां दुर्वासनारज्जुर्नारी बडिशपिण्डिका ॥ ४६॥ सर्वेषां दोषरत्नानां सुसमुद्गिकयानया । दुःखशृङ्खलया नित्यमलमस्तु मम स्त्रिया ॥ ४७॥ यस्य स्त्री तस्य भोगेच्छा निःस्त्रीकस्य क्व भोगभूः । स्त्रियं त्यक्त्वा जगत्त्यक्तं जगत्त्यक्त्वा सुखी भवेत् ॥ ४८॥ दिशोऽपि न हि दृश्यन्ते देशोऽप्यन्योपदेशकृत् । शैला अपि विशीर्यन्ते शीर्यन्ते तारका अपि ॥ ४९॥ शुष्यन्त्यपि समुद्राश्च ध्रुवोऽप्यध्रुवजीवनः । सिद्धा अपि विनश्यन्ति जीर्यन्ते दानवादयः ॥ ५०॥ परमेष्ठ्यपि निष्ठावान्हीयते हरिरप्यजः । भावोऽप्यभावमायाति जीर्यन्ते वै दिगीश्वराः ॥ ५१॥ ब्रह्मा विष्णुश्च रुद्रश्च सर्वा वा भूतजातयः । नाशमेवानुधावन्ति सलिलानीव वाडवम् ॥ ५२॥ आपदः क्षणमायान्ति क्षणमायान्ति संपदः । क्षणं जन्माथ मरणं सर्वं नश्वरमेव तत् ॥ ५३॥ अशूरेण हताः शूरा एकेनापि शतं हतम् । विषं विषयवैषम्यं न विषं विषमुच्यते ॥ ५४॥ जन्मान्तरघ्ना विषया एकजन्महरं विषम् । इति मे दोषदावाग्निदग्धे संप्रति चेतसि ॥ ५५॥ स्फुरन्ति हि न भोगाशा मृगतृष्णासरःस्वपि । अतो मां बोधयाशु त्वं तत्त्वज्ञानेन वै गुरो ॥ ५६॥ नो चेन्मौनं समास्थाय निर्मानो गतमत्सरः । भावयन्मनसा विष्णुं लिपिकर्मार्पितोपमः ॥ ५७॥ इति महोपनिषत् । इति तृतीयोऽध्यायः ॥ ३॥ निदाघ तव नास्तन्यज्ज्ञेयं ज्ञानवतां वर । प्रज्ञया त्वं विजानासि ईश्वरानुगृहीतया । चित्तमालिन्यसंजातं मार्जयामि भ्रमं मुने ॥ १॥ मोक्षद्वारे द्वारपालश्चत्वारः परिकीर्तिताः । शमो विचारः सन्तोषश्चतुर्थः साधुसङ्गमः ॥ २॥ एकं वा सर्वयत्नेन सर्वमुत्सृज्य संश्रयेत् । एकस्मिन्वशगे यान्ति चत्वारोऽपि वशं गताः ॥ ३॥ शास्त्रैः सज्जनसंपर्कपूर्वकैश्च तपोदमैः । आदौ संसारमुक्त्यर्थं प्रज्ञामेवाभिवर्धयेत् ॥ ४॥ स्वानुभूतेश्च शास्त्रस्य गुरोश्चेवैकवाक्यता । यस्याभ्यासेन तेनात्म सततं चावलोक्यते ॥ ५॥ संकल्पाशानुसन्धानवर्जनं चेत्प्रतिक्षणम् । करोषि तदचित्तत्वं प्राप्त एवासि पावनम् ॥ ६॥ चेतसो यदकर्तृत्वं तत्समाधानमीरितम् । तदेव केवलीभावं साशुभा निर्वृतिः परा ॥ ७॥ चेतसा संपरित्यज्य सर्वभावात्मभावनाम् । यथा तिष्ठसि तिष्ठ त्वं मूकान्धबधिरोपमः ॥ ८॥ सर्वं प्रशान्तमजमेकमनादिमध्य- माभास्वरं स्वदनमात्रमचैत्यचिह्नम् । सर्वं प्रशान्तमिति शब्दमयी च दृष्टि- र्बाधार्थमेव हि मुधैव तदोमितीदम् ॥ १०॥ नित्यप्रबुद्धचित्तस्त्वं कुर्वन्वापि जगत्क्रियाम् । आत्मैकत्वं विदित्वा त्वं तिष्ठाक्षुब्धमहाब्धिवत् ॥ ११॥ तत्त्वावबोध एवासौ वासनातृणपावकः । प्रोक्तः समाधिशब्देन नतु तूष्णीमवस्थितिः ॥ १२॥ निरिच्छे संस्थिते रत्ने यथा लोकः प्रवर्तते । सत्तामात्रे परे तत्त्वे तथैवायं जगद्गणः ॥ १३॥ अतश्चात्मनि कर्तृत्वमकर्तृत्वं च वै मुने । निरिच्छत्वादकर्तासौ कर्ता संनिधिमात्रतः ॥ १४॥ ते द्वे ब्रह्मणि विन्देति कर्तृताकर्तृते मुने । यत्रैवैष चमत्कारस्तमाश्रित्य स्थिरो भव ॥ १५॥ तस्मान्नित्यमकर्ताहमिति भावनयेद्धया । परमामृतनाम्नी सा समतैवावशिष्यते ॥ १६॥ निदाघ शृणु सत्त्वस्था जाता भुवि महागुणाः । ते नित्यमेवाभ्युदिता मुदिताः स्व इवेन्दवः ॥ १७॥ नापदि ग्लानिमायान्ति निशि हेमाम्बुजं यथा । नेहन्ते प्रकृतादन्यद्रमन्ते शिष्टवर्त्मनि ॥ १८॥ आकृत्यैव विराजन्ते मैत्र्यादिगुणवृत्तिभिः । समाः समरसाः सौम्य सततं साधुवृत्तयः ॥ १९॥ अब्धिवद्धतमर्याद भवति विशदाशयाः । नियतिं न विमुञ्चन्ति महान्तो भास्करा इव ॥ २०॥ कोऽहं कथमिदं चेति संसारमलमाततम् । प्रविचार्यं प्रयत्नेन प्राज्ञेन सहसाधुना ॥ २१॥ नाकर्मसु नियोक्तव्यं नानार्येण सहावसेत् । द्रष्टव्यः सर्वसंहर्ता न मृत्युरवहेलया ॥ २२॥ शरीरमस्थिमांसं च त्यक्त्वा रक्ताद्यशोभनम् । भूतमुक्तावलीतन्तुं चिन्मात्रमवलोकयेत् ॥ २३॥ उपादेयानुपतनं हेयैकान्तविसर्जनम् । यदेतन्मनसो रूपं तद्बाह्यं विद्धि नेतरत् ॥ २४॥ गुरुशास्त्रोक्तमार्गेण स्वानुभूत्या च चिद्घने । ब्रह्मैवाहमिति ज्ञात्वा वीतशोको भवेन्मुनिः ॥ २५॥ यत्र निशितासिशतपातनमुत्पलताडनवत्सोढव्यमग्निना दाहो हिमसेचनमिवाङ्गारवर्तनं चन्दनचर्चेव निरवधिनाराचविकिरपातो निदाघविनोदनधारा- गृहशीकरवर्षणमिव स्वशिरच्छेदः सुखनिद्रेव मूकीकरणमाननमुद्रेव बाधिर्यं महानुपचय इवेदं नावहेलनया भवितव्यमेवं दृढवैराग्याद्बोधो भवति ॥ गुरुवाक्यसमुद्भूतस्वानुभूत्यादिशुद्धया । यस्याभ्यासेन तेनात्मा सततं चावलोक्यते ॥ २६॥ विनष्टदिग्भ्रमस्यापि यथापूर्वं विभाति दिक् । तथा विज्ञानविध्वस्तं जगन्नास्तीति भावय ॥ २७॥ न धनान्य्पकुर्वन्ति न मित्राणि न बान्धवाः । न कायक्लेशवैधुर्यं न तीर्थायतनाश्रयः । केवलं तन्मनोमात्रमयेनासाद्यते पदम् ॥ २८॥ यानि दुःखानि या तृष्णा दुःसहा ये दुराधयः । शान्तचेतःसु तत्सर्वं तमोऽर्केष्विव नश्यति ॥ २९॥ मातरीव परं यान्ति विषमाणि मृदूनि च । विश्वासमिह भूतानि सर्वाणि शमशालिनि ॥ ३०॥ न रसायनपानेन न लक्ष्म्यालिङ्गितेन च । न तथा सुखमाप्नोति शमेनान्तर्यथा जनः ॥ ३१॥ श्रुत्वा स्पृष्ट्वा च भुक्त्वा च दृष्ट्वा ज्ञात्वा शुभाशुभम् । न हृष्यति ग्लायति यः स शान्त इति कथ्यते ॥ ३२॥ तुषारकरबिंबाच्छं मनो यस्य निराकुलम् । मरणोत्सवयुद्धेषु स शान्त इति कथ्यते ॥ ३३॥ तपस्विषु बहुज्ञेषु याजकेषु नृपेषु च । बलवत्सु गुणाढ्येषु शमवानेव राजते ॥ ३४॥ सन्तोषामृतपानेन ये शान्तास्तृप्तिमागताः । आत्मारामा महात्मानस्ते महापदमागताः ॥ ३५॥ अप्राप्तं हि परित्यज्य संप्राप्ते समतां गतः । अदृष्टखेदाखेदो यः सन्तुष्ट इति कथ्यते ॥ ३६॥ नाभिनन्दत्यसंप्राप्तं प्राप्तं भुङ्क्ते यथेप्सितम् । यः स सौम्यसमाचारः सन्तुष्ट इति कथ्यते ॥ ३७॥ रमते धीर्यताप्राप्ते साध्वीवाऽन्तःपुराजिरे । सा जीवन्मुक्ततोदेति स्वरूपानन्ददायिनी ॥ ३८॥ यथाक्षणं यथाशास्त्रं यथादेशं यथासुखम् । यथासंभवसत्सङ्गमिमं मोक्षपथक्रमम् । तावद्विचारयेत्प्राज्ञो यावद्विश्रान्तिमात्मनि ॥ ३९॥ तुर्यविश्रान्तियुक्तस्य निवृत्तस्य भवार्णवात् । जीवतोऽजीवतश्चैव गृहस्थस्याथवा यतेः ॥ ४०॥ नाकृतेन कृतेनार्थो न श्रुतिस्मृतिविभ्रमैः । निर्मन्दर इवाम्बोधिः स तिष्ठति यथास्थितः ॥ ४१॥ सर्वात्मवेदनं शुद्धं यदोदेति तवात्मकम् । भाति प्रसृतिदिक्कालबाह्यं चिद्रूपदेहकम् ॥ ४२॥ एवमात्मा यथा यत्र समुल्लासमुपागतः । तिष्ठत्याशु तथा तत्र तद्रूपश्च विराजते ॥ ४३॥ यदिदं दृश्यते सर्वं जगत्स्थावरजङ्गमम् । तत्सुषुप्ताविव स्वप्नः कल्पान्ते प्रविनश्यति ॥ ४४॥ ऋतमात्मा परंब्रह्म सत्यमित्यादिका बुधैः । कल्पिता व्यवहारार्थं यस्य संज्ञा महात्मनः ॥ ४५॥ यथा कटकशब्दार्थः पृथग्भावो न काञ्चनात् । न हेमकटकात्तद्वज्जगच्छब्दार्थता परा ॥ ४६॥ तेनेयमिन्द्रजालश्रीर्जगति प्रवितन्यते । द्रष्टुदृश्यस्य सत्तान्तर्बन्ध इत्यभिधीयते ॥ ४७॥ द्रष्टा दृश्यवशाद्बद्धो दृश्याभावे विमुच्यते । जगत्त्वमहमित्यादिसर्गात्मा दृश्यमुच्यते ॥ ४८॥ मनसैवेन्द्रजालश्रीर्जगति प्रवितन्यते । यावदेतत्संभवति तावन्मोक्षो न विद्यते ॥ ४९॥ ब्रह्मणा तन्यते विश्वं मनसैव स्वयंभुवा । मनोमयमतो विश्वं यन्नाम परिदृश्यते ॥ ५०॥ न बाह्ये नापि हृदये सद्रूपं विद्यते मनः । यदर्थं प्रतिभानं तन्मन इत्यभिधीयते ॥ ५१॥ संकल्पनं मनो विद्धि संकल्पस्तन्न विद्यते । यत्र संकल्पनं तत्र मनोऽस्तीत्यवगम्यताम् ॥ ५२॥ संकल्पमनसी भिन्ने न कदाचन केनचित् । संकल्पजाते गलिते स्वरूपमवशिष्यते ॥ ५३॥ अहं त्वं जगतित्यादौ प्रशान्ते दृश्यसंभ्रमे । स्यात्तादृशी केवलता दृश्ये सत्तामुपागते ॥ ५४॥ महाप्रलयसंपत्तौ ह्यसत्तां समुपागते । अशेषदृश्ये सर्गादौ शान्तमेवावशिष्यते ॥ ५५॥ अस्त्यनस्तमितो भास्वानजो देवो निरामयः । सर्वदा सर्वकृत्सर्वः परमात्मेत्युदाहृतः ॥ ५६॥ यतो वाचो निवर्तन्ते यो मुक्तैरवगम्यते । यस्य चात्मादिकाः संज्ञाः कल्पिता न स्वभावतः ॥ ५७॥ चित्ताकाशं चिदाकाशमाकाशं च तृतीयकम् । द्वाभ्यां शून्यतरं विद्धि चिदाकाशं महामुने ॥ ५८॥ देशाद्देशान्तरप्राप्तौ संविदो मध्यमेव यत् । निमेषेण चिदाकाशं तद्विद्धि मुनिपुङ्गव ॥ ५९॥ तस्मिन्निरस्तनिःशेषसंकल्पस्थितिमेषि चेत् । सर्वात्मकं पदं शान्तं तदा प्राप्नोष्यसंशयः ॥ ६०॥ उदितौदार्यसौन्दर्यवैराग्यरसगर्भिणी । आनन्दस्यन्दिनी यैषा समाधिरभिधीयते ॥ ६१॥ दृश्यासंभवबोधेन रागद्वेषादितानवे । रतिर्बलोदिता यासौ समाधिरभिधीयते ॥ ६२॥ दृश्यासंभवबोधो हि ज्ञानं ज्ञेयं चिदात्मकम् । तदेव केवलीभावं ततोऽन्यत्सकलं मृषा ॥ ६३॥ मत्त ऐरावतो बद्धः सर्षपीकोणकोटरे । मशकेन कृतं युद्धं सिंहौघैरेणुकोटरे ॥ ६४॥ पद्माक्षे स्थापितो मेरुर्निगीर्णो भृङ्गसूनुना । निदाघ विद्धि तादृक्त्वं जगतेतद्भ्रमात्मकम् ॥ ६५॥ चित्तमेव हि संसारो रोगादिक्लेशदूषितम् । तदेव तैर्विनिर्मुक्तं भवान्त इति कथ्यते ॥ ६६॥ मनसा भाव्यमानो हि देहतां याति देहकः । देहवासनया मुक्तो देहधर्मैर्न लिप्यते ॥ ६७॥ कल्पं क्षणीकरोत्यन्तः क्षणं नयति कल्पताम् । मनोविलाससंसार इति मे निश्चिता मतिः ॥ ६८॥ नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमनसो वापि प्रज्ञानेनैनमाप्नुयात् ॥ ६९॥ तद्ब्रह्मानन्दमद्वन्द्वं निर्गुणं सत्यचिद्घनम् । विदित्वा स्वात्मनो रूपं न बिभेति कदाचन ॥ ७०॥ परात्परं यन्महतो महान्तं स्वरूपतेजोमयशाश्वतं शिवम् । कविं पुराणं पुरुषं सनातनं सर्वेश्वरं सर्वदेवैरुपास्यम् ॥ ७१॥ अहं ब्रह्मेति नियतं मोक्षहेतुर्महात्मनाम् । द्वे पदे बन्धमोक्षाय निर्ममेति ममेति च । ममेति बध्यते जन्तुर्निर्ममेति विमुच्यते ॥ ७२॥ जीवेश्वरादिरूपेण चेतनाचेतनात्मकम् । ईक्षणादिप्रवेशान्ता सृष्टिरीशेन कल्पिता । जाग्रदादिविमोक्षान्तः संसारो जीवकल्पितः ॥ ७३॥ त्रिणाचिकादियोगान्ता ईश्वरभ्रान्तिमाश्रिताः । लोकायतादिसांख्यान्ता जीवविभ्रान्तिमाश्रिताः ॥ ७४॥ तस्मान्मुमुक्षिभिर्नैव मतिर्जीवेशवादयोः । कार्या किंतु ब्रह्मतत्त्वं निश्चलेन विचार्यताम् ॥ ७५॥ अविशेषेण सर्वं तु यः पश्यति चिदन्वयात् । स एव साक्षाद्विज्ञानी स शिवः स हरिर्विधिः ॥ ७६॥ दुर्लभो विषयत्यागो दुर्लभं तत्त्वदर्शनम् । दुर्लभा सहजावस्था सद्गुरोः करुणां विना ॥ ७७॥ उत्पन्नशक्तिर्बोधस्य त्यक्तनिःशेषकर्मणः । योगिनः सहजावस्था स्वयमेवोपजायते ॥ ७८॥ यदा ह्येवैष एतस्मिन्नल्पमप्यन्तरं नरः । विजानाति तदा तस्य भयं स्यान्नत्र संशयः ॥ ७९॥ सर्वगं सच्चिदानन्दं ज्ञानचक्षुर्निरीक्षते । अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्दह्वत् ॥ ८०॥ प्रज्ञानमेव तद्ब्रह्म सत्यप्रज्ञानलक्षणम् । एवं ब्रह्मपरिज्ञानादेव मर्त्याऽमृतो भवेत् ॥ ८१॥ भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ ८२॥ अनात्मतां परित्यज्य निर्विकारौ जगत्स्थितौ । एकनिष्ठतयान्तस्थः संविन्मात्रपरो भव ॥ ८३॥ मरुभूमौ जलं सर्वं मरुभूमात्रमेव तत् । जगत्त्रयमिदं सर्वं चिन्मात्रं स्वविचारतः ॥ ८४॥ लक्ष्यालक्ष्यमतिं त्यक्त्वा यस्तिष्ठेत्केवलात्मना । शिव एव स्वयं साक्षादयं ब्रह्मविदुत्तमः ॥ ८५॥ अधिष्ठानमनौपम्यमवाङ्मनसगोचरम् । नित्यं विभुं सर्वगतं सुसूक्ष्मं च तदव्ययम् ॥ ८६॥ सर्वशक्तेर्महेशस्य विलासो हि मनो जगत् । संयमासंयमाभ्यां च संसारं शान्तिमन्वगात् ॥ ८७॥ मनोव्याधेश्चिकित्सार्थमुपायं कथयामि ते । यद्यत्स्वाभिमतं वस्तु तत्त्यजन्मोक्षमश्नुते ॥ ८८॥ स्वायत्तमेकान्तहितं स्वेप्सितत्यागवेदनम् । यस्य दुष्करतां यातं धिक्तं पुरुषकीटकम् ॥ ८९॥ स्वपौरुषेकसाध्येन स्वेप्सितत्यागरूपिणा । मनःप्रशममात्रेण विना नास्ति शुभा गतिः ॥ ९०॥ असंकल्पनशस्त्रेण छिन्नं चित्तमिदं यदा । सर्वं सर्वगतं शान्तं ब्रह्म संपद्यते तदा ॥ ९१॥ भव भावनया मुक्तो मुक्तः परमया धिया । धारयात्मानमव्यग्रो ग्रस्तचित्तं चितः पदम् ॥ ९२॥ परं पौरुषमाश्रित्य नीत्वा चित्तमचित्तताम् । ध्यानतो हृदयाकाशे चिति चिच्चक्रधारया ॥ ९३॥ मनो मारय निःशङ्कं त्वां प्रबध्नन्ति नारयः ॥ ९४॥ अयं सोऽहमिदं तन्म एतावन्मात्रकं मनः । तदभावनमात्रेण दात्रेणेव विलीयते ॥ ९५॥ छिन्नाभ्रमण्डलं व्योम्नि यथा शरदि धूयते । वातेन कल्पकेनैव तथान्तर्धूयते मनः ॥ ९६॥ कल्पान्तपवना वान्तु यान्तु चैकत्वमर्णवाः । तपन्तु द्वादशादित्या नास्ति निर्मनसः क्षतिः ॥ ९७॥ असंकल्पनमात्रैकसाध्ये सकलसिद्धिदे । असंकल्पातिसाम्राज्ये तिष्ठवष्टब्धतत्पदः ॥ ९८॥ न हि चञ्चलताहीनं मनः क्वचन दृश्यते । चञ्चलत्वं मनोधर्मो वह्नेर्धर्मो यथोष्णता ॥ ९९॥ एषा हि चञ्चलास्पन्दशक्तिश्चित्तत्वसंस्थिता । तां विद्धि मानसीं शक्तिं जगदाडंबरात्मिकाम् ॥ १००॥ यत्तु चञ्चलताहीनं तन्मनोऽमृतमुच्यते । तदेव च तपः शास्त्रसिद्धान्ते मोक्ष उच्यते ॥ १०१॥ तस्य चञ्चलता यैषा त्वविद्या वासनात्मिका । वासनापरनाम्नीं तां विचारेण विनाशय ॥ १०२॥ पौरुषेण प्रयत्नेन यस्मिन्नैव पदे मनः । योज्यते तत्पदं प्राप्य निर्विकल्पो भवानघ ॥ १०३॥ अतः पौरुषमाश्रित्य चित्तमाक्रम्य चेतसा । विशोकं पदमालम्ब्य निरातङ्कः स्थिरो भव ॥ १०४॥ मन एव समर्थं हि मनसो दृढनिग्रहे । अराजकः समर्थः स्याद्राज्ञो निग्रहकर्मणि ॥ १०५॥ तृष्णाग्राहगृहीतानां संसारार्णवपातिनाम् । आवर्तैरूह्यमानानां दूरं स्वमन एव नौः ॥ १०६॥ मनसैव मनश्छित्त्वा पाशं परमबन्धनम् । भवादुत्तारयात्मानं नासावन्येन तार्यते ॥ १०७॥ या योदेति मनोनाम्नी वासना वासितान्तरा । तां तां परिहरेत्प्राज्ञस्ततोऽविद्याक्षयो भवेत् ॥ १०८॥ भोगैकवासनां त्यक्त्वा त्यज त्वं भेदवासनाम् । भावाभावौ ततस्त्यक्त्या निर्विकल्पः सुखी भव ॥ १०९॥ एष एव मनोनाशस्त्वविद्यानाश एव च । यत्तत्संवेद्यते किंचित्तत्रास्थापरिवर्जनम् ॥ ११०॥ अनास्थैव हि निर्वाणं दुःखमास्थापरिग्रहः ॥ १११॥ अविद्या विद्यमानैव नष्टप्रज्ञेषु दृश्यते । नाम्नैवाङ्गीकृताकारा सम्यक्प्रज्ञस्य सा कुतः ॥ ११२॥ तावत्संसारभृगुषु स्वात्मना सह देहिनम् । आन्दोलयति नीरन्ध्रं दुःखकण्टकशालिषु ॥ ११३॥ अविद्या यावदस्यास्तु नोत्पन्ना क्षयकारिणी । स्वयमात्मावलोकेच्छाअ मोहसंक्षयकारिणी ॥ ११४॥ अस्याः परं प्रपश्यन्ताः स्वात्मनाशः प्रजायते । दृष्टे सर्वगते बोधे स्वयं ह्येषा विलीयते ॥ ११५॥ इच्छामात्रमविद्येयं तन्नाशो मोक्ष उच्यते । स चासंकल्पमात्रेण सिद्धो भवति वै मुने ॥ ११६॥ मनागपि मनोव्योम्नि वासनारजनी क्षये । कालिका तनुतामेति चिदादित्याप्रकाशनात् ॥ ११७॥ चैतान्युपातरहितं सामान्येन च सर्वगम् । यच्चित्तत्त्वमनाख्येयं स आत्मा परमेश्वरः ॥ ११८॥ सर्वं च खल्विदं ब्रह्म नित्यचिद्घनमक्षतम् । कल्पनान्या मनोनाम्नी विद्यते न हि काचन ॥ ११९॥ न जायते न म्रियत्ते किंचिदत्र जगत्त्रये । न च भावविकाराणां सत्ता क्वचन विद्यते ॥ १२०॥ केवलं केवलाभासं सर्वसामान्यमक्षतम् । चैत्यानुपातरहितं चिन्मात्रमिह विद्यते ॥ १२१॥ तस्मिन्नित्ये तते शुद्धे चिन्मात्रे निरुपद्रवे । शान्ते शमसमाभोगे निर्विकारे चिदात्मनि ॥ १२२॥ यैषा स्वभावाभिमतं स्वयं संकल्प्य धावति । चिच्चैत्यं स्वयमम्लानं माननान्मन उच्यते । अतः संकल्पसिद्धेयं संकल्पेनैव नश्यति ॥ १२३॥ नाहं ब्रह्मेति संकल्पात्सुदृढाद्बध्यते मनः । सर्वं ब्रह्मेति संकल्पात्सुदृढान्मुच्यते मनः ॥ १२४॥ कृशोऽहं दुःखबद्धोऽहं हस्तपादादिमानहम् । इति भावानुरूपेण व्यवहारेण बध्यते ॥ १२५॥ नाहं दुःखी न मे देहो बन्धः कोऽस्यात्मनि स्थितः । इति भावानुरूपेण व्यवहारेण मुच्यते ॥ १२६॥ नाहं मांसं न चास्थीनि देहादन्यः परोऽस्म्यहम् । इति निश्चितवानन्तः क्षीणाविद्यो विमुच्यते ॥ १२७॥ कल्पितेयमविद्येयमनात्मन्यात्मभावनात् । परं पौरुषमाश्रित्य यत्नात्परमया धिया । भोगेच्छां दूरतस्त्यक्त्वा निर्विकल्पः सुखी भव ॥ १२८॥ मम पुत्रो मम धनमहं सोऽयमिदं मम । इतीयमिन्द्रजालेन वासनैव विवल्गति ॥ १२९॥ मा भवाज्ञो भव ज्ञस्त्वं जहि संसारभावनाम् । अनात्मन्यात्मभावेन किमज्ञ इव रोदिषि ॥ १३०॥ कस्तवायं जडो मूको देहो मांसमयोऽशुचिः । यदर्थं सुखदुःखाभ्यामवशः परिभूयसे ॥ १३१॥ अहो नु चित्रं यत्सत्यं ब्रह्म तद्विस्मृतं नृणाम् । तिष्ठतस्तव कार्येषु मास्तु रागानुरञ्जना ॥ १३२॥ अहो नु चित्रं पद्मोत्थैर्बद्धास्तन्तुभिरद्रयः । अविद्यमान या विद्या तया विश्वं खिलीकृतम् ॥ १३३॥ इदं तद्वज्रतां यातं तृणमात्रं जगत्त्रयम् ॥ इत्युपनिषत् ॥ इति चतुर्थोऽध्यायः ॥ ४॥ ऋभुः ॥ अथापरं प्रवक्ष्यामि शृणु तात यथायथम् । अज्ञानभूः सप्तपदा ज्ञभूः सप्तपदैव हि ॥ १॥ पदान्तराण्यसंख्यानि प्रभवन्त्यन्यथैतयोः । स्वरूपावस्थितिर्मुक्तिस्तद्भ्रंशोऽहंत्ववेदनम् ॥ २॥ शुद्धसन्मात्रसंवित्तेः स्वरूपान्न चलन्ति ये । रागद्वेषादयो भावास्तेषां नाज्ञत्वसंभवः ॥ ३॥ यः स्वरूपपरिभ्रंशश्चेत्वार्थे चिति मज्जनम् । एतस्मादपरो मोहो न भूतो न भविष्यति ॥ ४॥ अर्थादर्थान्तरं चित्ते याति मध्ये तु या स्थितिः । सा ध्वस्तमननाकारा स्वरूपस्थितिरुच्यते ॥ ५॥ संशान्तसर्वसंकल्पा या शिलावदवस्थितिः । जाग्रन्निद्राविनिर्मुक्ता सा स्वरूपस्थितिः परा ॥ ६॥ अहन्तांशे क्षते शान्ते भेदनिष्पन्दचित्तता । अजडा या प्रचलति तत्स्वरूपमितीरितम् ॥ ७॥ बीजं जाग्रत्तथा जाग्रन्महाजाग्रत्तथैव च । जाग्रत्स्वप्नस्तथा स्वप्नः स्वप्नजाग्रत्सुषुप्तिकम् ॥ ८॥ इति सप्तविधो मोहः पुनरेष परस्परम् । श्लिष्टो भवत्यनेकाग्र्यं श्रुणु लक्षणमस्य तु ॥ ९॥ प्रथमं चेतनं यत्स्यादनाख्यं निर्मलं चितः । भविष्यच्चित्तजीवादिनामशब्दार्थभाजनम् ॥ १०॥ बीजरूपस्थितं जाग्रद्बीजजाग्रत्तदुच्यते । एषा ज्ञप्तेर्नवावस्था त्वजाग्रत्संस्थितिं श्रुणु ॥ ११॥ नवप्रसूतस्य परादयं चाहमिदं मम । इति यः प्रत्ययः स्वस्थस्तज्जाग्रत्प्रागभावनात् ॥ १२॥ अयं सोऽहमिदं तन्म इति जन्मान्तरोदितः । पीवरः प्रत्ययः प्रोक्तो महाजाग्रदिति स्फुटम् ॥ १३॥ अरूढमथवा रूढं सर्वथा तन्मयात्मकम् । यज्जाग्रतो मनोराज्यं यज्जाग्रत्स्वप्न उच्यते ॥ १४॥ द्विचन्द्रशुक्तिकारूप्यमृगतृष्णादिभेदतः । अभ्यासं प्राप्य जाग्रत्तत्स्वप्नो नानाविधो भवेत् ॥ १५॥ अल्पकालं मया दृष्टमेतन्नोदेति यत्र हि । परामर्षः प्रबुद्धस्य स स्वप्न इति कथ्यते ॥ १६॥ चिरं संदर्शनाभावादप्रफुल्लं बृहद्वचः । चिरकालानुवृत्तिस्तु स्वप्नो जाग्रदिवोदितः ॥ १७॥ स्वप्नजाग्रदिति प्रोक्तं जाग्रत्यपि परिस्फुरत् । षडवस्था परित्यागो जडा जीवस्य या स्थितिः ॥ १८॥ भविष्यद्दुःखबोधाढ्या सौषुप्तिः सोच्यते गतिः । जगत्तस्यामवस्थायामन्तस्तमसि लीयते ॥ १९॥ सप्तावस्था इमाः प्रोक्ता मया ज्ञानस्य वै द्विज । एकैका शतसंख्यात्र नानाविभवरूपिणी ॥ २०॥ इमां सप्तपदां ज्ञानभूमिमाकर्णयानघ । नानया ज्ञातया भूयो मोहपङ्के निमज्जति ॥ २१॥ वदन्ति बहुभेदेन वादिनो योगभूमिकाः । मम त्वभिमता नूनमिमा एव शुभप्रदाः ॥ २२॥ अवबोधं विदुर्ज्ञानं तदिदं साप्तभूमिकम् । मुक्तिस्तु ज्ञेयमित्युक्ता भूमिकासप्तकात्परम् ॥ २३॥ ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता । विचारणा द्वितीया तु तृतीया तनुमानसी ॥ २४॥ सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका । पदार्थभावना षष्ठी सप्तमी तुर्यगा स्मृता ॥ २५॥ आसामन्तस्थिता मुक्तिर्यस्यां भूयो न शोचति । एतासां भूमिकानां त्वमिदं निर्वचनं श्रुणु ॥ २६॥ स्थितः किं मूढ एवास्मि प्रेक्षेऽहं शास्त्रसज्जनैः । वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ॥ २७॥ शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् । सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ॥ २८॥ विचारणाशुभेच्छाभ्यामिन्द्रियार्थेषु रक्तता । यत्र सा तनुतामेति प्रोच्यते तनुमानसी ॥ २९॥ भूमिकात्रितयाभ्यासाच्चित्ते तु विरतेर्वशात् । सत्त्वात्मनि स्थिते शुद्धे सत्त्वापत्तिरुदाहृता ॥ ३०॥ दशाचतुष्टयाभ्यासादसंसर्गकला तु या । रूढसत्त्वचमत्कारा प्रोक्ता संसक्तिनामिका ॥ ३१॥ भूमिकापञ्चकाभ्यासात्स्वात्मारामतया दृढम् । आभ्यन्तराणां बाह्यानां पदार्थानामभावनात् ॥ ३२॥ परप्रयुक्तेन चिरं प्रयत्नेनावबोधनम् । पदार्थभावना नाम षष्ठी भवति भूमिका ॥ ३३॥ भूमिषट्कचिराभ्यासाद्भेदस्यानुपलम्बनात् । यत्स्वभावैकनिष्ठत्वं सा ज्ञेया तुर्यगा गतिः ॥ ३४॥ एषा हि जीवन्मुक्तेषु तुर्यावस्थेति विद्यते । विदेहमुक्तिविषयं तुर्यातीतमतः परम् ॥ ३५॥ ये निदाघ महाभागाः साप्तमीं भूमिमाश्रिताः । आत्मारामा महात्मानस्ते महत्पदमागताः ॥ ३६॥ जीवन्मुक्ता न मज्जन्ति सुखदुःखरसस्थिते । प्रकृतेनाथ कार्येण किंचित्कुर्वन्ति वा न वा ॥ ३७॥ पार्श्वस्थबोधिताः सन्तः पूर्वाचरक्रमागतम् । आचारमाचरत्येव सुप्तबुद्धवदुत्थिताः ॥ ३८॥ भूमिकासप्तकं चैतद्धीमतामेव गोचरम् । प्राप्य ज्ञानदशामेतां पशुम्लेच्छादयोऽपि ये ॥ ३९॥ सदेहा वाप्यदेहा वा ते मुक्ता नात्र संशयः । ज्ञप्तिर्हि ग्रन्थिविच्छेदस्तस्मिन्सति विमुक्तता ॥ ४०॥ मृगतृष्णाम्बुबुद्ध्य्यादिशान्तिमात्रात्मकस्त्वसौ । ये तु मोहार्णवात्तीर्णास्तैः प्राप्तं परमं पदम् ॥ ४१॥ ते स्थिता भूमिकास्वासु स्वात्मलाभपरायणाः । मनःप्रशमनोपायो योग इत्यभिधीयते ॥ ४२॥ सप्तभूमिः स विज्ञेयः कथितास्ताश्च भूमिकाः । एतासां भूमिकानां तु गमं ब्रह्माभिधं पदम् ॥ ४३॥ त्वत्ताहन्तात्मता यत्र परता नास्ति काचन । न क्वचिद्भावकलना न भावाभाव गोचरा ॥ ४४॥ सर्वं शान्तं निरालम्बं व्योमस्थं शाश्वतं शिवम् । अनामयमनाभासमनामकमकारणम् ॥ ४५॥ न सन्नसन्न मध्यान्तं न सर्वं सर्वमेव च । मनोवचोभिरग्राह्यं पूर्णात्पूर्णं सुखात्सुखम् ॥ ४६॥ असंवेदनमाशान्तमात्मवेदनमाततम् । सत्ता सर्वपदार्थानां नान्या संवेदनादृते ॥ ४७॥ संबन्धे द्रष्टृदृश्यानां मध्ये दृष्टिर्हि यद्वपुः । द्रष्टृदर्शनदृश्यादिवर्जितं तदिदं पदम् ॥ ४८॥ देशाद्देशं गते चित्ते मध्ये यच्चेतसो वओउः । अजाड्यसंविन्मननं तन्मयो भव सर्वदा ॥ ४९॥ अजाग्रत्स्वप्ननिद्रस्य यत्ते रूपं सनातनम् । अचेतनं चाजडं च तन्मयो भव सर्वदा ॥ ५०॥ जडतां वर्जयित्वैकां शिलाया हृदयं हि तत् । अमनस्कस्वरूपं यत्तन्मयो भव सर्वदा । चित्तं दूरे परित्यज्य योऽसि सोऽसि स्थिरो भव ॥ ५१॥ पूर्वं मनः समुदितं परमात्मतत्त्वा- त्तेनाततं जगदिदं सविकल्पजालम् । शून्येन शून्यमपि विप्र यथाम्बरेण नीलत्वमुल्लसति चारुतराभिधानम् ॥ ५२॥ संकल्पसंक्षयद्गलिते तु चित्ते संसारमोहमिहिका गलिता भवन्ति । स्वच्छं विभाति शरदीव खमागतायां चिन्मात्रमेकमजमाद्यमनन्तमन्तः ॥ ५३॥ अकर्तृकमरङ्गं च गगने चित्रमुत्थितम् । अद्रष्टृकं स्वानुभवमनिद्रस्वप्नदर्शनम् ॥ ५४॥ साक्षिभूते समे स्वच्छे निर्विकल्पे चिदात्मनि । निरिच्छं प्रतिबिम्बन्ति जगन्ति मुकुरे यथा ॥ ५५॥ एकं ब्रह्म चिदाकाशं सर्वात्मकमखण्डितम् । इति भावय यत्नेन चेतश्चाञ्चल्यशान्तये ॥ ५६॥ रेखोपरेखावलिता यथैका पीवरी शिला । तथा त्रैलोक्यवलितं ब्रह्मैकमिह दृश्यताम् ॥ ५७॥ द्वितीयकारणाभावादनुत्पन्नमिदं जगत् । ज्ञातं ज्ञातव्यमधुना दृष्टं द्रष्टव्यमद्भुतम् ॥ ५८॥ विश्रान्तोऽस्मि चिरं श्रान्तश्चिन्मात्रान्नास्ति किंचन । पश्य विश्रान्तसन्देहं विगताशेषकौतुकम् ॥ ५९॥ निरस्तकल्पनाजालमचित्तत्वं परं पदम् । त एव भूमतां प्राप्ताः संशान्ताशेषकिल्बिषाः ॥ ६०॥ महाधियः शान्तधियो ये याता विमनस्कताम् । जन्तोः कृतविचारस्य विगलद्वृत्तिचेतसः ॥ ६१॥ मननं त्यजतो नित्यं किंचित्परिणतं मनः । दृश्यं सन्त्यजतो हेयमुपादेयमुपेयुषः ॥ ६२॥ द्रष्टारं पश्यतो नित्यमद्रष्टारमपश्यतः । विज्ञातव्ये परे तत्त्वे जागरूकस्य जीवतः ॥ ६३॥ सुप्तस्य धनसंमोहमये संसारवर्त्मनि । अत्यन्तपक्ववैराग्यादरसेषु रसेष्वपि ॥ ६४॥ संसारवासनाजाले खगजाल इवाधुना । त्रोटिते हृदयग्रन्थौ श्लथे वैराग्यरंहसा ॥ ६५॥ कातकं फलमासाद्य यथा वारि प्रसीदति । तथा विज्ञानवशतः स्वभावः संप्रसीदति ॥ ६६॥ नीरागं निरुपासङ्गं निर्द्वन्द्वं निरुपाश्रयम् । विनिर्याति मनो मोहाद्विहङ्गः पञ्जरादिव ॥ ६७॥ शान्तसन्देहदौरात्म्यं गतकौतुकविभ्रमम् । परिपूर्णान्तरं चेतः पूर्णेन्दुरिव राजते ॥ ६८॥ नाहं न चान्यदस्तीह ब्रह्मैवास्मि निरामयम् । इत्थं सदस्तोर्मध्याद्यः पश्यति स पश्यति ॥ ६९॥ अयत्नोपतेष्वक्षिदृग्दृश्येषु यथा मनः । नीरागमेव पतति तद्वत्कार्येषु धीरधीः ॥ ७०॥ परिज्ञायोपभुक्तो हि भोगो भवति तुष्टये । विज्ञाय सेवितश्चोरो मैत्रीमेति न चोरताम् ॥ ७१॥ अशङ्कितापि संप्राप्ता ग्रामयात्रा यथाध्वगैः । प्रेक्ष्यते तद्वदेव ज्ञैर्भोगश्रीरवलोक्यते ॥ ७२॥ मनसो निगृहीतस्य लीलाभोगोऽल्पकोऽपि यः । तमेवालब्धविस्तारं क्लिष्टत्वाद्बहु मन्यते ॥ ७३॥ बद्धमुक्तो महीपालो ग्रासमात्रेण तुष्यति । परैरबद्धो नाक्रान्तो न राष्ट्रं बहु मन्यते ॥ ७४॥ हस्तं हतेन संपीड्य दन्तैर्दन्तान्विचूर्ण्य च । अङ्गान्यङ्गैरिवाक्रम्य जयेदादौ स्वकं मनः ॥ ७५॥ मनसो विजयान्नान्या गतिरस्ति भवार्णवे । महानरकसाम्राज्ये मत्तदुष्कृतवारणाः ॥ ७६॥ आशाशरशलाकाढ्या दुर्जया हीन्द्रियारयः । प्रक्षीणचित्तदर्पस्य निगृहीतेन्द्रियद्विषः ॥ ७७॥ पद्मिन्य इव हेमन्ते क्षीयन्ते भोगवासनाः । तावन्निशीव वेताला वसन्ति हृदि वासनाः । एकतत्त्वदृढाभ्यासाद्यावन्न विजितं मनः ॥ ७८॥ भृत्योऽभिमतकर्तृत्वान्मन्त्री सर्वार्थकारणात् । सामन्तश्चेन्द्रियाक्रान्तेर्मनो मन्ये विवेकिनः ॥ ७९॥ लालनात्स्निग्धललना पालानात्पालकः पिता । सुहृदुत्तमविन्यासान्मनो मन्ये मनीषिणः ॥ ८०॥ स्वालोकतः शास्त्रदृशा स्वबुद्ध्या स्वानुभावतः । प्रयच्छति परां सिद्धिं त्यक्त्वात्मानं मनःपिता ॥ ८१॥ सुहृष्टः सुदृढः स्वच्छः सुक्रान्तः सुप्रबोधितः । स्वगुणेनोर्जितो भाति हृदि हृद्यो मनोमणिः ॥ ८२॥ एनं मनोमणिं ब्रह्मन्बहुपङ्ककलङ्कितम् । विवेकवारिणा सिद्ध्यै प्रक्षाल्यालोकवान्भव ॥ ८३॥ विवेकं परमाश्रित्य बुद्ध्या सत्यमवेक्ष्य च । इन्द्रियारीनलं छित्त्वा तीर्णो भव भवार्णवात् ॥ ८४॥ आस्थामात्रमनन्तानां दुःखानामाकरं विदुः । अनास्थामात्रमभितः सुखानामालयं विदुः ॥ ८५॥ वासनातन्तुबद्धोऽयं लोको विपरिवर्तते । सा प्रसिद्धातिदुःखाय सुखायोच्छेदमागता ॥ ८६॥ धीरोऽप्यतिबहुज्ञोऽपि कुलजोऽपि महानपि । तृष्णया बध्यते जन्तुः सिंहः शृङ्खलया यथा ॥ ८७॥ परमं पौरुषं यत्नमास्थादाय सृद्यमम् । यथाशास्त्रमनुद्वेगमाचरन्को न सिद्धिभाक् ॥ ८८॥ अहं सर्वमिदं विश्वं परमात्माहमच्युतः । नान्यदस्तीति संवित्त्या परमा सा ह्यहङ्कृतिः ॥ ८९॥ सर्वस्माद्व्यतिरिक्तोऽहं वालाग्रादप्यहं तनुः । इति या संविदो ब्रह्मन्द्वितीयाहङ्कृतिः शुभा ॥ ९०॥ मोक्षायैषा न बन्धाय जीवन्मुक्तस्य विद्यते ॥ ९१॥ पाणिपादादिमात्रोऽयमहमित्येष निश्चयः । अहंकारस्तृतीयोऽसौ लैकिकस्तुच्छ एव सः ॥ ९२॥ जीव एव दुरात्मासौ कन्दः संसारदुस्तरोः । अनेनाभिहतो जन्तुरधोऽधः परिधावति ॥ ९३॥ अनया दुरहंकृत्या भावात्संत्यक्तया चिरम् । शिष्टाहंकारवाञ्जन्तुः शमवान्याति मुक्तताम् ॥ ९४॥ प्रथमौ द्वावहंकारावङ्गीकृत्य त्वलौकिकौ । तृतीयाहंकृतिस्त्याज्या लौकिकी दुःखदायिनी ॥ ९५॥ अथ ते अपि संत्यज्य सर्वाहंकृतिवर्जितः । स तिष्ठति तथात्युच्चैः परमेवाधिरोहति ॥ ९६॥ भोगेच्छामात्रको बन्धस्तत्त्यागो मोक्ष उच्यते । मनसोऽभ्युदयो नाशो मनोनाशो महोदयः ॥ ९७॥ ज्ञमनो नाशमभ्येति मनोऽज्ञस्य हि शृङ्खला । नानन्दं न निरानन्दं न चलं नाचलं स्थिरम् । न सन्नासन्न चैतेषां मध्यं ज्ञानिमनो विदुः ॥ ९८॥ यथा सौक्ष्म्याच्चिदाभास्य आकाशो नोपलक्ष्यते । तथा निरंशश्चिद्भावः सर्वगोऽपि न लक्ष्यते ॥ ९९॥ सर्वसंकल्परहिता सर्वसंज्ञाविवर्जिता । सैषा चिदविनाशात्मा स्वात्मेत्यादिकृताभिधा ॥ १००॥ आकाशशतभागाण्छा ज्ञेषु निष्कलरूपिणी । सकलामलसंसारस्वरूपैकात्मदर्शिनी ॥ १०१॥ नास्तमेति न चोदेति नोत्तिष्ठति न तिष्ठति । न च याति न चायाति न च नेह न चेह चित् ॥ १०२॥ सैषा चियमलाकारा निर्विकल्पा निरास्पदा ॥ १०३॥ आदौ शमदमप्रायैर्गुणैः शिष्यं विशोधयेत् । पश्चात्सर्वमिदं ब्रह्म शुद्धस्त्वमिति बोधयेत् ॥ १०४॥ अज्ञस्यार्धप्रबुद्धस्य सर्वं ब्रह्मेति यो वदेत् । महानरकजालेषु स तेन विनियोजितः ॥ १०५॥ प्रबुद्धबुद्धेः प्रक्षीणभोगेच्छस्य निराशिषः । नास्त्यविद्यामलमिति प्राज्ञस्तूपदिशेद्गुरुः ॥ १०६॥ सति दीप इवालोकः सत्यर्क इव वासरः । सति पुष्प इवामोदश्चिति सत्यं जगत्तथा ॥ १०७॥ प्रतिभासत एवेदं न जगत्परमार्थतः । ज्ञानदृष्टौ प्रसन्नायां प्रबोधविततोदये ॥ १०८॥ यथावज्ज्ञास्यसि स्वस्थो मद्वाग्वृष्टिबलाबलम् । अविद्ययैवोत्तमया स्वार्थनाशोद्यमार्थया ॥ १०९॥ विद्या संप्राप्यते ब्रह्मन्सर्वदोषापहारिणी । शाम्यति ह्यस्त्रमस्त्रेण मलेन क्षाल्यते मलम् ॥ ११०॥ शमं विषं विषेणैति रिपुणा हन्यते रिपुः । ईदृशी भूतमायेयं या स्वनाशेन हर्षदा ॥ १११॥ न लक्ष्यते स्वभावोऽस्या वीक्ष्यमाणैव नश्यति । नास्त्येषा परमार्थेनेत्येवं भावनयेद्धया ॥ ११२॥ सर्वं ब्रह्मेति यस्यान्तर्भावना सा हि मुक्तिदा । भेददृष्टिरविद्येयं सर्वथा तां विसर्जयेत् ॥ ११३॥ मुने नासाद्यते तद्धि पदमक्षयमुच्यते । कुतो जातेयमिति ते द्विज मास्तु विचारणा ॥ ११४॥ इमां कथमहं हन्मीत्येषा तेऽस्तु विचारणा । अस्तं गतायां क्षीणायामस्यां ज्ञास्यसि तत्पदम् ॥ ११५॥ यत एषा यथा चैषा यथा नष्टेत्यखण्डितम् । तदस्या रोगशालाया यत्नं कुरु चिकित्सने ॥ ११६॥ यथैषा जन्मदुःखेषु न भूयस्त्वां नियोक्ष्यति । स्वात्मनि स्वपरिस्पन्दैः स्फुरत्यच्छैश्चिदर्णवः ॥ ११७॥ एकात्मकमखण्डं तदित्यन्तर्भाव्यतां दृढम् । किंचित्क्षुभितरूपा सा चिच्छक्तिश्चिन्मयार्णवे॥ ११८॥ तन्मयैव स्फुरत्यच्छा तत्रैवोर्मिरिवार्णवे । आत्मन्येवात्मना व्योम्नि यथा सरसि मारुतः ॥ ११९॥ तथैवात्मात्मशक्त्यैव स्वात्मन्येवैति लोलताम् । क्षणं स्फुरति सा देवी सर्वशक्तितया तथा ॥ १२०॥ देशकालक्रियाशक्तिर्न यस्याः संप्रकर्षणे । स्वस्वभावं विदित्वोच्चैरप्यनन्तपदे स्थिता ॥ १२१॥ रूपं परिमितेनासौ भावयत्यविभाविता । यदैवं भावितं रूपं तया परमकान्तया ॥ १२२॥ तदैवैनामनुगता नामसंख्यादिका दृशः । विकल्पकलिताकारं देशकालक्रियास्पदम् ॥ १२३॥ चितो रूपमिदं ब्रह्मन्क्षेत्रज्ञ इति कथ्यते । वासनाः कल्पयन्सोऽपि यात्यहंकारतां पुनः ॥ १२४॥ अहङ्कारो विनिर्णेता कलङ्की बुद्धिरुच्यते । बुद्धिः संकल्पिताकारा प्रयाति मननास्पदम् ॥ १२५॥ मनो घनविकल्पं तु गच्छतीन्द्रियतां शनैः । पाणिपादमयं देहमिन्द्रियाणि विदुर्बुधाः ॥ १२६॥ एवं जीवो हि संकल्पवासनारज्जुवेष्टितः । दुःखजालपरीतात्मा क्रमादायाति नीचताम् ॥ १२७॥ इति शक्तिमयं चेतो घनाहंकारतां गतम् । कोशकारक्रिमिरिव स्वेच्छया याति बन्धनम् ॥ १२८॥ स्वयं कल्पित तन्मात्राजालभ्यन्तरवर्ति च । परां विवशतामेति शृङ्खलाबद्धसिंहवत् ॥ १२९॥ क्वचिन्मनः क्वचिद्बुद्धिः क्वचिज्ज्ञानं क्वचित्क्रिया । क्वचिदेतदहंकारः क्वचिच्चित्तमिति स्मृतम् ॥ १३०॥ क्वचित्प्रकृतिरित्युक्तं क्वचिन्मायेति कल्पितम् । क्वचिन्मलमिति प्रोक्तं क्वचित्कर्मेति संस्मृतम् ॥ १३१॥ क्वचिद्बन्ध इति ख्यातं क्वचित्पुर्यष्टकं स्मृतम् । प्रोक्तं क्वचिदविद्येति क्वचिदिच्छेति संमतम् ॥ १३२॥ इअमं संसारमखिलमाशापाशविधायकम् । दधदन्तःफलैर्हीनं वटधाना वटं यथा ॥ १३३॥ चिन्तानलशिखादग्धं कोपाजगरचर्वितम् । कामाब्धिकल्लोलरतं विस्मृतात्मपितामहम् ॥ १३४॥ समुद्धर मनो ब्रह्मन्मातङ्गमिव कर्दमात् । एवं जीवाश्रिता भावा भवभावनयाहिताः ॥ १३५॥ ब्रह्मणा कल्पिताकारा लक्षशोऽप्यथ कोटिशः । संख्यातीताः पुरा जाता जायन्तेऽद्यापि चाभितः ॥ १३६॥ उत्पत्स्यन्तेऽपि चैवान्ये कणौघा इव निर्झरात् । केचित्प्रथमजन्मानः केचिज्जन्मशताधिकाः ॥ १३७॥ केचिच्चासंख्यजन्मानः केचिद्द्वित्रिभवान्तराः । केचित्किन्नरगन्धर्वविद्याधरमहोरगाः ॥ १३८॥ केचिदर्केन्दुवरुणास्त्र्यक्षाधोक्षजपद्मजाः । केचिद्ब्रह्मणभूपालवैश्यशूद्रगणाः स्थिताः ॥ १३९॥ केचित्तृणौषधीवृक्षफलमूलपतङ्गकाः । केचित्कदम्बजम्बीरसालतालतमालकाः ॥ १४०॥ केचिन्महेन्द्रमलयसह्यमन्दरमेरवः । केचित्क्षारोदधिक्षीरघृतेक्षुजलराशयः ॥ १४१॥ केचिद्विशालाः कुकुभः केचिन्नद्यो महारयाः । विहायस्युच्चकैः केचिन्निपतन्त्युत्पतन्ति च ॥ १४२॥ कन्तुका इव हस्तेन मृत्युनाऽविरतं हताः । भुक्त्वा जन्मसहस्राणि भूयः संसारसंकटे ॥ १४३॥ पतन्ति केचिदबुधाः संप्राप्यापि विवेकताम् । दिक्कालाद्यनवच्छिन्नमात्मतत्त्वं स्वशक्तितः ॥ १४४॥ लीलयैव यदादत्ते दिक्कालकलितं वपुः । तदेव जीवपर्यायवासनावेशतः परम् ॥ १४५॥ मनः संपद्यते लोलं कलनाकलनोन्मुखम् । कलयन्ती मनःशक्तिरादौ भावयति क्षणात् ॥ १४६॥ आकाशभावनामच्छां शब्दबीजरसोन्मुखीम् । ततस्तद्घनतां यातं घनस्पन्दक्रमान्मनः ॥ १४७॥ भावयत्यनिलस्पन्दं स्पर्शबीजरसोन्मुखम् । ताभ्यामाकाशवाताभ्यां दृढाभ्यासवशात्ततः ॥ १४८॥ शब्दस्पर्शस्वरूपाभ्यां संघर्षाज्जन्यतेऽनलः । रूपतन्मात्रसहितं त्रिभिस्तैः सह संमितम् ॥ १४९॥ मनस्ताद्दृग्गुणगतं रसतन्मात्रवेदनम् । क्षणाच्चेतत्यपां शैत्यं जलसंवित्ततो भवेत् ॥ १५०॥ ततस्तादृग्गुणगतं मनो भावयति क्षणात् । गन्धतन्मात्रमेतस्माद्भूमिसंवित्ततो भवेत् ॥ १५१॥ अथेत्थंभूततन्मात्रवेष्टितं तनुतां जहत् । वपुर्वह्निकणाकारं स्फुरितं व्योम्नि पश्यति ॥ १५२॥ अहंकारकलायुक्तं बुद्धिबीजसमन्वितम् । तत्पुर्यष्टकमित्युक्तं भूतहृत्पद्मषट्पदम् ॥ १५३॥ तस्मिंस्तु तीव्रसंवेगाद्भावयद्भासुरं वपुः । स्थूलतामेति पाकेन मनो बिल्वफलं यथा ॥ १५४॥ मूषास्थद्रुतहेमाभं स्फुरितं विमलाम्बरे । संनिवेशमथादत्ते तत्तेजः स्वस्वभावतः ॥ १५५॥ ऊर्ध्वं शिरःपिण्डमयमधः पादमयं तथा । पार्श्वयोर्हस्तसंस्थानं मध्ये चोदरधर्मिणम् ॥ १५६॥ कालेन स्फुटतामेत्य भवत्यमलविग्रहम् । बुद्धिसत्त्वबलोत्साहविज्ञानैश्वर्यसंस्थितः ॥ १५७॥ स एव भगवान्ब्रह्मा सर्वलोकपितामहः । अवलोक्य वपुर्ब्रह्मा कान्तमात्मीयमुत्तमम् ॥ १५८॥ चिन्तामभ्येत्य भगवांस्त्रिकालामलदर्शनः । एतस्मिन्परमाकाशे चिन्मात्रैकात्मरूपिणी ॥ १५९॥ अदृष्टपारपर्यन्ते प्रथमं किं भवेदिति । इति चिन्तितवान्ब्रह्मा सद्यो जातामलात्मदृक् ॥ १६०॥ अपश्यत्सर्गवृन्दानि समतीतान्यनेकशः । स्मरत्यथो स सकलान्सर्वधर्मगुणक्रमात् ॥ १६१॥ लीलया कल्पयामास चित्राः संकल्पतः प्रजाः । नानाचारसमारम्भा गन्धर्वनगरं यथा ॥ १६२॥ तासां स्वर्गापवर्गार्थं धर्मकामार्थसिद्धये । अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ॥ १६३॥ विरञ्चिरूपान्मनसः कल्पितत्वाज्जगत्स्थितेः । तावत्स्थितिरियं प्रोक्ता तन्नाशे नाशमाप्नुयात् ॥ १६४॥ न जायते न म्रियते क्वचित्किंचित्कदाचन । परमार्थेन विप्रेन्द्र मिथ्या सर्वं तु दृश्यते ॥ १६५॥ कोशमाशाभुजङ्गानां संसाराडंबरं त्यज । असदेतदिति ज्ञात्वा मातृभावं निवेशय ॥ १६६॥ गन्धर्वनगरस्यार्थे भूषितेऽभूषिते तथा । अविद्यांशे सुतादौ वा कः क्रमः सुखदुःखयोः ॥ १६७॥ धनदारेषु वृद्धेषु दुःखयुक्तं न तुष्टता । वृद्धायां मोहमायायां कः समाश्वासवानिह ॥ १६८॥ यैरेव जायते रागो मूर्खस्याधिकतां गतैः । तैरेव भागैः प्राज्ञस्य विराग उपजायते ॥ १६९॥ अतो निदाघ तत्त्वज्ञ व्यवहारेषु संसृतेः । नष्टं नष्टमुपेक्षस्व प्राप्तं प्राप्तमुपाहर ॥ १७०॥ अनागतानां भोगानामवाञ्छनमकृत्रिमम् । आगतानां च संभोग इति पण्डितलक्षणम् ॥ १७१॥ शुद्धं सदसतोर्मध्यं पदं बुद्ध्वावलंब्य च । सबाह्याभ्यन्तरं दृश्यं मा गृहाण विमुञ्च मा ॥ १७२॥ यस्य चेच्छा तथानिच्छा ज्ञस्य कर्मणि तिष्ठतः । न तस्य लिप्यते प्रज्ञा पद्मपत्रमिवाम्बुभिः ॥ १७३॥ यदि ते नेन्द्रियार्थश्रीः स्पन्दते हृदि वै द्विज । तदा विज्ञातविज्ञेया समुत्तीर्णो भवार्णवात् ॥ १७४॥ उच्चैःपदाय परया प्रज्ञया वासनागणात् । पुष्पाद्गन्धमपोह्यारं चेतोवृत्तिं पृथक्कुरु ॥ १७५॥ संसाराम्बुनिधावस्मिन्वासनाम्बुपरिप्लुते । ये प्रज्ञानावमारूढास्ते तीर्णाः पण्डिताः परे ॥ १७६॥ न त्यजन्ति न वाञ्छन्ति व्यवहारं जगद्गतम् । सर्वमेवानुवर्तन्ते पारावारविदो जनाः ॥ १७७॥ अनन्तस्यात्मतत्त्वस्य सत्तासामान्यरूपिणः । चितश्चेत्योन्मुखत्वं यत्तत्संकल्पाङ्कुरं विदुः ॥ १७८॥ लेशतः प्राप्तसत्ताकः स एव घनतां शनैः । याति चित्तत्वमापूर्य दृढं जाड्याय मेघवत् ॥ १७९॥ भावयन्ति चितिश्चैत्यं व्यतिरिक्तमिवात्मनः । संकल्पतामिवायाति बीजमङ्कुरतामिव ॥ १८०॥ संकल्पनं हि संकल्पः स्वयमेव प्रजायते । वर्धते स्वयमेवाशु दुःखाय न सुखाय यत् ॥ १८१॥ मा संकल्पय संकल्पं मा भावं भावय स्थितौ । संकल्पनाशने यत्तो न भूयोऽननुगच्छति ॥ १८२॥ भावनाभावमात्रेण संकल्पः क्षीयते स्वयम् । संकल्पेनैव संकल्पं मनसैव मनो मुने ॥ १८३॥ छित्त्वा स्वात्मनि तिष्ठ त्वं किमेतावति दुष्करम् । यथैवेदं नभः शून्यं जगच्छून्यं तथैव हि ॥ १८४॥ तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा । नश्यति क्रियया विप्र पुरुषस्य तथा मलम् ॥ १८५॥ जीवस्य तण्डुलस्येव मलं सहजमप्यलम् । नश्यत्येव न सन्देहस्तस्मादुद्योगवान्भवेत् ॥ १८६॥ इति महोपनिषत् ॥ इति पञ्चमोऽध्यायः ॥ ५॥ अन्तरास्थां परित्यज्य भावश्रीं भावनामयीम् । योऽसि सोऽसि जगत्यस्मिंल्लीलया विहरानघ ॥ १॥ सर्वत्राहमकर्तेति दृढभावनयानया । परमामृतनाम्नी सा समतैवावशिष्यते ॥ २॥ खेदोल्लासविलासेषु स्वात्मकर्तृतयैकया । स्वसंकल्पे क्षयं याते समतैवावशिष्यते ॥ ३॥ समता सर्वभावेषु यासौ सत्यपरा स्थितिः । तस्यामवस्थितं चित्तं न भूयो जन्मभाग्भवेत् ॥ ४॥ अथवा सर्वकर्तृत्वमकर्तृत्वं च वै मुने । सर्वं त्यक्त्वा मनः पीत्वा योऽसि सोऽसि स्थिरो भव ॥ ५॥ शेषस्थिरो समाधानो येन त्यजसि तत्त्यज । चिन्मनःकलनाकारं प्रकाशतिमिरादिकम् ॥ ६॥ वासनां वासितारं च प्राणस्पन्दनपूर्वकम् । समूलमखिलं त्यक्त्वा व्योमसाम्यः प्रशान्तधीः ॥ ७॥ हृदयात्संपरित्यज्य सर्ववासनपङ्क्तयः । यस्तिष्ठति गतव्यग्रः स मुक्तः परमेश्वरः ॥ ८॥ दृष्टं द्रष्टव्यमखिलं भ्रान्तं भ्रान्त्या दिशो दश । युक्त्या वै चरतो ज्ञस्य संसारो गोष्पदाकृतिः ॥ ९॥ सबाह्याभ्यन्तरे देहे ह्यध ऊर्ध्वं च दिक्षु च । इत आत्मा ततोऽप्यात्मा नास्त्यनात्ममयं जगत् ॥ १०॥ न तदस्ति न यत्राहं न तदस्ति न तन्मयम् । किमन्यदभिवाञ्छामि सर्वं सच्चिन्मयं ततम् ॥ ११॥ समस्तं खल्विदं ब्रह्म सर्वमात्मेदमाततम् । अहमन्य इदं चान्यदिति भ्रान्तिं त्यजानघ ॥ १२॥ तते ब्रह्मघने नित्ये संभवन्ति न कल्पिताः । न शोकोऽस्ति न मोहोऽस्ति न जरास्ति न जन्म वा ॥ १३॥ यदस्तीह तदेवास्ति विज्वरो भव सर्वदा । यथाप्राप्तानुभवतः सर्वत्रानभिवाञ्छनात् ॥ १४॥ त्यागादानपरित्यागी विज्वरो भव सर्वदा । यस्येदं जन्म पाश्चात्यं तमाश्वेव महामते ॥ १५॥ विशन्ति विद्या विमला मुक्ता वेणुमिवोत्तमम् । विरक्तमनसां सम्यक्स्वप्रसङ्गादुदाहृतम् ॥ १६॥ द्रष्टुर्दृश्यसमायोगात्प्रत्ययानन्दनिश्चयः । यस्तं स्वमात्मतत्त्वोत्थं निष्पन्दं समुपास्महे ॥ १७॥ द्रष्टृदर्शनदृश्यानि त्यक्त्वा वासनया सह । दर्शनप्रत्ययाभासमात्मानं समुपास्महे ॥ १८॥ द्वयोर्मध्यगतं नित्यमस्तिनास्तीति पक्षयोः । प्रकाशनं प्रकाशानामात्मानं समुपास्महे ॥ १९॥ सन्त्यज्य हृद्गुहेशानं देवमन्यं प्रयान्ति ये । ते रत्नमभिवाञ्छन्ति त्यक्तहस्तस्थकौस्तुभाः ॥ २०॥ उत्थितानुत्थितानेतानिन्द्रियारीन्पुनः पुनः । हन्याद्विवेकदण्डेन वज्रेणेव हरिर्गिरीन् ॥ २१॥ संसाररात्रिदुःस्वप्ने शून्ये देहमये भ्रमे । सर्वमेवापवित्रं तद्दृष्टं संसृतिविभ्रमम् ॥ २२॥ अज्ञानोपहतो बाल्ये यौवने वनिताहतः । शेषे कलत्रचिन्तार्तः किं करोति नराधमः ॥ २३॥ सतोऽसत्ता स्थिता मूर्ध्नि रम्याणां मूर्ध्न्यरम्यता । सुखानां मूर्ध्निदुःखानि किमेकं संश्रयाम्यहम् ॥ २४॥ येषां निमेषणामेषौ जगतः प्रलयोदयौ । तादृशाः पुरुषा यान्ति मादृशां गणनैव का ॥ २५॥ संसार एव दुःखानां सीमान्त इति कथ्यते । तन्मध्ये पतिते देहे सुखमासाद्यते कथम् ॥ २६॥ प्रबुद्धोऽस्मि प्रबुद्धोऽस्मि दुष्टश्चोरोऽयमात्मनः । मनो नाम निहन्म्येनं मनसास्मि चिरं हृतः ॥ २७॥ मा खेदं भज हेयेषु नोपादेयपरो भव । हेयादेयादृशौ त्यक्त्वा शेषस्थः सुस्थिरो भव ॥ २८॥ निराशता निर्भयता नित्यता समता ज्ञता । निरीहता निष्क्रियता सौम्यता निर्विकल्पता ॥ २९॥ धृर्मैत्री मनस्तुष्टिर्मृदुता मृदुभाषिता । हेयोपादेयनिर्मुक्ते ज्ञे तिष्ठन्त्यपवासनम् ॥ ३०॥ गृहीततृष्णाशबरीवासनाजालमाततम् । संसारवारिप्रसृतं चिन्तातन्तुभिराततम् ॥ ३१॥ अनया तीक्ष्णया तात छिन्धि बुद्धिशलाकया । वात्ययेवाम्बुदं जालं छित्त्वा तिष्ठ तते पदे ॥ ३२॥ मनसैव मनश्छित्त्वा कुठारेणेव पादपम् । पदं पावनमासाद्य सद्य एव स्थिरो भव ॥ ३३॥ तिष्ठन्गच्छन्त्स्वपञ्जाग्रन्निवसन्नुत्पतन्पतन् । असदेवेदमित्यन्तं निश्चित्यास्तां परित्यज ॥ ३४॥ दृश्यमाश्रयसीदं चेत्तत्सच्चितोऽसि बन्धवान् । दृश्यं सन्त्यजसीदं चेत्तदाऽचित्तोऽसि मोक्षवान् ॥ ३५॥ नाहं नेदमिति ध्यायंस्तिष्ठ त्वमचलाचलः । आत्मनो जगतश्चान्तर्द्रष्टृदृश्यदशान्तरे ॥ ३६॥ दर्शनाख्यं स्वमात्मानं सर्वदा भावयन्भव । स्वाद्यस्वादकसंत्यक्तं स्वाद्यस्वादकमध्यगम् ॥ ३७॥ स्वदनं केवलं ध्यायन्परमात्ममयो भव । अवलम्ब्य निरालम्बं मध्येमध्ये स्थिरो भव ॥ ३८॥ रज्जुबद्धा विमुच्यन्ते तृष्णाबद्धा न केनचित् । तस्मान्निदाघ तृष्णा त्वं त्यज संकल्पवर्जनात् ॥ ३९॥ एतामहंभावमयीपपुण्यां छित्त्वानहंभाव शलाकयैव ॥ स्वभावजां भव्यभवन्तभूमौ भव प्रशान्ताखिलभूतभीतिः ॥ ४०॥ अहमेषां पदार्थानामेते च मम जीवितम् । नाहमेभिर्विना किंचिन्न मयैते विना किल ॥ ४१॥ इत्यन्तर्निश्चयं त्यक्त्वा विचार्य मनसा सह । नाहं पदार्थस्य न मे पदार्थ इति भाविते ॥ ४२॥ अन्तःशीतलया बुद्ध्या कुर्वतो लीलया क्रियाम् । यो नूनं वासनात्यागो ध्येयो ब्रह्मन्प्रकीर्तितः ॥ ४३॥ सर्वं समतया बुद्ध्या यः कृत्वा वासनाक्षयम् । जहाति निर्ममो देहं नेयोऽसौ वासनाक्षयः ॥ ४४॥ अहंकारमयीं त्यक्त्वा वासनां लीलयैव यः । तिष्ठति ध्येयसंत्यागी स जीवन्मुक्त उच्यते ॥ ४५॥ निर्मूलं कलनां त्यक्त्वा वासनां यः शमं गतः । ज्ञेयं त्यागमिमं विद्धि मुक्तं तं ब्राह्मणोत्तमम् ॥ ४६॥ द्वावेतौ ब्रह्मतां यातौ द्वावेतौ विगतज्वरौ । आपतत्सु यथाकालं सुखदुःखेष्वनारतौ । संन्यासियोगिनौ दान्तौ विद्धि शान्तौ मुनीश्वर ॥ ४७॥ ईप्सितानीप्सिते न स्तो यस्यान्तर्वर्तिदृष्टिषु । सुषुप्तवद्यश्चरति स जीवन्मुक्त उच्यते ॥ ४८॥ हर्षामर्षभयक्रोधकामकार्पण्यदृष्टिभिः । न हृष्यति ग्लायति यः परामर्शविवर्जितः ॥ ४९॥ बाह्यार्थवासनोद्भूता तृष्णा बद्धेति कथ्यते । सर्वार्थवासनोन्मुक्ता तृष्णा मुक्तेति भण्यते ॥ ५०॥ इदमस्तु ममेत्यन्तमिच्छां प्रार्थनयान्विताम् । तां तीक्ष्णां शृङ्खलां विद्धि दुःखजन्मभयप्रदाम् ॥ ५१॥ तामेतां सर्वभावेषु सत्स्वसत्सु च सर्वदा । संत्यज्य परमोदारं पदमेति महामनाः ॥ ५२॥ बन्धास्थामथ मोक्षास्थां सुखदुःखदशामपि । त्यक्त्वा सदसदास्थां त्वं तिष्ठाक्षुब्धमहाब्धिवत् ॥ ५३॥ जायते निश्चयः साधो पुरुषस्य चतुर्विधः ॥ ५४॥ आपादमस्तकमहं मातापितृविनिर्मितः । इत्येको निश्चयो ब्रह्मन्बन्धायासविलोकनात् ॥ ५५॥ अतीतः सर्वभावेभ्यो वालाग्रादप्यहं तनुः । इति द्वितीयो मोक्षाय निश्चयो जायते सताम् ॥ ५६॥ जगज्जाल पदार्थात्मा सर्व एवाहमक्षयः । तृतीयो निश्चयश्चोक्तो मोक्षायैव द्विजोत्तम ॥ ५७॥ अहं जगद्वा सकलं शून्यं व्योम समं सदा । एवमेष चतुर्थोऽपि निश्चयो मोक्षसिद्धिदः ॥ ५८॥ एतेषां प्रथमः प्रोक्तस्तृष्णया बन्धयोग्यया । शुद्धतृष्णास्त्रयः स्वच्छा जीवन्मुक्ता विलासिनः ॥ ५९॥ सर्वं चाप्यहमेवेति निश्चयो यो महामते । तमादाय विषादाय न भूयो जायते मतिः ॥ ६०॥ शून्यं तत्प्रकृतिर्माया ब्रह्मविज्ञानमित्यपि । शिवः पुरुष ईशानो नित्यमात्मेति कथ्यते ॥ ६१॥ द्वैताद्वैतसमुद्भूतैर्जगन्निर्माणलीलया । परमात्ममयीशक्तिरद्वैतैव विजृम्भते ॥ ६२॥ सर्वातीतपदालम्बी परिपूर्णैकचिन्मयः । नोद्वेगी न च तुष्टात्मा संसारे नावसीदति ॥ ६३॥ प्राप्तकर्मकरो नित्यं शत्रुमित्रसमानदृक् । ईहितानीहितैर्मुक्तो न शोचति न काङ्क्षति ॥ ६४॥ सर्वस्याभिमतं वक्ता चोदितः पेशलोक्तिमान् । आशयज्ञश्च भूतानां संसारे नावसीदति ॥ ६५॥ पूर्वां दृष्टिमवष्टभ्य ध्येयत्यागविलासिनीम् । जीवन्मुक्ततया स्वस्थो लोके विहर विज्वरः ॥ ६६॥ अन्तःसंत्यक्तसर्वाशो वीतरागो विवासनः । बहिःसर्वसमाचारो लोके विहर विज्वरः ॥ ६७॥ बहिःकृत्रिमसंरंभो हृदि संरम्भवर्जितः । कर्ता बहिरकर्तान्तर्लोके विहर शुद्धधीः ॥ ६८॥ त्यक्ताहंकृतिराश्वस्तमतिराकाशशोभनः । अगृहीतकलङ्काङ्को लोके विहर शुद्धधीः ॥ ६९॥ उदारः पेशलाचारः सर्वाचारानुवृत्तिमान् । अन्तःसङ्गपरित्यागी बहिःसंभारवानिव । अन्तर्वैराग्यमादाय बहिराशोन्मुखेहितः ॥ ७०॥ अयं बन्धुरयं नेति गणना लघुचेतसाम् । उदारचरितानां तु वसुधैव कुटुम्बकम् ॥ ७१॥ भावाभावविनिर्मुक्तं जरामरणवर्जितम् । प्रशान्तकलनारभ्यं नीरागं पदमाश्रय ॥ ७२॥ एषा ब्राह्मी स्थितिः स्वच्छा निष्कामा विगतामया । आदाय विहरन्नेवं संकटेषु न मुह्यति ॥ ७३॥ वैराग्येणाथ शास्त्रेण महत्त्वादिगुणैरपि । यत्संकल्पहरार्थं तत्स्वयमेवोन्नयेन्मनः ॥ ७४॥ वैराग्यात्पूर्णतामेति मनो नाशवशानुगम् । आशया रक्ततामेति शरदीव सरोऽमलम् ॥ ७५॥ तमेव भुक्तिविरसं व्यापारौघं पुनः पुनः । दिवसेदिवसे कुर्वन्प्राज्ञ कस्मान्न लज्जते ॥ ७६॥ चिच्चैत्यकलितो बन्धस्तन्मुक्तौ मुक्तिरुच्यते । चिदचैत्या किलात्मेति सर्वसिद्धान्तसंग्रहः ॥ ७७॥ एतन्निश्चयमादाय विलोकय धियेद्धया । स्वयमेवात्मनात्मानमानन्दं पदमाप्स्यसि ॥ ७८॥ चिदहं चिदिमे लोकाश्चिदाशाश्चिदिमाः प्रजाः । दृश्यदर्शननिर्मुक्तः केवलामलरूपवान् ॥ ७९॥ नित्योदितो निराभासो द्रष्टा साक्षी चिदात्मकः ॥ ८०॥ चैत्यनिर्मुक्तचिद्रूपं पूर्णज्योतिःस्वरूपकम् । संशान्तसर्वसंवेद्यं संविन्मात्रमहं महत् ॥ ८१॥ संशान्तसर्वसंकल्पः प्रशान्तसकलेषणः । निर्विकल्पपदं गत्वा स्वस्थो भव मुनीश्वर ॥ ८२॥ इति । य इमां महोपनिषदं ब्राह्मणो नित्यमधीते । अश्रोत्रियः श्रोत्रियो भवति । अनुपनीत उपनीतो भवति । सोऽग्निपूतो भवति । स वायुपूतो भवति । स सोमपूतो भवति । स सत्यपूतो भवति । स सर्वपूतो भवति । स सर्वर्देवैर्ज्ञातो भवति । स सर्वेषु तीर्थेषु स्नातो भवति । स सर्वैर्देवैरनुध्यातो भवति । स सर्वक्रतुभिरिष्टवान्भवति । गायत्र्याः षष्टिसहस्राणि जप्तानि फलानि भवन्ति । इतिहासपुराणानां शतसहस्राणि जप्तानि फलानि भवन्ति । प्रणवानामयुतं जप्तं भवति । आचक्षुषः पङ्क्तिं पुनाति । आसप्तमान्पुरुषयुगान्पुनाति । इत्याह भगवान् हिरण्यगर्भः । जप्येनामृतत्त्वं च गच्छतीत्युपनिषत् । ॥ इति षष्ठोऽध्यायः ॥ ६॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च ॥ सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरणम- स्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति महोपनिषत्समाप्ता॥
Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. 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-1-4. Then we shall expound the Mahopanishad. They say Narayana was alone. There were not Brahma, Shiva, Waters, Fire and Soma, Heaven and Earth, Stars, Sun and Moon. He could not be happy. From the (desire of) the Paramatman, the Yajnastoma (hymn known as Avyakta) is said to have arisen. I-5-6. In it arose fourteen Purushas (Brahman, Vishnu, Rudra, Isana, Sadashiva and nine Prajapatis like Daksha), one maiden (Mula-Prakriti), the ten organs (five of perception and five of action), Mind as the eleventh, bright intellect as the 12th, ego as the 13th, Prana as 14th, Atma as 15th, Buddhi, Kama, Karma and Tamas, five Tanmatras, along with gross elements and the Being was the 25th (Sutratman). Employing him in creation, the supreme Being remained detached. From him do all things come into being. I-7. Again, Narayana, desiring something else, thought. From his forehead a person arose with three eyes and a trident, having glory, fame, truth, celibacy, austerity, detachment, mind, lordship, seven Vyahritis (Bhur etc.,) along with Pranava, Rik and other Vedas, all metres is his body – so, he is the great Lord. I-8-9. Then again, desiring something else, he thought – From his forehead, sweat fell and became the wide waters: from it a bright golden egg – in it was born the four-headed Brahma facing east. Narayana became the Vyahriti, Bhur, the chandas Gayatri, the Rig-Veda and the deity, Agni. Facing west he became Bhuvar, the chandas Tristubh, the Yajur-Veda and deity, Vayu. Facing north, he became Vyahriti Suvar, Jagati-chandas, Sama-Veda and the deity Surya. Facing south he became Mahar, chandas Anustubh, Atharva-Veda and Soma. I-10-13. (Meditate upon) the god of a thousand heads and eyes, source of cosmic well-being, beyond all, eternal Narayana – the universe subsists in Him. Like a lotus calyx, the human heart hangs down, dripping drops of cold water for sustaining life. In its midst is a great flame, facing everywhere, subtle and facing upwards; the great being is present – He is Brahma, Shiva, Indra, undying and self-shining. II-1-11. Suka, of great lustre, devoted to Natural Bliss, the prince of sages, realised Truth even at birth (without instruction). So also a person may get certain knowledge of the self by himself by long self-analysis. (This is because) the self is beyond description, un-realisable (by worldly means) by the mind and the sense organs; Pure Bliss, atomic, subtler then even ether. The millions of particles undergo generation, subsistence and dissolution inside the supreme Being by rotation of the power. The supreme being is Ether because there is nothing outside it and yet not the ether, because it is all pure consciousness – it is nothing which can be pointed out (specified such and such) as a thing, reality etc. He is conscious, being lustrous, yet like rock, because he cannot be (normally) known; causing the picture-like awakening (existence) of the world in himself, the pure ether. This cosmos is only the manifestation of that being; there is nothing other than that; the differences in the universe are also his manifestation. Present everywhere, connected with every thing, yet He does not move as there is nowhere to go; He does not exist as there is nowhere (substratum) to exist, yet exists because he is Existence by nature. Brahman is knowledge, Bliss and the resort (source) of the giver of Jivanmukti. Giving up of all mental desires is the way (to that knowledge). The wise say that the understanding of that Being is the absence of worldly conceptions. The dissolution and creation of the universe are due to the contraction and expansion, respectively, of the Power. The basis of Vedantic statements, yet beyond words, It is ‘I Reality, knowledge, bliss and nothing else’. II-12-13. Suka knew all this by his own subtle intellect; then remained with his mind ceaselessly rapt in it. He did not have the conception that the Atman is real; his mind simply turned away from worldly temptations, the many (material) worldly enjoyments which break very much, like the satisfied Chataka bird from torrent water. II-14-37. (He knew all but out of respect for tradition, passed at this stage). Once Suka of pure knowledge asked with devotion, of his father Vyasa, the seer seated alone at Meru mountain, ‘O Seer, how did this elaborate (pomp of) worldly life arise, how does this become dissolved, how much and when ?’ Being thus asked, Vyasa instructed everything to his son. Having already known all this, Suka did not value the verbal statement. Sage Vyasa, knowing the son’s thought said, ‘I do not know the truth; you can know all from Janaka, the king of Mithila who knows it correctly. Being told this, Suka went from there, to the earth and the city of Videha, ruled by Janaka. He was announced to Janaka by the ushers ‘O King, Suka, the son of Vyasa, waits at the entrance’. Desiring of knowing Suka, Janaka said ‘Let him wait’ and tarried for seven days. Then he permitted him into the court and Janaka regaled Suka with women and other luxuries. They did not attract Suka, just as gentle breeze cannot shake a mountain. He simply remained pure, like the full moon, equable, silent and composed. Janaka looked at him and bowed knowing his nature. He said ‘You have (adjured) all worldly actions and for all your desires, what (more) do you desire ? Suka replied ‘this grandiose world – how did this arise and how dissolved ? Janaka narrated all correctly – the same as was spoken by father Vyasa. ‘I myself knew this already; the same was told to me by my father; also by you, most eloquent speaker; this is also the matter seen in the Shastras. The mass of mental fancies dies away by the death of the fancies; worldly life is also buried away – this is certain. So great-armed Janaka, pray tell me the truth, firmly – the world gets peace for the reeling mind from you’. (Janaka) replied): ‘O Suka, listen to what I speak, the details of knowledge, the essence of wisdom, by knowing which one can get the status of Liberation in life’. II-38-41. When there is generated a wiping away of visible phenomena by the mind realizing that there is no (real) visible object, then arises the great joy of Nirvana (Extinction – Liberation). The best, total adjuration of mental impressions (tendencies) is said by the good (people) to be liberation – it is a pure procedure (whereas) those people whose tendencies are (not given up but) purified, not subject to the danger of re-birth – these wise ones are said to be the enlightened, Liberated-in-life. Strong (intense) brooding over objects is said to be bondage; its thinning out is, Oh Brahman, liberation. II-42-62. He is said to be ‘Liberated while living’ who has lost taste for enjoyment by means of penance etc., and no other cause. Who does not rejoice, nor languish, being detached when joy and grief befall (him) according to time (destiny); Who is untouched in the mind, by exaltation, anger, fear, lust and meanness; Who gives up (as if) playfully, the egotist tendency and remains giving up brooding; Who is free from desire and non-desire as he is introvert and behaves as in deep sleep; Who is seated delighting in the spirit, replete, pure in mind having got excellent repose and desires nothing in the material world and lives without unction; Who is un-smeared in the region of the heart with (objects of) knowledge and whose consciousness is not inert; Who performs without expectation, likes and dislikes (actions) (acts of) joy and grief, virtue and vice, success and failure; Who is silent, egoless, prideless, avoiding jealousy and does actions without agitation; Who exists like a detached onlooker and functions without attachment and desire everywhere; Who has given up internally all of Dharma and Adharma, thought and desire; Who has given up fully the (worldly) view; Who eats with equal detachment what is bitter, sour, salty, astringent, seasoned and unseasoned; Who has given up Dharma and Adharma, joy and grief, death and birth; Who, free from tension and joy, does not get depressed or elated, with a pure intellect; Who has given up all desires, all doubts, all conation, all rigid thoughts; Who is equal towards birth, existence and death, rise and fall. Who does not dislike or hanker after anything and enjoys incidental pleasure. Whose thought of worldly life has quietened down, who has aspects and yet is aspect-less, having mind – yet mindless. Who is active towards all objects, yet is desireless as if they are alien objects, is full in spirit. II-63-69. He gives up the state of Jivanmukta when this body is consigned to time (death) and enters the state of Adehamukta (liberated without body), like wind which does not move. Such a person does not rise or set, is neither real nor unreal, nor is he far away, nor ‘I’ nor ‘another’. Other, than him, there is no lustres nor darkness which is steady and profound, ineffable and unmanifest. Not empty vacuum, not having form, neither visible nor vision; nor a mass of creations but existing infinitely. Undesignated in nature, fuller than the fullest, neither real nor unreal, neither being nor coming into being, pure consciousness; not the Chaitya (world created by mind), endless, ageless, auspicious, having no beginning, middle or end, having no ailment in mind or body. That which is considered as the vision amidst the seer, seeing and object of seeing. O sage, there is surely nothing beyond this. II-70-73. It is known by yourself as well as heard from a preceptor: – one is bound by one’s own fancy and released by being rid of it – detachment towards enjoyment of all visible (external) objects has arisen (in you); all that is to be got has been got by you with a perfect mind; you feel (erred) in regard to your own nature but now being liberated, give up error; you see that you are Brahman itself beyond what is external and internal – you see but you do not see; you are the sole and perfect onlooker (un-involved). II-74-77. Suka, reposed silently (passively) in the Supreme Being in the own normal state, devoid of grief, fear and strain. Then he went to the peak of Meru mountain, unimpeded, for trance. There, for thousands of years he remained in ‘unqualified trance’ and attained rest in himself, like a flame without oil. Purified of the blemish of manifold thought, in the pristine and pure condition, he became one, with all (worldly) tendencies melting away like water-drop in the ocean. III-1-15. A lad, Nidagha, prince of seers and enlightened, permitted by his father to go on a pilgrimage, had ablution in three and a half Crores of sacred places, then told Ribhu about himself. ‘After bathing in so many places an enquiry (question) has arisen there in my mind: The world is born only to die and dies only to be reborn – all the actions of the moving and unmoving things are ephemeral; Things such are sources of splendour are sinful and give place to all calamities; unconnected with each other, like iron-stakes, they come together, only by mental fancy. I have lost taste in various things, like a traveller in deserts my mind is tormented as to how this suffering will die down; riches please me not but give only cycles of worries just as houses with children and women cause danger. This (material) glory in the world is delicate, cause only delusion, does not give happiness. Life is unsteady like a drop of water hanging on to the top of a tender leaf; like an insane person it goes away, leaving the body suddenly. Life causes strain to those whose mind is shattered by contact with the poison from the snake of worldly objects and who lack mature discrimination of the self. It is (possible) reasonable to envelop wind and to cut into (empty) space, to string together watery waves but not give up attachment to (worldly) life. (In contrast) by attaining Brahman, what is to be got is got, which causes no grief; it is the place of highest joy. Even trees live, so do animals and birds – only he (really) lives, whose mind is sustained by contemplation; the others who have no (spiritual) rebirth are only old donkeys. Shastra is a burden to one who lacks (spiritual) discrimination, knowledge is a burden to one attached (to life); mind is a burden to one without security, body is a burden to one ignorant of the self. II-16-26. From ego does danger arise, so do bad mental ailments and desire – there is no enemy more dangerous than Ego; whatever in the moving and unmoving world was enjoyed by Ego – all that is unreal; only freedom from Ego is real. The mind runs hither and tither, in vain and with zeal, like a dog in the village. O Brahman, I have been made inert by the pursuit of thirst and eaten by my mind as by a dog. Containment of the mind is impossible even by drinking up the ocean uprooting Meru and eating fire. Mind is the cause of objects; when it exists, the three worlds exist; when it does not, so do they, so it should be cured with effort. Whatever wealth of merit I acquire, that Thirst cuts down, like a mouse cutting a string. Thirst is a fickle monkey – it sets foot in impassable places, hankers after fruits even when filled with them; never rests long in a place. Throat is a bee in the lotus-heart. One moment, it goes to Patala; another, the sky; and another, it hovers in the bush of space; of all the griefs of worldly life, only thirst gives the longest grief; a person (well-guarded) in the harem it involves in great trouble. Abandonment of brooding is the (preventive) chant for the cholera of Thirst. II-27-38. There is nothing as pitiable as the body, low and meritless; it exults over a little and suffers over a little. The body is the great abode of the house-holder i.e. the Ego. Let it roll about or be steady – what is it to me, O Preceptor ! This body pleases me not – the senses (animals) are bound by six ropes (vices) – in its yard, Ego leaps about, it is crowded with the servants – the mind. It is frightening with the entrance held by the monkey (tongue) – in it are seen the (bared) teeth and bones. Tell me, what is attractive in the body which is made of blood and flesh, in and out, and which is only to perish – let him trust the body, who sees steadiness in lightnings, autumn clouds, and cities in the sky (illusions). Childhood is the abode of fear from the teacher, mother, father, other people and older children. One is overwhelmed by the goblin of lust which exists in the cave of one’s mind and causes many delusions. Slaves, sons, women, relatives and friends laugh at a man shaken by old age as at a mad man. Desire is full of the defect of helplessness, grows long in old age, the sole friend of all danger and confuse foment is the heart. The attribution of happiness to worldly life – even this is cut by time like grass by a rat. Time tries to possess selfishly (every thing from) grass and dust (to) Indra and gold, which is the dust of Meru – destroys all and all the three worlds are occupied by it. III-39-48. What is auspicious about woman – a puppet of flesh – moved by a machine in the cage of the body – having nerves, bones and knots ? Why are you deluded; separate the skin, flesh, blood and tears and then look at the body. Is it attractive ? The pearl necklace on the breast is like the current of Ganga on Meru (fleeting and ephemeral) – the same breast is eaten by dogs at the due time like a lump of food, in the cemetery and corners of the directions. Women are the flame of sin, have the soot of hair, pleasing to the eye but not to be touched; they burn man like grass. Women are the fuel lovely, yet harmful, of the fires of all blazing at a distance whether they have taste (attachment) or not. Women are the traps to catch the birds – men, spread by the hunter, Manmatha, the lump of bait, the string of wickedness to men who are the fish in the pond of birth (life) and moving in the mud of mind. I will have none of this woman who is the basket of all defects – gems – the chain of misery. Only he with a woman has desire for enjoyment; where is enjoyment for one who has no woman ? Giving up women means giving up the world; by this one shall be happy. III-49-54. Even the Quarters (like North) are not seen, regions give other (wrong) instruction; even the oceans and the stars dry up, even the permanent becomes impermanent, even Yogins (Siddhas) perish, demons and others decay; Brahma is reduced (to nothing), the unborn Vishnu too; Shiva becomes non-existent, the lords of the quarters decay. Brahma, Vishnu, Rudra and all classes of creatures run towards destruction, like water-streams towards the marine fire. Dangers come for a moment, so does wealth; birth and death are only for a moment – everything dies. The brave ones are killed by those not brave – a hundred are killed by one. Poison changes its scope (effect) – poison is not poison ! III-55-57. Objects (of the world) destroy (only) one more birth, poison destroys life only once; it is time my mind is burnt in the forest fire of defects. Desires for enjoyment do not flash even in the illusory fatamorgana; so, oh preceptor, waken me quickly with the knowledge of truth. If you do not, I shall take to silence, without pride and jealousy, contemplating Vishnu with the mind like one turned into a painting. IV-1-24. Nidagha, there is nothing else to be known by you, you are the best of the of the enlightened – you know by your intellect, with God’s grace – I shall wipe away the error caused by the impurity of the mind: Control of inner and outer senses, enquiry, contentment and the fourth, contact with good people – resort to one at least of these giving up everything, with all effort – when one is achieved, the others also are achieved. One shall develop wisdom only at first; first liberation from worldly life, by means of scripture, contact with good people, penance and self-control. One’s own experience (of the self), Shastra and the preceptor form one statement (they yield a single purpose) by practising (the teachings of) which the self is ever looked at (realized). If you do (achieve) every moment, the avoidance of the sustained fancy and desire, then you will have reached the sacred, mindless state. Samadhi is said to be the freedom of the mind from agency (activity). That itself is oneness, that is the highest and auspicious joy. You should remain, like a dumb, blind and deaf person, giving up with your mind, the thought of all things as the self. The vision got through words of (Vedanta) that you are composed, unborn, beginningless and endless, shining, taste (bliss) alone, devoid of symptoms of mind – all this is for the (lower) knowledge and wasteful – only Om is real. All the visible things in the world are nothing more than the consciousness without vibration – contemplate this. Or, with mind ever enlightened and performing worldly functions, you remain knowing the oneness of the self, like the calm ocean. Only the knowledge of Truth is the fire to the grass of mental impressions – this is said to be Samadhi, not mere silence. Just as the world is active when the much desired sun has arisen (Mani – gem of the day, the sun), so also do the creatures of the world, when the supreme reality is present. So, oh sage, the agentship and non-agentship in the self arise: — the spirit is a non-agent when there is no desire – an agent by his mere presence. These two exist in the Supreme Being – agency and non-agency – Resort to it firmly which is the (ultimate) cause of the two. So, by the thoughts, well kindled, that I am always a non-agent, the remains only the state of equality called the supreme immortality. Listen, O Nidagha, there are born in the world, men of noble qualities in the Nirvikalpa Samadhi, ever in the ascendant and happy like (autumnal) moons in the sky; not depressed during danger, like a gold lotus at night, nor aspiring beyond what is destined, delighting in the path of the good people. They shine through this firm (personality) with merits in the friendship; even-minded and reconciled, pleasing, ever good in conduct. They are within limits like the ocean, placid in mind, do not give up discipline, like the sun. A wise person should enquire fully ‘What am I ? How did this blemish of Samsara develop ?’ One should not take to wrong deeds nor live with a low person. Death, the killer of all, should not be looked up in mockery. One should look only at the pure consciousness, avoiding the body, the bone, flesh and blood which are inauspicious, the consciousness being the string that holds together all the creatures like a necklace. Pursuing what is acceptable and avoiding totally what is not – this is the (proper) nature (attitude) of the mind. The seer shall be rid of grief knowing that he is Brahman with his own realization by the path prescribed by the preceptor. IV-25. Enlightenment arises in the state of detachment wherein the fall of a hundred sharp swords is borne like strokes with lilies, burning with fire like drenching with snow, charcoal like sandalwood, endless fall of arrows like a fall of cool water to relieve summer heat, cutting one’s own head like happy sleep, the deprivation of speech like silence, deafness like a blessing. IV-26-27. The self as always observed by the practice of realization which arises from the instruction of the preceptor. Just as the directions once again as before the delusion, so the world – delusion goes away destroyed by knowledge – consider this. IV-28. Riches do not help, nor friends nor kinsmen, nor the strain of the body, nor resorting to sacred waters and temples, but only through the conquest of the mind is that condition reached. IV-29-38. All the miseries, hankerings, unbearable mental pain are lost in people with a calm mind, like darkness in the sun. All creatures subside (attain calmness) in a serene person like children mischievous or soft, in their mother. Not by drinking elixirs, nor by the embrace of wealth does a person get so much joy as by inner peace. He is said to be a serene person, who does not exult or feel depressed on hearing, touching, eating, seeing and knowing the good or the bad. Whose mind is not agitated, clear like the moon’s disc, in death, festival as well as in battle. Only the serene person shines among ascetics, knowers, sacrificers, kings, men of strength and of virtue. The calm persons are great who have attained contentment with the drink of Amrita and delight in the self. He is the contented one who gives up (longing for) what is not got and is even towards what is got, not seeing (i.e. ignoring) grief and joy, who does not admire what is not got, enjoys according to desire what is (actually) got and is benign in his conduct. Liberation while alive arises when the thought delights in what is got, like a good woman in a harem and this gives the joy of the spirit’s own nature. IV-39-43. The wise person should reflect about the path to liberation, every moment, in the manner of the Shastras, according to the place, convenience and contact with good people, until he achieves repose in the spirit. A person having repose in the fourth state (liberation) and released from the ocean of worldly life, whether he lives or not, be he house-holder or recluse, has no purpose (meaning) in what is done or not done, nor by the delusion of Veda and Smriti; he remains in his pristine condition like the ocean without being churned by the mountain (he is in a transcendental state). When there arises the pure realization of all as the spirit, then shines the ‘body’ in the form of the consciousness, beyond origin, space and time. IV-44-49. The visible cosmos of un-moving and moving things melts away like dream in a (dreamless) sleep. The wise people have attributed, for empirical purposes, names for the supreme Being, such as, Rita Atma, Para Brahma, Truth etc. Just as armlets etc., are only words and meanings, not different from gold, so also is the magical illusion of the cosmos extended by the supreme being. The perceived being inside the visible world is called bondage, in the absence (dissolution) of the visible, he is realized. What is called the visible is the projection like, ‘The universe is you, and I’. The illusion of the world is spread only by the mind – as long as it happens, this is no liberation. IV-50-57. The cosmos is spread (generated) through the mind by the self-born supreme being. So the visible cosmos is mental in nature. There is no real mind; it is only the flash of things. Know the mind to be only ideation. Understand that where there is ideation there is Mind. Mind and ideation are never different – when the mass of ideations slips away only the (pristine) nature remains. When the excitement of the visible, viz., ‘I and you are the cosmos’ dies down, only the sole condition (pristineness) remains. At the achievement of the great dissolution, when all the visible creation etc., become (i.e. known to be) non-existent, only tranquillity remains. There exists the unborn, divine un-ailing, shining being, the unsetting sun, forever, the maker of all, declared to be the supreme self. From whom words turn away (un-reaching), who is realized (only) by the liberated person, whose names like (individual) selves are assumed, not natural. IV-58-63. O great sage, of the three kinds of ether (space) namely the mental, spiritual and gross, know the spiritual one to be (emptier) subtler than the other two. When the perception passes from one place to another, the interval is to be known as the spiritual region in a moment when you reach the stage where all ideations are rejected, then surely you will reach the state of All Quiet. That condition (state) is Samadhi which excludes bliss and contains the essence of detachment of Nobility and Beauty – when joy arises strongly by the realization of the falseness of the visible world and like and dislike thin away. This realization is indeed the knowledge and its object, spiritual in nature – only that is the sole state – all else is false. IV-64-69. Nidagha, know the world to be an illusion, Airavata in rut is confined to a corner of a mustard, a mosquito fights with groups of lions inside an atom, Meru put inside a lotus is pat out by a bee. Only the mind made impure by involvement etc., is worldly life. The same mind is said to be the end of (worldly) existence when freed from them. An embodied being attained that condition being brooded over by the mind – freed from bodily tendencies, it (he) is not smeared (affected) by the body’s attributes. I am that (the mind) which turns an aeon into a moment and vice versa. One cannot attain (realize) (truth) without desisting from bad conduct, without calmness and concentration but only through Enlightenment. IV-70-72. One fears never (and from nothing) on knowing the nature of the self as Bliss unequalled, attributeless and one mass of truth and consciousness. That is beyond all that is beyond, greater than the greatest, lustrous and eternal in nature, wise, ancient Being, worshipped by all gods. As a rule ‘I (am) Brahman’ these two words are for the liberation of the great. Whereas ‘Not Mine’ and ‘Mine’ give liberation and bondage (respectively). IV-73-75. The creation (of the world) is assumed (projected) by God starting from the vision and ending with Entry (from Generation to Dissolution) in the form of Jiva, Ishvara etc. The nature of the animate and the inanimate worldly life from waking to liberation is projected by Jiva. Schools from the Trinachiketa to the Yoga depend on Ishvara’s illusion (on the still lower level); from the Lokayata to Sankhya the schools depend on Jiva’s illusion. Hence, the aspirants to liberation should not consider these schools (being illusory) but the (essential) truth about Brahman is to be considered with steadiness. IV-76-82. Only one who looks upon everything in relation to consciousness is the knower proper, Shiva, Vishnu and Brahma. Without a good preceptor’s grace it is hard to give up objects, to see truth and (to realize) the pristine state. The pristine state is naturally realized by a Yogin who has power generated in him and has given up all (worldly) activity. When a man perceives even a little difference (between these) then, there will be fear for him, doubtless. A person with wisdom as the eye sees the supreme as present everywhere – one without wisdom does not, like a blind man, the sun. The supreme being is knowledge alone – so a mortal becomes immortal only by vision of Brahman. When the Great beyond is seen, the knot of the heart snaps, all doubts are smashed and all (worldly) actions die away. IV-83-87. Be devoted to Samvid, with single attention, giving up the non-spiritual attitude and unaffected by the condition of the world. In a desert all the water (in mirages) is an illusion – only the desert is real; (similarly) on reflection all the three worlds are nothing more than chit. He who remains giving up what is implied and expressed is Shiva himself, the best of the Brahman-Knowers. That un-decaying being is the substratum (of all), without comparison beyond words and mind, eternal, omnipotent, omnipresent and subtle. The mind and the world are (only) the blooming of the supreme being; worldly life is reduced by the restraint (of the mind) and non-restraint (of the spirit). IV-88-106. I shall tell you the means of curing mental ills – giving up whatever object is attractive, one attains liberation. Pity that worm of a man who cannot do this giving up which is absolutely good and dependent on oneself. The auspicious path cannot be got without subduing the mind which is giving up desires and which can be achieved by one’s own effort. When the mind is cut by the weapon of non-projection, then is achieved (realized) the Brahman, omnipresent and tranquil. Hold yourself, un-excited, released from thought of worldly existence, having great wisdom – the swallowed (controlled) mind is the place of knowledge. Resorting to great effort, making the mind non-mind, meditating in the heart, with the edge of the wheel of consciousness. Kill the mind without hesitation; your (internal) enemies will not bind you. ‘I am he, this is mine’, the mind is only so much – this is cut down by the knife of non-projection. The mind is blown away only by the wind of non-projection, like the bank of clouds in the autumn sky. Let the winds of deluge blow, let the oceans become one (to destroy the world), let all the twelve suns blaze; the mind is not affected. You remain intent upon that state of the empire of truth which can only be non-projection and which gives all success. Nowhere is the mind seen to be without fickleness – it is the nature of mind, just as heat is that of fire. This power of pulsation existing as mind – know this to be the power which is the ostentatious world. The mind without wavering is said to be Amrita. The same is said to be liberation in the Shastraic doctrine. This wavering which is another name for ignorance – destroy this with reflection. Sinless one, be free from projections (vikalpas) attaining that position with which the mind becomes united by means of human effort. Hence, resorting to (human) effort, possessing (i.e. Controlling) the mind with the mind, be form and free from anxiety, in the place without grief. Only the mind can control the mind firmly – who can control a king except another king ? For those grasped by the crocodile of desire and fallen into the ocean of worldly life and carried away (tossed about) by the whirlpools, only the mind is the life-boat. Break the mind, with the mind, the rope, uplift yourself from worldly life – which cannot be crossed by another. IV-117-115. Whatever propensity called the mind arises from previous (other) impulses, these a wise one is to avoid and from this there will be reduction of ignorance. Give up the tendency to differentiate; giving up the instinct for (worldly) enjoyment – then giving up both positive and negative (tendencies), be blissful without mental projection. The avoidance of desire towards whatever is seen is the destruction of the mind, of ignorance. Freedom from desire is extinction (liberation), acceptance of desire is misery. In the un-enlightened people ignorance is seen to exist. How can it exist in a person of sound wisdom, being accepted only in name. Ignorance swings a person on the steep rocks of samsara, having the thorny bushes of misery, not when ignorance dies away leading to the desire for perception of the self, reducing delusions. When everything is seen, this desire too melts away. This ignorance is only desire, its destruction is said to be liberation – this results by the destruction of projections. The intense darkness, ignorance, is reduced when, in the sky of the mind, the night of propensities fades away, by the sight of the sun of consciousness. IV-116-121. The supreme lord is the ineffable conscious principle present every where and devoid of mental misery. All this (cosmos) is Brahman, eternally conscious, undecaying. The other thing namely mental projections, does not really exist. Nothing is really born, dies in this triad of worlds, nor is there any reality in various stages of things; only Pure Consciousness is real, which is aloof, shining by itself common to all and free from mental torment. When this is ever realized as pure, untroubled, serene, calm and unchanging, this mind realizes through reflection – the mind is called so because of reflection. IV-122-125. So, this thought caused by force, is destroyed by resolution. The mind is bound strongly by the resolution ‘I am not Brahman’; it is released by the resolve ‘I am Brahman’; it is bound by the concept in keeping with the thought ‘I am, lean, bound by misery; I have hands, feet etc.’ Whereas, it is released by the conviction following the thought ‘I am not miserable, I have no body, the soul is not bound’. One is liberated when ignorance dies away, by the internal conviction. ‘I am not the flesh, the bones; I am beyond the body’. IV-126-131. ‘This ignorance is due to imagination, by conceiving the non-spirit as spirit. Resorting to great effort, with supreme resolve, and abandoning desire at a distance, be blissful without fancy. My son, my wealth, he is mine – such propensity leaps about by the tangle of senses. Do not be ignorant, be wise; give up involvement is samsara – why do you wail like an ignorant person by such attachment ? What is this body of yours, dull, dumb, impure lump of flesh, for which you are overpowered by worldly pleasure and pain ? It is strange that the true Brahman is forgotten by people ! May you not be smeared by attachment when you are active. Strange also that mountains are bound by lotus fibre ! This universe is perturbed by the ignorance which is non-existent ! Mere grass has become adamant ! V-1-7. Then I shall speak truly of the seven steps of ignorance, seven of wisdom. The stages between are countless and produced otherwise. Liberation is existence in natural (spiritual) condition; lapse from it is the concept of ‘I’ – attributes like desire and hate, born of ignorance, are not for those who do not swerve from their nature as a result of the realization of pure consciousness. The fall from spiritual nature, the drowning of consciousness in mental matters; there is no other delusion, now or in future, than this. The existence in spiritual nature is said to be the destruction of mental activity, being in the middle (unaffected), when the mind goes from object to object. The existence-supreme in nature is remaining like stone, all ideation dying out, free from waking and sleep. That is one’s own (spiritual) nature which is not inert, the non-pulsating (placid) mind, when the ego-aspect is dead. V-8-20. Waking in seed state, (simple) waking, great waking, etc., the seven-fold delusion -when these combine among themselves, they become manifold; hear of its nature. The first stage is the consciousness undesirable, pure condition, taking the name of mind, Jiva etc., which will come into existence. Waking existing as seed (potential) is said to be waking-in-seed – this is the new or first condition of consciousness. The waking state (second): after the new stage, the (subtle) concept ‘I’, ‘Mine’ arising purely – this is waking, non-existent earlier. The great waking: the broad (gross) concept arising in a previous birth as ‘I’ and ‘Mine’. The Waking-Dream: The ‘kingdom’ of the mind, which has developed or not, as identifying one’s self with these. The dream state: it is of many kinds arising from the waking state, in the form of two-moons, shell-silver, mirage etc. The reflection by the awakened person ‘this was seen only a short time, it will not arise – Because of not seeing for long, it is like the working state.’ The dream-waking state: the inert condition of Jiva, giving up the six conditions. The deep sleep is filled with the future misery – in which condition the world is merged in darkness. The seven stages have been spoken by me of ignorance – each of these has hundreds of varieties with various splendours. V-21-35. By knowing the seven stages of knowledge, one will not be sub-merged in the mire of illusions. Many schools speak variously of the stages of Yoga but only the following are acceptable to me: liberation follows after the seven stages. The first stage of knowledge – is auspicious desire, the second is reflection, the third is thinning of the mind, the fourth is attainment of Sattva, then detachment, the sixth is reflection on objects and the seventh is of the Turiya. Their explanation: The wise say that the auspicious desire is the desire following detachment –meditation ‘why do I remain like a fool, being looked upon by good people ?’ Reflection is good activity (tendency) after the practice of detachment and contact with scriptures and good people. Thinning of the Mind is the condition where the attachment to sense-objects is reduced by means of auspicious desire and reflection. Sattvapatti is the mind in the pure Sattva condition by the practice of the above three stages. The Asamsakti stage is the developed condition, without even a trace of involvement, by means of the practice of the four stages. Padarthabhavana is the sixth stage resulting from the five stages, delighting in the spirit firmly by the non-contemplation of objects internal and external. The ‘Fourth’ (Transcendental) condition (here the seventh) is concentration on one’s nature, seeing no real difference, by the long practice of the six stages – this is the stage of Jivanmukti. The stage ‘Beyond the Fourth’ is the stage of liberation without the body. V-36-40. Nidagha, those who have reached the seventh stage, delight in the spirit – they do not drown in pleasure and pain. They do (or not do) whatever is only relevant and minimal. They perform actions following the past, awakened (impelled) by those nearby, like one waking from sleep. These seven stages can be known only by the enlightened – reaching which condition, even animals, barbarians etc., are liberated with or without the body surely. Wisdom indeed is the breaking of the knot and the liberation – the dying of the illusion of mirage. V-41. But those who have crossed the ocean of illusion – they have reached the high position. V-42-43. The means of calming the mind is said to be Yoga. This is to be known as having seven stages which lead to the status of Brahman. V-44. There, there is no feeling of ‘you’ and ‘I’, one’s own and another, nor the perception of existence or non-existence. V-45. All is calm (needing) no support, existing in the ether (of the heart), eternal, auspicious, devoid of ailment and illusion, name and cause. V-46. Neither existent nor-existent, nor in between, nor the negation of all; beyond the grasp of mind and words, fuller than the fullest, more joyful than joy. V-47. Beyond (worldly) perception, the limit of one’s hope (horizon) extensive, there is no existence of any thing other than pure cognition. V-48. The body exists only when there is the relationship of the perceiver, the perceived and the vision connecting them, whereas this position (of liberation) is devoid of such relation (of the distinct) Perceiver, Perception and object. V-49. ‘In between the movement of the mind from object to object there is the unqualified essence of intelligence. This is immaterial perception, reflection; always identify yourself with That. V-50. ‘Your eternal essence (is), devoid of states like wakefulness, dream and deep sleep or Equalities like intelligence and inertness; always identify yourself with that. V-51. ‘Excluding that heart of stone, inertness, always identify yourself with that which is beyond the mind. Discarding the mind in the far distance (you see) you are that which is; be established as That. V-52. ‘First the mind was formed from the principle of the supreme Self; by the mind has this world, with its multitudinous details, been spread out. Wise men ! The nihil, alluringly named, shines forth from the nihil as the blue does from the sky. V-53. ‘When the mind is dissolved, through the attenuation of mental constructions, the mist of cosmic fancies will stand dissolved. The one, infinite, unborn, pristine and pure Spirit shines forth within as the cloudless sky in autumn. V-54. ‘In the sky has sprung up a picture without a painter or a basis (i.e. canvas). It has no perceiver; (it is) one’s own experience without the medium of sleep or dream. V-55. ‘In the conscious Self that is the witness, common, transparent and indisputable, as a mirror, are reflected all the worlds without willing (of any kind). V-56. ‘For curing the mind of its fickleness, deliberately reflect that the one Brahman is the Sky of the Spirit, the impartite Self of the cosmos. V-57. ‘As an immense rock, covered with main lines and sub-lines, learn to regard the one Brahman with the three worlds superposed on It. V-58. ‘Now it has been known that this problem world is not produced, as there is no second entity to serve as a cause. This alluring (world) may be looked upon as a marvel. V-59. ‘Long agitated (as I have been, now) I am at rest; there is nothing other than pure Spirit. Laying aside all doubts, discarding all sense of wonder, behold ! V-60(a). ‘Repudiating all mental constructions, the principle of mindlessness (may be seen to be) the highest status. V-60(b). ‘(The sages), having liquidated their sins, have attained infinitude -- V-61(a). ‘Those (sages) whose intellects are great and tranquil and who have risen above the mind. V-61(b)-62. ‘One who has reasoned out (the nature of things according to the Vedanta), the modifications of whose mind (objectively induced) have ceased, who has given up all reasoning (vis-à-vis objects), who has dismissed the objective realm, empty of values but has seized on what alone has eternal value, has a mind that conforms to the eternal Reality. V-63-66. ‘When the net of deep-seated impressions of empirical life is split as a fowler’s net by a rat, when, due to dispassion’s power, the knots of the heart are loosened, one’s nature as Brahman becomes crystal clear owing to the experiential Knowledge (of Brahman) even as muddy water treated with the Kataka-powder. Now one experiences the eternal Witness; no longer one beholds the inert (non-Seen). While (yet) living one is awakened to the supreme Truth that alone is to be realized. One is totally oblivious of the ways of the world, shrouded in the thick gloom of delusion; and due to an eminent degree of mature dispassion, one ceases to have any relish for even the so-called delectables that are (in fact) dry and tasteless. V-67. ‘Like a bird from its cage, from delusions flies forth the mind devoid of attachments, frailties, dualities and props. V-68. ‘The mind filled with (Truth) shines like the full-moon vanquishing all meanness born of perplexities and dismissing all dilemmas due to (idle) curiosities. V-69. ‘Neither I nor aught else exists here; I am but Brahman that is Peace’ – thus perceives he who beholds the link between the existent and the non-existent. V-70. ‘As the mind indifferently contacts objects of the senses of sight, etc.; when encountered by chance, so does the man of steadfast intellect regard (courses of) action (in his daily life). V-71. ‘Experience lived through Knowledgeably alone proves satisfactory. The thief recognised and befriended is no longer a thief but turns out to be a friend. V-72. ‘As an unplanned journey to a village, when accomplished, is treated (without) elation) by the travellers, so is the splendour of enjoyment (that may fall to their lot) deemed by those who know. V-73. ‘Even a little diversion of the well-controlled mind is reckoned quite ample; no elaboration of it is sought as such (elaboration) is a source of (future) afflictions. V-74. A King liberated from detention is glad to eat (but) a morsel. One unattacked and undetained hardly cares for his (entire) kingdom. V-75. ‘Locking one arm in the other, setting one row of teeth on the other and putting some limbs against others, conquer the mind. V-76. ‘From this sea of empirical life there is no way out except victory over the mind. In this vast empire of hell, hard to subdue are one’s and adversaries – the sense-organs – who ride on the unruly elephants, the sins, and are armed with the long arrows of cravings. V-77. ‘In the case of one whose egoistic vigour has been attenuated and who has vanquished his foes, the sense-organs, latent impressions, intent on enjoyments, wear off as lotuses do in winter. V-78. ‘Like no eternal spirits; latent impressions cut capers only as long as the mind remains unvanquished for lack of intense cultivation of the non-dual truth. V-79. ‘Of the men of discrimination, the mind, I deem, is a servant as it accomplishes what is sought; a minister as it proves the cause of all gains; and a loyal chieftain as it regulates the assailing sense-organs. V-80. ‘The mind of the wise, I deem, is a loving spouse as it pleases; a protective parent as it guards and a friend as it marshals the best (arguments) V-81. ‘The paternal mind, well studied with the eye of the Shastras and realized in (the light of) one’s own reason; abolishes itself in yielding supreme perfection. V-82. ‘Extremely perverse and inveterate (in itself), (once) well-awakened and controlled and purged, the delightful mind-gem shines (in one’s heart) powered by its own virtues. V-83. ‘O Brahmin ! To win perfection be luminous after washing clean, in the waters of discrimination, the mind-gem steeped in the mire of many flaws. V-84. ‘By wholly overcoming the inimical senses, resorting to sovereign discrimination, and beholding the Truth with the intellect, cross the sea of empirical existence. V-85. ‘The wise know that concern, as such, is the abode of endless pains; they also know that un-concern is the home of joys, both here and hereafter. V-86. ‘Bound by the cords of latent impressions this world revolves (constituting empirical life). In manifestation, they agonise; when obliterated they make for well-being. V-87. ‘Though intellectual, though extremely and variously learned, though high-born and eminent, one is bound by cravings as a lion is with a chain. V-88. ‘resorting to supreme personal endeavour and perseverance and conforming to Shastraic conduct unwaveringly, who may not win perfection ? V-89. ‘I am this entire cosmos; I am the supreme Self that lapses not. Nothing other than me is – this vision is the supreme assertion of the Self as ‘I’ (or, the first level of self-assertion). V-90. ‘I transcend all; I am subtler than a hair’s tip’ – such, O Brahmin, is the second and beneficent mode of self -assertion. V-91. ‘This (mode) promotes liberation and not bondage. (Witness) the case of the Liberated in-life. V-92. ‘The conviction that I am no more than a bundle of parts like hands, feet, etc.; is the third mode of self-assertion – it is empirical and petty. V-93. ‘This root of the evil tree of empirical life is wicked and must be renounced. Smitten by this, the worldly man rapidly falls ever lower. V-94. ‘Discarding this wicked mode of self-assertion from one’s life, in due course, by virtue of the beneficent mode, one achieves liberation in peace. V-95. ‘Resorting to the first two non-worldly modes of self-assertion, the third worldly mode that occasions pain must be renounced. V-96. ‘Next discarding even the first two, one becomes free from all modes of self-assertion and thus ascends to the transcendent status (of freedom). V-97. ‘Bondage is nothing but craving for objective enjoyment; its renunciation is said to be liberation. Mind’s affirmation is perilous; its negation is great good fortune. The mind of the Knower tends to negation; the mind of the ignorant is the chain (of bondage). V-98. ‘The (timeless) mind of the Knower is either blissful nor blissless; neither fickle nor stirless. It neither is nor is not. Nor does it occupy a mind position among all these – so maintain the wise. V-99. ‘Just as, due to subtlety ether, illumined by the Spirit, is not (objectively) perceived, so the impartite Spirit, though all perceiving, is not observed. V-100. ‘The imperishable Spirit, free from all imaginings and beyond nomenclature, has been assigned designations like one’s Self, etc. V-101-102. ‘Transparent like a hundredth part of ether, partless as manifested in those who know, ever aware of the sole Self of all that is pure in empirical life, this Spirit neither sets nor rises; neither rises up nor lies (low); neither goes nor returns; it is neither present nor absent here. V-103. ‘This Spirit has a flawless mode (of its own), indubitable and propless. V-104. ‘At the very outset, purify the disciple through excellence such as mind’s tranquillity, restraint of sense-organs, etc. Next impart to him the teaching that all this (world) is Brahman, viz., the purified Thou. V-105. ‘One who teaches an ignoramus or half-awakened (disciple) that ‘all this is Brahman’ will (in effect) plunge him in an endless series of hells. V-106. ‘But a disciple whose intellect has been well-awakened, whose craving for objective enjoyments has been extinguished, and who is free from all ‘expectations’ is rid of all impurities born of nescience; the wise teacher may instruct him. V-107. ‘Like its effulgence where there is light, like the day where there is the sun, like the fragrance where there is a flower, so is there a world where there is the Spirit. V-108. ‘When the view-point of Knowledge is purged, when (the dawn of) awakening spreads vastly, this very world will cease to appear as real. V-109. ‘Established in yourself, you will realize aright the strength and weakness of the flood of my words (of instruction) – (you will realize it) by the highest mode of nescience that spurs the effort to wipe out the sphere of the petty Self. V-100. ‘By it (the highest mode of nescience) is won the knowledge that consumes all errors, O Brahmin ! One missile puts another out of action; one flaw destroys its opposite. V-111. ‘One poison may be neutralised by another; an enemy may destroy another. Such is the wonderful riddle of elements that pleases through self-destruction ! V-112. ‘The real nature of this riddle is not perceived. As it is observed, it perishes – observed with the flaming imagination whose content is: ‘in Truth it exists not at all’. V-113. ‘He who cherishes with the (creative) and liberating imagination (the thought that) all this is spirit, that the perception of difference is nescience, should renounce this (nescience) in all possible ways. V-114. ‘sage ! That ultimate Status which is said to be imperishable is (in truth) not won. Twice-born sage ! Speculate not as to whence this (nescience) has arisen. V-115. ‘Speculate rather on: ‘how shall I destroy it ? Once it is dissipated and dispelled you will (renunciation-)cognise that status. V-116. ‘That integral status (includes the knowledge) ‘Whence this Maya has come and how it has perished. Therefore try to treat (with remedies) this abode of diseases (i.e. Maya). V-117-118(a). ‘So that she may not subject you again to the sufferings of birth (etc.,). ‘The sea of the Spirit shines forth in one’s Self with its splendid inner vibrations. With certitude meditate inwardly that is homogeneous and infinite. V-118(b). ‘The power of the Spirit in the sea of the Spirit is a slightly agitated state of the latter. V-119. Like a wave in the sea, that pure Power shines forth there, just as the wind automatically blows in the sky. V-120. ‘In the same way, the Self in itself, by its own power, becomes mobile. That omnipotent Deity flashes forth for a moment. V-121. ‘Whose potencies of space, time and action are not enhanced (by any means); who is pre-eminently established in her infinitude, being fully conscious of her own essential nature. V-122. Un-comprehended, She brings into being a finite form. When that supremely enchanting Deity brings forth that (finite) form. V-123-124(a). Other ideas (views), names, number, etc.; follow her. The individual self (‘Knower of the field’) is the designation of this form of the Spirit, O Brahmin; it is the basis of space, time and activity, and its forms are rooted in manifold (mental) constructions. V-124(b). ‘He (‘the Knower of the field’) generating latent impressions, again, assumes the form of egoism. V-125. ‘The tainted egoism, as determiner, is called intellect, which, imagining forms, becomes the base for cogitation (or mind). V-126. ‘With its profuse imaginings the mind slowly is (transmuted into) sense-organs. The wise deem the body with its hands and feet (nothing but) the senses. V-127. ‘Thus, indeed, in stages descends the Jiva, bound by the cords of imaginings and impressions, and encompassed by a multitude of sufferings. V-128. ‘The potent Spirit, thus degenerating into dense egoism, passes voluntarily into bondage as a silk-worm in its cocoon. V-129. ‘And, like a lion in chains, becomes totally dependent finding itself within a net of its own imaginings and nothing more. V-130. ‘Sometimes (it operates as) mind, sometimes as intellect; sometimes as cognition; sometimes as (pure) action. Sometimes it is egoism and sometimes it is held to be what is thought. V-131. ‘Sometimes it is called Prakriti and sometimes it is held to be Maya. Sometimes it is designated a ‘flaw’ and sometimes referred to as ‘action’. V-132. ‘Sometimes it is proclaimed as bondage and sometimes accounted the ‘eight-fold case’. Sometimes it is said to be avidya and sometimes it is identified with ‘desire’. V-133. ‘Bearing within itself, as its seeds the fig-tree, this entire empirical sphere that fashions the cords of cravings, the Jiva is verily a tree sans fruits. V-134-135(a). O Brahmin ! Like an elephant stuck in the morass, is the mind consumed in the flames of worries, crushed by the python of rage, attached to the waves of the sea of lust, and oblivious of its own grand progenitor (the Spirit): — rescue it. V-135(b)-136. ‘Thus are the Jivas (living beings) phases of the Spirit and established through bringing the empirical sphere into being. Their forms, in lakhs and Crores, have been assigned by Brahma. Numberless (Jivas) were born in the past and even now are being brought forth on all sides. V-137. ‘Others also will be born like multitudes of water-drops from a water-fall. Some of them are in their first birth; others have (already) had more than a hundred births. V-138. ‘Yet others have (already) had countless births. Some will have two or more births, besides. Some are born as sub-human and super-human beings, gifted with music and Knowledge; some as mighty reptiles. V-139. ‘Some of (these living beings) are (to be identified with) the sun, the moon and the lord of waters; others with Shiva, Vishnu and Brahma. Some divided themselves as Brahmins, Kshatriyas, Vaishyas, Sudras. V-140. ‘Others with grass, herbs, trees, with their fruits, roots and winged insects. Jivas are (also to be identified with) trees like the Kadamba, the Jambira, the Sama, Tala and Tamala. V-141. ‘And with mounts like Mahendra, Malaya, Sahya, Mandara and Meru; and with the seas of salt water, milk, ghee and sugarcane-juice. V-142. ‘And with the vast quarters, and fast-running rivers; some of these sport high above (the earth); some descend and again fly upwards. V-143-144(a). ‘Hit ceaselessly by death, as though they are balls hit by the hands, these Jivas are ceaselessly struck down by death as balls are by the hand. Having undergone thousands of births, again, some unwise ones despite (a degree of) discrimination, fall into the turmoils of worldly life. V-144(b)-145. ‘The principle of the Self, undetermined by space, time, etc.; by virtue of Its power, just sportively assumes a body spatial and temporal. Possessed of innate tendencies (to manifest) various orders of living beings, Itself is the supreme (Lord and Creator) that becomes the mind, that is unstable and inclined to construction and dissolution. V-146-148(a). ‘In the beginning in a moment, the Constructive Power of the Mind fashions the transparent (image of) space inclined to own, as its essence, the seed of sound. Then, becoming dense, by the process of gross vibrations, that mind brings forth the vibrations of air inclined to own the seed of touch. V-148(b)-149(a). ‘Of these two space and air, the bases of sound and touch, by intense repetitive frictions, is generated the fire. V-149(b)-150. ‘Then the mind enriched by these three including rudimentary form proceeds to the notion of pure liquidity and, instantaneously, becomes aware of the coolness of water followed by the perception of water. V-151. ‘The mind thus enriched by such attributes meditates all at once on rudimentary smell; thence arises the perception of the earth-element. V-152. ‘Next this body encompassed by the rudimentary elements discards its subtleness beholding in the sky a flash like a spark of fire. V-153. ‘Conjoined to the element of egoism and the seed of the intellect, this bee in the lotus of the elemental heart is (now) styled the Puryashtaka. V-154. ‘Due to intensity of yearning in it, by meditating on a resplendent embodiment, the mind grows grosser as a Bilva-fruit does through the process of ripening. V-155. ‘That effulgence in the sky, shining like liquid gold in a crucible, assumes a form with definite contours by virtue of its inherent nature. V-156. ‘Upwards is the round head; downwards the feet. Of the two sides are the hands and in the middle what functions as the belly. V-157(a). ‘In course of time the body (indwelt by the mind) gets fully developed and becomes flawless. V-157(b)-158(a). ‘That same divine Brahma, the grandfather of the entire world, gets established in intelligence, purity, strength, energy, forms of knowledge and lordship. V-158(b)-160(a). ‘Beholding his own attractive and pre-eminent body, the blessed Lord, the range of whose perception embraces all the three divisions of time, wondered what first would make its appearance in this supreme space whose essence is pure Spirit and whose limits are nowhere. V-160(b). ‘Thus wondered Brahma whose vision was as flawless as that of Shiva. V-161. ‘In large groups he behold bygone orders of (cosmic) manifestation. Next he recollected them all in the due order of all their attributes. V-162. ‘(Then) sportively he fashioned, by (sheer) imagination, variegated living beings with their unique patterns of behaviour – the whole constituting, as it were, a city in the sky. V-163. ‘For securing their happy state as well as liberation, for attaining righteousness, love and wealth, he set up Shastras endless and varied. V-164. ‘As the existence of the world has been set up by mind in the form of Brahma, it lasts only as long as Brahma; with his destruction, the world too perishes. V-165. ‘O best of Brahmins, in reality nothing anywhere, at any time, is born or is destroyed. All that is seen is unreal (neither is nor is not). V-166. ‘Give up the idle show of empirical life, a very pit of the serpents of cravings. Knowing this to be unreal, reduce them all to the status of their ground. V-167. Vis-à-vis ‘the city in the sky’, whether adorned or not, or the parts of its constitutive case (the nescience), progeny etc., what rationale is there for pleasures and pains ? V-168. ‘Sorrow – and not a sense of gratification – is in order as regards wealth and spouse in their nourishing state. Who can have a sense of reassurance here as the nescience of delusion gets more and more entrenched ? V-169. ‘Those very (empirical) experiences which, in their abundance, cause a fool to get attached (to this world) are the source, in the case of a wise man, of his dispassion. V-170. ‘Therefore, Nidagha, with your awareness of Truth, cultivate indifference to whatever has perished among the activities of empirical life and accept whatever offers itself. V-171. ‘The marks of a man of discrimination are spontaneous indifference to experiences that do not come of their own accord and hearty acceptance of those that do. V-172. ‘Knowing and resorting to the untarnished middle status between the real and the unreal, neither cling to nor fly from the objective realm, external or internal. V-173. ‘The intelligence of a wise and active man, free from attachment and aversion, remains untarnished like a lotus leaf unmoistened by water. V-174. ‘O twice-born (sage), if the glamour of objects charms not your heart, then, having grasped what ought to be known (achieved true wisdom), you have crossed the sea of empirical life. V-175. ‘In order to win the pre-eminent Status separate, by means of supreme wisdom, the functioning mind from (all) latent impressions as one does a strong scent from the flower. V-176. ‘The superior men of discrimination who board the Ship of Wisdom cross this sea of empirical life full of the waters of latent impressions. V-177. ‘Those men who know this world as well as what is beyond conform to all things. They neither shun nor seek the ways of the world. V-178. ‘The sprouting of mental construction consists in Spirits’ proneness to objects (‘knowables’) – the Spirit that is infinite, that is the Truth of the Self, and that is Universal Being. V-179. ‘That very sprouting having lightly come into being gradually fills out, developing into the mind; then it promotes inertness like a cloud. V-180. ‘Imagining objects as other than the Self, as it were, the Spirit is transformed into a constructive process, as it were; just as a seed is into a sprout. V-181. (Mental) construction is indeed the process of putting together (of constituents); it comes automatically into being and waxes fast unto pain, never unto delight. V-182. ‘Indulge not in mental construction; in a state of stability, dwell not on positive existence. Persevere in stopping mental construction. Thus one never again pursues the trail of construction. V-183. ‘By the mere absence of imagination, (the process of) mental construction dwindles automatically. (One act of) construction leads to another. Mind battens on itself, O sage ! V-184. ‘Getting (off construction) abide in the Self. Once this is done, what can prove difficult ? Just as this sky is empty, so is the entire cosmos. V-185. ‘Wise Brahmin ! Just as a paddy husk or the black coating on copper, through effort, is destroyed so also may the mental impurities of man. V-186. ‘As a grain of paddy, the innate impurity of a Jiva, too, can be destroyed in ample measure. There is no doubt in that. Therefore, strive’. VI-1. ‘Giving up the deeply felt and seductive glamour, consisting in imagination, of empirical life, you remain what you (really) are; O sinless one ! Sportively roam the world. VI-2. ‘By means of the trenchant and creative thought, "I am a non-agent in all contexts", there remains but the (perception of) sameness, called, "supreme immortality". VI-3. ‘In regard to all elaborations of pain due solely to one’s sense of agency, (finally) there remains but sameness when one’s mental constructions dwindle away. VI-4. ‘This sameness, amidst all emotional moods, is the status grounded in Truth. Anchored in it the mind is no more reborn. VI-5. ‘O, sage ! Renouncing all forms of agency and non-agency and abolishing the mind, you remain what you (really) are; be steadfast. VI-6-7. ‘Stead-fast in the final stability, give up the very tendency to renunciation. Giving up everything together with its cause – the dichotomy between Spirit and mind, light and darkness, etc.; the latent impressions and what generates them – as well as the vibrations of vital breath, (be you) sky-like with a stilled intellect. VI-8. ‘Having totally wiped out from the heart the massed rows of latent impression, one who remains free from all anxiety is the liberated, is the supreme Deity. VI-9. ‘I have seen all that is worth seeing; through delusion have I wandered in all the ten directions of space. For the ignorant who roams, through reasoning, (the regions of) empirical existence, the latter shrinks into the dimensions of a cow’s hoof. VI-10. ‘In the body with its ins and outs, up and down, in the regions between, here and there, there is the Self; there is no world that is not the Self through and through. VI-11. ‘There is nothing in which I am not; there is nothing which is not That, through and through. What more do I want ? All things are essentially Being and Spirit, pervaded by That. VI-12. ‘All this is indeed Brahman; all this extended reality is the Self. I am one and this is another – give up this delusion, O sinless one ! VI-13. ‘The superimposed (objects) cannot possibly be in the eternal, extended and undivided Brahman. There is neither sorrow, delusion, old age nor birth. VI-14. ‘What (in reality) is here only That exists. Always be calm, experiencing things as they occur and entertaining no desire whatsoever. VI-15(a). Neither shunning nor grasping, be always calm. VI-15(b)-16. ‘Magnanimous one ! Flawless cognitions swiftly fly to him who finds himself in his last birth, just as pure pearls lodge themselves in the best bamboo. This example has been offered to suit best those who develop dispassion. VI-17. ‘The certitude of the joy of cognition (results from) intimate contact of the perceiver and the object. We duly meditate on that stable Self, manifest in the truth of one’s self (the source of the joy of cognition). VI-18. ‘Giving up the seer’s perception and the object together with latent impressions, we duly meditate on the Self that manifests Itself first as perception. VI-19. ‘We duly meditate on the eternal Self, the illumination of all lights, that occupies the middle ground between the "is" and the "is not". VI-20. ‘Discarding the Lord who reigns in the heart, those who run after (some other) God are in fact seeking a gem after casting away the Kaustubha already in their possession. VI-21. ‘As Indra smites mountain peaks with his thunder-bolt, so should one strike, with the rod of discrimination, these adversaries in the form of sense-organs, both active and passive. VI-22. ‘In the evil dream (seen) in the night of empirical life – in this empty illusion of the body – everything experienced (as the extended) delusion of empirical) life is impure. VI-23. ‘In childhood one is stupefied by ignorance; in youth one in vanquished by woman. In the period that remains one is worried by one’s wife. What can one – the meanest of men – accomplish ? VI-24. ‘(But wail as follows): Unreality rides on the top of existence; ugliness on the top of things lovely; pains ride on the top of pleasures. What single entity may I resort to ? VI-25. ‘Even those men pass away on the closing and opening of whose eyes depends world’s disaster or prosperity. Of what account are folk like my (humble) self ? VI-26. ‘Empirical life is said to be the very limit of sufferings. When (one’s) body has slipped into its depths, how can pleasure be won ? VI-27. ‘I am awake ! I am awake ! ! Here is the wicked thief (who has been pestering me, viz.,) the mind. I shall destroy him; I have long been under his assault. VI-28. ‘Don’t be depressed. Seek not to seize what is fit only to be eschewed. Giving up (ideas of both) rejection and seizure, remain rooted in what is neither to be rejected nor seized; be wholly firm. VI-29-30. ‘The Knower rid of things to be rejected or seized has, without latent impressions, qualities (such as): freedom from desire and fear, conation and action; eternity, equality, wisdom, gentleness, certitude, steadfastness, amiability, contentment, charity and soft-spokenness. VI-31-32. ‘With the sharp needle of (penetrating) intelligence, tear up the nest cast by the fisher-woman of Craving in the waters of transmigratory life – a net made of the cords of (variegated) thoughts, even as a strong wind scatters (the vast) net of clouds. Then abide in the vast status (as immutable Brahman). VI-33. ‘Cleaving the mind with the mind itself as one does a tree with an axe, and attaining the holy status, at once, be steadfast. VI-34. ‘Standing or moving, sleeping or walking, dwelling in a place, flying aloft or falling down, inwardly sure that (all) this is but unreal, eschew (all) clinging. VI-35. ‘If you depend on this objective (world), you have a mind and are in bondage. If you reject the objective (world), you have no mind; you are liberated. VI-36. ‘"Neither am I nor is this real" – so thinking remain absolutely immovable, in the intervals of subjective and objective awareness. VI-37. Rid of what enjoys and what is enjoyed, set in the middle ground between the object and its enjoyer, be ever given to the contemplation of your Self as (pure) awareness. VI-38. ‘Dwelling on "the taste", be filled with the supreme Self; resorting to the propless, steady yourself off and on. VI-39. ‘Those who are bound by ropes are released: (but) none in the grip of craving may be released by anyone. Therefore, Nidagha, shed craving by renouncing all mental constructions. VI-40. ‘Cutting through this innate and sinful craving whose essence is egoism with the needle of self-abnegation, be stationed in the border land of the future and the present, entirely quelling all fear whatsoever. VI-41-43. ‘Rejecting the inveterate idea. "I am (the very) life of these objects and these objects are my (very) life !" "without these I am nothing and they are nothing without me" and reflecting, "I do not belong to (any) object and no object belongs to me", the intellect becomes tranquillised and the actions are performed in a sporting spirit. Latent impression (of such an agent) stand renounced. This renunciation, O Brahmin, is extolled as worthy of profound meditation ! VI-44. ‘Due to the equilibrium of the intellect, total obliteration of latent impressions is acquired. That (indeed) should be deemed the obliteration of latent impressions, having won which one gives up (even) the body as one is free from all sense of possessions. VI-45. ‘He is called the Jivanmukta (Liberated-in-life) who lives after giving up all conceivable objects; for he has recreatively given up all latent egoistic impressions. VI-46. ‘Having given up all baseless (mental) constructions and the latent impressions, he who has won tranquillity is the best among the Knowers of Brahman; he is the liberated. His renunciation may only be deduced. VI-47-48. ‘These two fearless ones, unconcerned about pleasures and pains that occur in the due course of time, have achieved the status as Brahman – the (passive) renouncer and (the active) Yogin, both of whom are self-disciplined and tranquillised. O Lord of sages ! For they neither strive for nor reject anything amidst the inner, mental modifications. VI-49-50(a). ‘He is called the Jivanmukta who lives as one in dreamless sleep, who is neither lifted up nor depressed by the emotions of joy, intolerance, fear, anger, lust and helplessness and who is free from all objective pre-occupations. VI-50(b). ‘the craving born of latent impressions, oriented towards external objects, is said to be bound. VI-51-52(a). ‘The same freed from latent impressions bound up with objects, as such, is said to be liberated. Know that the desire culminating in the prayerful thought, "let this be mind", to be a strong chain that spawns suffering, birth and fear. VI-52(b)-53(a). ‘The magnanimous man renounces (this enchaining desire) vis-à-vis objects both real and unreal and wins the status that is sublime. VI-53(b)-54(a). ‘Then outgrowing the attachment both to bondage and liberation and the states of pain and pleasure – attachment both to the real and unreal – remains unshaken like the unagitated ocean. VI-54(b). ‘Good Sir, man may have a four-fold certitude. VI-55. ‘Engendered by (my) mother and father, I am (the body) from the foot to the head. This particular certitude, O Brahmin, results from the observation of the worries of bondage ! VI-56. ‘Good men have second kind of certitude that promotes liberation – viz.: "I am beyond all objects and beings; I am subtler than the tip of a hair". VI-57. ‘Best of Brahmins, a third kind of certitude has been affirmed promotive of liberation alone (consisting in the thought) " All this objective world, the entire indestructible universe, is but myself". VI-58. ‘Also there is a fourth certitude, yielding liberation (that consists of the assertion) "I and the entire world are empty and sky-like at all times". VI-59. ‘Of these the first is said (to result from) the craving that earns bondage. Those having the last three are sportive, extremely pure and are liberated in this (very) life. Their cravings have been (wholly) purified. VI-60. ‘Great-souled (sage), the mind seized with the certitude "I am everything" is never born again to taste of sorrow ! VI-61. ‘that Brahman has been (identified with) emptiness, Prakriti, Maya and also consciousness. It has also been said to be "Shiva, pure Spirit, the Lord, the eternal and the self". VI-62. ‘There flourishes but the non-dual Power that is the supreme Self through and through; it sportively builds up the universe with (factors) born of (both) duality and non-duality. VI-63. ‘He who resorts to the status beyond all objects, who is through and through the Spirit that is perfect, who is neither agitated, nor complacent, never suffers in this empirical life. VI-64. ‘Who performs the actions that fall to his lot, ever viewing foe and friend alike, who is liberated from both likes and dislikes is neither sad nor hopeful. VI-65. ‘Who utters what pleases all; speaks pleasantly when asked; and who is conversant with the thoughts of all beings never suffers in this empirical life. VI-66. ‘Resorting to the primeval vision (of Reality) marked by the renunciation of all objects and Self-established, fearlessly roam the world, as a (veritable) Jivanmukta. VI-67. ‘Inwardly shedding all cravings, free from attachment, rid of a(all) latent impressions, (but) externally conforming to established patterns of conduct, fearlessly roam the world. VI-68. ‘Externally simulating enthusiastic activity, but, at heart, free from it all, apparently an agent (but) really a non-agent, roam the world with a purified understanding. VI-69. ‘Renouncing egoism, with an apparent reason, shining like the sky, untarnished, roam the world with a purified understanding. VI-70. ‘Elevated, clean of conduct, conforming to established norms of conduct, free from all inner clinging, leading, as it were, an empirical life. VI-71. ‘Resorting to the inner Spirit of renunciation, apparently he acts to achieve (some) aim (or other). Only small men discriminate saying: One is a relative; the other is a stranger. VI-72-73(a). ‘For those who live magnanimously the entire world constitutes but a family. Resort to the status free from all considerations of empirical life, beyond old age and death, who are all mental constructions are extinguished and where no attachments finds lodgement. VI-73(b). ‘This is the status of Brahman, absolutely pure, beyond all cravings and sufferings. VI-74(a). ‘Equipped thus and roaming (the earth), one is not vanquished by crisis. VI-74(b)-75. ‘By the prop of detachment and excellences like magnanimity, lift up your mind yourself perseveringly in order to enjoy the fruit of Brahmic freedom. Through detachment, it achieves perfection along the path of negation (of the object). VI-76-77(a). ‘(The mind, then) is emptied of all cravings as the pure lake is (of water) in the season of autumn. Why is not an intelligent man ashamed of clinging to the same dry routine of insipid actions, day after day ? VI-77(b). ‘Bondage is fashioned by consciousness (as subject) and its objects; once free from these, liberation follows. VI-78. ‘"Consciousness (Spirit) is never an object; all is Self" – this is the essence of all Vedantic doctrines. Resorting to this sure doctrine, behold (the world), intellectually and freely. VI-79. ‘You will independently achieve the Self, the status of bliss (holding): I am Spirit, these worlds are Spirit, the directions (in Space) are Spirit; these manifested beings are Spirit. VI-80-81. ‘"I am the glory (mahas), devoid of objects and perceptions, wholly pure of form, eternally manifest, rid of all appearances, seer, witness, spirit, free from all objects, the full-orbed light in essence, for which no knowables exist, Knowledge pure and simple". VI-82. "King of sages ! With all mental constructions wiped out, all yearnings abolished, resort to the status of certitude and be self-established in the Self. VI-83. The Brahmin seeker after Truth who dwells upon the Mahopanishad becomes a well versed Vedic scholar. (If) uninitiated, he becomes initiated; he becomes purified by fire, by air, by the sun, by the moon, by Truth, by all agents of purification. He becomes known to all gods; is cleaned (as if he has dipped) in all sacred waters. He dwells in the thoughts of all gods. He has (as it were) performed all sacrifices. To him accrue the fruits of having repeated the Gayatri sixty thousand times; of having repeated Itihasa and Puranas and Srirudra a Lac of times; of having repeated Omkara ten thousand times. He hollows the rows (of living beings) as far as the eye reaches; and seven generations both in the past and in the future. So declares Hiranyagarbha. ‘Through repetition of sacred utterances one wins immortality’ – this is the Mahopanishad. Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. 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 Mahopanishad, included in the Sama-Veda.
yanmahopaniṣadvedyaṃ cidākāśatayā sthitam । paramādvaitasāmrājyaṃ tadrāmabrahma me gatiḥ ॥ oṃ āpyāyantu māmāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca ॥ sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirakaraṇama- stvanirākāraṇaṃ mestu tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ athāto mahopaniṣadaṃ vyākhyāsyamastadāhureko ha vai nārāyaṇa āsīnna brahmā neśāno nāpo nāgnīṣomau neme dyāvāpṛthivī na nakṣatrāṇi na sūryo na candramāḥ । sa ekākī na ramate । tasya dhyānāntaḥsthasya yajñastomamucyate । tasminpuruṣāścaturdaśa jāyante । ekā kanyā । daśendriyāṇi mana ekādaśaṃ tejaḥ । dvādaśo'haṅkāraḥ । trayodaśakaḥ prāṇaḥ । caturdaśa ātmā । pañcadaśī buddhiḥ । bhūtāni pañca tanmātrāṇi । pañca mahābhūtāni । sa ekaḥ pañcaviṃśatiḥ puruṣaḥ । tatpuruṣaṃ puruṣo niveśya nāsya pradhānasaṃvatsarā jāyante । saṃvatsarādadhijāyante । atha punareva nārāyaṇaḥ so'nyatkāmo manasādhyāyata । tasya dhyānāntaḥsthasya lalāṭāttryakṣaḥ śūlapāṇiḥ puruṣo jāyate । bibhracchriyaṃ yaśaḥ satyaṃ brahmacaryaṃ tapo vairāgyaṃ mana aiśvaryaṃ sapraṇavā vyāhṛtaya ṛgyajuḥsāmātharvāṅgirasaḥ sarvāṇi chandāṃsi tānyaṅge samāśritāni । tasmādīśāno mahādevo mahādevaḥ । atha punareva nārāyaṇaḥ so'nyatkāmo manasādhyāyata । tasya dhyānāntaḥsthasya lalāṭātsvedo'papat । tā imāḥ pratatā āpaḥ । tatastejo hiraṇmayamanḍalam । tatra brahmā caturmukho'jāyata । so'dhyāyt । pūrvābhimukho bhūtvā bhūriti vyāhṛtirgāyatraṃ chanda ṛgvedo'gnirdevatā । paścimābhimukho bhūtvā bhuvariti vyāhṛtistraiṣṭubhaṃ chando yajurvedo vāyurdevatā । uttarābhimukho bhūtvā svariti vyāhṛtirjāgrataṃ chandaḥ sāmavedaḥ sūryo devatā । dakṣiṇābhimukho bhūtvā maharitivyāhṛtirānuṣṭabha chando'tharvavedāḥ somo devatā । sahasraśīrṣaṃ devaṃ sahasrākṣaṃ viśvasambhuvam । viśvataḥ paramaṃ nityaṃ viśvaṃ nārāyaṇaṃ harim । viśvamevedaṃ puruṣastadviśvamupajīvati । patiṃ viśveśvaraṃ devaṃ samudre viśvarūpiṇam । padmakośapratīkāśaṃ lambatyākośasaṃnibham । hṛdayaṃ cāpyadhomukhaṃ santatyai sītkarābhīśca । tasya madhye mahānarcirviśvarcirviśvatomukham । tasya madhye vahniśikhā aṇīyordhvā vyavasthitā । tasyāḥ śikhāyā madhye paramātmā vyavasthitā । sa brahmā sa īśānaḥ sendraḥ so'kṣaraḥ paramaḥ svarāḍiti mahopaniṣat ॥ iti prathamodhyāyaḥ ॥ 1॥ śuko nāma mahātejāḥ svarūpānandatatparaḥ । jātamātreṇa munirāḍ yatsatyaṃ tadavāptavān ॥ 1॥ tenāsau svavivekena svayameva mahāmanāḥ । pravicārya ciraṃ sādhu svātmaniścayamāptavān ॥ 2॥ anākhyatvādagamyatvānmanaḥṣaṣṭhendriyasthiteḥ । cinmātramevamātmāṇurākāśādapi sūkṣmakaḥ ॥ 3॥ cidaṇoḥ paramasyāntaḥ koṭibrahmāṇḍareṇavaḥ । utpattisthitimabhyetya līyante śaktiparyayāt ॥ 4॥ ākāśaṃ bāhyaśūnyatvādanākāśaṃ tu cittvataḥ । na kiṃcidyadanirdeśyaṃ vastu satteti kiṃcana ॥ 5॥ cetano'sau prakāśatvādvedyābhāvācchilopamaḥ । svātmani vyomani svasthe jagadunmeṣacitrakṛt ॥ 6॥ tadbhāmātramidaṃ viśvamiti na syāttataḥ pṛthak । jagadbhedo'pi tadbhānamiti bhedo'pi tanmayaḥ ॥ 7॥ sarvagaḥ sarvasambandho gatyabhāvānna gacchati । nāstyasāvaśrayābhāvātsadrūpatvādathāsti ca ॥ 8॥ vijñānamānandaṃ brahma rāterdātuḥ parāyaṇam । sarvasaṃkalpasaṃnyāsaścetasā yatparigrahaḥ ॥ 9॥ jāgrataḥ pratyayābhāvaṃ yasyāhuḥ pratyayaṃ budhāḥ । yatsaṃkocavikāsābhyāṃ jagatpralayasṛṣṭayaḥ ॥ 10॥ niṣṭhā vedāntavākyānāmatha vācāmagocaraḥ । ahaṃ saccitparānandabrahmaivāsmi na cetaraḥ ॥ 11॥ svayaiva sūkṣmayā buddhyā sarvaṃ vijñātavāñchukaḥ । svayaṃ prāpte pare vastunyaviśrāntamanāḥ sthitaḥ ॥ 12॥ idaṃ vastviti viśvāsaṃ nāsāvātmanyupāyayau । kevalaṃ virarāmāsya ceto viṣayacāpalam । bhogebhyo bhūribhaṅgebhyo dhārābhya iva cātakaḥ ॥ 13॥ ekadā so'malaprajño merāvekāntasaṃsthitaḥ । papraccha pitaraṃ bhaktyā kṛṣṇadvaipāyanaṃ munim ॥ 14॥ saṃsārāḍambaramidaṃ kathamabhyutthitaṃ mune । kathaṃ ca praśamaṃ yāti kiṃ yatkasya kadā vada ॥ 15॥ evaṃ pṛṣṭena muninā vyāsenākhilamātmaje । yathāvadakhilaṃ proktaṃ vaktavyaṃ viditātmanā ॥ 16॥ ajñāsiṣaṃ pūrvamevamahamityatha tatpituḥ । sa śukaḥ svakayā buddhyā na vākyaṃ bahu manyate ॥ 17॥ vyāso'pi bhagavānbuddhvā putrābhiprāyamīdṛśam । pratyuvāca punaḥ putraṃ nāhaṃ jānāmi tattvataḥ ॥ 18॥ janako nāma bhūpālo vidyate mithilāpure । yathāvadvettyasau vedyaṃ tasmātsarvamavāpsyasi ॥ 19॥ pitretyuktaḥ śukaḥ prāyātsumerorvasudhātalam । videhanagarīṃ prāpa janakenābhipālitām ॥ 20॥ āvedito'sau yāṣṭīkairjanakāya mahātmane । dvāri vyāsasuto rājañchuko'tra sthitavāniti ॥ 21॥ jijñāsārthaṃ śukasyāsāvāstāmevetyavajñayā । uktvā babhūva janakastūṣṇīṃ sapta dinānyatha ॥ 22॥ tataḥ praveśayāmāsa janakaḥ śukamaṅgaṇe । tatrāhāni sa saptaiva tathaivāvasadunmanāḥ ॥ 23॥ tataḥ praveśayāmāsa janako'ntaḥpurājire । rājā na dṛśyate tāvaditi saptadināni tam ॥ 24॥ tatronmadābhiḥ kāntābhirbhojanairbhogasaṃcayaiḥ । janako lālayāmāsa śukaṃ śaśinibhānanam ॥ 25॥ te bhogāstāni bhojyāni vyāsaputrasya tanmanaḥ । nājahvurmandapavano baddhapīṭhamivācalam ॥ 26॥ kevalaṃ susamaḥ svaccho maunī muditamānasaḥ । saṃpūrṇa iva śītāṃśuratiṣṭhadamalaḥ śukaḥ ॥ 27॥ parijñātasvabhāvaṃ taṃ śukaṃ sa janako nṛpaḥ । ānīya muditātmānamavalokya nanāma ha ॥ 28॥ niḥśeṣitajagatkāryaḥ prāptākhilamanorathaḥ �