हरिः ॐ ॥ शं नो मित्रः शं वरुणः । शं नो भवत्यर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ॥ नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥ प्रथमोऽनुवाकः । अंभस्यपारे भुवनस्य मध्ये नाकस्य पृष्ठे महतो महीयान् । शुक्रेण ज्योतीँषि समनुप्रविष्टः प्रजापतिश्चरति गर्भे अन्तः ॥ १॥ यस्मिन्निदँ सं च वि चैति सर्वं यस्मिन् देवा अधि विश्वे निषेदुः । तदेव भूतं तदु भव्यमा इदं तदक्षरे परमे व्योमन् ॥ २॥ येनावृतं खं च दिवं मही च येनादित्यस्तपति तेजसा भ्राजसा च । यमन्तः समुद्रे कवयो वयन्ति यदक्षरे परमे प्रजाः ॥ ३॥ यतः प्रसूता जगतः प्रसूती तोयेन जीवान् व्यचसर्ज भूम्याम् । यदोषधीभिः पुरुषान् पशूँश्च विवेश भूतानि चराचराणि ॥ ४॥ अतः परं नान्यदणीयसँ हि परात्परं यन्महतो महान्तम् । यदेकमव्यक्तमनन्तरूपं विश्वं पुराणं तमसः परस्तात् ॥ ५॥ तदेवर्तं तदु सत्यमाहुस्तदेव ब्रह्म परमं कवीनाम् । इष्टापूर्तं बहुधा जातं जायमानं विश्वं बिभर्ति भुवनस्य नाभिः ॥ ६॥ तदेवाग्निस्तद्वायुस्तत्सूर्यस्तदु चन्द्रमाः । तदेव शुक्रममृतं तद्ब्रह्म तदापः स प्रजापतिः ॥ ७॥ सर्वे निमेषा जज्ञिरे विद्युतः पुरुषादधि । कला मुहूर्ताः काष्ठाश्चाहोरात्राश्च सर्वशः ॥ ८॥ अर्धमासा मासा ऋतवः संवत्सरश्च कल्पन्ताम् । स आपः प्रदुधे उभे इमे अन्तरिक्षमथो सुवः ॥ ९॥ नैनमूर्ध्वं न तिर्यञ्चं न मध्ये परिजग्रभत् । न तस्येशे कश्चन तस्य नाम महद्यशः ॥ १०॥ न संदृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा मनीशा मनसाभिक्लृप्तो य एनं विदुरमृतास्ते भवन्ति ॥ ११॥ परमात्म-हिरण्यगर्भ-सूक्त अद्भ्यः संभूतो हिरण्यगर्भ इत्यष्टौ ॥ अद्भ्य संभूतः पृथिव्यौ रसाच्च विश्वकर्मणः समवर्तताधि । तस्य त्वष्टा विदधद्रूपमेति तत्पुरुषस्य विश्वमाजानमग्रे । १। वेदाहमेतं पुरुषं महान्तं आदित्यवर्णं तमसः परस्तात् । तमेवं विद्वानभृत इह भवति नान्यःपन्थाविद्यतेऽयनाय । २। प्रजापतिश्चरति गर्भे अन्तः अजायमानो बहुथा विजायते । तस्य धीराः परिजानन्ति योनिम् मरीचीनां पदमिच्छन्ति वेधसः । ३। यो देवेभ्य आतपति यो देवानां पुरोहितः । पूर्वो यो देवेभ्यो जातः नमो रुचाय ब्राह्मये । ४। रुचं ब्राह्मं जनयन्तः देवा अग्रे तदब्रुवन् । यस्त्वैवं ब्राह्मणो विद्यात् तस्य देवा असन् वशे । ५। ह्रीश्च ते लक्ष्मीश्च पत्न्यौ अहोरात्रे पार्श्वे नक्षत्राणि रूपम् । अश्विनौ व्यात्तम् इष्टं मनिषाण अमुं मनिषाण सर्वं मनिषाण । ६। इति उत्तरनारायणानुवाकः । हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेक आसीत् । स दाधार पृथिवीं द्यामुतेमां कस्मै देवाय हविषा विधेम ॥ १॥ यः प्राणतो निमिषतो महित्वैक इद्राजा जगतो बभूव । य ईशे अस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम ॥ २॥ य आत्मदा बलंदा यस्य विश्व उपासते प्रशिषं यस्य देवाः । यस्य छायामृतं यस्य मृत्युः कस्मै देवाय हविषा विधेम ॥ ३॥ यस्येमे हिमवन्तो महित्वा यस्य समुद्रँ रसया सहाहुः । यस्येमाः प्रदिशो यस्य बाहू कस्मै देवाय हविषा विधेम ॥ ४॥ यं क्रन्दसी अवसा तस्तभाने अस्यैक्षेतां मनसा रेजमाने । यत्राधि सूर उदितौ व्येति कस्मै देवाय हविषा विधेम ॥ ५॥ येन द्यौरुग्रा पृथिवी च दृढे येन सुवः स्तभितं येन नाकः । यो अन्तरिक्षे रजसो विमानः कस्मै देवाय हविषा विधेम ॥ ६॥ आपो ह यन्महतीर्विश्वमायं दक्षं दधाना जनयन्तीरग्निम् । ततो देवानां निरवर्ततासुरेकः कस्मै देवाय हविषा विधेम ॥ ७॥ यश्चिदापो महिना पर्यपश्यद्दक्षं दधाना जनयन्तीरग्निम् । यो देवेश्वधि देव एक कस्मै देवाय हविषा विधेम ॥ ८॥ एष हि देवः प्रदिशोऽनु सर्वाः पूर्वो हि जातः स उ गर्भे अन्तः । स विजायमानः स जनिष्यमाणः प्रत्यङ्मुखास्तिष्ठति विश्वतोमुखः ॥ १२॥ विश्वतश्चक्षुरुत विश्वतो मुखो विश्वतो हस्त उत विश्वतस्पात् । सं बाहुभ्यां नमति सं पतत्रैर्द्यावापृथिवी जनयन् देव एकः ॥ १३॥ वेनस्तत् पश्यन् विश्वा भुवनानि विद्वान् यत्र विश्वं भवत्येकनीडम् । यस्मिन्निदँसं च वि चैकँस ओतः प्रोतश्च विभुः प्रजासु ॥ १४॥ प्र तद्वोचे अमृतं नु विद्वान् गन्धर्वो नाम निहितं गुहासु । त्रीणि पदा निहिता गुहासु यस्तद्वेद सवितुः पिता सत् ॥ १५॥ स नो बन्धुर्जनिता स विधाता धामानि वेद भुवनानि विश्वा । यत्र देवा अमृतमानशानास्तृतीये धामान्यभ्यैरयन्त ॥ १६॥ परि द्यावापृथिवी यन्ति सद्यः परि लोकान् परि दिशः परि सुवः । ऋतस्य तन्तुं विततं विचृत्य तदपश्यत् तदभवत् प्रजासु ॥ १७॥ परीत्य लोकान् परीत्य भूतानि परीत्य सर्वाः प्रदिशो दिशश्च । प्रजापतिः प्रथमजा ऋतस्यात्मनात्मानमभिसंबभूव ॥ १८॥ सदसस्पतिमद्भुतं प्रियमिन्द्रस्य काम्यम् । सनिं मेधामयासिषम् ॥ १९॥ उद्दीप्यस्व जातवेदोऽपघ्नन्निऋतिं मम । पशूँश्च मह्यममावह जीवनं च दिशो दिश ॥ २०॥ मा नो हिँसीज्जातवेदो गामश्वं पुरुषं जगत् । अबिभ्रदग्न आगहि श्रिया मा परिपातय ॥ २१॥ पुरुषस्य विद्महे सहस्राक्षस्य महादेवस्य धीमहि । तन्नो रुद्रः प्रचोदयात् ॥ २२॥ गायत्र्याः । तत्पुरुषाय विद्महे महादेवाय धीमहि । तन्नो रुद्रः प्रचोदयात् ॥ २३॥ तत्पुरुषाय विद्महे वक्रतुण्डाय धीमहि । तन्नो दन्तिः प्रचोदयात् ॥ २४॥ तत्पुरुषाय विद्महे चक्रतुण्डाय धीमहि । तन्नो नन्दिः प्रचोदयात् ॥ २५॥ तत्पुरुषाय विद्महे महासेनाय धीमहि । तन्नः षण्मुखः प्रचोदयात् ॥ २६॥ तत्पुरुषाय विद्महे सुवर्णपक्षाय धीमहि । तन्नो गरुडः प्रचोदयात् ॥ २७॥ वेदात्मनाय विद्महे हिरण्यगर्भाय धीमहि । तन्नो ब्रह्म प्रचोदयात् ॥ २८॥ नारायणाय विद्महे वासुदेवाय धीमहि । तन्नो विष्णुः प्रचोदयात् ॥ २९॥ वज्रनखाय विद्महे तीक्ष्णदँष्ट्राय धीमहि । तन्नो नारसिँहः प्रचोदयात् ॥ ३०॥ भास्कराय विद्महे महद्द्युतिकराय धीमहि । तन्नो आदित्य्यः प्रचोदयात् ॥ ३१॥ वैश्वानरय विद्महे लालीलाय धीमहि । तन्नो अग्निः प्रचोदयात् ॥ ३२॥ कात्यायनाय विद्महे कन्याकुमारि धीमहि । तन्नो दुर्गिः प्रचोदयात् ॥ ३३॥ पाठभेदः: चतुर्मुखाय विद्महे कमण्डलुधराय धीमहि । तन्नो ब्रह्मा प्रचोदयात् ॥ आदित्याय विद्महे सहस्रकिरणाय धीमहि । तन्नो भानुः प्रचोदयात् ॥ पावकाय विद्महे सप्तजिह्वाय धीमहि । तन्नो वैश्वानरः प्रचोदयात् ॥ महाशूलिन्यै विद्महे महादुर्गायै धीमहि । तन्नो भगवती प्रचोदयात् ॥ सुभगायै विद्महे कमलमालिन्यै धीमहि । तन्नो गौरी प्रचोदयात् ॥ नवकुलाय विद्महे विषदन्ताय धीमहि । तन्नः सर्पः प्रचोदयात् ॥ सहस्रपरमा देवी शतमूला शताङ्कुरा । सर्वँहरतु मे पापं दूर्वा दुःस्वप्ननाशिनी ॥ ३४॥ काण्डात् काण्डात् प्ररोहन्ती परुषः परुषः परि । एवा नो दूर्वे प्रतनु सहस्रेण शतेन च ॥ ३५॥ या शतेन प्रतनोषि सहस्रेण विरोहसि । तस्यास्ते देवीष्टके विधेम हविषा वयम् ॥ ३६॥ अश्वक्रान्ते रथक्रान्ते विष्णुक्रान्ते वसुन्धरा । शिरसा धारयिष्यामि रक्षस्व मां पदे पदे ॥ ३७॥ भूमिर्धेनुर्धरणी लोकधारिणी । उद्धृतासि वराहेण कृष्णेन शतबाहुना ॥ ३८॥ मृत्तिके हन पापं यन्मया दुष्कृतं कृतम् । मृत्तिके ब्रह्मदत्तासि काश्यपेनाभिमन्त्रिता । मृत्तिके देहि मे पुष्टिं त्वयि सर्वं प्रतिष्ठितम् ॥ ३९॥ मृत्तिके प्रतिष्ठिते सर्वं तन्मे निर्णुद मृत्तिके । त्वया हतेन पापेन गच्छामि परमां गतिम् ॥ ४०॥ यत इन्द्र भयामहे ततो नो अभयं कृधि । मघवञ्छग्धि तव तन्न ऊतये विद्विषो विमृधो जहि ॥ ४१॥ स्वस्तिदा विशस्पतिर्वृत्रहा विमृधो वशी । वृषेन्द्रः पुर एतु नः स्वस्तिदा अभयङ्करः ॥ ४२॥ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥ ४३॥ आपान्तमन्युस्तृपलप्रभर्मा धुनिः शिमीवाञ्छरुमाँऋजीषी । सोमो विश्वान्यतसावनानि नार्वागिन्द्रं प्रतिमानानि देभुः ॥ ४४॥ ब्रह्मजज्ञानं प्रथमं पुरस्ताद्वि सीमतः सुरुचो वेन आवः । स बुध्निया उपमा अस्य विष्ठाः सतश्च योनिमसतश्च विवः ॥ ४५॥ स्योना पृथिवि भवान् नृक्षरा निवेशनी । यच्छा नः शर्म सप्रथाः ॥ ४६॥ गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम् । ईश्वरीँ सर्वभूतानां तामिहोपह्वये श्रियम् ॥ ४७॥ श्रीर्मे भजतु अलक्ष्मीर्मे नश्यतु । विष्णुमुखा वै देवाश्छन्दोभिरिमाॅंल्लोकाननपजय्यमभ्यजयन् । महाँ इन्द्रो वज्रबाहुः षोडशी शर्म यच्छतु ॥ ४८॥ स्वस्ति नो मघवा करोतु । हन्तु पाप्मानं योऽस्मान् द्वेष्टि ॥ ४९॥ सोमानँ स्वरणं कृणुहि ब्रह्मणस्पते कक्षीवन्तं य औशिजम् । शरीरं यज्ञशमलं कुसीदं तस्मिन्त्सीदतु योऽस्मान् द्वेष्टि ॥ ५०॥ चरणं पवित्रं विततं पुराणं येन पूतस्तरति दुष्कृतानि । तेन पवित्रेण शुद्धेन पूता अति पाप्मानमरातिं तरेम ॥ ५१॥ सजोषा इन्द्र सगणो मरुद्भिः सोमं पिब वृत्रहञ्छूर विद्वान् । जहि शत्रूँरप मृधो नुदस्वाथाभयं कृणुहि विश्वतो नः ॥ ५२॥ सुमित्रा न आप ओषधयः सन्तु । दुर्मित्रास्तस्मै भूयासुर्योऽस्मान् द्वेष्टि यं च वयं द्विष्मः ॥ ५३॥ आपो हि ष्ठा मयोभुवस्ता न ऊर्जे दधातन । महे रणाय चक्षसे । यो वः शिवतमो रसस्तस्य भाजयतेऽह नः । उशतीरिव मातरः । तस्मा अरं गमाम वो यस्य क्षयाय जिन्वथ । आपो जनयथा च नः ॥ ५४॥ हिरण्यशृङ्गं वरुणं प्रपद्ये तीर्थ मे देहि याचितः । यन्मया भुक्तमसाधूनां पापेभ्यश्च प्रतिग्रहः ॥ ५५॥ यन्मे मनसा वाचा कर्मणा वा दुष्कृतं कृतम् । तन्न इन्द्रो वरुणो बृहस्पतिः सविता च पुनन्तु पुनः पुनः ॥ ५६॥ नमोऽग्नयेऽप्सुमते नम इन्द्राय नमो वरुणाय नमो वारुण्यै नमोऽद्भ्यः ॥ ५७॥ यदपां क्रूरं यदमेध्यं यदशान्तं तदपगच्छतात् ॥ ५८॥ अत्याशनादतीपानाद् यच्च उग्रात् प्रतिग्रहात् । तन्मे वरुणो राजा पाणिना ह्यवमर्शतु ॥ ५९॥ सोऽहमपापो विरजो निर्मुक्तो मुक्तकिल्बिषः । नाकस्य पृष्ठमारुह्य गच्छेद्ब्रह्मसलोकताम् ॥ ६०॥ यश्चाप्सु वरुणः स पुनात्वघमर्षणः ॥ ६१॥ इमं मे गङ्गे यमुने सरस्वति शुतुद्रि स्तोमँ सचता परुष्णिया । असिक्निअ मरुद्वृधे वितस्तयार्जीकीये शृणुह्या सुषोमया ॥ ६२॥ ऋतं च सत्यं चाभीद्धात्तपसोऽध्यजायत । ततो रात्रिरजायत ततः समुद्रो अर्णवः ॥ ६३॥ समुद्रादर्णवादधि संवत्सरो अजायत । अहोरात्राणि विदधद्विश्वस्य मिषतो वशी ॥ ६४॥ सूर्याचन्द्रमसौ धाता यथापूर्वमकल्पयत् । दिवं च पृथिवीं चान्तरिक्षमथो सुवः ॥ ६५॥ यत्पृथिव्याँ रजः स्वमान्तरिक्षे विरोदसी । इमाँस्तदापो वरुणः पुनात्वघमर्षणः ॥ पुनन्तु वसवः पुनातु वरुणः पुनात्वघमर्षणः । एष भूतस्य मध्ये भुवनस्य गोप्ता ॥ एष पुण्यकृतां लोकानेष मृत्योर्हिरण्मयम् । द्यावापृथिव्योर्हिरण्मयँ सँश्रितँ सुवः । स नः सुवः सँशिशाधि ॥ ६६॥ आर्द्रं ज्वलतिज्योतिरहमस्मि । ज्योतिर्ज्वलति ब्रह्माहमस्मि । योऽहमस्मि ब्रह्माहमस्मि । अहमस्मि ब्रह्माहमस्मि । अहमेवाहं मां जुहोमि स्वाहा ॥ ६७॥ अकार्यवकीर्णी स्तेनो भ्रूणहा गुरुतल्पगः । वरुणोऽपामघमर्षणस्तस्मात् पापात् प्रमुच्यते ॥ ६८॥ रजोभूमिस्त्व माँ रोदयस्व प्रवदन्ति धीराः ॥ ६९॥ आक्रान्त्समुद्रः प्रथमे विधर्मञ्जनयन्प्रजा भुवनस्य राजा । वृषा पवित्रे अधि सानो अव्ये बृहत्सोमो वावृधे सुवान इन्दुः ॥ ७०॥ द्वितीयोऽवानुकः । जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं दुरितात्यग्निः ॥ १॥ दुर्गा सूक्तम् । तामग्निवर्णां तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम् । दुर्गां देवीँ शरणमहं प्रपद्ये सुतरसि तरसे नमः ॥ २॥ अग्ने त्वं पारया नव्यो अस्मान् स्वस्तिभिरति दुर्गाणि विश्वा । पूश्च पृथ्वी बहुला न उर्वी भवा तोकाय तनयाय शंयोः ॥ ३॥ विश्वानि नो दुर्गहा जातवेदः सिन्धुं न वावा दुरितातिपर्षि । अग्ने अत्रिवन्मनसा गृणानोऽस्माकं बोध्यविता तनूनाम् ॥ ४॥ पृतनाजितँ सहमानमुग्नमग्निँ हुवेम परमात्सधस्तात् । स नः पर्षदति दुर्गाणि विश्वा क्षामद्देवो अति दुरितात्यग्निः ॥ ५॥ प्रत्नोषि कमीड्यो अध्वरेषु सनाच्च होता नव्यश्च सत्सि । स्वां चाग्ने तनुवं पिप्रयस्वास्मभ्यं च सौभगमायजस्व ॥ ६॥ गोभिर्जुष्टमयुजो निषिक्तं तवेन्द्र विष्णोरनुसंचरेम । नाकस्य पृष्ठमभि संवसानो वैष्णवीं लोक इह मादयन्ताम् ॥ ७॥ तृतीयोऽनुवाकः । भूरन्नमग्नये पृथिव्यै स्वाहा भुवोऽन्न।म् वायवेऽन्तरिक्षाय स्वाहा सुवरन्नमादित्याय दिवे स्वाहा भूर्भुवस्सुवरन्नं चन्द्रमसे दिग्भ्यः स्वाहा नमो देवेभ्यः स्वधा पितृभ्यो भूर्भुवः सुवरन्नमोम् ॥ १॥ चतुर्थोऽनुवाकः । भूरग्नये पृथिव्यै स्वाहा भुवो वायवेऽन्तरिक्षाय स्वाहा सुवरादित्याय दिवे स्वाहा भुर्भुवस्सुवश्चन्द्रमसे दिग्भ्यः स्वाहा नमो देवेभ्यः स्वधा पितृभ्यो भूर्भुवःसुवरग्न ओम् ॥ १॥ पञ्चमोऽनुवाकः । भूरग्नये च पृथिव्यै च महुते च स्वाहा भुवो वायवे चान्तरिक्षाय च महते च स्वाहा सुवरादित्याय च दिवे च महते च स्वाहा भूर्भुवस्सुवश्चन्द्रमसे च नक्षत्रेभ्यश्च दिग्भ्यश्च महते च स्वाहा नमो देवेभ्यः स्वधा पितृभ्यो भुर्भुवः सुवर्महरोम् ॥ १॥ षष्ठोऽनुवाकः । पाहि नो अग्न एनसे स्वाहा पाहि नो विश्ववेदसे स्वाहा यज्ञं पाहि विभावसो स्वाहा सर्वं पाहि शतक्रतो स्वाहा ॥ १॥ सप्तमोऽनुवाकः । पाहि नो अग्न एकया पाह्युत द्वितीयया पाह्यूर्ज तृतीयया पाहि गीर्भिश्चतसृभिर्वसो स्वाहा ॥ १॥ अष्टमोऽनुवाकः । यश्छन्दसामृषभो विश्वरूपश्छन्दोभ्यश्चन्दाँस्याविवेश । सताँशिक्यः प्रोवाचोपनिषदिन्द्रो ज्येष्ठ इन्द्रियाय ऋषिभ्यो नमो देवेभ्यः स्वधा पितृभ्यो भूर्भुवस्सुवश्छन्द ओम् ॥ १॥ नवमोऽनुवाकः । नमो ब्रह्मणे धारणं मे अस्त्वनिराकरणं धारयिता भूयासं कर्णयोः श्रुतं मा च्योढं ममामुष्य ओम् ॥ १॥ दशमोऽनुवाकः । ऋतं तपः सत्यं तपः श्रुतं तपः शान्तं तपो दमस्तपः शमस्तपो दानं तपो यज्ञं तपो भूर्भुवः सुवर्ब्रह्मैतदुपास्वैतत्तपः ॥ १॥ एकादशोऽनुवाकः । यथा वृक्षस्य संपुष्पितस्य दूराद्गन्धो वात्येवं पुण्यस्य कर्मणो दूराद्गन्धो वाति यथासिधारां कर्तेऽवहितमवक्रामे यद्युवे युवे हवा विह्वयिष्यामि कर्तं पतिष्यामीत्येवममृतादात्मानं जुगुप्सेत् ॥ १॥ द्वादशोऽनुवाकः । अणोरणीयान् महतो महीयानात्मा गुहायां निहितोऽस्य जन्तोः । तमक्रतुं पश्यति वीतशोको धातुः प्रसादान्महिमानमीशम् ॥ १॥ सप्त प्राणा प्रभवन्ति तस्मात् सप्तार्चिषः समिधः सप्त जिह्वाः । सप्त इमे लोका येषु चरन्ति प्राणा गुहाशयान्निहिताः सप्त सप्त ॥ २॥ अतः समुद्रा गिरयश्च सर्वेऽस्मात्स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च विश्वा ओषधयो रसाश्च येनैष भूतस्तिष्ठत्यन्तरात्मा ॥ ३॥ ब्रह्मा देवानां पदवीः कवीनामृषिर्विप्राणां महिषो मृगाणाम् । श्येनो गृध्राणाँस्वधितिर्वनानाँसोमः पवित्रमत्येति रेभन् ॥ ४॥ अजामेकां लोहितशुक्लकृष्णां बह्वीं प्रजां जनयन्तीँ सरूपाम् । अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः ॥ ५॥ हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ ६॥ यस्माज्जाता न परा नैव किंचनास य आविवेश भुवनानि विश्वा । प्रजापतिः प्रजया संविदानस्त्रीणि ज्योतीँषि सचते स षोडशी ॥ ६ क॥ विधर्तारँ हवामहे वसोः कुविद्वनाति नः । सवितारं नृचक्षसम् ॥ ६ ख॥ घृतं मिमिक्षिरे घृतमस्य योनिर्घृते श्रितो घृतमुवस्य धाम । अनुष्वधमावह मादयस्व स्वाहाकृतं वृषभ वक्षि हव्यम् ॥ ७॥ समुद्रादूर्मिर्मधुमाँ उदारदुपाँशुना सममृतत्वमानट् । घृतस्य नाम गुह्यं यदस्ति जिह्वा देवानाममृतस्य नाभिः ॥ ८॥ वयं नाम प्रब्रवामा घृतेनास्मिन् यज्ञे धारयामा नमोभिः । उप ब्रह्मा शृणवच्छस्यमान चतुःशृङ्गोऽवमीद्गौर एतत् ॥ ९॥ चत्वारि शृङ्गा त्रयो अस्य पादा द्वेशीर्षे सप्त हस्तासो अस्य । त्रिधा बद्धो वृषभो रोरवीति महो देवो मर्त्याँ आविवेश ॥ १०॥ त्रिधा हितं पणिभिर्गुह्यमानं गवि देवासो घृतमन्वविन्दन् । इन्द्र एकँ सूर्य एकं जजान वेनादेकँ स्वधया निष्टतक्षुः ॥ ११॥ यो देवानां प्रथमं पुरस्ताद्विश्वाधिको रुद्रो महर्षिः । हिरण्यगर्भं पश्यत जायमानँ स नो देवः शुभयास्मृत्या संयुनक्तु ॥ १२॥ यस्मात्परं नापरमस्ति किञ्चित् यस्मान्नाणीयो न ज्यायोऽस्ति कश्चित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेदं पूर्णं पुरुषेण सर्वम् ॥ १३॥ न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः । परेण नाकं निहितं गुहायां बिभ्राजते यद्यतयो विशन्ति ॥ १४॥ वेदान्तविज्ञानविनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धसत्त्वाः । ते ब्रह्मलोके तु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥ १५॥ दह्रं विपापं वरवेश्मभूत यत् पुण्डरीकं पुरमध्यसँस्थम् । तत्रापि दह्रे गगनं विशोकं तस्मिन् यदन्तस्तदुपासितव्यम् ॥ १६॥ यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठितः । तस्य प्रकृतिलीनस्य यः परः स महेश्वरः ॥ १७॥ त्रयोदशोऽनुवाकः । सहस्रशीर्षं देवं विश्वाक्षं विश्वशम्भुवम् । विश्वं नारायणं देवमक्षरं परमं प्रभुम् ॥ १॥ विश्वतः परमं नित्यं विश्वं नारायणँ हरिम् । विश्वमेवेदं पुरुषस्तद्विश्वमुपजीवति ॥ २॥ पतिं विश्वस्यात्मेश्वरँ शाश्वतँ शिवमच्युतम् । नारायणं महाज्ञेयं विश्वात्मानं परायणम् ॥ ३॥ नारायणः परं ब्रह्म तत्त्वं नारायणः परः । नारायणः परो ज्योतिरात्मा नारयणः परः ॥ ४॥ नारायणः परो ध्याता ध्यानं नारायणः परः । यच्च किञ्चिज्जगत्यस्मिन् दृश्यते श्रूयतेऽपि वा । अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ॥ ५॥ अनन्तमव्ययं कविँ समुद्रेऽन्तं विश्वशम्भुवम् । पद्मकोशप्रतीकाशँ हृदयं चाप्यधोमुखम् ॥ ६॥ अधो निष्ट्या वितस्त्यान्ते नाभ्यामुपरि तिष्ठति । हृदयं तद्विजानीयाद्विश्वस्यायतनं महत् ॥ ७॥ सन्ततँ सिराभिस्तु लम्बत्याकोशसन्निभम् । तस्यान्ते सुषिरँ सूक्ष्मं तस्मिन्त्सर्वं प्रतिष्ठितम् ॥ ८॥ तस्य मध्ये महानग्निर्विश्वार्चिर्विश्वतोमुखः । सोऽग्रभुग्विभजन्तिष्ठन्नाहारमजरः कविः ॥ ९॥ तिर्यगूर्ध्वमधःशायी रश्मयस्तस्य सन्तताः । सन्तापयति स्वं देहमापादतलमस्तकम् । तस्य मध्ये वह्निशिखा अणीयोर्ध्वा व्यवस्थिता ॥ १०॥ नीलतोयदमध्यस्था विद्युल्लेखेव भास्वरा । नीवारशूक्वत्तन्वी पीता भास्वत्यणूपम ॥ ११॥ तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः । स ब्रह्मा स शिवः स हरिः सेन्द्रः सोऽक्षरः परमः स्वराट् ॥ १२॥ चतुर्दशोऽनुवाकः । चतुर्दशोऽनुवाकः । आदित्यो वा एष एतन्मण्डलं तपति तत्र ता ऋचस्तदृचा मण्डलँ स ऋचां लोकोऽथ य एष एतस्मिन्मण्डलेऽर्चिर्दीप्यते तानि सामानि स साम्नां लोकोऽथ य एष एतस्मिन्मण्डलेऽर्चिषि पुरुषस्तानि यजूँषि स यजुषा मण्डलँ स यजुषां लोकः सैषा त्रय्येव विद्या तपति य एषोऽन्तरादित्ये हिरण्मयः पुरुषः ॥ १॥ पञ्चदशोऽनुवाकः । आदित्यो वै तेज ओजो बलं यशश्चक्षुः श्रोत्रमात्मा मनो मन्युर्मनुर्मृत्युः सत्यो मित्रो वायुराकाशः प्राणो लोकपालः कः किं कं तत्सत्यमन्नममृतो जीवो विश्वः कतमः स्वयम्भु ब्रह्मैतदमृत एष पुरुष एष भूतानामधिपतिर्ब्रह्मणः सायुज्यँ सलोकतामाप्नोत्येतासामेव देवतानाँ सायुज्यँ सार्ष्टिताँ समानलोकतामाप्नोति य एवं वेदेत्युपनिषत् ॥ १॥ घृणिः सूर्य आदित्योमर्चयन्ति तपः सत्यं मधु क्षरन्ति तद्ब्रह्म तदाप आपो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् ॥ २॥ षोडशोऽनुवाकः । निधनपतये नमः । निधनपतान्तिकाय नमः । ऊर्ध्वाय नमः । ऊर्ध्वलिङ्गाय नमः । हिरण्याय नमः । हिरण्यलिङ्गाय नमः । सुवर्णाय नमः । सुवर्णलिङ्गाय नमः । दिव्याय नमः । दिव्यलिङ्गाय नमः । भवाय नमः। भवलिङ्गाय नमः । शर्वाय नमः । शर्वलिङ्गाय नमः । शिवाय नमः । शिवलिङ्गाय नमः । ज्वलाय नमः । ज्वललिङ्गाय नमः । आत्माय नमः । आत्मलिङ्गाय नमः । परमाय नमः । परमलिङ्गाय नमः । एतत्सोमस्य सूर्यस्य सर्वलिङ्गँ स्थापयति पाणिमन्त्रं पवित्रम् ॥ १॥ सप्तदशोऽनुवाकः । सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः । भवे भवे नातिभवे भवस्व माम् । भवोद्भवाय नमः ॥ १॥ अष्टदशोऽनुवाकः । वामदेवाय नमो ज्येष्ठाय नमः श्रेष्ठाय नमो रुद्राय नमः कालाय नमः कलविकरणाय नमो बलविकरणाय नमो बलाय नमो बलप्रमथाय नमः सर्वभूतदमनाय नमो मनोन्मनाय नमः ॥ १॥ एकोनविंशोऽनुवाकः । अघोरेभ्योऽथ घोरेभ्यो घोरघोरतरेभ्यः । सर्वतः शर्व सर्वेभ्यो नमस्ते अस्तु रुद्ररूपेभ्यः ॥ १॥ विंशोऽनुवाकः । तत्पुरुषाय विद्महे महादेवाय धीमहि । तन्नो रुद्रः प्रचोदयात् ॥ १॥ एकविंशोऽनुवाकः । ईशानः सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्माधिपतिर्ब्रह्मणोऽधिपतिर्ब्रह्मा शिवो मे अस्तु सदाशिवोम् ॥ १॥ द्वाविंशोऽनुवाकः । नमो हिरण्यबाहवे हिरण्यवर्णाय हिरण्यरूपाय हिरण्यपतये। अम्बिकापतय उमापतये पशुपतये नमो नमः ॥ १॥ त्रयोविंशोऽनुवाकः । ऋतँ सत्यं परं ब्रह्म पुरुषं कृष्णपिङ्गलम् । ऊर्ध्वरेतं विरूपाक्षं विश्वरूपाय वै नमो नमः ॥ १॥ चतुर्विंशोऽनुवाकः । सर्वो वै रुद्रस्तस्मै रुद्राय नमो अस्तु । पुरुषो वै रुद्रः सन्महो नमो नमः । विश्वं भूतं भुवनं चित्रं बहुधा जातं जायमानं च यत् । सर्वो ह्येष रुद्रस्तस्मै रुद्राय नमो अस्तु ॥ १॥ पञ्चविंशोऽनुवाकः । कद्रुद्राय प्रचेतसे मीढुष्टमाय तव्यसे । वोचेम शंतमँ हृदे । सर्वोह्येष रुद्रस्तस्मै रुद्राय नमो अस्तु ॥ १॥ षड्विंशोऽनुवाकः । यस्य वैकङ्कत्यग्निहोत्रहवणी भवति प्रत्येवास्याहुतयस्तिष्ठत्यथो प्रतिष्ठित्यै ॥ १॥ सप्तविंशोऽनुवाकः । कृणुष्व पाज इति पञ्च । कृणुष्व पाजः प्रसितिं न पृथ्वीं याहि राजेवामवाॅं इभेन । तृष्वीमनु प्रसितिं द्रूणानोऽस्तासि विध्य रक्षसस्तपिष्ठैः ॥ १॥ तव भ्रमास आशुया पतन्त्यनु स्पृश धृशता शोशुचानः । तपूंष्यग्ने जुह्वा पतङ्गानसन्दितो वि सृज विश्वगुल्काः ॥ २॥ प्रति स्पशो विसृज तूर्णितमो भवा पायुर्विशी अस्या अदब्धः । यो नो दूरे अघशं सो यो अन्त्यग्ने माकिष्टे व्यथिरादधर्षीत ॥ ३॥ उदग्ने तिष्ठ प्रत्या तनुष्व न्यमित्रांॅ ओषतात्तिग्महेते । यो नो अरातिं समिधान चक्रे नीचातं धक्ष्यतसं न शुष्कम् ॥ ४॥ ऊर्ध्वो भव प्रतिं विध्याध्यस्मदाविष्कृणुष्व दैव्यान्यग्ने । अवस्थिरा तनुहि यातुजूनां जामिमजामिं प्रमृणीहि शत्रून् ॥ ५॥ अष्टाविंशोऽनुवाकः । अदितिर्देवा गन्धर्वा मनुष्याः पितरोऽसुरास्तेषाँ सर्वभूतानां माता मेदिनी महती मही सावित्री गायत्री जगत्युर्वी पृथ्वी बहुला विश्वा भूता कतमा काया सा सत्येत्यमृतेति वासिष्ठः ॥ १॥ एकोनत्रिंशोऽनुवाकः । आपो वा इदँ सर्वं विश्वा भूतान्यापः प्राणा वा आपः पशव आपोऽन्नमापोऽमृतमापः सम्राडापो विराडापः स्वराडापश्छन्दाँस्यापो ज्योतीँष्यापो यजूँष्यापः सत्यमापः सर्वा देवता आपो भूर्भुवः सुवराप ओम् ॥ १॥ त्रिंशोऽनुवाकः । आपः पुनन्तु पृथिवीं पृथिवी पूता पुनातु माम् । पुनन्तु ब्रह्मणस्पतिर्ब्रह्मपूता पुनातु माम् ॥ १॥ यदुच्छिष्टमभोज्यं यद्वा दुश्चरितं मम । सर्वं पुनन्तु मामापोऽसतां च प्रतिग्रहँ स्वाहा ॥ २॥ एकत्रिंशोऽनुवाकः । अग्निश्च मा मन्युश्च मन्युपतयश्च मन्युकृतेभ्यः । पापेभ्यो रक्षन्ताम् । यदह्ना पापमकार्षम् । मनसा वाचा हस्ताभ्याम् । पद्भ्यामुदरेण शिश्ना । अहस्तदवलिम्पतु । यत्किञ्च दुरितं मयि । इदमहं माममृतयोनी । सत्ये ज्योतिषि जुहोमि स्वाहा ॥ १॥ द्वात्रिंशोऽनुवाकः । सूर्यश्च मा मन्युश्च मन्युपतयश्च मन्युकृतेभ्यः । पापेभ्यो रक्षन्ताम् । यद्रात्रिया पापमकार्षम् । मनसा वाचा हस्ताभ्याम् । पद्भ्यामुदरेण शिश्ना । रात्रिस्तदवलुम्पतु । यत्किञ्च दुरितं मयि । इअदमहं माममृतयोनी । सूर्ये ज्योतिषि स्वाहा ॥ १॥ त्रयस्त्रिंशोऽनुवाकः । ओमित्येकाक्षरं ब्रह्म । अग्निर्देवता ब्रह्म इत्यार्षम् । गायत्रं छन्दं परमात्मं सरूपम् । सायुज्यं विनियोगम् ॥ १॥ चतुस्त्रिंशोऽनुवाकः । आयातु वरदा देवी अक्षरं ब्रह्म संमितम् । गायत्री छन्दसां मातेदं ब्रह्म जुषस्व नः ॥ १॥ यदह्नात्कुरुते पापं तदह्नात्प्रतिमुच्यते । यद्रात्रियात्कुरुते पापं तद्रात्रियात्प्रतिमुच्यते । सर्ववर्णे महादेवि सन्ध्याविद्ये सरस्वति ॥ २॥ पञ्चत्रिंशोऽनुवाकः । ओजोऽसि सहोऽसि बलमसि भ्राजोऽसि देवानां धामनामासि विश्वमसि विश्वायुअः सर्वमसि सर्वायुरभिभूरों गायत्रीमावाहयामि सावित्रीमावाहयामि सरस्वतीमावाहयामि छन्दर्हीनावाहयामि श्रियमावाहयामि गायत्रिया गायत्री छन्दो विश्वामित्र ऋषिः सविता देवताग्निर्मुखं ब्रह्मा शिरो विष्णुहृदयँ रुद्रः शिखा पृथिवी योनिः प्राणापानव्यानोदानस्माना सप्राणा श्वेतवर्णा सांख्यायनसगोत्रा गायत्री चतुर्विंशत्यक्षरा त्रिपदा ष्ट्कुक्षिः पञ्चशीर्षोपनयने विनियोगः ॥ १॥ ॐ भूः । ॐ भुवः । ओँसुवः । ॐ महः । ॐ जनः । ॐ तपः । ओँ सत्यम् । ॐ तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि । धियो यो नः प्रचोदयात् । ओमापो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् ॥ २॥ षट्त्रिंशोऽनुवाकः । उत्तमे शिखरे देवि जाते भूम्यां पर्वतमूर्धनि । ब्राह्मणेभ्योऽभ्यनुज्ञाता गच्छ देवि यथासुखम् ॥ १॥ स्तुतो मया वरदा वेदमाता प्रचोदयन्ती पवने द्विजाता । आयुः पृथिव्यां द्रविणं ब्रह्मवर्चसं मह्यं दत्वा प्रजातुं ब्रह्मलोकम् ॥ २॥ सप्तत्रिंशोऽनुवाकः । घृणिः सूर्य आदित्यो न प्रभा वात्यक्षरम् । मधु क्षरन्ति तद्रसम् । सत्यं वै तद्रसमापो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् ॥ १॥ त्रिसुपर्णमन्त्रः १ अष्टत्रिंशोऽनुवाकः । ब्रह्ममेतु माम् । मधुमेतु माम् । ब्रह्ममेव मधुमेतु माम् । यास्ते सोम प्रजा वत्सोऽभि सो अहम् । दुःष्वप्नहन् दुरुष्षह । यास्ते सोम प्राणाँस्ताञ्जुहोमि ॥ १॥ त्रिसुपर्णमयाचितं ब्राह्मणाय दद्यात् । ब्रह्महत्यां वा एते घ्नन्ति । ये ब्राह्मणास्त्रिसुपर्णं पठन्ति । ते सोमं प्राप्नुवन्ति । आ सहस्रात् पङ्क्तिं पुनन्ति । ॐ ॥ २॥ त्रिसुपर्णमन्त्रः २ एकोनचत्वारिंशोऽनुवाकः । ब्रह्म मेधया । मधु मेधया । ब्रह्ममेव मधुमेधया ॥ १॥ अद्यानो देव सवितः प्रजावत्सावीः सौभगम् । परा दुःष्वप्नियँ सुव ॥ २॥ विश्वानि देव सवितर्दुरितानि परासुव । यद्भद्रं तन्मम आसुव ॥ ३॥ मधुवाता ऋतायते मधुक्षरन्ति सिन्धवः । माध्वीर्नः सन्त्वोषधीः ॥ ४॥ मधु नक्तमुतोषसि मधुमत्पार्थिवँ रजः । मधुद्यौरस्तु नः पिता ॥ ५॥ मधुमान्नो वनस्पतिर्मधुमाँ अस्तु सूर्यः । माध्वीर्गावो भवन्तु नः ॥ ६॥ य इमं त्रिसुपर्णमयाचितं ब्राह्मणाय दद्यात् । भ्रूणहत्यां वा एते घ्नन्ति । ये ब्राह्मणास्त्रिसुपर्णं पठन्ति । ते सोमं प्राप्नुवन्ति । आ सहस्रात्पङ्क्तिं पुनन्ति । ॐ ॥ ७॥ त्रिसुपर्णमन्त्रः ३ चत्वारिंशोऽनुवाकः । ब्रह्म मेधवा । मधु मेधवा । ब्रह्ममेव मधु मेधवा ॥ १॥ ब्रह्मा देवानां पदवीः कवीनामृषिर्विप्राणां महिषो मृगाणाम् । श्येनो गृद्धाणाँ स्वधितिर्वनानाँ सोमः पवित्रमत्येति रेभत् ॥ २॥ हँसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ ३॥ ऋचे त्वा ऋचे त्वा समित्स्रवन्ति सरितो न धेनाः । अन्तर्हृदा मनसा पूयमानाः । घृतस्य धारा अभिचाकशीमि ॥ ४॥ हिरण्ययो वेतसो मध्य आसाम् । तस्मिन्त्सुपर्णो मधुकृत् कुलायी भजन्नास्ते मधु देवताभ्यः । तस्यासते हरयः सप्त तीरे स्वधां दुहाना अमृतस्य धाराम् ॥ ५॥ य इदं त्रिसुपर्णमयाचितं ब्राह्मणाय दद्यात् । वीरहत्यां वा एते घ्नन्ति । ये ब्राह्मणास्त्रिसुपर्णं पठन्ति । ते सोमं प्राप्नुवन्ति । आसहस्रात् पङ्क्तिं पुनन्ति । ॐ ॥ ६॥ एकचत्वारिंशोऽनुवाकः । मेधादेवी जुषमाणा न आगाद्विश्वाची भद्रा सुमनस्यमाना । त्वया जुष्टा जुषमाणा दुरुक्तान्बृहद्वदेम विदथे सुवीराः ॥ १॥ त्वया जुष्ट ऋषिर्भवति देवि त्वया ब्रह्मागतश्रीरुत त्वया । त्वया जुष्टश्चित्रं विन्दते वसु सा नो जुषस्व द्रविणेन मेधे ॥ २॥ द्विचत्वारिंशोऽनुवाकः । मेधां म इन्द्रो ददातु मेअधां देवी सरस्वती । मेधां मे अश्विनावुभावाधत्तां पुष्करस्रजौ ॥ १॥ अप्सरासु च या मेधा गन्धर्वेषु च यन्मनः । दैवी मेधा सरस्वती स मां मेधा सुरभिर्जुषताँ स्वाहा ॥ २॥ त्रिचत्वारिंशोऽनुवाकः । आ मां मेधा सुरभिर्विश्वरूपा हिरण्यवर्णा जगती जगम्या । ऊर्जस्वती पयसा पिन्वमाना सा मां मेधा सुप्रतीका जुषताम् ॥ १॥ चतुश्चत्वारिंशोऽनुवाकः । मयि मेधां मयि प्रजां मय्यग्निस्तेजो दधातु । मयि मेधां मयि प्रजां मयीन्द्र इन्द्रियं दधातु । मयि मेधां मयि प्रजां मयि सूर्यो भ्राजो दधातु ॥ १॥ पञ्चचत्वारिंशोऽनुवाकः । अपैतु मृत्युरमृतं न आगन्वैवस्वतो नो अभयं कृणोतु । पर्णं वनस्पतेरिवाभि नः शीयताँरयिः सचतां नः शचीपतिः ॥ १॥ षट्चत्वारिंशोऽनुवाकः । परं मृत्यो अनुपरेहि पन्थां यस्ते स्व इतरो देवयानात् । चक्षुष्मते शृण्वते ते ब्रवीमि मा नः प्रजाँ रीरिषो मोत वीरान् ॥ १॥ सप्तचत्वारिंशोऽनुवाकः । वातं प्राणं मनसान्वारभामहे प्रजापतिं यो भुवनस्य गोपाः । स नो मृत्योस्त्रायतां पात्वँहसो ज्योग्जीवा जराम शीमहि ॥ १॥ अष्टचत्वारिंशोऽनुवाकः । अमुत्रभूयादध यद्यमस्य बृहस्पते अभिशस्तेरमुञ्चः । प्रत्यौहतामश्विना मृत्युमस्मद्देवानामग्ने भिषजा शचीभिः ॥ १॥ एकोनपञ्चाशोऽनुवाकः । हरिँ हरन्तमनुयन्ति देवा विश्वस्येशानं वृषभं मतीनाम् । ब्रह्मसरूपमनु मेदमागादयनं मा विवधीर्विक्रमस्व ॥ १॥ पञ्चाशोऽनुवाकः । शल्कैरग्निमिन्धान उभौ लोकौ सनेमहम् । उभयोर्लोकयोरृध्वाति मृत्युं तराम्यहम् ॥ १॥ एकपञ्चाशोऽनुवाकः । मा छिदो मृत्यो मा वधीर्मा मे बलं विवृहो मा प्रमोषीः । प्रजां मा मे रीरिष आयुरुग्र नृचक्षसं त्वा हविषा विधेम ॥ १॥ द्विपञ्चाशोऽनुवाकः । मा नो महान्तमुत मा नो अर्भकं मा न उक्षन्तमुत मा न उक्षितम् । मा नो वधीः पितरं मोत मातरं प्रिया मा नस्तनुवो रुद्र रीरिषः ॥ १॥ त्रिपञ्चाशोऽनुवाकः । मा नस्तोके तनये मा न आयुषि मा नो गोषु मा नो अश्वेषु रीरिषः । वीरान्मा नो रुद्र भामितो वधीर्हविष्मन्तो नमसा विधेम ते ॥ १॥ चतुष्पञ्चाशोऽनुवाकः । प्रजापते न त्वदेतान्यन्यो विश्वा जातानि परि ता बभूव । यत्कामस्ते जुहुमस्तन्नो अस्तु वयँ स्याम पतयो रयीणाम् ॥ १॥ पञ्चपञ्चाशोऽनुवाकः । स्वस्तिदा विशस्पतिर्वृत्रहा विमृधो वशी । वृषेन्द्रः पुर एतु नः स्वस्तिदा अभयङ्करः ॥ १॥ षट्पञ्चाशोऽनुवाकः । त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम् । उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात् ॥ १॥ सप्तपञ्चाशोऽनुवाकः । ये ते सहस्रमयु पाशा मृत्यो मर्त्याय हन्तवे । तान् यज्ञस्य मायया सर्वानवयजामहे ॥ १॥ अष्टपञ्चाशोऽनुवाकः । मृत्यवे स्वाहा मृत्यवे स्वाहा ॥ १॥ एकोनषष्टितमोऽनुवाकः । देवकृतस्यैनसोऽवयजनमसि स्वाहा । मनुष्यकृतस्यैनसोऽवयजनमसि स्वाहा । पितृकृतस्यैसोऽवयजनमसि स्वाहा । आत्मकृतस्यैनसो।वयाजनमसि स्वाहा । अन्यकृतस्यैनसोऽवयजनमसि स्वाहा । अस्मत्कृतस्यैनसोऽवयजनमसि स्वाहा । यद्दिवा च नक्तं चैनश्चकृम तस्यावयजनमसि स्वाहा । यत्स्वपन्तश्च जाग्रतश्चैनश्चकृम तस्यावयजनमसि स्वाहा । यत्सुषुप्तश्च जाग्रतश्चैनश्चकृम तस्यावयजनमसि स्वाहा । यद्विद्वाँसश्चाविद्वाँसश्चैनश्चकृम तस्यावयजनमसि स्वाहा । एनस एनसोऽवयजनमसि स्वाहा ॥ १॥ षष्टितमोऽनुवाकः । यद्वो देवाश्चकृम जिह्वयां गुरु मनसो वा प्रयुती देवहेडनम् । अरावा यो नो अभि दुच्छुनायते तस्मिन् तदेनो वसवो निधेतन स्वाहा ॥ १॥ एकषष्टितमोऽनुवाकः । कामोऽकार्षीन्नमो नमः । कामोऽकार्शीत्कामः करोति नाहं करोमि कामः कर्ता नाहं कर्ता कामः कारयिता नाहं कारयिता एष ते काम कामाय स्वाहा ॥ १॥ द्विषष्टितमोऽनुवाकः । मन्युरकार्षीन्नमो नमः । मन्युरकार्षीन्मन्युः करोति नाहं करोमि मन्युः कर्ता नाहं कर्ता मन्युः कारयिता नाहं कारयिता एष ते मन्यो मन्यवे स्वाहा ॥ १॥ त्रिषष्टितमोऽनुवाकः । तिलाञ्जुहोमि सरसान् सपिष्टान् गन्धार मम चित्ते रमन्तु स्वाहा ॥ १॥ गावो हिरण्यं धनमन्नपानँ सर्वेषाँ श्रियै स्वाहा ॥ २॥ श्रियं च लक्ष्मीं च पुष्टिं च कीर्तिं चानृण्यताम् । ब्राह्मण्यं बहुपुत्रताम् । श्रद्धामेधे प्रजाः संददातु स्वाहा ॥ ३॥ चतुःषष्टितमोऽनुवाकः । तिलाः कृष्णास्तिलाः श्वेतास्तिलाः सौम्या वशानुगाः । तिलाः पुनन्तु मे पापं यत्किञ्चिद् दुरितं मयि स्वाहा ॥ १॥ चोरस्यान्नं नवश्राद्धं ब्रह्महा गुरुतल्पगः । गोस्तेयँ सुरापानं भ्रूणहत्या तिला शान्तिँ शमयन्तु स्वाहा ॥ २॥ श्रीश्च लक्ष्मीश्च पुष्टीश्च कीर्तिं चानृण्यताम् । ब्रह्मण्यं बहुपुत्रताम् । श्रद्धामेधे प्रज्ञा तु जातवेदः संददातु स्वाहा ॥ ३॥ पञ्चषष्टितमोऽनुवाकः । प्राणापानव्यानोदानसमाना मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ १॥ वाङ्मनश्चक्षुःश्रोत्रजिह्वाघ्राणरेतोबुद्ध्याकूतिःसङ्कल्पा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ २॥ त्वक्चर्ममांसरुधिरमेदोमज्जास्नायवोऽस्थीनि मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भुयासँ स्वाहा ॥ ३॥ शिरःपाणिपादपार्श्वपृष्ठोरूधरजङ्घाशिश्नोपस्थपायव् ओ मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ ४॥ उत्तिष्ठ पुरुष हरित पिङ्गल लोहिताक्षि देहि देहि ददापयिता मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ ५॥ षट्षष्टितमोऽनुवाकः । पृथिव्यप्तेजोवायुराकाशा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ १॥ शब्दस्पर्शरूपरसगन्धा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ २॥ मनोवाक्कायकर्माणि मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ ३॥ अव्यक्तभावैरहङ्कारैर्- ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ ४॥ आत्मा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भुयासँ स्वाहा ॥ ५॥ अन्तरात्मा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ ६॥ परमात्मा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ ७॥ क्षुधे स्वाहा । क्षुत्पिपासाय स्वाहा । विविट्यै स्वाहा । ऋग्विधानाय स्वाहा । कषोत्काय स्वाहा । ॐ स्वाहा ॥ ८॥ क्षुत्पिपासामलं ज्येष्ठामललक्ष्मीर्नाशयाम्यहम् । अभूतिमसमृद्धिं च सर्वान्निर्णुद मे पाप्मानँ स्वाहा ॥ ९॥ अन्नमयप्राणमयमनोमयविज्ञानमयमानन्दमयमात्मा मे शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासँ स्वाहा ॥ १०॥ सप्तषष्टितमोऽनुवाकः । अग्नये स्वाहा । विश्वेभ्यो देवेभ्यः स्वाहा । ध्रुवाय भूमाय स्वाहा । ध्रुवक्षितये स्वाहा । अच्युतक्षितये स्वाहा । अग्नये स्विष्टकृते स्वाहा ॥ धर्माय स्वाहा । अधर्माय स्वाहा । अद्भ्यः स्वाहा । ओषधिवनस्पतिभ्यः स्वाहा । रक्षोदेवजनेभ्यः स्वाहा । गृह्याभ्यः स्वाहा । अवसानेभ्यः स्वाहा । अवसानपतिभ्यः स्वाहा । सर्वभूतेभ्यः स्वाहा । कामाय स्वाहा । अन्तरिक्षाय स्वाहा । यदेजति जगति यच्च चेष्टति नाम्नो भागोऽयं नाम्ने स्वाहा । पृथिव्यै स्वाहा । अन्तरिक्षाय स्वाहा । दिवे स्वाहा । सूर्याय स्वाहा । चन्द्रमसे स्वाहा । नक्षत्रेभ्यः स्वाहा । इन्द्राय स्वाहा । बृहस्पतये स्वाहा । प्रजापतये स्वाहा । ब्रह्मणे स्वाहा । स्वधा पितृभ्यः स्वाहा । नमो रुद्राय पशुपतये स्वाहा । देवेभ्यः स्वाहा । पितृभ्यः स्वधास्तु । भूतेभ्यो नमः । मनुष्येभ्यो हन्ता । प्रजापतये स्वाहा । परमेष्ठिने स्वाहा ॥ १॥ यथा कूपः शतधारः सहस्रधारो अक्षितः । एवा मे अस्तु धान्यँ सहस्रधारमक्षितम् ॥ धनधान्यै स्वाहा ॥ २॥ ये भूताः प्रचरन्ति दिवानक्तं बलिमिच्छन्तो वितुदस्य प्रेष्याः । तेभ्यो बलिं पुष्टिकामो हरामि मयि पुष्टिं पुष्टिपतिर्दधातु स्वाहा ॥ ३॥ अष्टषष्टितमोऽनुवाकः । ॐ तद्ब्रह्म । ॐ तद्वायुअः । ॐ तदात्मा । ॐ तत्सत्यम् । ॐ तत्सर्वम् । ॐ तत्पुरोर्नमः ॥ १॥ ॐ अन्तश्वरति भूतेषु गुहायां विश्वमूर्तिषु । त्वं यज्ञस्त्वं वषट्कारस्त्वमिन्द्रस्त्वँ रुद्रस्त्वं विष्णुस्त्वं ब्रह्म त्वं प्रजापतिः । त्वं तदाप आपो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् ॥ २॥ एकोनसप्ततितमोऽनुवाकः । श्रद्धायां प्राणे निविष्टोऽमृतं जुहोमि । श्रद्धायामपाने निविष्टोऽमृतं जुहोमि । श्रद्धायां व्याने निविष्टोऽमृतं जुहोमि । श्रद्धायामुदाने निविष्टोऽमृतं जुहोमि । श्रद्धायाँ समाने निविष्टोऽमृतं जुहोमि । ब्रह्मणि म आत्मामृतत्वाय ॥ १॥ अमृतोपस्तरणमसि ॥ २॥ श्रद्धायां प्राणे निविष्टोऽमृतं जुहोमि । शिवो मा विशाप्रदाहाय । प्राणाय स्वाहा ॥ श्रद्धायामपाने निविष्टोऽमृतं जुहोमि । शिवो मा विशाप्रदाहाय । अपानाय स्वाहा ॥ श्रद्धायां व्याने निविष्टोऽमृतं जुहोमि । शिवो मा विशाप्रदाहाय । व्यानाय स्वाहा ॥ श्रद्धायामुदाने निविष्टोऽमृतं जुहोमि । शिवो मा विशाप्रदाहाय । उदानाय स्वाहा ॥ श्रद्धायाँ समाने निविष्टोऽमृतं जुहोमि । शिवो मा विशाप्रदाहाय । समानाय स्वाहा ॥ ब्रह्मणि म आत्मामृतत्वाय ॥ ३॥ अमृतापिधानमसि ॥ ४॥ एकसप्ततितमोऽनुवाकः । अङ्गुष्ठमात्रः पुरुषोऽङ्गुष्ठं च समाश्रितः । ईशः सर्वस्य जगतः प्रभुः प्रीणातु विश्वभुक् ॥ १॥ द्विसप्ततितमोऽनुवाकः । वाङ् म आसन् । नसोः प्राणः । अक्ष्योश्चक्षुः । कर्णयोः श्रोत्रम् । बाहुवोर्बलम् । उरुवोरोजः । अरिष्टा विश्वान्यङ्गानि तनूः । तनुवा मे सह नमस्ते अस्तु मा मा हिँसीः ॥ १॥ त्रिसप्ततितमोऽनुवाकः । वयः सुपर्णा उपसेदुरिन्द्रं प्रियमेधा ऋषयो नाधमानाः । अप ध्वान्तमूर्णुहि पूर्धि चक्षुर्मुमुग्ध्यस्मान्निधयेव बद्धान् ॥ १॥ चतुःसप्ततितमोऽनुवाकः । प्राणानां ग्रन्थिरसि रुद्रो मा विशान्तकः । तेनान्नेनाप्यायस्व ॥ १॥ पञ्चसप्ततितमोऽनुवाकः । नमो रुद्राय विष्णवे मृत्युर्मे पाहि ॥ १॥ षट्सप्ततितमोऽनुवाकः । त्वमग्ने द्युभिस्त्वमाशुशुक्षणिस्त्वमद्भ्यस्त्वमश्मनस्परि । त्वं वनेभ्यस्त्वमोषधीभ्यस्त्वं नृणां नृपते जायसे शुचिः ॥ १॥ सप्तसप्ततितमोऽनुवाकः । शिवेन मे संतिष्ठस्व स्योनेन मे संतिष्ठस्व ब्रह्मवर्चसेन मे संतिष्ठस्व यज्ञस्यर्द्धिमनुसंतिष्ठस्वोप ते यज्ञ नम उप ते नम उप ते नमः ॥ १॥ अष्टसप्ततितमोऽनुवाकः । सत्यं परं परँ सत्यँ सत्येन न सुवर्गाल्लोहाच्च्यवन्ते कदाचन सताँ हि सत्यं तस्मात्सत्ये रमन्ते ॥ १॥ तप इति तपो नानशनात्परं यद्धि परं तपस्तद् दुर्धर्षं तद् दुराधष तस्मात्तपसि रमन्ते ॥ २॥ दम इति नियतं ब्रह्मचारिणस्तस्माद्दमे रमन्ते ॥ ३॥ शम इत्यरण्ये मुनस्तमाच्छमे रमन्ते ॥ ४॥ दानमिति सर्वाणि भूतानि प्रशँसन्ति दानान्नातिदुष्करं तस्माद्दाने रमन्ते ॥ ५॥ धर्म इति धर्मेण सर्वमिदं परिगृहीतं धर्मान्नातिदुश्चरं तस्माद्धर्मे रमन्ते ॥ ६॥ प्रजन इति भूयाँसस्तस्मात् भूयिष्ठाः प्रजायन्ते तस्मात् भूयिष्ठाः प्रजनने रमन्ते ॥ ७॥ अग्नय इत्याह तस्मादग्नय आधातव्याः ॥ ८॥ अग्निहोत्रमित्याह तस्मादग्निहोत्रे रमन्ते ॥ ९॥ यज्ञ इति यज्ञेन हि देवा दिवं गतास्तस्माद्यज्ञे रमन्ते ॥ १०॥ मानसमिति विद्वाँसस्तस्माद्विद्वाँस एव मानसे रमन्ते ॥ ११॥ न्यास इति ब्रह्मा ब्रह्मा हि परः परो हि ब्रह्मा तानि वा एतान्यवराणि तपाँसि न्यास एवात्यरेचयत् य एवं वेदेत्युपनिषत् ॥ १२॥ एकोनाशीतितमोऽनुवाकः । प्राजापत्यो हारुणिः सुपर्णेयः प्रजापतिं पितरमुपससार किं भगवन्तः परमं वदन्तीति तस्मै प्रोवाच ॥ १॥ सत्येन वायुरावाति सत्येनादित्यो रोचते दिवि सत्यं वाचः प्रतिष्ठा सत्ये सर्वं प्रतिष्ठितं तस्मात्सत्यं परमं वदन्ति ॥ २॥ तपसा देवा देवतामग्र आयन् तपसार्षयः सुवरन्वविन्दन् तपसा सपत्नान्प्रणुदामारातीस्तपसि सर्वं प्रतिष्ठितं तस्मात्तपः परमं वदन्ति ॥ ३॥ दमेन दान्ताः किल्बिषमवधून्वन्ति दमेन ब्रह्मचारिणः सुवरगच्छन् दमो भूतानां दुराधर्षं दमे सर्वं प्रतिष्ठितं तस्माद्दमः परमं वदन्ति ॥ ४॥ शमेन शान्ताः शिवमाचरन्ति शमेन नाकं मुनयोऽन्वविन्दन् शमो भूतानां दुराधर्षं शमे सर्वं प्रतिष्ठितं तस्माच्छमः परमं वदन्ति ॥ ५॥ दानं यज्ञानां वरूथं दक्षिणा लोके दातारँ सर्वभूतान्युपजीवन्ति दानेनारातीरपानुदन्त दानेन द्विषन्तो मित्रा भवन्ति दाने सर्वं प्रतिष्ठितं तस्माद्दानं परमं वदन्ति ॥ ६॥ धर्मो विश्वस्य जगतः प्रतिष्ठा लोके धर्मिष्ठ प्रजा उपसर्पन्ति धर्मेण पापमपनुदति धर्मे सर्वं प्रतिष्ठितं तस्माद्धर्मं परमं वदन्ति ॥ ७॥ प्रजननं वै प्रतिष्ठा लोके साधु प्रजायास्तन्तुं तन्वानः पितृणामनुणो भवति तदेव तस्यानृणं तस्मात् प्रजननं परमं वदन्ति ॥ ८॥ अग्नयो वै त्रयी विद्या देवयानः पन्था गार्हपत्य ऋक् पृथिवी रथन्तरमन्वाहार्यपचनः यजुरन्तरिक्षं वामदेव्यमाहवनीयः साम सुवर्गो लोको बृहत्तस्मादग्नीन् परमं वदन्ति ॥ ९॥ अग्निहोत्रँ सायं प्रातर्गृहाणां निष्कृतिः स्विष्टँ सुहुतं यज्ञक्रतूनां प्रायणँ सुवर्गस्य लोकस्य ज्योतिस्तस्मादग्निहोत्रं परमं वदन्ति ॥ १०॥ यज्ञ इति यज्ञो हि देवानां यज्ञेन हि देवा दिवं गता यज्ञेनासुरानपानुदन्त यज्ञेन द्विषन्तो मित्रा भवन्ति यज्ञे सर्वं प्रतिष्ठितं तस्माद्यज्ञं परमं वदन्ति ॥ ११॥ मानसं वै प्राजापत्यं पवित्रं मानसेन मनसा साधु पश्यति ऋषयः प्रजा असृजन्त मानसे सर्वं प्रतिष्ठितं तस्मान्मानसं परमं वदन्ति ॥ १२॥ न्यास इत्याहुर्मनीषिणो ब्रह्माणं ब्रह्मा विश्वः कतमः स्वयम्भूः प्रजापतिः संवत्सर इति ॥ १३॥ संवत्सरोऽसावादित्यो य एष आदित्ये पुरुषः स परमेष्ठी ब्रह्मात्मा ॥ १४॥ याभिरादित्यस्तपति रश्मिभिस्ताभिः पर्जन्यो वर्षति पर्जन्येनौषधिवनस्पतयः प्रजायन्त ओषधिवनस्पतिभिरन्नं भवत्यन्नेन प्राणाः प्राणैर्बलं बलेन तपस्तपसा श्रद्धा श्रद्धया मेधा मेधया मनीषा मनीषया मनो मनसा शान्तिः शान्त्या चित्तं चित्तेन स्मृतिः स्मृत्या स्मारँ स्मारेण विज्ञानं विज्ञानेनात्मानं वेदयति तस्मादन्नं ददन्सर्वाण्येतानि ददात्यन्नात्प्राणा भवन्ति भूतानां प्राणैर्मनो मनसश्च विज्ञानं विज्ञानादानन्दो ब्रह्म योनिः ॥ १५॥ स वा एष पुरुषः पञ्चधा पञ्चात्मा येन सर्वमिदं प्रोतं पृथिवी चान्तरिक्षं च द्यौश्च दिशश्चावान्तरदिशाश्च स वै सर्वमिदं जगत्स सभूतँ स भव्यं जिज्ञासक्लृप्त ऋतजा रयिष्ठाः श्रद्धा सत्यो पहस्वान्तमसोपरिष्टात् । ज्ञात्वा तमेवं मनसा हृदा च भूयो न मृत्युमुपयाहि विद्वान् । तस्मान्न्यासमेषां तपसामतिरिक्तमाहुः ॥ १६॥ वसुरण्वो विभूरसि प्राणे त्वमसि सन्धाता ब्रह्मन् त्वमसि विश्वसृत्तेजोदास्त्वमस्यग्नेरसि वर्चोदास्त्वमसि सूर्यस्य द्युम्नोदास्त्वमसि चन्द्रमस उपयामगृहीतोऽसि ब्रह्मणे त्वा महसे ॥ १७॥ ओमित्यात्मानं युञ्जीत । एतद्वै महोपनिषदं देवानां गुह्यम् । य एवं वेद ब्रह्मणो महिमानमाप्नोति तस्माद्ब्रह्मणो महिमानमित्युपनिषत् ॥ १८॥ अशीतितमोऽनुवाकः । तस्यैवं विदुषो यज्ञस्यात्मा यजमानः श्रद्धा पत्नी शरीरमिध्ममुरो वेदिर्लोमानि बर्हिर्वेदः शिखा हृदयं यूपः काम आज्यं मन्युः पशुस्तपोऽअग्निर्दमः शमयिता दानं दक्षिणा वाग्घोता प्राण उद्गाता चक्षुरध्वर्युर्मनो ब्रह्मा श्रोत्रमग्नीत् यावद्ध्रियते सा दीक्षा यदश्नाति तद्धविर्यत्पिबति तदस्य सोमपानं यद्रमते तदुपसदो यत्सञ्चरत्युपविशत्युत्तिष्ठते च स प्रवर्ग्यो यन्मुखं तदाहवनीयो या व्याहृतिरहुतिर्यदस्य विज्ञान तज्जुहोति यत्सायं प्रातरत्ति तत्समिधं यत्प्रातर्मध्यन्दिनँ सायं च तानि सवनानि ये अहोरात्रे ते दर्शपूर्णमासौ येऽर्धमासाश्च मासाश्च ते चातुर्मास्यानि य ऋतवस्ते पशुबन्धा ये संवत्सराश्च परिवत्सराश्च तेऽहर्गणाः सर्ववेदसं वा एतत्सत्रं यन्मरणं तदवभृथ एतद्वै जरामर्यमग्निहोत्रँसत्रं य एवं विद्वानुदगयने प्रमीयते देवानामेव महिमानं गत्वादित्यस्य सायुज्यं गच्छत्यथ यो दक्षिणे प्रमीयते पितृणामेव महिमानं गत्वा चन्द्रमसः सायुज्यं गच्छत्येतौ वै सूर्याचन्द्रमसोर्महिमानौ ब्राह्मणो विद्वानभिजयति तस्माद् ब्रह्मणो महिमानमित्युपनिषत् ॥ १॥ ॐ शं नो मित्रः शं वरुणः । शं नो भवत्यर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् ।सत्यमवादिषम् । तन्मामावीत् । तद्वक्तारमावीत् । आवीन्माम् । आविद्वक्तारम् ॥ ॐ सहनाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति महानारायणोपनिषत्समाप्ता ॥
Hari Om ! May Mitra, Varuna, Aryaman, Indra, Brihaspati And all-pervading Vishnu be propitious to us And grant us welfare and bliss. I bow down to Brahman in reverence. O Vayu, I bow down to Thee in adoration. Thou verily art perceptible Brahman. I shall declare: Thou art right. Thou art the true and the good. May that – the Supreme Being adored as Vayu – preserve me. May He preserve the teacher. Me, may He protect; My teacher, may He protect. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-1: The Lord of creation, who is present in the shoreless waters, on the earth and above the heaven and who is greater than the great, having entered the shining intelligences of creatures in seed form, acts in the foetus (which grows into the living being that is born). I-2: That in which all this universe exists together and into which it dissolves. That in which all the gods remain enjoying their respective powers – That certainly is whatever that has been in the past and whatever indeed is to come in the future. This cause of the universe, Prajapati, is supported by His own imperishable nature described as absolute ether. I-3: He by whom the space between heaven and earth as well as the heaven and the earth are enveloped. He by whom the sun burns with heat and gives light, and He whom the sages bind in the ether of their hearts (with the string of meditation), in whom – The Imperishable One – all creatures abide. I-4-5: From whom the creatrix of the world, Prakriti, was born, who created in the world creatures out of elements such as water, who entered beings consisting of herbs, quadrupeds and men as the inner controller, who is greater than the greatest, who is one without a second, who is imperishable, who is of unlimited forms, who is the universe, who is ancient, who remains beyond darkness or Prakriti and who is higher than the highest – nothing else exists other than, or subtler than, Him. I-6: Sages declare: That alone is right and That alone is true: That alone is the venerable Brahman contemplated by the wise. Acts of worship and social utility also are that Reality. That alone being the navel of the universe, sustains manifoldly the universe which arose in the past and which springs to existence at present. I-7: That alone is Fire: That is Air; That is Sun; That verily is Moon; That alone is shining Stars and Ambrosia. That is Food; That is Water and He is the Lord of creatures. I-8-9: All nimesas, kalas, muhurtas, kasthas, days, half-months, months, and seasons, were born from the self-luminous Person. The year also was born from Him. He milked water and also these two, the firmament and the heaven. I-10: No person ever grasped by his understanding the upward limit of this Paramatman, nor His limit across, nor His middle portion. His name is ‘great glory’ for no one limits His nature by definition. I-11: His form is not to be beheld; none whosoever beholds Him with the eye. Those who meditate on Him with their minds undistracted and fixed in the heart know Him; they become immortal. I-12: This Self-luminous Lord renowned in the scriptures pervades all the quarters of heaven. Having been born as Hiranyagarbha in the beginning He indeed is inside the universe represented as the womb. He alone is the manifold world of creation now springing into existence and causing the birth of the world of creation yet to come. As one having face everywhere, He dwells also as the inner most Self leading all creatures. I-13: The Self-luminous Reality is one without a second and is the creator of heaven and earth. (Having created the universe by Himself and out of Himself.) He became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe. He controls all of them by dharma and adharma (merit and demerit) represented as His two hands and the constituent elements of the universe which have supplied the Souls with the material embodiment represented as patatra or legs. I-14-15: He in whom this universe originates and into whom it is absorbed; He who exists as the warp and woof in all created beings; He by whom the three states (of waking, dream and deep sleep) are appointed in the intellects hidden in creatures; He in whom the universe finds a single place of rest – having seen that Paramatman, the Gandharva named Vena became a true knower of all the worlds and proclaimed (to his disciples for the first time) that Reality as immortal. He who knows that all-pervasive One becomes worthy of receiving the honour due to a father even from his own natural father. I-16: Through whose power the gods who have attained immortality in the third region of heaven got allotted their respective places, He is our friend, father and ordainer. He knows the proper places of each because He understands all created beings. I-17: They (i.e. those who have realized their identity with the Highest Lord) immediately spread over heaven and earth. They pervade other worlds, the quarters of heaven and the heavenly region called Suvarloka. Whosoever among created beings sees that Brahman named Rita or ‘the True’, unintermittently pervading the creation like the thread of a cloth, by contemplation in mind, truly becomes That. I-18: Having pervaded the worlds and the created beings and all the quarters and intermediate quarters, the first born of Brahman known as Prajapati or Hiranyagarbha became by His own nature as Paramatman, the ruler and protector of individual souls. I-19: I pray I may attain to the marvellously excellent Lord of the unmanifest cause of the universe who is dear to Indra and my own Self, who is covetable, who is worthy of reverence and who is the bestower of intellectual powers. I-20: O Jatavedas, shine brilliantly in order to destroy the sins connected with me. Confer on me enjoyments of various kinds including cattle. Give me sustenance and longevity and appoint a suitable dwelling for me in any direction. I-21: O Jatavedas, through Thy grace may not the evil one slay our cows, horses, men and other belongings in the world. O Fire, come to succour us without holding weapons in Thy hand or thoughts of our offences in Thy mind. Unite me on all sides with wealth. I-22: May we know the Supreme Person and for the attainment of His Knowledge may we meditate upon Him, the thousand-eyed Great God. May Rudra, the giver of Knowledge, impel us towards such meditation and keep us in it. I-23: May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us. I-24: May we know the Supreme Person. For that, may we meditate upon Vakratunda. May Dantin impel us towards it. I-25: May we know the Divine Person. For that, may we meditate upon Chakratunda. May Nandi impel us towards it. I-26: May we know that Divine Person. For that, may we meditate upon Mahasena. May Shanmukha impel us towards it. I-27: May we know that Divine Person. For that, may we meditate on Suvarnapaksha. May Garuda impel us towards it. I-28: May we know the Veda, embodied as the four-faced Brahma. For that, may we meditate upon Hiranyagarbha. May Brahman impel us towards it. I-29: May we know Narayana. For that, may we meditate upon Vasudeva. May Vishnu impel us towards it. I-30: May we know Vajranakha. For that, may we meditate upon Tikshnadamstra. May Narasimha impel us towards it. I-31: May we know Bhaskara. For that, may we meditate upon the great-light-producer. May Aditya impel us towards it. I-32: May we know Vaishvanara. For that, may we meditate upon Lalila. May Agni impel us towards it. I-33: May we know Katyayana. For that, may we meditate upon Kanyakumari. May Durgi impel us towards it. I-34: May durva (the panic grass), who represents the divine Spirit, who is superior to a thousand purifying agencies, who has innumerable nodes and sprouts and who destroys the effects of evil dreams, remove all my impurities. I-35: O durva, just as thou growest farther and farther multiplying at every node putting forth roots and fresh stalks, so also help us to grow in progeny by hundreds and thousands. I-36: O Devi, worshipped by devotees, may we worship thee with oblations – thou who multipliest thyself by hundreds and growest in thousands. I-37: O earth that is traversed by a horse, a chariot and Vishnu, I shall keep thee on my head; protect me at every step. I-38: The earth is the giver of happiness like the milch cow, the sustainer of life and support for all living beings. (Represented as such the earth is addressed): Thou wert raised up by Krishna in His incarnation of the boar having hundred hands. I-39: O excellent earth, destroy my evil deeds as well as sins connected with me. O excellent earth, thou art a gift from God to creatures. Thou art prayed over by Kashyapa. O excellent earth grant me prosperity, for everything depends on thee. I-40: O excellent earth, on which all creatures are supported, cleanse all that (sin) from me. O excellent earth, my sins having been destroyed by thee, I attain to the highest goal. I-41: O Indra, make us fearless of those (causes such as sin, enemies and hell) of which we are afraid. O Maghavan, destroy that, i.e. the cause of fear, that is in us (thy devotees). For our protection destroy our harassing enemies. I-42: May Indra come to our succour – Indra who is the giver of welfare on earth and bliss in the next world, who is the lord of people, who is the slayer of Vritra, who is the subduer of enemies and giver of rain, who is peaceable and giver of safety. I-43: May Indra who is profusely praised by the devotees through sacred hymns, or frequently worshipped with oblations, vouchsafe to us safety and well-being. May the all-knowing or all-possessing Pusan vouchsafe to us well-being. May Garuda, the son of Triksha, whose chariot is not injured by anyone, vouchsafe to us safety. May Brihaspati, the preceptor of gods, grant us well-being. I-44: Soma who is of mild anger, who strikes with stones, who shakes enemies, who has many deeds, who wields weapons and who delights in soma juice kept over, causes the jungles of dried up trees and bushes (to grow by the downpour of rains). Counter-weights do not weigh down making Indra light. I-45: Vena, the noon sun who was born at the beginning of creation as the first effect of the Supreme Reality, Brahman, and who is of excellent brilliance, spreads over the whole world up to its boundary. He illumines also the heavenly bodies. He remains manifoldly in his own limited forms which are like himself. He also spreads over and permeates the causal substance out of which the visible and the invisible universe emerges. I-46: Being the producer of creatures including men and their settler in respective regions and also far-famed for forbearance, O earth, be to us an ender of sorrows and giver of bliss here and hereafter. I-47: I invoke in this act of worship Sri, the support of all, who is known through smell, who is unassailable, perpetually prosperous, rich in cowdung and the mistress of all created beings. I-48: May Sri favour me. May Alakshmi connected with me and mine be destroyed. The gods having Vishnu for their chief (who is the perpetual abode of Sri) by the help of (the means prescribed in) the Vedas won these worlds for themselves free from the fear of enemies. May Indra armed with thunderbolt and worshipful moon grant us happiness. I-49: May Indra grant us welfare. May he destroy the evil one hostile to us. I-50: O Lord of prayers, make me the presser of soma juice, well known among the gods like Kakshivan, the son of Usik. Make me physically capable of performing sacrifices. Let those who are hostile to us remain ‘there’ long, in the hell. I-51: He who is rendered holy by the ancient, widespread, sanctifying feet (or by virtuous conduct) crosses over evil deeds and their effects. Having been rendered holy by that naturally pure and purifying feet of the Lord (or conduct) may we overcome our enemies, the sins. I-52: O Indra, O slayer of Vritra, O valorous one and all-knowing one, accept with pleasure our soma oblation in the company of your retinue and troop of gods. Slay our enemies, give us victory in battle and grant us safety and fearlessness from every quarter. I-53: For us may (the regents of) water and herbs be friendly and to those who dislike us and whom we dislike let them be unfriendly. I-54: O waters, verily you are bliss-conferring. Being such, grant us food, and great and beautiful insight (of the Supreme Truth). Further make us in this very life participators of that joy of yours which is most auspicious, just like fond mothers (who nurse their darlings with nourishment). May we attain to that satisfactory abode of yours which you are pleased to grant us. Generate for us also the waters of life and pleasures on earth (during our sojourn here). I-55: I take refuge in Varuna, who is of golden lustre or who has a golden diadem. O Varuna, being entreated by me, grant me the saving grace. For I have enjoyed what belongs to bad people and accepted gift from sinners. I-56: May Indra, Varuna, Brihaspati and Savitur completely destroy that sin committed by me and my people in thought, word and act. I-57: Salutation to fire hidden in water. Salutation to Indra. Salutation to Varuna. Salutation to Varuni, the consort of Varuna. Salutation to the deities of waters. I-58: (Through the power of this mantra) let all that is injurious, impure and troublesome in water be destroyed. I-59: May the King Varuna efface by his hand whatever sin I have incurred by unlawful eating, unlawful drinking and accepting gifts from an unlawful person. I-60: Thus being sinless, stainless and unbound by evil and bondage, may I ascend to the happy heaven and enjoy equality of status with Brahman. I-61: May the sin-effacing Varuna who dwells in other sources of water like rivers, tanks and wells also purify us. I-62: O Ganga, O Yamuna, O Sarasvati, O Sutudri, O Marudvrudha, O Arjikiya, come together and listen to this hymn of mine along with Parushni, Asikni, Vitasta and Sushoma. I-63: From the all-illuminating Supreme, by His resolve, the right and the true were generated. From Him night and day were generated. And from Him again was generated the sea with different waters. I-64-65: Then, after the creation of the vast ocean the year was generated. Afterwards the ruler of the world of sentient and non-sentient beings who made day and night ordained sun and moon, sky and earth and the atmosphere and blissful heaven, just as they were in the previous cycles of creation. I-66: May the sin-effacing Varuna, the deity presiding over the waters, purify the taint of sin that attaches to the beings dwelling on the earth, in the atmospheric region and in the space between the earth and heaven and also connected with us (the performers of religious work). May the Vasus purify us. May Varuna purify us. May Aghamarshana, the sage called by that name, purify us. He, Varuna, is the protector of the world that was and also the world that exists at present between the past and the future worlds. He grants to the doers of meritorious deeds the worlds which they deserve and to the sinful the world of death called Hiranmaya. Again Varuna who is the support of heaven and earth, having become the sun is wholesome and attractive. Being such, blissful in nature, thou O Varuna, grant us thy favours and purify us. I-67: That Supreme Light which projected Itself as the universe like a soaked seed which sprouts (or that Supreme Light which shines as the substratum of the liquid element) – I am that Supreme Light. I am that supreme light of Brahman which shines as the inmost essence of all that exists. In reality I am the same infinite Brahman even when I am experiencing myself as a finite self owing to Ignorance. Now by the onset of knowledge I am really that Brahman which is my eternal nature. Therefore I realise this identity by making myself, the finite self, an oblation into the fire of the infinite Brahman which I am always. May this oblation be well made. I-68: He who is a transgressor of the scriptural conduct, a recreant, a thief, a feticide or an outrager of his preceptor’s honour is released from his sins; for Varuna, the regent of waters and effacer of sins (absolves them from sins by the repetition of this mantra). I-69: I am the ground of sins. Therefore you cause me to weep. Wise men say (don’t make me weep, but favour me by destroying my sins). I-70: The Supreme represented as the ocean has overflown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions. II-1: May we offer oblations of soma to Jatavedas. May the all-knowing One destroy what is unfriendly to us. May He, the Divine Fire that leads all, protect us by taking across all perils even as a captain takes the boat across the sea. May He also save us from all wrongs. II-2: I take refuge in Her, the Goddess Durga, who is fiery in lustre and radiant with ardency, who is the Power belonging to the Supreme who manifests Himself manifoldly, who is the Power residing in actions and their fruits rendering them efficacious (or the Power that is supplicated to by the devotees for the fruition of their work). O Thou Goddess skilled in saving. Thou takest us across difficulties excellently well. Our salutations to Thee. II-3: O Fire, thou art worthy of praise. With happy methods take us beyond all difficulties. May our home town and home land become extensive and may the plot of earth (for growing the crops) also be ample. Further be thou pleased to join our children and their children with joy. II-4: O Jatavedas, Thou who art the destroyer of all sins takest us beyond all troubles and protectest us just as one is taken across the sea by a boat. O Fire, guard our bodies and be mindful (of its safety) like the sage Atri who always repeats mentally (‘May everyone be whole and happy’). II-5: We invoke from the highest place of assembly the Fire-God who is the leader of all, who is the charger and vanquisher of the hosts of enemies, and who is fierce. May He, the Fire-God take us across all our difficulties and wrongs and all that is perishable, and protect us. II-6: Thou who art lauded in sacrifices increasest our happiness. Thou abidest in the form of sacrifices, ancient and recent, in the places of sacrifice. O Fire, be thou pleased to make (us) happy (who are) thine own selves. Further grant us from all sides good fortune. II-7: O Lord, Thou art unconnected (with sin and sorrow) and Thou pervadest (all sacrifices). (Desirous of good fortune) comprising in cattle and overflowing (with the current of immortal bliss) may we serve Thee without break. May the gods who dwell in the highest region of heaven delight me – (practising loving adoration) for Vishnu – here on the earth by granting my wish. III-1: (May the Deity) Earth (grant me) food. For that I make oblation to Fire and Earth. Hail ! (May the Deity of) Atmosphere (grant me) food. For that I make oblation to Air and Atmosphere. Hail ! (May the Deity of) Heaven (grant me) food. For that I make oblation to the Sun and Heaven. Hail ! (May the Deities of) Earth, Atmosphere and Heaven (grant me) food. For that I make oblation to the Moon and the Quarters. Hail ! Salutation to Gods ! Svadha (reverence) to Manes ! (May the Deities of) Earth, Atmosphere and Heaven (assert to my desire with the utterance of) Om (and grant me) food. IV-1: Hail ! I offer this oblation to Brahman who is expressed by the first Vyahriti, to Fire created by Him and to the Earth dependent on Him. Hail ! I offer this oblation to Brahman who is expressed by the second Vyahriti, to the Air created by Him and to the Atmosphere dependent on Him. Hail ! I offer this oblation to Brahman who is expressed by the third Vyahriti, to the Sun created by Him and to Heaven dependent on Him. Hail ! I offer this oblation to Brahman who is expressed by the Vyahritis, Bhuh, Bhuvah and Suvah, to the Moon created by Him and to the Quarters. Salutations to the gods dwelling in all the regions ! Reverence to the departed ancestors ! I am that Brahman expressed by Om in unity and also expressed by the three Vyahritis in His threefold aspect. O Divine Fire, assent to my prayer. V -1: Hail ! I offer this oblation to the adorable Supreme who is the All and to His parts, the Deities, Bhuh, Fire and Earth. Hail ! I offer this oblation to the adorable Supreme who is the All and to His parts, Bhuvah, Air and Atmosphere. Hail ! I offer this oblation to the adorable Supreme who is the All and to His parts, Suvah, the Sun and Heaven. Hail ! I offer this oblation to the adorable Supreme who is the All and to His parts, Bhuh, Bhuvah, Suvah, the Moon, the Asterisms and the Quarters. Salutations to Gods ! Reverence to Manes ! I am that Supreme Reality expressed by the syllable Om and the three Vyahritis, Bhuh, Bhuvah and Suvah. May I attain the supreme ! VI-1: O Fire, preserve us from sin. Hail ! Preserve us so that we may attain full knowledge. Hail ! O Resplendent One, preserve our sacrificial acts. Hail ! O Satakratu, preserve everything (that belongs to us). Hail ! VII-1: O Divine Fire, O settler of all creatures, being praised by the hymns of the first Veda be gracious to protect us. Hail ! Further, being praised by the hymns of the second Veda be gracious to protect us. Hail ! Being praised by the hymns of the third Veda be gracious to protect our food and strengthening essence of it. Hail ! Being praised by the hymns of the four Vedas be gracious to protect us. Hail ! VIII-1: The Supreme Being, Indra, who is the most excellent Pranava taught in the Vedas, who ensouls the entire universe, who leads the collection of Vedic utterances in Gayatri and other metres standing in their beginning, who is capable of being attained by the worshippers and who is the first in the causal link, taught the contemplative sages the sacred wisdom of the Upanishad, Himself being the subject-matter of them, in order to strengthen them with the power of knowledge. I salute the gods for removing the obstacles in my path to illumination. For the same I also reverence the Manes. The triple regions of Bhuh, Bhuvah and Suvah and the entire Veda are comprised in Om. IX-1: My salutations to the Supreme. May I concentrate my thoughts upon Him (in order that I may be united with Him). May I become one practising concentration of thought without distraction. I have heard enough with my ears (and perceived pleasurable objects through other senses). O my senses, do not fail me now (but settle yourselves in the Supreme Brahman with whom I wish to unite myself through the meditation of) Om. X-1: Right is austerity. Truth is austerity. Understanding of the scriptures is austerity. Subduing of one’s senses is austerity. Restraint of the body through such means like fast is austerity. Cultivation of a peaceable disposition is austerity. Giving gifts without selfish motives is austerity. Worship is austerity. The Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah. Meditate upon Him. This is austerity par excellence. XI-1: Just in the same manner as the fragrance of a tree in full blossom is wafted by the wind from a distant place, the fragrance of meritorious deeds – the good name that accrues from them – spreads to a great distance (as far as heaven). There is gain this illustration. The cutting edge of a sword is laid across a pit. ‘I am placing my feet on it, I am treading over it. So saying if I walk over it, I will be perturbed by the thought of hurt or fall into the pit’. In the same manner a man who is exposed to open and hidden sins must seek to guard himself from either in order that he may attain Immortality. XII-1: The Infinite Self more minute than the minute and greater than the great is set in the heart of the beings here. Through the grace of the Creator one realises Him who is free from desires based on values, who is supremely great and who is the highest ruler and master of all, and becomes free from sorrows. XII-2: From Him originate the seven Pranas, the seven flames, their fuel, the seven tongues and the seven worlds in which the life-breaths move. (Further other things that are) sevenfold also come forth from Him, who dwells in the secret place of the heart and are set (in their respective places). XII-3: From Him arise all the seas and mountains. From Him flow rivers of all kinds and from Him all herbs and essences come forth; united with the essence of the herbs the individual Soul seated in the subtle body dwells in creatures. XII-4: The Supreme having become the four-faced Brahma among gods, the master of right words among the composers, the seer among the intelligent people, the buffalo among animals, the kite among the birds, the cutting axe among the destructive tools and soma among the sacrificers, transcends all purifying agencies accompanied by the sound (of holy chant). XII-5: There is one unborn Female (Maya, the uncaused substance of the universe) red, white and black (representing Sattva, Rajas and Tamas) producing manifold offspring of the same nature. There is one unborn (in the generic sense some Jivas who are attached) who lies by her taking delight in her; there is another unborn (in the generic sense those who are not attached) who leaves her after having enjoyed her. XII-6: That which is the sun who abides in the clear sky, is the Vasu (the air that moves) in the mid-region, is the fire that dwells in the sacrificial altar and in the domestic hearth as the guest, is the fire that shines in men and in the gods, as the Soul, is the fire that is consecrated in the sacrifice, is dwelling in the sky as air, is born in water as submarine heat, is born in the rays of the sun, is the fire that is directly seen as the luminary, and is born on the mountain as the rising sun – that is the Supreme Truth, the Reality underlying all. XII-6 (A): The beings born from Prajapati are not separate from Him. Before their birth nothing whatsoever existed other than Him, who entered all the creatures of the world as their in-most Self. Prajapati has identified Himself with the creatures. He imparts the three luminaries, fire, sun and moon, lustre by identifying Himself with them. He is endowed with sixteen parts. XII-6 (B): We invoke the creator of the universe who sustains the creation in many ways and who witnesses the thoughts and deeds of men. May He grant us plenty of excellent wealth. XII-7: The sacrificers poured clarified butter into the consecrated Fire. Clarified butter is the place of origin of this one and in clarified butter is his support. Indeed clarified butter is his luminant and residence. O Fire, with every offering of oblation bring here the gods and delight them. O thou excellent one, convey to gods the offerings we have made with Svaha. XII-8: From the Supreme Fount, vast as the ocean, arose the universe in the shape of waves yielding enjoyment to created beings. The name designating the self-luminous Reality and consisting of the syllable Om is hidden in the Vedas. By contemplating on the Supreme along with the slow repetition of that name one attains to immortality. This designation of the Supreme is on the lips of contemplative sages and it is the central support of undying bliss. XII-9: May we always repeat in our contemplative sacrifices the designation Om which has for its cause the Self-luminous Reality and may we also hold Him in our hearts with salutations. The four-horned white Bull has expressed this Supreme Brahman praised by us in the hearing of co-seekers. XII-10: The syllable Om conceived as the Bull possesses four horns, three feet and two heads. He has seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere. XII-11: God-like sages attained in the order (of their spiritual practices) the Self-luminous Reality laid in the three states of consciousness and secretly held by the teachers who praise it by chants in the Vedic speech (the great formulas such as ‘Thou art That’). Indra or Virat, the regent of the visible universe and the waking consciousness created one, the visible world. Surya representing Taijasa and Hiranyagarbha created one, namely, the world of dream, and from Vena came the remaining one, the dreamless sleep. By the self-supporting Paramatman all these threefold categories were fashioned. XII-12: May He, the Lord, join us with beneficial remembrance – He who is superior to all, who has been revealed in the Vedas, who is the Supreme Seer and who sees Hiranyagarbha who is the first among the gods and who is born before all the rest. XII-13: Other than whom there is nothing higher, nothing minuter, nothing greater, by that Purusha – the One who stands still like a tree established in heaven – all this is filled. XII-14: Not by work, not by progeny, not by wealth, they have attained Immortality. Some have attained Immortality by renunciation. That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart. XII-15: Having attained the Immortality consisting of identity with the Supreme, all those aspirants who strive for self-control, who have rigorously arrived at the conclusion taught by the Vedanta through direct knowledge, and who have attained purity of mind through the practice of the discipline of yoga and steadfastness in the knowledge of Brahman preceded by renunciation, get themselves released into the region of Brahman at the dissolution of their final body. XII-16: In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the Supreme. Further in the interior of this small area there is the sorrowless Ether. That is to be meditated upon continually. XII-17: He is the Supreme Lord who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation. XIII-1-3: This universe is truly the Divine Person only. Therefore it subsists on Him – the self-effulgent Divine Being – who has many heads and many eyes, who is the producer of joy for the universe, who exists in the form of the universe, who is the master and the cause of humanity, whose forms are the various gods, who is imperishable, who is the all-surpassing ruler and saviour, who is superior to the world, who is endless and omniform, who is the goal of humanity, who is the destroyer of sin and ignorance, who is the protector of the universe and the ruler of individual souls, who is permanent, supremely auspicious and unchanging, who has embodied Himself in man as his support (being the indwelling Spirit), who is supremely worthy of being known by the creatures, who is embodied in the universe and who is the supreme goal. XIII-4: Narayana is the Supreme Reality designated as Brahman. Narayana is the highest (Self). Narayana is the supreme Light (described in the Upanishads). Narayana is the infinite Self. Narayana is the most excellent meditator and meditation. XIII-5: Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without. XIII-6: One should meditate upon the Supreme – the limitless, unchanging, all-knowing, cause of the happiness of the world, dwelling in the sea of one’s one heart, as the goal of all striving. The place for His meditation is the ether in the heart – the heart which is comparable to an inverted lotus bud. XIII-7: It should be known that the heart which is located just at the distance of a finger span below the Adam's apple and above the navel is the great abode of the universe. XIII-8: Like the bud of a lotus, suspends in an inverted position, the heart, surrounded by arteries. In it there is a narrow space (or near it there is a narrow space called Susumna). In it everything is supported. XIII-9-11: In the middle of that (narrow space of the heart or Susumna) remains the undecaying, all-knowing, omnifaced, great Fire, which has flames on every side, which enjoys the food presented before it, which remains assimilating the food consumed, (the rays of which spread scattering themselves vertically and horizontally), and which warms its own body from the insole to the crown. In the centre of that Fire Which permeates the whole body, there abides a tongue of Fire, of the colour of shining gold, which is the topmost among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain-bearing cloud, which is as slender as the awn of a paddy grain; and which serves as a comparison to illustrate subtlety. XIII-12: Paramatman dwells in the middle of that flame. (Although He is thus limited) still He is the four-faced creator, Siva, Vishnu, Indra, the material and efficient cause of the Universe and the Supreme Self-luminous Pure Consciousness. XIV-1: Verily Aditya is He; This orb of His gives light and heat; The well-known Rik verses are there; Therefore the orb is the collection of Riks; He is the abode of the Rik verses. Now this flame which is shining in the orb of the sun is the collection of Saman chants; That is the abode of Saman chants. Now He who is the Person in the flame within the orb of the sun (is to be meditated as) the collection of Yajus; that part of the orb is the collection of Yajus; That is the abode of Yajus. Thus by these three the threefold knowledge alone shines. He who is within the sun is the Golden Person. XV-1: The sun alone is verily all these: — energy, splendour, strength, renown, sight, hearing, body, mind, anger, Seer, the Deities Death, Satya, Mitra, Wind, Ether and Breath, the Rulers of the world, Prajapati, the Indeterminable One, happiness, that which transcends the senses, truth, food, (span of life), liberation or Immortality, individual Soul, the Universe, the acme of bliss and the self-born Brahman. This Person in the sun is eternal. He is the Lord of all creatures. He who meditates thus upon Him attains union with Brahman and lives in the same region of enjoyment with Him; he attains union, co-residence and like-enjoyment with these gods in their worlds. The secret knowledge is thus imparted. XV-2: Aditya, the supreme cause of the universe, is the giver of light and water and is the source of all energy. He is denoted by the syllable Om. Gods worship Him as Tapas and Truth. (Being worshipped thus) He grants bliss to the worshippers. (Or the worshippers offer honey and sweet offerings to Him). That form of the sun is Brahman. That is the pervading cause of all. That is water, fire, flavour and ambrosia. The three Vyahritis representing the three worlds and the Pranava representing the cause of the universe denote that Brahman. XVI-1: By these twenty-two names ending with salutations they consecrate the Sivalinga for all – the Linga which is representative of soma and Surya, and holding which in the hand holy formulas are repeated and which purifies all: Nidhanapataye Namah ! Salutations to the Lord of the dissolution of the universe ! Nidhanapataantikaya Namah ! Salutations to the end-maker (Yama who is responsible for the death of all creatures) ! Urdhvaya Namah ! Salutations to the Most High standing at the head of the categories which evolve into the universe ! Urdhva-Lingaya Namah ! Salutations to the principle of Sadasiva embodying the power of Intelligence ! Hiranyaya Namah ! Salutations to Him, He who is beneficial and charming to creatures ! Hiranya-Lingaya Namah ! Salutations to Him, He who is visualized as the Linga made of gold ! Suvarnaya Namah ! Salutations to Him, He who is endowed with attractive splendour ! Suvarna-Lingaya Namah ! Salutations to Him, He who is of the form of Linga made of suvarna (silver) ! Divyaya Namah ! Salutations to Him, He who is the source of bliss in heaven ! Divya-Lingaya Namah ! Salutations to Him, He who is worshipped as the divine emblem ! Bhavaya Namah ! Salutations to Him, He who is the source of the cycle of birth and death ! Bhava-Lingaya Namah ! Salutations to Him, He who is worshipped as the Linga by human beings ! Sarvaya Namah ! Salutations to Him, He who is the suppresser of the universe at the time of final dissolution ! Sarva-Lingaya Namah ! Salutations to Him, He who has the shape of the Linga emblem of Sarva, who gives bliss ! Shivaya Namah ! Salutations to Him, He who is most auspicious ! Shiva-Lingaya Namah ! Salutations to Him, He who has the form of Sivalinga ! Jvalaya Namah ! Salutations to Him, He who has the form of a flaming splendour ! Jvala-Lingaya Namah ! Salutations to Him, He who has the form of the brilliant Linga ! Atmaya Namah ! Salutations to Him, He who is the Spirit - Atman - dwelling in all creatures ! Atma-Lingaya Namah ! Salutations to Him, He who is concealed in the heart of all creatures being their inmost Self ! Paramaya Namah ! Salutations to Him, He who is unsurpassed ! Parama Lingaya Namah ! Salutations to Him, He who is the Supreme Lord of bliss and liberation indicated by the Linga emblem ! XVII-1: I take refuge in Sadyojata. Verily I salute Sadyojata again and again. O Sadyojata, do not consign me to repeated birth; lead me beyond birth, into the state of bliss and liberation. I bow down to Him who is the source of transmigratory existence. XVIII-1: Salutation to Vamadeva the beautiful and shining One or the generous God. Salutation to Jyestha the Eldest, existing before creation. Salutation to Srestha the most worthy and excellent. Salutation to Rudra He who causes creatures to weep at the time of dissolution. Salutation to Kala He who is the Power of time responsible for the evolution of Nature. Salutation to Kalavikarana He who causes changes in the evolution of the universe beginning with Prakriti. Salutation to Balavikarana He who is the producer of varieties and degrees of strength. Salutation to Bala He who is the source of all strength. Salutation to Balapramathana He who suppresses all power at the time of retraction. Salutation to Sarvabhutadamana the Ruler of all the created beings. Salutation to Manonmana He who is the kindler of the light of the soul. XIX-1: Now, O Sarva, my salutations be at all times and all places to Thy Rudra forms, benign, terrific, more terrific and destructive. XX-1: May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us. XXI-1: May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava. XXII-1: Salutations again and again to Hiranyabahu One who has ornaments of gold on the arms or possessing a form having the golden hue, Hiranyavarna He who is the source of the syllables of the Vedas which are as precious as gold, Hiranyarupa He who is shining in splendour, Hiranyapati the Lord of riches wholesome and charming, Ambikapati the consort of Ambika, the Mother of the universe, Umapati The master of Uma, Brahma-vidya personified as such, Pasupati the Lord of all created beings. XXIII-1: Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe. XXIV-1: All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such. XXV-1: We sing a hymn that confers on us happiness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such. XXVI-1: He who has the sacrificial ladle made of Vikankata (Flacourtia Spida) tree for his Agnihotra rite offers oblations effective in producing the desired fruit. Further, these oblations contribute to establish (his spiritual knowledge through the generation of mental purity). XXVII-1: Krinushva paja iti panja. Five mantras commencing with the lemma krinushva paja are only indicated in the texts by reference to index words. They are recited for effecting the destruction of hostile influences. They are from the Taittiriya-Samhita I-ii-14. Originally they are from the Rig-Veda IV-iv-1-5. XXVIII-1: The sage Vasistha declared that Aditi is the mother and protector of gods, of celestial minstrels, of men, of departed ancestors, of demons and others; that she is possessed of hardness or cohesiveness, that she is excellent and honoured, that she belongs to the Divine Spirit, that she is fit to be praised, contingent and supporting all, that she is rich in crops, broad and possessing a wealth of objects, that she is universal and comprising of the primary element, that she is exceedingly blissful, transformed into the bodies of creatures, illustrious, enduring and hence immortal. XXIX-1: Verily all this is water. All the created beings are water. The vital breaths in the body are water. Quadrupeds are water. Edible crops are water. Ambrosia is water. Samrat perpetually shining is water. Virat manifoldly shining is water. Svarat self-luminous is water. The metres are water. The luminaries are water. Vedic formulas are water. Truth is water. All deities are water. The three worlds denoted by Bhuh, Bhuvah and Suvah are water. The source of all these is the Supreme denoted by the syllable ‘Om’. XXX-1-2: May this water cleanse my physical body that is made of earthy substances. Thus purified, may the earthy body purify me, the Soul within. May this water purify the guardian of the Vedas, my preceptor. May the purified Vedas taught by the purified teacher purify me. (Or may the Supreme purify me. May the water purified by the Supreme purify me). My defilement, repast on prohibited food and misconduct if any, and the sin accruing from the acceptance of gifts from persons disapproved by the scripture – from all these may I be absolved. May the waters purify me. Hail ! XXXI-1: May fire, Anger and Guardians of anger guard me from the sins resulting from anger. May the Day efface completely whatever sin I have committed on this day by thought, word, hands, feet, stomach and the procreative organ. Further whatever sinful deed has been committed by me, all that and myself I offer as an oblation into the Self-luminous Truth, the source of Immortality. Hail ! XXXII-1: May the Sun, Anger and the Guardians of anger guard me from the sins resulting from anger. May the Night efface completely whatever sin I have committed during the last night by thought, word, hands, feet, stomach and the procreative organ. Further, whatever sinful deed has been committed by me all that and myself I offer as an oblation into the Supreme Light represented by the sun, the source of Immortality. Hail ! XXXIII-1: The one syllable ‘Om’ is Brahman. Agni is its Deity. Its Rishi also is Brahman. Its metre is Gayatri. Its use is for the union with Paramatman who exists as the manifold universe. XXXIV-1: May the boon-conferring discrimination Gayatri come to us (in order to instruct us about) the imperishable Brahman who is determined by the Vedanta. May Gayatri, the mother of metres, favour us with the Supreme just mentioned. XXXIV-2: O thou who art the source of all letters, O thou the great Deity, O thou the object of meditation at twilight, O thou Sarasvati, may thy devotee be liberated from the sin which he commits during the day by the same day and the sin which he commits during the night by the same night. XXXV-1: O Gayatri, Thou art the essence of strength. Thou art patience, or the subduing power. Thou art physical capacity. Thou art splendour. Thou art the abode of gods and their name. Thou art the insentient universe. Thou art the full span of life or the Lord of all. Thou art every living thing. Thou art the life span of all. Thou art the vanquisher of all that is hostile to us. Thou art the Truth denoted by the Pranava. I invoke Gayatri, (into my heart). I invoke Savitri. I invoke Sarasvati. I invoke the metres, the Rishis (and the gods). I invoke the splendour (of all the gods). Of Gayatri the metre is Gayatri, the Rishi is Vishvamitra and the Deity is Savitur. Fire represents the mouth; the four-faced Brahma, the head; Vishnu, the heart; Rudra, the crown-hair; Earth, the source; the in-breath, the out-breath, the diffused breath, the up-breath and the middle breath, the breath. Gayatri is fair in hue and is of the same family as Paramatman attained by the Sankhyas – the illumined sages. The deity Gayatri (explained further as a formula) has twenty-four syllables, comprised in three feet, six sheaths or cavities and five heads. It is employed in Upanayana, or initiation into Vedic studentship. XXXV-2: Om Earth. Om Sky. Om Heaven. Om Middle Region. Om Place of Birth. Om Mansion of the Blessed. Om Abode of Truth. Om may we meditate on the Adorable Light of that Divine Generator who quickens our understandings. Om He is water, light, flavour, ambrosia and also the three worlds. He who is denoted by Pranava is all these. XXXVI-1: O Goddess, Thou mayest go and remain at Thy pleasure on the highest and holiest peak on the earth, or in any high place until the brahmanas remember Thee gain. XXXVI-2: May the boon-conferring Mother of the Vedas, who has been magnified by me, who impels the created beings like wind and who has two places of birth, depart to the excellently produced world of Brahman having conferred on me, here on the earth, long life, wealth and power of Vedic learning. XXXVII-1: The imperishable Aditya who is the giver of lustre and the creator of the universe moves in the sky like his own rays. The essence of him in the form of sweet water flows in the shape of rivers. He is the Truth. Aditya, the supreme cause of the universe, is the giver of light and water and is the source of all energy. He is denoted by the syllable Om. Gods worship Him as Tapas and Truth. (Being worshipped thus) He grants bliss to the worshippers. (Or the worshippers offer honey and sweet offerings to Him). That form of the sun is Brahman. That is the pervading cause of all. That is water, fire, flavour and ambrosia. The three Vyahritis representing the three worlds and the Pranava representing the cause of the universe denote that Brahman. XXXVIII-1: May the Supreme reach me. May the Blissful reach me. May the Supreme alone that is blissful reach me. O Lord, being one among Thy creatures I am Thy child. Suppress the dreary dream of the empirical existence that I experience. For that I offer myself as an oblation into Thee. O Lord, and the vital and mental powers. Thou hast kept in me XXXVIII-2: One may impart Trisuparna to a Brahmana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of brahminicide. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with Pranava, i.e., the Deity of this mantra. XXXIX-1: That Brahman is attained through the power of intelligence. That Bliss is attained through the power of intelligence. The Bliss which is indeed Brahman is attained through the power of intelligence. XXXIX-2: O God, O Thou Creator, vouchsafe to us today the prosperity consisting of progeny. Turn away from us this bad dream (of the world). XXXIX-3: O God, O Creator, turn away from me all the sins. Bring to me that which is beneficial. XXXIX-4: To me, who is the devotee of the Supreme Truth let the wind blow sweetly. Let the rivers run sweetly. Let the herbs be to us sweet and beneficial. XXXIX-5: Let there be sweetness day and night. Let the particles of the earth be sweetness bearing. Let heaven, our father, be sweet to us. XXXIX-6: Let the fruit-bearing trees be sweet to us. Let the sun be sweet and beneficial to us. Let the cows be sweetness-bearing to us. XXXIX-7: One may impart Trisuparna to a Brahmana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of feticide or hurting a Brahmana well versed in the Vedas and in their auxiliaries. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with Pranava, i.e., the Deity of this mantra. XXXX-1: That Brahman is attained through the power of sacrifice. That Bliss is attained through the power of sacrifice. The Bliss which is indeed Brahman is attained through the power of sacrifice. XXXX-2: The Supreme having become the four-faced Brahma among gods, the master of right words among the composers, the seer among the intelligent people, the buffalo among animals, the kite among the birds, the cutting axe among the destructive tools and soma among the sacrificers, transcends all purifying agencies accompanied by the sound (of holy chant). XXXX-3: That which is the sun who abides in the clear sky, is the Vasu (the air that moves) in the mid-region, is the fire that dwells in the sacrificial altar and in the domestic hearth as the guest, is the fire that shines in men and in the gods, as the Soul, is the fire that is consecrated in the sacrifice, is dwelling in the sky as air, is born in water as submarine heat, is born in the rays of the sun, is the fire that is directly seen as the luminary, and is born on the mountain as the rising sun – that is the Supreme Truth, the Reality underlying all. XXXX-4: I pile fuel in the consecrated fire with a view to acquire the Vedas necessary for Thy worship, meditating on Thee in the form of Rig-Veda. The unbroken currents of clarified butter offered into the kindled fire – rendered sacred by cordial and hearty thoughts – flow like rivers, the water of which is potable for Gods. By this I kindly the splendour of the holy fire. XXXX-5: In that Ahavaniya Fire, amidst those currents of clarified butter offered as oblation, abides the profusely rich and splendid Supreme Being who is magnified in the Trisuparna, who dwells in the nest of the bodies of created beings, who confers bliss on creatures according to their merit, and who shares with gods sweet ambrosia in the form of oblations offered by worshippers in Fire. In His proximity are seated the seven sages who destroy sins by mere remembrance and who continuously pour oblations in the form of a current of nectar keeping in mind the various gods for whom they are meant. XL-6: This Trisuparna may be imparted to a Brahmana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of slaying a worthy Brahmana or an anointed king. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with Pranava, i.e., the Deity of this mantra. XLI-1: May the all-penetrating goddess of intellect who is beneficial, favourably disposed to, and delighting in, us visit us, O goddess, may we who were delighting in profitless speech before thy visit, now as the result of thy delight in us, become enlightened and also capable of expressing the Supreme Truth along with our heroic sons and disciples. XLI-2: O goddess of intellect, favoured by thee, one becomes a seer; one becomes a Brahmana or a knower of Brahman. Favoured by thee one becomes also possessed of riches. Favoured by thee one obtains manifold wealth. Being such, O goddess of intellect, delight in us and confer on us wealth. XLII-1: May Indra grant me intelligence. May goddess Sarasvati grant me intelligence. May the two Ashvins wearing garlands of lotus flowers engender in me intelligence. XLII-2: Hail ! May that intelligence favour me – that which is possessed by Apsaras (celestial women) that which is the mental power in Gandharvas (celestial minstrels) that intelligence expressed as the divine Vedic lore and that intelligence which spreads like fragrance. XLIII-1: May that goddess of intelligence come to me with a joyful face and favour me – That goddess of intelligence who is pervasive like fragrance, who is capable of examining all objects, who possesses golden letters in the shape of the syllables of the Vedas (of who is wholesome and charming), who is continuously present, who is fit to be resorted to by the seekers of the values of life again and again, who possesses flavour and strength and who nourishes me with milk and other wealth. XLIV-1: May Agni render in me intelligence, continuity of progeny and splendour born of Vedic study. May Indra render in me intelligence, continuity of progeny and virility. May Surya render in me intelligence, continuity of progeny and prowess that strikes fear in the hearts of enemies. XLV-1: May death depart from us. May Immortality come to us. May Vaivasvata Yama grant us safety. May the sins of us be destroyed like the seared leaves of a tree. May the strength-giving wealth come to us. XLVI-1: O Death, go back by thy own path which is other than that of the gods. I entreat thee who art capable of seeing me and listening to me; Do not destroy our progeny. Do not strike down our heroes. XLVII-1: We heartily supplicate to the Lord of creatures who is the protector of the universe and who is active within us as life-breath and outside us as the blowing wind. May He guard us from death and protect us from sin. May we live brilliantly upto our old age. XLVIII-1: O Thou Supreme Being, release me from the fear of Yama and accusation of people and the necessity of being in the yonder world. O Agni, may the two divine physicians, the Ashvins, chase away from us death by virtue of the powers of religious work. XLIX-1: Like servants gods follow Hari who is the Lord of the universe, who leads all thoughts as the foremost leader and who absorbs into Himself the universe at the time of dissolution (or who destroys the sins of devotees). May this path to liberation taught in the Vedas having the same form as Brahman open itself to me. Deprive not me of that. Strive to secure it for me. L-1: Kindling the consecrated fire with chips of wood (in order to offer oblations during worship) may I attain both the worlds. Having attained the prosperity of this world and the next I shall cross over death. LI-1: O fierce Death, do not cut off my life. Do not injure (my interest). Do not cripple my strength. Do not subject me to deprivation. Do not hurt my progeny and life. I shall serve thee with oblations; for, thou art vigilant over the deeds of men. LII-1: O Rudra, injure not our elders, our children, our adults capable of procreation, the foetus we have laid in the mother’s womb and our father and mother. Do not hurt our dear selves. LIII-1: O Rudra do not hurt us in respect of our children, our grand-children, other men belonging to us, our cattle and our horses. Do not hurt in anger our heroes. We shall serve thee with oblations and reverence. LIV-1: O Prajapati, all that is born is not different from Thee. Thou art before them and after also (when they are reabsorbed into Thee). The created beings cannot surpass Thee. With whatever desire we offer oblations to Thee may that be fulfilled. May we become lords of riches. LV-1: May Indra come to our succour – Indra who is the giver of welfare on earth and bliss in the next world, who is the lord of people, who is the slayer of Vritra, who is the subduer of enemies and giver of rain, who is peaceable and giver of safety. LVI-1: We worship the three-eyed Lord who is fragrant and who increasingly nourishes the devotees. Worshipping Him may we easily slip off from death just as the ripe cucumber easily separates itself from the binding stalk. May we be never separated from Immortality. LVII-1: O Death, those thousand and ten thousand and ten thousand snares which thou hast laid for slaying man, all of them we remove by the power of our deeds of worship. LVIII-1: Hail ! May this be an oblation made to Mrityu, the maker of death. LIX-1: O Agni, thou art the remover of the offences we have committed against gods. Hail ! Thou art the remover of the offences we have committed against men. Hail ! Thou art the remover of the offences we have committed against departed ancestors. Hail ! Thou art the remover of the offences we have committed to ourselves. Hail ! Thou art the remover of the offences committed by others connected with us. Hail ! Thou art the remover of the offences committed by our relatives. Hail ! Thou art the remover of the offences committed during day and night. Hail ! Thou art the remover of the offences committed in the state of dream and waking. Hail ! Thou art the remover of the offences we have committed in the state of deep sleep and waking. Hail ! Thou art the remover of the offences committed consciously and unconsciously. Hail ! Thou art the remover of the offences committed by contact with those who are sinners. Hail ! LX-1: O Gods, O Vasus, that serious god-offending sin which we have committed by our tongues, by our understanding, and by our actions, place that in those who come near and act in an evil way towards us. Hail ! LXI-1: Salutations to the gods. Desire performed the act. Desire did the act. Desire is doing the act, not I. Desire is the agent, not I. Desire causes the doer to act, not I. O Desire, fascinating in form, let this oblation be offered to thee. Hail ! LXII-1: Salutations to the gods. Anger performed the act. Anger did the act. Anger is doing the act, not I. Anger is the agent, not I. Anger causes the doer to act, not I. O Anger, let this oblation be offered to thee. Hail ! LXIII-1: O Supreme Being, I offer oblations of tasty tila (Sesamum indicum) seeds mixed with some flour, into the consecrated fire; may my mind delight in the attributed of the Supreme Hail ! LXIII-2: O God, through Thy grace, may I obtain cattle, gold, wealth, food and drink, and all desired objects and beauty and prosperity; for that this oblation be offered to Thee. Hail ! LXIII-3: May God grant me royal prosperity, the bliss of freedom, health, noble repute, capacity to pay off the debts to gods, departed souls and sages, the qualities of an ideal Brahmana, many sons, faith, intelligence and grandsons. May this oblation be offered for that. Hail ! LXIV-1: O Lord, through Thy grace, may these black Sesamum seeds, white Sesamum seeds, healthful Sesamum seeds and own Sesamum seeds cleanse whatever sin there is connected with me or whatever wrong there is in me. For that I offer oblations. Hail ! LXIV-2: May the Sesamum seeds offered remove my sins, such as partaking of the food supplied by theft, dining at a place where food is served in connection with the funeral rites of a single recently departed soul, slaying of a Brahmana, outraging the preceptor’s honour, cattle-lifting, drink and slaying a hero or a foetus. May I have peace. Hail ! LXIV-3: May God grant me royal prosperity, the bliss of freedom, health, noble repute, capacity to pay off the debts to gods, departed souls and sages, the qualities of an ideal Brahmana, many sons, faith, intelligence and grandsons. May this oblation be offered for that. Hail O Jatavedas the all-knowing Supreme invoked in fire ! LXV-1: Viraja Homa: By this oblation may my in-breath, our-breath, diffused breath, up-breath and middle breath become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXV-2: By this oblation may my speech, mind, sight, hearing, taste, smell, seed, intellect, intention and aim become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXV-3: By this oblation may my seven bodily ingredients – outer and inner skin, flesh, blood, fat, marrow, sinew and bone – become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXV-4: By this oblation may the limbs and the parts of my body comprised by the head, hands, feet, sides, back, thighs, belly, shanks, the generative organ, the middle part of the body (or the male and female generative organs) and the anus become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXV-5: O thou Divine Person, who is dark blue and brown and who is red in eyes make haste to favour me. Grant me more and more purity. Be a grantor of knowledge and purity to me through the medium of my preceptor. May my thoughts become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-1: Viraja Homa: By this oblation may the five constituent elements of my body – earth, water, fire and ether – become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-2: By this oblation may the qualities of sound, touch, colour, taste and smell (residing in the above five elements constituting my body) become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-3: By this oblation may the deeds accomplished by my mind, speech and body become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-4: May I not have any suppressed feelings of egoism. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-5: By this oblation may my body become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-6: By this oblation may my internal organs become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-7: By this oblation may my infinite Self become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail ! LXVI-8: May this oblation be made to the deity of hunger. Hail ! May this oblation be made to the conjoined deities of hunger and thirst. Hail ! May this oblation be made to the all-pervasive Supreme. Hail ! May this oblation be made to the Supreme who is the ordainer of Rik chants. Hail ! May this oblation be made to the Supreme who is interested in his creation. Hail ! (I am the Truth expressed by Pranava. For the realization of that may this oblation be offered into the consecrated fire. Hail (!) LXVI-9: O Lord, through thy grace I remove from me that uncleanness in the form of hunger and thirst, misfortune and adversity, poverty and lack of progress, and all the like. Efface my sins. Hail ! LXVI-10: By this oblation may my five-fold self comprised by the sheaths of food, breath, mind, intelligence and bliss become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail ! LXVII-1: Agnaye Svaha oblation to Fire ! Vishvebhyo Devebhya Svaha oblation to sum total of deities or All-gods ! Dhruvaya Bhumaya Svaha oblation to the permanent plenitude ! Dhruvakshitaye Svaha oblation to the permanent ground ! Achyutakshitaye Svaha oblation to the unchanging abode ! Agnaye Svishtakrite Svaha oblation to the maker of the right sacrifice ! Dharmaya Svaha oblation to the religious duty ! Adharmaya Svaha oblation to the ir-religious duty ! Adbhya Svaha oblation to the waters ! Oshodhi-vanaspatibhya Svaha oblation to the herbs and trees ! Raksho-devajanebhya Svaha oblation to the demons and gods ! Grihyabhya Svaha oblation to the household deities ! Avasanebhya Svaha oblation to the deities dwelling in the outskirts of the house ! Avasaanapatibhya Svaha oblation to the leaders of such deities ! Sarvabhutebhya Svaha oblation to all spirits or the deities of the five primordial elements ! Kamaya Svaha oblation to the god of love ! Antarikshaya Svaha oblation to the wind blowing in the sky ! Yadejati jagati yachcha chestati namno bhagoyam namne Svaha oblation to the Supreme Being who is the totality of words in the Veda and also whatever there is in this world moving as insentient and whatever that acts as sentient ! Pritivyai Svaha oblation to the earth ! Antarikshaya Svaha oblation to the spirits dwelling in the sky ! Deve Svaha oblation to the heaven ! Suryaya Svaha oblation to the sun ! Chandramase Svaha oblation to the moon ! Nakshatrebhya Svaha oblation to the asterisms ! Indraya Svaha oblation to the chief of gods ! Brihaspataye Svaha oblation to the preceptor of gods ! Prajapataye Svaha oblation to the lord of creatures ! Brahmane Svaha oblation to the four-faced creator ! Svadha Pitrubhya Svaha oblation to the departed ancestors ! Namo Rudraya Pasupataye Svaha Salutation and oblation to Rudra, the lord of living beings ! Devebhya Svaha oblation to the gods ! Pitrubhya Svadhastu oblation to the manes ! Bhutebhyo Namah salutations to variety of gods ! Manusyebhyo Hantaa oblation to men ! Prajapataye Svaha oblation to the lord of creatures ! Paramestine Svaha oblation to the four-faced creator dwelling in Brahmaloka ! LXVII-2: Just as a perennial well is supplied with water by hundreds and thousands of springs, so may I have an inexhaustible supply of grain from a thousand sources. For that end, I offer oblations to the wealth-holding deity. Hail ! LXVII-3: With the intention of acquiring prosperity, I present offering of food to those spirits who are the servants of Rudra (dwelling in the cremation ground) causing pain to creatures by death and bereavement, and who wander about day and night in search of tribute. May the lord of prosperity grant me all prosperity. Hail ! LXVIII-1: Om that is Brahman. Om that is Vayu. Om that is the finite self. Om that is the Supreme Truth. Om that is all. Om that is the multitude of citadels 9the bodies of creatures). Salutations to Him. LXVIII-2: That Supreme Being moves inside the heart of created beings possessing manifold forms. O Supreme, Thou art the sacrifice, Thou art the expression Vasat, Thou art Indra, Thou art Rudra, Thou art Brahma, Thou art Prajapati, Thou art That, Thou art the water in the rivers and the ocean, Thou art the sun, Thou art flavour, Thou art ambrosia, Thou art the body of the Vedas, Thou art the threefold world and Thou art Om. LXIX-1: Firm in my religious faith, I offer this oblation of ambrosia into Prana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Apana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Vyana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Udana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into Samana with reverence. By these oblations may my Self be united with the Supreme, so that I may attain Immortality. LXIX-2: O water, thou art the spread out seat of Anna-Brahman, the immortal food. LXIX-3: Firm in my religious faith, I offer this oblation of ambrosia into Prana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Prana. Firm in my religious faith, I offer this oblation of ambrosia into Apana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Apana. Firm in my religious faith, I offer this oblation of ambrosia into Vyana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Vyana. Firm in my religious faith, I offer this oblation of ambrosia into Udana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Udana. Firm in my religious faith, I offer this oblation of ambrosia into Samana with reverence. O thou offered substance, be auspicious and get assimilated into me, so that I may not be consumed by hunger. Oblation to Samana. By these oblations may my Self be united with the Supreme, so that I may attain Immortality. LXIX-4: O water, thou art the cover for Anna-Brahman, the immortal food. LXX-1: Firm in my religious faith, I have offered this oblation of ambrosia into Prana with reverence. O Prana, increase the power of my in-breath by this food. Firm in my religious faith, I have offered this oblation of ambrosia into Apana with reverence. O Apana, increase the power of my out-breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into Vyana with reverence. O Vyana, increase the power of my diffused breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into Udana with reverence. O Udana, increase the power of my up-breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into Samana with reverence. O Samana, increase the power of my middle breath with this food. LXXI-1: May the Supreme Lord be gratified (by this meal just taken) – Who is the ruler of all the world and the enjoyer of all, Who as the person dwelling in the body, is of the size of the thumb, and Who is the support of the body – imparting to it sentience and activity from the toe to the crown. LXXII-1: O Lord, after repast my powers of speech, of breath, of sight, and of hearing, are firm in their respective stations i.e., mouth, nostrils, eyes and ears; so also strength and vitality have returned to my arms and thighs. My subtle body and my gross body with all its limbs are now free from inadequacy. My salutation to Thee. Do not cause any hurt to me and mine. LXXIII-1: Like birds with handsome plumage the sages who were devoted to sacrificial worship (or intent on the good of all) approached Indra supplicating thus: Remove our darkness and ignorance; fill our eyes with worthy sights; and release us from the bondage of ignorance like birds trapped in snares. LXXIV-1: O Rudra, thou art the binding knot of the breaths and the organs of senses functioning in the body. Enter me as the end-maker of sorrows and increase and protect me by that food which I have taken in. LXXV-1: Salutations to Rudra, and to Vishnu (or Rudra who is Vishnu). Guard me from death. LXXVI-1: O Agni, thou art born on the days of sacrifices as the protector of men in general and of those among men who offer sacrifices. Thou art born spreading light around, or causing pain quickly by mere touch. Thou art born from water as lightning or as the heat under the sea. Thou art born from clouds or stones by friction. Thou art born from the forests. Thou art born from the herbs. Thou art born ever pure or as the sun. LXXVII-1: O Thou Lord, who art worshipped in all the sacrifices, I prostrate before Thee in deep reverence ! I prostrate before Thee ! I prostrate before Thee ! Deign to remain with me as the giver of what is auspicious. Deign to remain with me as the giver of happiness here. Deign to remain with me as the giver of good and divine qualities. Deign to remain with me as the giver of splendour born of Vedic learning. When the sacrifice which I have instituted has been completely prosperously, be with me to confer the fruits of it. LXXVIII-1: Truthfulness is excellent. What is excellent is truthfulness only. By truthfulness those who have attained to the state of blissfulness never fall from there. What belongs to sat, namely good people, that is indeed satyam (truthfulness). For this reason seekers of the highest good find delight in truthfulness. LXXVIII-2: Some hold the opinion that austerity is the means of liberation and that there is no austerity higher than religious fast. This excellent austerity is hard to be practised. A person who practises it becomes invincible (or such austerity is unthinkable for the commonalty). Therefore seekers of the highest good delight in austerity. LXXVIII-3: Perfect ascetics declare that withdrawal of the senses from the attraction of forbidden objects is the means of liberation. Therefore they delight in it. LXXVIII-4: Hermits who dwell in the forest consider that tranquillity of mind is the means of liberation and therefore they delight in calmness. LXXVIII-5: All creatures praise selfless gift as supreme; for there is nothing more difficult to perform than giving selfless gift. Therefore seekers of the highest good delight in giving selfless gift. LXXVIII-6: Some consider that scriptural duty is the means of liberation. By the performance of scriptural duties all the world is held together. There is nothing more difficult to practise than the duties ordained by the scriptures. Therefore seekers of the highest good find delight in the scriptural duty. LXXVIII-7: The largest number of people consider that procreation is the means of liberation. For that reason the largest number of offsprings are born. Because procreation is deemed such a means, therefore the largest number of people delight in procreation. LXXVIII-8: Some one devoted to the Vedic religion says that the Vedic Fires are the means of liberation. Therefore the Vedic Fires must be consecrated. LXXVIII-9: Another person devoted to the Vedic religion says that Agnihotra is the means of liberation. Therefore some seekers of the highest delight in the Agnihotra sacrifice. LXXVIII-10: Others devoted to the Vedic religion say that sacrifice is the means of liberation. Verily gods have attained heaven by their own prior deeds of sacrifice. Therefore seekers of the highest good delight in the performance of sacrifice. LXXVIII-11: Some wise people consider that inward worship is the means of liberation. Therefore wise people delight only in inward worship. LXXVIII-12: Brahma Hiranyagarbha considers that Sannyasa is the means of liberation. Hiranyagarbha is indeed the Supreme. The Supreme alone is Hiranyagarbha (although he is a personality). Certainly these austerities set forth above are inferior. Sannyasa alone surpassed all. To him who thus knows the all-transcending excellence of Sannyasa precious knowledge (has been imparted). LXXIX-1: Aruni, the son of Prajapati and Suparna approached his father Prajapati – thus we have heard – and questioned him, what is that which revered teachers declare as the supreme means of liberation ? To him Prajapati thus replied: LXXIX-2: By truth the wind blows. By truth the sun shines in the sky. Truth is the foundation of speech. Everything in practical life depends on truth. Therefore they say truth is the supreme means of liberation. LXXIX-3: Be Tapas performed in the beginning gods attained godhood. By Tapas seers attained to heaven gradually. By Tapas we get rid of our enemies who stand in the way of our acquisitions. Everything is founded in Tapas. Therefore they say Tapas is the supreme (means of liberation). LXXIX-4: Persons who practise sense-control shake off their sin by that. Perfect ascetics reached heaven gradually through sense-control. Sense-control is inaccessible to ordinary creatures. Everything is founded in sense-control. Therefore they say sense-control is the supreme (means of liberation). LXXIX-5: Those who are of a tranquil disposition do good merely by calmness. Sages have attained to heaven through calmness of mind. Calmness of mind is inaccessible for the ordinary creatures. Everything is founded on calmness of mind. Therefore they say that calmness of mind is the supreme means of liberation. LXXIX-6: Giving of gift in the shape of dakshina is the secure abode of the sacrifices. In the world all creatures subsist on a giver. People remove by gifts those who are envious and malignant towards them. By gift the unfriendly become friendly. Everything is established in gift. Therefore they say that the gift is the supreme means of liberation. LXXIX-7: Dharma, religious righteousness, is the support of the whole universe. All people draw near a person who is fully devoted to dharma. Through dharma a person chases away sin. All are supported by dharma. Therefore they say that dharma is the supreme means of liberation. LXXIX-8: In this world procreation is certainly the foundation of the race. A person who extends the continuity of progeny in the right way by rearing offsprings, according to the scriptural rules, discharges his debt towards his departed ancestors. That alone is the way for him to pay off his debts towards his ancestors. Therefore they say that procreation is the supreme means of liberation. LXXIX-9: The great sacrificial Fires are indeed the three-fold knowledge and the path leading to godhood. Of them, the Garhapatya Fire is Rig-Veda, the earth and the Rathantara Saman chant; Anvaharyapachana is Yajur-Veda mid-region and the Vamadevya Saman chant; Ahavaniya is the Sama-Veda, the heavenly worlds and the Brihat Saman chant. Therefore they say that the sacrificial Fires are the supreme means of liberation. LXXIX-10: The performance of Agnihotra at dawn and sunset is an expiation for sins incidental to house-keeping. It is a good yaga and a good homa and also it is the commencement of all yajna-s and kratu-s. It is a beacon to the heavenly world. Therefore they say Agnihotra is the supreme means of liberation. LXXIX-11: Others devoted to the Vedic religion say that sacrifice is the means of liberation. Sacrifice is indeed dear to gods. Verily gods have attained to heaven by their previous deeds of sacrifice. They have driven away demons by sacrifice. By sacrifice those who are hostile become friendly. Everything is supported by sacrifice. Therefore they say sacrifice is the supreme means of liberation. LXXIX-12: Inward worship or mental concentration is indeed the means of attaining to the state of Prajapati and so that is holy. Those who possess a mind endowed with the power of inward concentration see and realise what is good. Through mental concentration, seers like Vishvamitra created subjects by mere wish. All depends upon this power of the mind. Therefore they say that the power of inward concentration is the supreme means of liberation. LXXIX-13: Wise seers declare that Sannyasa mentioned as the supreme means of liberation is Brahman, and that Brahman is the Universal Spirit, is supremely blissful, is self-born, is the protector of created beings, is the soul of time, and so forth. LXXIX-14: The year is the yonder sun. That Person who is in the sun is Hiranyagarbha; He is Parameshthin (the protector of the universe) and Brahmatman – Supreme Reality that is the innermost Self of all creatures. LXXIX-15: Those rays by which the sun gives heat, the same rays transform water into rain-cloud which showers the rain. By the rain-cloud herbs and trees come into existence. From herbs and trees food is produced. By the use of food the breaths and sense are nourished. When the life-breath is nourished one gets bodily strength. Bodily strength gives the capacity to practise Tapas (in the shape of self-control, religious fast and so forth). As the result of such Tapas, faith in scriptural truths springs into existence. By faith mental power comes. By mental power sense-control is made possible. By sense-control reflection is engendered. From reflection calmness of mind results. Conclusive experience of Truth follows calmness. By conclusive experience of Truth remembrance of It is engendered. Remembrance produces continuous remembrance. From continuous remembrance results unbroken direct realization of Truth. By such realization a person knows the Atman. For this reason, he who gives food gives all these. For, it is found that the vital breaths and the senses of creatures are from food, that reflection functions with the vital breath and the senses, that unbroken direct realization comes from reflection and that bliss comes from unbroken direct realization of Truth. Thus having attained bliss one becomes the Supreme which is the source of the universe. LXXIX-16: He by whom all thus universe is pervaded – the earth and the mid-region, the heaven and the quarters and the sub-quarters – that Person is fivefold and is constituted of five substances. He who has attained supreme knowledge through Sannyasa is, indeed, this Person. He is all that is perceptible at present, was in the past and will be in the future. Through apparently human, his true nature is that which is settled by the enquiry into the Vedas and what is attained by his new birth in right knowledge. He is firmly established in the richness of knowledge imparted by his guru, as also in his faith and in Truth. He has become the self-resplendent. Being such a one he remains beyond the darkness of ignorance. O Aruni, having become one possessed of knowledge by realizing Him, the Supreme, through Sannyasa and with your mind fixed in the heart, do not again fall a prey to death. Because Sannyasa is thus the supreme means of realization, therefore wise men declare that to be above all other means of liberation. LXXIX-17: O Supreme, Thou art the giver of the wealth of supreme knowledge to us. Thou hast become all. Thou unitest the individual Souls in the Sutratman. Thou pervadest the universe. Thou art the giver of the lustre to fire. Thou art the giver of light and heat to the sun. Thou art the bestower of the riches of light to the moon. Thou art taken in the upayama vessel as soma juice for oblation. We worship Thee the Supreme who art such for the manifestation of Light. LXXIX-18: (The Sannyasin having meditated upon the Supreme) should concentrate his thoughts on Him uttering the syllable Om. This, the syllable Om, verily is the substance of many great Upanishads and a secret guarded by the gods without imparting to the unfit. He who practises meditation on the Supreme thus with the aid of Pranava after Sannyasa attains to the unlimited greatness of the Supreme. By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted. LXXX-1: The institutor of the sacrifice, in the case of the sacrifice offered by a Sannyasin who has attained supreme knowledge in the manner already described, is his own Self. His faith is his wife; his body is his sacrificial fuel; his chest is his altar; his hairs are his holy grass; the Veda he has learnt is his tuft of hair; his heart is his sacrificial post; his desire is his clarified butter; his anger is his animal to be immolated; his austerity is his fire; his sense-control is his immolator; his gifts are his dakshina; his speech is his Hotir priest; his breath is his Udgatir priest; his sight is his Adhvaryu priest; his mind is his Brahman priest; his hearing is his Agnid priest; the span of his life is his preparatory rite; what he eats that is his oblation; what he drinks that is his drinking of soma juice; when he delights himself that is his Upasad rite; when he walks, sits and stands that is his Pravargya rite; that which is his mouth that is his Ahavaniya Fire; that which is his utterance that is his offering of oblation; that which is his knowledge that is his Homa sacrifices; when he eats in the afternoon and forenoon that is his Samid-homa (oblation of fuel in the fire); the three divisions of the day – forenoon, midday and evening – relating to him are his savanas; the day and night are his Darsapurnamasa sacrifices; the half months and the months are his Chaturmasya sacrifice; the seasons are his Pasubandha sacrifice; the samvatsaras and the parivatsaras are his Ahargana sacrifice; the total sacrifice is, indeed, his Sattra; death is the Avabhritha or completion of his sacrifice. That person who knows this, namely, the conduct of a Sannyasin – covering all the duties from Agnihotra to Sattra and terminating in death overcome by old age – and who dies during the period of the sun’s movement to the north attains to the overlordship of gods like Indra and then reaches identity or companionship with the sun. On the other hand he who dies during the period when the sun moves to the south gets only the greatness of the manes and then attains to the identity or companionship with the moon. A Brahmana who knows separately the greatness of the sun and the moon realizes these two; but he who has become a knower of Hiranyagarbha wins further. From that knowledge which was acquired in the world of Hiranyagarbha, he attains to the greatness of Brahman, the Supreme who is Existence-Knowledge-Bliss, at the dissolution of the world of Hiranyagarbha. Thus the secret knowledge here, and in this Upanishad, is concluded. Hari Om ! May Mitra, Varuna, Aryaman, Indra, Brihaspati And all-pervading Vishnu be propitious to us And grant us welfare and bliss. I bow down to Brahman in reverence. O Vayu, I bow down to Thee in adoration. Thou verily art perceptible Brahman. I shall declare: Thou art right. Thou art the true and the good. May that – the Supreme Being adored as Vayu – preserve me. May He preserve the teacher. Me, may He protect; My teacher, may He protect. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Mahanarayanopanishad, included in the Krishna-Yajur-Veda.
hariḥ oṃ ॥ śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no bhavatyaryamā । śaṃ na indro bṛhaspatiḥ । śaṃ no viṣṇururukramaḥ ॥ namo brahmaṇe । namaste vāyo । tvameva pratyakṣaṃ brahmāsi । tvāmeva pratyakṣaṃ brahma vadiṣyāmi । ṛtaṃ vadiṣyāmi । satyaṃ vadiṣyāmi । tanmāmavatu । tadvaktāramavatu । avatu mām । avatu vaktāram ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ saha nāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvi nāvadhītamastu । mā vidviṣāvahai । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ prathamo'nuvākaḥ । aṃbhasyapāre bhuvanasya madhye nākasya pṛṣṭhe mahato mahīyān । śukreṇa jyotīm̐ṣi samanupraviṣṭaḥ prajāpatiścarati garbhe antaḥ ॥ 1॥ yasminnidam̐ saṃ ca vi caiti sarvaṃ yasmin devā adhi viśve niṣeduḥ । tadeva bhūtaṃ tadu bhavyamā idaṃ tadakṣare parame vyoman ॥ 2॥ yenāvṛtaṃ khaṃ ca divaṃ mahī ca yenādityastapati tejasā bhrājasā ca । yamantaḥ samudre kavayo vayanti yadakṣare parame prajāḥ ॥ 3॥ yataḥ prasūtā jagataḥ prasūtī toyena jīvān vyacasarja bhūmyām । yadoṣadhībhiḥ puruṣān paśūm̐śca viveśa bhūtāni carācarāṇi ॥ 4॥ ataḥ paraṃ nānyadaṇīyasam̐ hi parātparaṃ yanmahato mahāntam । yadekamavyaktamanantarūpaṃ viśvaṃ purāṇaṃ tamasaḥ parastāt ॥ 5॥ tadevartaṃ tadu satyamāhustadeva brahma paramaṃ kavīnām । iṣṭāpūrtaṃ bahudhā jātaṃ jāyamānaṃ viśvaṃ bibharti bhuvanasya nābhiḥ ॥ 6॥ tadevāgnistadvāyustatsūryastadu candramāḥ । tadeva śukramamṛtaṃ tadbrahma tadāpaḥ sa prajāpatiḥ ॥ 7॥ sarve nimeṣā jajñire vidyutaḥ puruṣādadhi । kalā muhūrtāḥ kāṣṭhāścāhorātrāśca sarvaśaḥ ॥ 8॥ ardhamāsā māsā ṛtavaḥ saṃvatsaraśca kalpantām । sa āpaḥ pradudhe ubhe ime antarikṣamatho suvaḥ ॥ 9॥ nainamūrdhvaṃ na tiryañcaṃ na madhye parijagrabhat । na tasyeśe kaścana tasya nāma mahadyaśaḥ ॥ 10॥ na saṃdṛśe tiṣṭhati rūpamasya na cakṣuṣā paśyati kaścanainam । hṛdā manīśā manasābhiklṛpto ya enaṃ viduramṛtāste bhavanti ॥ 11॥ paramātma-hiraṇyagarbha-sūkta adbhyaḥ saṃbhūto hiraṇyagarbha ityaṣṭau ॥ adbhya saṃbhūtaḥ pṛthivyau rasācca viśvakarmaṇaḥ samavartatādhi । tasya tvaṣṭā vidadhadrūpameti tatpuruṣasya viśvamājānamagre । 1। vedāhametaṃ puruṣaṃ mahāntaṃ ādityavarṇaṃ tamasaḥ parastāt । tamevaṃ vidvānabhṛta iha bhavati nānyaḥpanthāvidyate'yanāya । 2। prajāpatiścarati garbhe antaḥ ajāyamāno bahuthā vijāyate । tasya dhīrāḥ parijānanti yonim marīcīnāṃ padamicchanti vedhasaḥ । 3। yo devebhya ātapati yo devānāṃ purohitaḥ । pūrvo yo devebhyo jātaḥ namo rucāya brāhmaye । 4। rucaṃ brāhmaṃ janayantaḥ devā agre tadabruvan । yastvaivaṃ brāhmaṇo vidyāt tasya devā asan vaśe । 5। hrīśca te lakṣmīśca patnyau ahorātre pārśve nakṣatrāṇi rūpam । aśvinau vyāttam iṣṭaṃ maniṣāṇa amuṃ maniṣāṇa sarvaṃ maniṣāṇa । 6। iti uttaranārāyaṇānuvākaḥ । hiraṇyagarbhaḥ samavartatāgre bhūtasya jātaḥ patireka āsīt । sa dādhāra pṛthivīṃ dyāmutemāṃ kasmai devāya haviṣā vidhema ॥ 1॥ yaḥ prāṇato nimiṣato mahitvaika idrājā jagato babhūva । ya īśe asya dvipadaścatuṣpadaḥ kasmai devāya haviṣā vidhema ॥ 2॥ ya ātmadā balaṃdā yasya viśva upāsate praśiṣaṃ yasya devāḥ । yasya chāyāmṛtaṃ yasya mṛtyuḥ kasmai devāya haviṣā vidhema ॥ 3॥ yasyeme himavanto mahitvā yasya samudram̐ rasayā sahāhuḥ । yasyemāḥ pradiśo yasya bāhū kasmai devāya haviṣā vidhema ॥ 4॥ yaṃ krandasī avasā tastabhāne asyaikṣetāṃ manasā rejamāne । yatrādhi sūra uditau vyeti kasmai devāya haviṣā vidhema ॥ 5॥ yena dyaurugrā pṛthivī ca dṛḍhe yena suvaḥ stabhitaṃ yena nākaḥ । yo antarikṣe rajaso vimānaḥ kasmai devāya haviṣā vidhema ॥ 6॥ āpo ha yanmahatīrviśvamāyaṃ dakṣaṃ dadhānā janayantīragnim । tato devānāṃ niravartatāsurekaḥ kasmai devāya haviṣā vidhema ॥ 7॥ yaścidāpo mahinā paryapaśyaddakṣaṃ dadhānā janayantīragnim । yo deveśvadhi deva eka kasmai devāya haviṣā vidhema ॥ 8॥ eṣa hi devaḥ pradiśo'nu sarvāḥ pūrvo hi jātaḥ sa u garbhe antaḥ । sa vijāyamānaḥ sa janiṣyamāṇaḥ pratyaṅmukhāstiṣṭhati viśvatomukhaḥ ॥ 12॥ viśvataścakṣuruta viśvato mukho viśvato hasta uta viśvataspāt । saṃ bāhubhyāṃ namati saṃ patatrairdyāvāpṛthivī janayan deva ekaḥ ॥ 13॥ venastat paśyan viśvā bhuvanāni vidvān yatra viśvaṃ bhavatyekanīḍam । yasminnidam̐saṃ ca vi caikam̐sa otaḥ protaśca vibhuḥ prajāsu ॥ 14॥ pra tadvoce amṛtaṃ nu vidvān gandharvo nāma nihitaṃ guhāsu । trīṇi padā nihitā guhāsu yastadveda savituḥ pitā sat ॥ 15॥ sa no bandhurjanitā sa vidhātā dhāmāni veda bhuvanāni viśvā । yatra devā amṛtamānaśānāstṛtīye dhāmānyabhyairayanta ॥ 16॥ pari dyāvāpṛthivī yanti sadyaḥ pari lokān pari diśaḥ pari suvaḥ । ṛtasya tantuṃ vitataṃ vicṛtya tadapaśyat tadabhavat prajāsu ॥ 17॥ parītya lokān parītya bhūtāni parītya sarvāḥ pradiśo diśaśca । prajāpatiḥ prathamajā ṛtasyātmanātmānamabhisaṃbabhūva ॥ 18॥ sadasaspatimadbhutaṃ priyamindrasya kāmyam । saniṃ medhāmayāsiṣam ॥ 19॥ uddīpyasva jātavedo'paghnanniṛtiṃ mama । paśūm̐śca mahyamamāvaha jīvanaṃ ca diśo diśa ॥ 20॥ mā no him̐sījjātavedo gāmaśvaṃ puruṣaṃ jagat । abibhradagna āgahi śriyā mā paripātaya ॥ 21॥ puruṣasya vidmahe sahasrākṣasya mahādevasya dhīmahi । tanno rudraḥ pracodayāt ॥ 22॥ gāyatryāḥ । tatpuruṣāya vidmahe mahādevāya dhīmahi । tanno rudraḥ pracodayāt ॥ 23॥ tatpuruṣāya vidmahe vakratuṇḍāya dhīmahi । tanno dantiḥ pracodayāt ॥ 24॥ tatpuruṣāya vidmahe cakratuṇḍāya dhīmahi । tanno nandiḥ pracodayāt ॥ 25॥ tatpuruṣāya vidmahe mahāsenāya dhīmahi । tannaḥ ṣaṇmukhaḥ pracodayāt ॥ 26॥ tatpuruṣāya vidmahe suvarṇapakṣāya dhīmahi । tanno garuḍaḥ pracodayāt ॥ 27॥ vedātmanāya vidmahe hiraṇyagarbhāya dhīmahi । tanno brahma pracodayāt ॥ 28॥ nārāyaṇāya vidmahe vāsudevāya dhīmahi । tanno viṣṇuḥ pracodayāt ॥ 29॥ vajranakhāya vidmahe tīkṣṇadam̐ṣṭrāya dhīmahi । tanno nārasim̐haḥ pracodayāt ॥ 30॥ bhāskarāya vidmahe mahaddyutikarāya dhīmahi । tanno ādityyaḥ pracodayāt ॥ 31॥ vaiśvānaraya vidmahe lālīlāya dhīmahi । tanno agniḥ pracodayāt ॥ 32॥ kātyāyanāya vidmahe kanyākumāri dhīmahi । tanno durgiḥ pracodayāt ॥ 33॥ pāṭhabhedaḥ: caturmukhāya vidmahe kamaṇḍaludharāya dhīmahi । tanno brahmā pracodayāt ॥ ādityāya vidmahe sahasrakiraṇāya dhīmahi । tanno bhānuḥ pracodayāt ॥ pāvakāya vidmahe saptajihvāya dhīmahi । tanno vaiśvānaraḥ pracodayāt ॥ mahāśūlinyai vidmahe mahādurgāyai dhīmahi । tanno bhagavatī pracodayāt ॥ subhagāyai vidmahe kamalamālinyai dhīmahi । tanno gaurī pracodayāt ॥ navakulāya vidmahe viṣadantāya dhīmahi । tannaḥ sarpaḥ pracodayāt ॥ sahasraparamā devī śatamūlā śatāṅkurā । sarvam̐haratu me pāpaṃ dūrvā duḥsvapnanāśinī ॥ 34॥ kāṇḍāt kāṇḍāt prarohantī paruṣaḥ paruṣaḥ pari । evā no dūrve pratanu sahasreṇa śatena ca ॥ 35॥ yā śatena pratanoṣi sahasreṇa virohasi । tasyāste devīṣṭake vidhema haviṣā vayam ॥ 36॥ aśvakrānte rathakrānte viṣṇukrānte vasundharā । śirasā dhārayiṣyāmi rakṣasva māṃ pade pade ॥ 37॥ bhūmirdhenurdharaṇī lokadhāriṇī । uddhṛtāsi varāheṇa kṛṣṇena śatabāhunā ॥ 38॥ mṛttike hana pāpaṃ yanmayā duṣkṛtaṃ kṛtam । mṛttike brahmadattāsi kāśyapenābhimantritā । mṛttike dehi me puṣṭiṃ tvayi sarvaṃ pratiṣṭhitam ॥ 39॥ mṛttike pratiṣṭhite sarvaṃ tanme nirṇuda mṛttike । tvayā hatena pāpena gacchāmi paramāṃ gatim ॥ 40॥ yata indra bhayāmahe tato no abhayaṃ kṛdhi । maghavañchagdhi tava tanna ūtaye vidviṣo vimṛdho jahi ॥ 41॥ svastidā viśaspatirvṛtrahā vimṛdho vaśī । vṛṣendraḥ pura etu naḥ svastidā abhayaṅkaraḥ ॥ 42॥ svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ॥ 43॥ āpāntamanyustṛpalaprabharmā dhuniḥ śimīvāñcharumām̐ṛjīṣī । somo viśvānyatasāvanāni nārvāgindraṃ pratimānāni debhuḥ ॥ 44॥ brahmajajñānaṃ prathamaṃ purastādvi sīmataḥ suruco vena āvaḥ । sa budhniyā upamā asya viṣṭhāḥ sataśca yonimasataśca vivaḥ ॥ 45॥ syonā pṛthivi bhavān nṛkṣarā niveśanī । yacchā naḥ śarma saprathāḥ ॥ 46॥ gandhadvārāṃ durādharṣāṃ nityapuṣṭāṃ karīṣiṇīm । īśvarīm̐ sarvabhūtānāṃ tāmihopahvaye śriyam ॥ 47॥ śrīrme bhajatu alakṣmīrme naśyatu । viṣṇumukhā vai devāśchandobhirimāॅṃllokānanapajayyamabhyajayan । mahām̐ indro vajrabāhuḥ ṣoḍaśī śarma yacchatu ॥ 48॥ svasti no maghavā karotu । hantu pāpmānaṃ yo'smān dveṣṭi ॥ 49॥ somānam̐ svaraṇaṃ kṛṇuhi brahmaṇaspate kakṣīvantaṃ ya auśijam । śarīraṃ yajñaśamalaṃ kusīdaṃ tasmintsīdatu yo'smān dveṣṭi ॥ 50॥ caraṇaṃ pavitraṃ vitataṃ purāṇaṃ yena pūtastarati duṣkṛtāni । tena pavitreṇa śuddhena pūtā ati pāpmānamarātiṃ tarema ॥ 51॥ sajoṣā indra sagaṇo marudbhiḥ somaṃ piba vṛtrahañchūra vidvān । jahi śatrūm̐rapa mṛdho nudasvāthābhayaṃ kṛṇuhi viśvato naḥ ॥ 52॥ sumitrā na āpa oṣadhayaḥ santu । durmitrāstasmai bhūyāsuryo'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ ॥ 53॥ āpo hi ṣṭhā mayobhuvastā na ūrje dadhātana । mahe raṇāya cakṣase । yo vaḥ śivatamo rasastasya bhājayate'ha naḥ । uśatīriva mātaraḥ । tasmā araṃ gamāma vo yasya kṣayāya jinvatha । āpo janayathā ca naḥ ॥ 54॥ hiraṇyaśṛṅgaṃ varuṇaṃ prapadye tīrtha me dehi yācitaḥ । yanmayā bhuktamasādhūnāṃ pāpebhyaśca pratigrahaḥ ॥ 55॥ yanme manasā vācā karmaṇā vā duṣkṛtaṃ kṛtam । tanna indro varuṇo bṛhaspatiḥ savitā ca punantu punaḥ punaḥ ॥ 56॥ namo'gnaye'psumate nama indrāya namo varuṇāya namo vāruṇyai namo'dbhyaḥ ॥ 57॥ yadapāṃ krūraṃ yadamedhyaṃ yadaśāntaṃ tadapagacchatāt ॥ 58॥ atyāśanādatīpānād yacca ugrāt pratigrahāt । tanme varuṇo rājā pāṇinā hyavamarśatu ॥ 59॥ so'hamapāpo virajo nirmukto muktakilbiṣaḥ । nākasya pṛṣṭhamāruhya gacchedbrahmasalokatām ॥ 60॥ yaścāpsu varuṇaḥ sa punātvaghamarṣaṇaḥ ॥ 61॥ imaṃ me gaṅge yamune sarasvati śutudri stomam̐ sacatā paruṣṇiyā । asiknia marudvṛdhe vitastayārjīkīye śṛṇuhyā suṣomayā ॥ 62॥ ṛtaṃ ca satyaṃ cābhīddhāttapaso'dhyajāyata । tato rātrirajāyata tataḥ samudro arṇavaḥ ॥ 63॥ samudrādarṇavādadhi saṃvatsaro ajāyata । ahorātrāṇi vidadhadviśvasya miṣato vaśī ॥ 64॥ sūryācandramasau dhātā yathāpūrvamakalpayat । divaṃ ca pṛthivīṃ cāntarikṣamatho suvaḥ ॥ 65॥ yatpṛthivyām̐ rajaḥ svamāntarikṣe virodasī । imām̐stadāpo varuṇaḥ punātvaghamarṣaṇaḥ ॥ punantu vasavaḥ punātu varuṇaḥ punātvaghamarṣaṇaḥ । eṣa bhūtasya madhye bhuvanasya goptā ॥ eṣa puṇyakṛtāṃ lokāneṣa mṛtyorhiraṇmayam । dyāvāpṛthivyorhiraṇmayam̐ sam̐śritam̐ suvaḥ । sa naḥ suvaḥ sam̐śiśādhi ॥ 66॥ ārdraṃ jvalatijyotirahamasmi । jyotirjvalati brahmāhamasmi । yo'hamasmi brahmāhamasmi । ahamasmi brahmāhamasmi । ahamevāhaṃ māṃ juhomi svāhā ॥ 67॥ akāryavakīrṇī steno bhrūṇahā gurutalpagaḥ । varuṇo'pāmaghamarṣaṇastasmāt pāpāt pramucyate ॥ 68॥ rajobhūmistva mām̐ rodayasva pravadanti dhīrāḥ ॥ 69॥ ākrāntsamudraḥ prathame vidharmañjanayanprajā bhuvanasya rājā । vṛṣā pavitre adhi sāno avye bṛhatsomo vāvṛdhe suvāna induḥ ॥ 70॥ dvitīyo'vānukaḥ । jātavedase sunavāma somamarātīyato nidahāti vedaḥ । sa naḥ parṣadati durgāṇi viśvā nāveva sindhuṃ duritātyagniḥ ॥ 1॥ durgā sūktam । tāmagnivarṇāṃ tapasā jvalantīṃ vairocanīṃ karmaphaleṣu juṣṭām । durgāṃ devīm̐ śaraṇamahaṃ prapadye sutarasi tarase namaḥ ॥ 2॥ agne tvaṃ pārayā navyo asmān svastibhirati durgāṇi viśvā । pūśca pṛthvī bahulā na urvī bhavā tokāya tanayāya śaṃyoḥ ॥ 3॥ viśvāni no durgahā jātavedaḥ sindhuṃ na vāvā duritātiparṣi । agne atrivanmanasā gṛṇāno'smākaṃ bodhyavitā tanūnām ॥ 4॥ pṛtanājitam̐ sahamānamugnamagnim̐ huvema paramātsadhastāt । sa naḥ parṣadati durgāṇi viśvā kṣāmaddevo ati duritātyagniḥ ॥ 5॥ pratnoṣi kamīḍyo adhvareṣu sanācca hotā navyaśca satsi । svāṃ cāgne tanuvaṃ piprayasvāsmabhyaṃ ca saubhagamāyajasva ॥ 6॥ gobhirjuṣṭamayujo niṣiktaṃ tavendra viṣṇoranusaṃcarema । nākasya pṛṣṭhamabhi saṃvasāno vaiṣṇavīṃ loka iha mādayantām ॥ 7॥ tṛtīyo'nuvākaḥ । bhūrannamagnaye pṛthivyai svāhā bhuvo'nna।m vāyave'ntarikṣāya svāhā suvarannamādityāya dive svāhā bhūrbhuvassuvarannaṃ candramase digbhyaḥ svāhā namo devebhyaḥ svadhā pitṛbhyo bhūrbhuvaḥ suvarannamom ॥ 1॥ caturtho'nuvākaḥ । bhūragnaye pṛthivyai svāhā bhuvo vāyave'ntarikṣāya svāhā suvarādityāya dive svāhā bhurbhuvassuvaścandramase digbhyaḥ svāhā namo devebhyaḥ svadhā pitṛbhyo bhūrbhuvaḥsuvaragna om ॥ 1॥ pañcamo'nuvākaḥ । bhūragnaye ca pṛthivyai ca mahute ca svāhā bhuvo vāyave cāntarikṣāya ca mahate ca svāhā suvarādityāya ca dive ca mahate ca svāhā bhūrbhuvassuvaścandramase ca nakṣatrebhyaśca digbhyaśca mahate ca svāhā namo devebhyaḥ svadhā pitṛbhyo bhurbhuvaḥ suvarmaharom ॥ 1॥ ṣaṣṭho'nuvākaḥ । pāhi no agna enase svāhā pāhi no viśvavedase svāhā yajñaṃ pāhi vibhāvaso svāhā sarvaṃ pāhi śatakrato svāhā ॥ 1॥ saptamo'nuvākaḥ । pāhi no agna ekayā pāhyuta dvitīyayā pāhyūrja tṛtīyayā pāhi gīrbhiścatasṛbhirvaso svāhā ॥ 1॥ aṣṭamo'nuvākaḥ । yaśchandasāmṛṣabho viśvarūpaśchandobhyaścandām̐syāviveśa । satām̐śikyaḥ provācopaniṣadindro jyeṣṭha indriyāya ṛṣibhyo namo devebhyaḥ svadhā pitṛbhyo bhūrbhuvassuvaśchanda om ॥ 1॥ navamo'nuvākaḥ । namo brahmaṇe dhāraṇaṃ me astvanirākaraṇaṃ dhārayitā bhūyāsaṃ karṇayoḥ śrutaṃ mā cyoḍhaṃ mamāmuṣya om ॥ 1॥ daśamo'nuvākaḥ । ṛtaṃ tapaḥ satyaṃ tapaḥ śrutaṃ tapaḥ śāntaṃ tapo damastapaḥ śamastapo dānaṃ tapo yajñaṃ tapo bhūrbhuvaḥ suvarbrahmaitadupāsvaitattapaḥ ॥ 1॥ ekādaśo'nuvākaḥ । yathā vṛkṣasya saṃpuṣpitasya dūrādgandho vātyevaṃ puṇyasya karmaṇo dūrādgandho vāti yathāsidhārāṃ karte'vahitamavakrāme yadyuve yuve havā vihvayiṣyāmi kartaṃ patiṣyāmītyevamamṛtādātmānaṃ jugupset ॥ 1॥ dvādaśo'nuvākaḥ । aṇoraṇīyān mahato mahīyānātmā guhāyāṃ nihito'sya jantoḥ । tamakratuṃ paśyati vītaśoko dhātuḥ prasādānmahimānamīśam ॥ 1॥ sapta prāṇā prabhavanti tasmāt saptārciṣaḥ samidhaḥ sapta jihvāḥ । sapta ime lokā yeṣu caranti prāṇā guhāśayānnihitāḥ sapta sapta ॥ 2॥ ataḥ samudrā girayaśca sarve'smātsyandante sindhavaḥ sarvarūpāḥ । ataśca viśvā oṣadhayo rasāśca yenaiṣa bhūtastiṣṭhatyantarātmā ॥ 3॥ brahmā devānāṃ padavīḥ kavīnāmṛṣirviprāṇāṃ mahiṣo mṛgāṇām । śyeno gṛdhrāṇām̐svadhitirvanānām̐somaḥ pavitramatyeti rebhan ॥ 4॥ ajāmekāṃ lohitaśuklakṛṣṇāṃ bahvīṃ prajāṃ janayantīm̐ sarūpām । ajo hyeko juṣamāṇo'nuśete jahātyenāṃ bhuktabhogāmajo'nyaḥ ॥ 5॥ haṃsaḥ śuciṣadvasurantarikṣasaddhotā vediṣadatithirduroṇasat । nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat ॥ 6॥ yasmājjātā na parā naiva kiṃcanāsa ya āviveśa bhuvanāni viśvā । prajāpatiḥ prajayā saṃvidānastrīṇi jyotīm̐ṣi sacate sa ṣoḍaśī ॥ 6 ka॥ vidhartāram̐ havāmahe vasoḥ kuvidvanāti naḥ । savitāraṃ nṛcakṣasam ॥ 6 kha॥ ghṛtaṃ mimikṣire ghṛtamasya yonirghṛte śrito ghṛtamuvasya dhāma । anuṣvadhamāvaha mādayasva svāhākṛtaṃ vṛṣabha vakṣi havyam ॥ 7॥ samudrādūrmirmadhumām̐ udāradupām̐śunā samamṛtatvamānaṭ । ghṛtasya nāma guhyaṃ yadasti jihvā devānāmamṛtasya nābhiḥ ॥ 8॥ vayaṃ nāma prabravāmā ghṛtenāsmin yajñe dhārayāmā namobhiḥ । upa brahmā śṛṇavacchasyamāna catuḥśṛṅgo'vamīdgaura etat ॥ 9॥ catvāri śṛṅgā trayo asya pādā dveśīrṣe sapta hastāso asya । tridhā baddho vṛṣabho roravīti maho devo martyām̐ āviveśa ॥ 10॥ tridhā hitaṃ paṇibhirguhyamānaṃ gavi devāso ghṛtamanvavindan । indra ekam̐ sūrya ekaṃ jajāna venādekam̐ svadhayā niṣṭatakṣuḥ ॥ 11॥ yo devānāṃ prathamaṃ purastādviśvādhiko rudro maharṣiḥ । hiraṇyagarbhaṃ paśyata jāyamānam̐ sa no devaḥ śubhayāsmṛtyā saṃyunaktu ॥ 12॥ yasmātparaṃ nāparamasti kiñcit yasmānnāṇīyo na jyāyo'sti kaścit । vṛkṣa iva stabdho divi tiṣṭhatyekastenedaṃ pūrṇaṃ puruṣeṇa sarvam ॥ 13॥ na karmaṇā na prajayā dhanena tyāgenaike amṛtatvamānaśuḥ । pareṇa nākaṃ nihitaṃ guhāyāṃ bibhrājate yadyatayo viśanti ॥ 14॥ vedāntavijñānaviniścitārthāḥ saṃnyāsayogādyatayaḥ śuddhasattvāḥ । te brahmaloke tu parāntakāle parāmṛtāḥ parimucyanti sarve ॥ 15॥ dahraṃ vipāpaṃ varaveśmabhūta yat puṇḍarīkaṃ puramadhyasam̐stham । tatrāpi dahre gaganaṃ viśokaṃ tasmin yadantastadupāsitavyam ॥ 16॥ yo vedādau svaraḥ prokto vedānte ca pratiṣṭhitaḥ । tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ ॥ 17॥ trayodaśo'nuvākaḥ । sahasraśīrṣaṃ devaṃ viśvākṣaṃ viśvaśambhuvam । viśvaṃ nārāyaṇaṃ devamakṣaraṃ paramaṃ prabhum ॥ 1॥ viśvataḥ paramaṃ nityaṃ viśvaṃ nārāyaṇam̐ harim । viśvamevedaṃ puruṣastadviśvamupajīvati ॥ 2॥ patiṃ viśvasyātmeśvaram̐ śāśvatam̐ śivamacyutam । nārāyaṇaṃ mahājñeyaṃ viśvātmānaṃ parāyaṇam ॥ 3॥ nārāyaṇaḥ paraṃ brahma tattvaṃ nārāyaṇaḥ paraḥ । nārāyaṇaḥ paro jyotirātmā nārayaṇaḥ paraḥ ॥ 4॥ nārāyaṇaḥ paro dhyātā dhyānaṃ nārāyaṇaḥ paraḥ । yacca kiñcijjagatyasmin dṛśyate śrūyate'pi vā । antarbahiśca tatsarvaṃ vyāpya nārāyaṇaḥ sthitaḥ ॥ 5॥ anantamavyayaṃ kavim̐ samudre'ntaṃ viśvaśambhuvam । padmakośapratīkāśam̐ hṛdayaṃ cāpyadhomukham ॥ 6॥ adho niṣṭyā vitastyānte nābhyāmupari tiṣṭhati । hṛdayaṃ tadvijānīyādviśvasyāyatanaṃ mahat ॥ 7॥ santatam̐ sirābhistu lambatyākośasannibham । tasyānte suṣiram̐ sūkṣmaṃ tasmintsarvaṃ pratiṣṭhitam ॥ 8॥ tasya madhye mahānagnirviśvārcirviśvatomukhaḥ । so'grabhugvibhajantiṣṭhannāhāramajaraḥ kaviḥ ॥ 9॥ tiryagūrdhvamadhaḥśāyī raśmayastasya santatāḥ । santāpayati svaṃ dehamāpādatalamastakam । tasya madhye vahniśikhā aṇīyordhvā vyavasthitā ॥ 10॥ nīlatoyadamadhyasthā vidyullekheva bhāsvarā । nīvāraśūkvattanvī pītā bhāsvatyaṇūpama ॥ 11॥ tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ । sa brahmā sa śivaḥ sa hariḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ ॥ 12॥ caturdaśo'nuvākaḥ । caturdaśo'nuvākaḥ । ādityo vā eṣa etanmaṇḍalaṃ tapati tatra tā ṛcastadṛcā maṇḍalam̐ sa ṛcāṃ loko'tha ya eṣa etasminmaṇḍale'rcirdīpyate tāni sāmāni sa sāmnāṃ loko'tha ya eṣa etasminmaṇḍale'rciṣi puruṣastāni yajūm̐ṣi sa yajuṣā maṇḍalam̐ sa yajuṣāṃ lokaḥ saiṣā trayyeva vidyā tapati ya eṣo'ntarāditye hiraṇmayaḥ puruṣaḥ ॥ 1॥ pañcadaśo'nuvākaḥ । ādityo vai teja ojo balaṃ yaśaścakṣuḥ śrotramātmā mano manyurmanurmṛtyuḥ satyo mitro vāyurākāśaḥ prāṇo lokapālaḥ kaḥ kiṃ kaṃ tatsatyamannamamṛto jīvo viśvaḥ katamaḥ svayambhu brahmaitadamṛta eṣa puruṣa eṣa bhūtānāmadhipatirbrahmaṇaḥ sāyujyam̐ salokatāmāpnotyetāsāmeva devatānām̐ sāyujyam̐ sārṣṭitām̐ samānalokatāmāpnoti ya evaṃ vedetyupaniṣat ॥ 1॥ ghṛṇiḥ sūrya ādityomarcayanti tapaḥ satyaṃ madhu kṣaranti tadbrahma tadāpa āpo jyotī raso'mṛtaṃ brahma bhūrbhuvaḥ suvarom ॥ 2॥ ṣoḍaśo'nuvākaḥ । nidhanapataye namaḥ । nidhanapatāntikāya namaḥ । ūrdhvāya namaḥ । ūrdhvaliṅgāya namaḥ । hiraṇyāya namaḥ । hiraṇyaliṅgāya namaḥ । suvarṇāya namaḥ । suvarṇaliṅgāya namaḥ । divyāya namaḥ । divyaliṅgāya namaḥ । bhavāya namaḥ। bhavaliṅgāya namaḥ । śarvāya namaḥ । śarvaliṅgāya namaḥ । śivāya namaḥ । śivaliṅgāya namaḥ । jvalāya namaḥ । jvalaliṅgāya namaḥ । ātmāya namaḥ । ātmaliṅgāya namaḥ । paramāya namaḥ । paramaliṅgāya namaḥ । etatsomasya sūryasya sarvaliṅgam̐ sthāpayati pāṇimantraṃ pavitram ॥ 1॥ saptadaśo'nuvākaḥ । sadyojātaṃ prapadyāmi sadyojātāya vai namo namaḥ । bhave bhave nātibhave bhavasva mām । bhavodbhavāya namaḥ ॥ 1॥ aṣṭadaśo'nuvākaḥ । vāmadevāya namo jyeṣṭhāya namaḥ śreṣṭhāya namo rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namo balavikaraṇāya namo balāya namo balapramathāya namaḥ sarvabhūtadamanāya namo manonmanāya namaḥ ॥ 1॥ ekonaviṃśo'nuvākaḥ । aghorebhyo'tha ghorebhyo ghoraghoratarebhyaḥ । sarvataḥ śarva sarvebhyo namaste astu rudrarūpebhyaḥ ॥ 1॥ viṃśo'nuvākaḥ । tatpuruṣāya vidmahe mahādevāya dhīmahi । tanno rudraḥ pracodayāt ॥ 1॥ ekaviṃśo'nuvākaḥ । īśānaḥ sarvavidyānāmīśvaraḥ sarvabhūtānāṃ brahmādhipatirbrahmaṇo'dhipatirbrahmā śivo me astu sadāśivom ॥ 1॥ dvāviṃśo'nuvākaḥ । namo hiraṇyabāhave hiraṇyavarṇāya hiraṇyarūpāya hiraṇyapataye। ambikāpataya umāpataye paśupataye namo namaḥ ॥ 1॥ trayoviṃśo'nuvākaḥ । ṛtam̐ satyaṃ paraṃ brahma puruṣaṃ kṛṣṇapiṅgalam । ūrdhvaretaṃ virūpākṣaṃ viśvarūpāya vai namo namaḥ ॥ 1॥ caturviṃśo'nuvākaḥ । sarvo vai rudrastasmai rudrāya namo astu । puruṣo vai rudraḥ sanmaho namo namaḥ । viśvaṃ bhūtaṃ bhuvanaṃ citraṃ bahudhā jātaṃ jāyamānaṃ ca yat । sarvo hyeṣa rudrastasmai rudrāya namo astu ॥ 1॥ pañcaviṃśo'nuvākaḥ । kadrudrāya pracetase mīḍhuṣṭamāya tavyase । vocema śaṃtamam̐ hṛde । sarvohyeṣa rudrastasmai rudrāya namo astu ॥ 1॥ ṣaḍviṃśo'nuvākaḥ । yasya vaikaṅkatyagnihotrahavaṇī bhavati pratyevāsyāhutayastiṣṭhatyatho pratiṣṭhityai ॥ 1॥ saptaviṃśo'nuvākaḥ । kṛṇuṣva pāja iti pañca । kṛṇuṣva pājaḥ prasitiṃ na pṛthvīṃ yāhi rājevāmavāॅṃ ibhena । tṛṣvīmanu prasitiṃ drūṇāno'stāsi vidhya rakṣasastapiṣṭhaiḥ ॥ 1॥ tava bhramāsa āśuyā patantyanu spṛśa dhṛśatā śośucānaḥ । tapūṃṣyagne juhvā pataṅgānasandito vi sṛja viśvagulkāḥ ॥ 2॥ prati spaśo visṛja tūrṇitamo bhavā pāyurviśī asyā adabdhaḥ । yo no dūre aghaśaṃ so yo antyagne mākiṣṭe vyathirādadharṣīta ॥ 3॥ udagne tiṣṭha pratyā tanuṣva nyamitrāṃॅ oṣatāttigmahete । yo no arātiṃ samidhāna cakre nīcātaṃ dhakṣyatasaṃ na śuṣkam ॥ 4॥ ūrdhvo bhava pratiṃ vidhyādhyasmadāviṣkṛṇuṣva daivyānyagne । avasthirā tanuhi yātujūnāṃ jāmimajāmiṃ pramṛṇīhi śatrūn ॥ 5॥ aṣṭāviṃśo'nuvākaḥ । aditirdevā gandharvā manuṣyāḥ pitaro'surāsteṣām̐ sarvabhūtānāṃ mātā medinī mahatī mahī sāvitrī gāyatrī jagatyurvī pṛthvī bahulā viśvā bhūtā katamā kāyā sā satyetyamṛteti vāsiṣṭhaḥ ॥ 1॥ ekonatriṃśo'nuvākaḥ । āpo vā idam̐ sarvaṃ viśvā bhūtānyāpaḥ prāṇā vā āpaḥ paśava āpo'nnamāpo'mṛtamāpaḥ samrāḍāpo virāḍāpaḥ svarāḍāpaśchandām̐syāpo jyotīm̐ṣyāpo yajūm̐ṣyāpaḥ satyamāpaḥ sarvā devatā āpo bhūrbhuvaḥ suvarāpa om ॥ 1॥ triṃśo'nuvākaḥ । āpaḥ punantu pṛthivīṃ pṛthivī pūtā punātu mām । punantu brahmaṇaspatirbrahmapūtā punātu mām ॥ 1॥ yaducchiṣṭamabhojyaṃ yadvā duścaritaṃ mama । sarvaṃ punantu māmāpo'satāṃ ca pratigraham̐ svāhā ॥ 2॥ ekatriṃśo'nuvākaḥ । agniśca mā manyuśca manyupatayaśca manyukṛtebhyaḥ । pāpebhyo rakṣantām । yadahnā pāpamakārṣam । manasā vācā hastābhyām । padbhyāmudareṇa śiśnā । ahastadavalimpatu । yatkiñca duritaṃ mayi । idamahaṃ māmamṛtayonī । satye jyotiṣi juhomi svāhā ॥ 1॥ dvātriṃśo'nuvākaḥ । sūryaśca mā manyuśca manyupatayaśca manyukṛtebhyaḥ । pāpebhyo rakṣantām । yadrātriyā pāpamakārṣam । manasā vācā hastābhyām । padbhyāmudareṇa śiśnā । rātristadavalumpatu । yatkiñca duritaṃ mayi । iadamahaṃ māmamṛtayonī । sūrye jyotiṣi svāhā ॥ 1॥ trayastriṃśo'nuvākaḥ । omityekākṣaraṃ brahma । agnirdevatā brahma ityārṣam । gāyatraṃ chandaṃ paramātmaṃ sarūpam । sāyujyaṃ viniyogam ॥ 1॥ catustriṃśo'nuvākaḥ । āyātu varadā devī akṣaraṃ brahma saṃmitam । gāyatrī chandasāṃ mātedaṃ brahma juṣasva naḥ ॥ 1॥ yadahnātkurute pāpaṃ tadahnātpratimucyate । yadrātriyātkurute pāpaṃ tadrātriyātpratimucyate । sarvavarṇe mahādevi sandhyāvidye sarasvati ॥ 2॥ pañcatriṃśo'nuvākaḥ । ojo'si saho'si balamasi bhrājo'si devānāṃ dhāmanāmāsi viśvamasi viśvāyuaḥ sarvamasi sarvāyurabhibhūroṃ gāyatrīmāvāhayāmi sāvitrīmāvāhayāmi sarasvatīmāvāhayāmi chandarhīnāvāhayāmi śriyamāvāhayāmi gāyatriyā gāyatrī chando viśvāmitra ṛṣiḥ savitā devatāgnirmukhaṃ brahmā śiro viṣṇuhṛdayam̐ rudraḥ śikhā pṛthivī yoniḥ prāṇāpānavyānodānasmānā saprāṇā śvetavarṇā sāṃkhyāyanasagotrā gāyatrī caturviṃśatyakṣarā tripadā ṣṭkukṣiḥ pañcaśīrṣopanayane viniyogaḥ ॥ 1॥ oṃ bhūḥ । oṃ bhuvaḥ । om̐suvaḥ । oṃ mahaḥ । oṃ janaḥ । oṃ tapaḥ । om̐ satyam । oṃ tatsaviturvareṇyaṃ bhargo devasya dhīmahi । dhiyo yo naḥ pracodayāt । omāpo jyotī raso'mṛtaṃ brahma bhūrbhuvaḥ suvarom ॥ 2॥ ṣaṭtriṃśo'nuvākaḥ । uttame śikhare devi jāte bhūmyāṃ parvatamūrdhani । brāhmaṇebhyo'bhyanujñātā gaccha devi yathāsukham ॥ 1॥ stuto mayā varadā vedamātā pracodayantī pavane dvijātā । āyuḥ pṛthivyāṃ draviṇaṃ brahmavarcasaṃ mahyaṃ datvā prajātuṃ brahmalokam ॥ 2॥ saptatriṃśo'nuvākaḥ । ghṛṇiḥ sūrya ādityo na prabhā vātyakṣaram । madhu kṣaranti tadrasam । satyaṃ vai tadrasamāpo jyotī raso'mṛtaṃ brahma bhūrbhuvaḥ suvarom ॥ 1॥ trisuparṇamantraḥ 1 aṣṭatriṃśo'nuvākaḥ । brahmametu mām । madhumetu mām । brahmameva madhumetu mām । yāste soma prajā vatso'bhi so aham । duḥṣvapnahan duruṣṣaha । yāste soma prāṇām̐stāñjuhomi ॥ 1॥ trisuparṇamayācitaṃ brāhmaṇāya dadyāt । brahmahatyāṃ vā ete ghnanti । ye brāhmaṇāstrisuparṇaṃ paṭhanti । te somaṃ prāpnuvanti । ā sahasrāt paṅktiṃ punanti । oṃ ॥ 2॥ trisuparṇamantraḥ 2 ekonacatvāriṃśo'nuvākaḥ । brahma medhayā । madhu medhayā । brahmameva madhumedhayā ॥ 1॥ adyāno deva savitaḥ prajāvatsāvīḥ saubhagam । parā duḥṣvapniyam̐ suva ॥ 2॥ viśvāni deva savitarduritāni parāsuva । yadbhadraṃ tanmama āsuva ॥ 3॥ madhuvātā ṛtāyate madhukṣaranti sindhavaḥ । mādhvīrnaḥ santvoṣadhīḥ ॥ 4॥ madhu naktamutoṣasi madhumatpārthivam̐ rajaḥ । madhudyaurastu naḥ pitā ॥ 5॥ madhumānno vanaspatirmadhumām̐ astu sūryaḥ । mādhvīrgāvo bhavantu naḥ ॥ 6॥ ya imaṃ trisuparṇamayācitaṃ brāhmaṇāya dadyāt । bhrūṇahatyāṃ vā ete ghnanti । ye brāhmaṇāstrisuparṇaṃ paṭhanti । te somaṃ prāpnuvanti । ā sahasrātpaṅktiṃ punanti । oṃ ॥ 7॥ trisuparṇamantraḥ 3 catvāriṃśo'nuvākaḥ । brahma medhavā । madhu medhavā । brahmameva madhu medhavā ॥ 1॥ brahmā devānāṃ padavīḥ kavīnāmṛṣirviprāṇāṃ mahiṣo mṛgāṇām । śyeno gṛddhāṇām̐ svadhitirvanānām̐ somaḥ pavitramatyeti rebhat ॥ 2॥ ham̐saḥ śuciṣadvasurantarikṣasaddhotā vediṣadatithirduroṇasat । nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat ॥ 3॥ ṛce tvā ṛce tvā samitsravanti sarito na dhenāḥ । antarhṛdā manasā pūyamānāḥ । ghṛtasya dhārā abhicākaśīmi ॥ 4॥ hiraṇyayo vetaso madhya āsām । tasmintsuparṇo madhukṛt kulāyī bhajannāste madhu devatābhyaḥ । tasyāsate harayaḥ sapta tīre svadhāṃ duhānā amṛtasya dhārām ॥ 5॥ ya idaṃ trisuparṇamayācitaṃ brāhmaṇāya dadyāt । vīrahatyāṃ vā ete ghnanti । ye brāhmaṇāstrisuparṇaṃ paṭhanti । te somaṃ prāpnuvanti । āsahasrāt paṅktiṃ punanti । oṃ ॥ 6॥ ekacatvāriṃśo'nuvākaḥ । medhādevī juṣamāṇā na āgādviśvācī bhadrā sumanasyamānā । tvayā juṣṭā juṣamāṇā duruktānbṛhadvadema vidathe suvīrāḥ ॥ 1॥ tvayā juṣṭa ṛṣirbhavati devi tvayā brahmāgataśrīruta tvayā । tvayā juṣṭaścitraṃ vindate vasu sā no juṣasva draviṇena medhe ॥ 2॥ dvicatvāriṃśo'nuvākaḥ । medhāṃ ma indro dadātu meadhāṃ devī sarasvatī । medhāṃ me aśvināvubhāvādhattāṃ puṣkarasrajau ॥ 1॥ apsarāsu ca yā medhā gandharveṣu ca yanmanaḥ । daivī medhā sarasvatī sa māṃ medhā surabhirjuṣatām̐ svāhā ॥ 2॥ tricatvāriṃśo'nuvākaḥ । ā māṃ medhā surabhirviśvarūpā hiraṇyavarṇā jagatī jagamyā । ūrjasvatī payasā pinvamānā sā māṃ medhā supratīkā juṣatām ॥ 1॥ catuścatvāriṃśo'nuvākaḥ । mayi medhāṃ mayi prajāṃ mayyagnistejo dadhātu । mayi medhāṃ mayi prajāṃ mayīndra indriyaṃ dadhātu । mayi medhāṃ mayi prajāṃ mayi sūryo bhrājo dadhātu ॥ 1॥ pañcacatvāriṃśo'nuvākaḥ । apaitu mṛtyuramṛtaṃ na āganvaivasvato no abhayaṃ kṛṇotu । parṇaṃ vanaspaterivābhi naḥ śīyatām̐rayiḥ sacatāṃ naḥ śacīpatiḥ ॥ 1॥ ṣaṭcatvāriṃśo'nuvākaḥ । paraṃ mṛtyo anuparehi panthāṃ yaste sva itaro devayānāt । cakṣuṣmate śṛṇvate te bravīmi mā naḥ prajām̐ rīriṣo mota vīrān ॥ 1॥ saptacatvāriṃśo'nuvākaḥ । vātaṃ prāṇaṃ manasānvārabhāmahe prajāpatiṃ yo bhuvanasya gopāḥ । sa no mṛtyostrāyatāṃ pātvam̐haso jyogjīvā jarāma śīmahi ॥ 1॥ aṣṭacatvāriṃśo'nuvākaḥ । amutrabhūyādadha yadyamasya bṛhaspate abhiśasteramuñcaḥ । pratyauhatāmaśvinā mṛtyumasmaddevānāmagne bhiṣajā śacībhiḥ ॥ 1॥ ekonapañcāśo'nuvākaḥ । harim̐ harantamanuyanti devā viśvasyeśānaṃ vṛṣabhaṃ matīnām । brahmasarūpamanu medamāgādayanaṃ mā vivadhīrvikramasva ॥ 1॥ pañcāśo'nuvākaḥ । śalkairagnimindhāna ubhau lokau sanemaham । ubhayorlokayorṛdhvāti mṛtyuṃ tarāmyaham ॥ 1॥ ekapañcāśo'nuvākaḥ । mā chido mṛtyo mā vadhīrmā me balaṃ vivṛho mā pramoṣīḥ । prajāṃ mā me rīriṣa āyurugra nṛcakṣasaṃ tvā haviṣā vidhema ॥ 1॥ dvipañcāśo'nuvākaḥ । mā no mahāntamuta mā no arbhakaṃ mā na ukṣantamuta mā na ukṣitam । mā no vadhīḥ pitaraṃ mota mātaraṃ priyā mā nastanuvo rudra rīriṣaḥ ॥ 1॥ tripañcāśo'nuvākaḥ । mā nastoke tanaye mā na āyuṣi mā no goṣu mā no aśveṣu rīriṣaḥ । vīrānmā no rudra bhāmito vadhīrhaviṣmanto namasā vidhema te ॥ 1॥ catuṣpañcāśo'nuvākaḥ । prajāpate na tvadetānyanyo viśvā jātāni pari tā babhūva । yatkāmaste juhumastanno astu vayam̐ syāma patayo rayīṇām ॥ 1॥ pañcapañcāśo'nuvākaḥ । svastidā viśaspatirvṛtrahā vimṛdho vaśī । vṛṣendraḥ pura etu naḥ svastidā abhayaṅkaraḥ ॥ 1॥ ṣaṭpañcāśo'nuvākaḥ । tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam । urvārukamiva bandhanānmṛtyormukṣīya māmṛtāt ॥ 1॥ saptapañcāśo'nuvākaḥ । ye te sahasramayu pāśā mṛtyo martyāya hantave । tān yajñasya māyayā sarvānavayajāmahe ॥ 1॥ aṣṭapañcāśo'nuvākaḥ । mṛtyave svāhā mṛtyave svāhā ॥ 1॥ ekonaṣaṣṭitamo'nuvākaḥ । devakṛtasyainaso'vayajanamasi svāhā । manuṣyakṛtasyainaso'vayajanamasi svāhā । pitṛkṛtasyaiso'vayajanamasi svāhā । ātmakṛtasyainaso।vayājanamasi svāhā । anyakṛtasyainaso'vayajanamasi svāhā । asmatkṛtasyainaso'vayajanamasi svāhā । yaddivā ca naktaṃ cainaścakṛma tasyāvayajanamasi svāhā । yatsvapantaśca jāgrataścainaścakṛma tasyāvayajanamasi svāhā । yatsuṣuptaśca jāgrataścainaścakṛma tasyāvayajanamasi svāhā । yadvidvām̐saścāvidvām̐saścainaścakṛma tasyāvayajanamasi svāhā । enasa enaso'vayajanamasi svāhā ॥ 1॥ ṣaṣṭitamo'nuvākaḥ । yadvo devāścakṛma jihvayāṃ guru manaso vā prayutī devaheḍanam । arāvā yo no abhi ducchunāyate tasmin tadeno vasavo nidhetana svāhā ॥ 1॥ ekaṣaṣṭitamo'nuvākaḥ । kāmo'kārṣīnnamo namaḥ । kāmo'kārśītkāmaḥ karoti nāhaṃ karomi kāmaḥ kartā nāhaṃ kartā kāmaḥ kārayitā nāhaṃ kārayitā eṣa te kāma kāmāya svāhā ॥ 1॥ dviṣaṣṭitamo'nuvākaḥ । manyurakārṣīnnamo namaḥ । manyurakārṣīnmanyuḥ karoti nāhaṃ karomi manyuḥ kartā nāhaṃ kartā manyuḥ kārayitā nāhaṃ kārayitā eṣa te manyo manyave svāhā ॥ 1॥ triṣaṣṭitamo'nuvākaḥ । tilāñjuhomi sarasān sapiṣṭān gandhāra mama citte ramantu svāhā ॥ 1॥ gāvo hiraṇyaṃ dhanamannapānam̐ sarveṣām̐ śriyai svāhā ॥ 2॥ śriyaṃ ca lakṣmīṃ ca puṣṭiṃ ca kīrtiṃ cānṛṇyatām । brāhmaṇyaṃ bahuputratām । śraddhāmedhe prajāḥ saṃdadātu svāhā ॥ 3॥ catuḥṣaṣṭitamo'nuvākaḥ । tilāḥ kṛṣṇāstilāḥ śvetāstilāḥ saumyā vaśānugāḥ । tilāḥ punantu me pāpaṃ yatkiñcid duritaṃ mayi svāhā ॥ 1॥ corasyānnaṃ navaśrāddhaṃ brahmahā gurutalpagaḥ । gosteyam̐ surāpānaṃ bhrūṇahatyā tilā śāntim̐ śamayantu svāhā ॥ 2॥ śrīśca lakṣmīśca puṣṭīśca kīrtiṃ cānṛṇyatām । brahmaṇyaṃ bahuputratām । śraddhāmedhe prajñā tu jātavedaḥ saṃdadātu svāhā ॥ 3॥ pañcaṣaṣṭitamo'nuvākaḥ । prāṇāpānavyānodānasamānā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 1॥ vāṅmanaścakṣuḥśrotrajihvāghrāṇaretobuddhyākūtiḥsaṅkalpā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 2॥ tvakcarmamāṃsarudhiramedomajjāsnāyavo'sthīni me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhuyāsam̐ svāhā ॥ 3॥ śiraḥpāṇipādapārśvapṛṣṭhorūdharajaṅghāśiśnopasthapāyav o me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 4॥ uttiṣṭha puruṣa harita piṅgala lohitākṣi dehi dehi dadāpayitā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 5॥ ṣaṭṣaṣṭitamo'nuvākaḥ । pṛthivyaptejovāyurākāśā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 1॥ śabdasparśarūparasagandhā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 2॥ manovākkāyakarmāṇi me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 3॥ avyaktabhāvairahaṅkārair- jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 4॥ ātmā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhuyāsam̐ svāhā ॥ 5॥ antarātmā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 6॥ paramātmā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 7॥ kṣudhe svāhā । kṣutpipāsāya svāhā । viviṭyai svāhā । ṛgvidhānāya svāhā । kaṣotkāya svāhā । oṃ svāhā ॥ 8॥ kṣutpipāsāmalaṃ jyeṣṭhāmalalakṣmīrnāśayāmyaham । abhūtimasamṛddhiṃ ca sarvānnirṇuda me pāpmānam̐ svāhā ॥ 9॥ annamayaprāṇamayamanomayavijñānamayamānandamayamātmā me śudhyantāṃ jyotirahaṃ virajā vipāpmā bhūyāsam̐ svāhā ॥ 10॥ saptaṣaṣṭitamo'nuvākaḥ । agnaye svāhā । viśvebhyo devebhyaḥ svāhā । dhruvāya bhūmāya svāhā । dhruvakṣitaye svāhā । acyutakṣitaye svāhā । agnaye sviṣṭakṛte svāhā ॥ dharmāya svāhā । adharmāya svāhā । adbhyaḥ svāhā । oṣadhivanaspatibhyaḥ svāhā । rakṣodevajanebhyaḥ svāhā । gṛhyābhyaḥ svāhā । avasānebhyaḥ svāhā । avasānapatibhyaḥ svāhā । sarvabhūtebhyaḥ svāhā । kāmāya svāhā । antarikṣāya svāhā । yadejati jagati yacca ceṣṭati nāmno bhāgo'yaṃ nāmne svāhā । pṛthivyai svāhā । antarikṣāya svāhā । dive svāhā । sūryāya svāhā । candramase svāhā । nakṣatrebhyaḥ svāhā । indrāya svāhā । bṛhaspataye svāhā । prajāpataye svāhā । brahmaṇe svāhā । svadhā pitṛbhyaḥ svāhā । namo rudrāya paśupataye svāhā । devebhyaḥ svāhā । pitṛbhyaḥ svadhāstu । bhūtebhyo namaḥ । manuṣyebhyo hantā । prajāpataye svāhā । parameṣṭhine svāhā ॥ 1॥ yathā kūpaḥ śatadhāraḥ sahasradhāro akṣitaḥ । evā me astu dhānyam̐ sahasradhāramakṣitam ॥ dhanadhānyai svāhā ॥ 2॥ ye bhūtāḥ pracaranti divānaktaṃ balimicchanto vitudasya preṣyāḥ । tebhyo baliṃ puṣṭikāmo harāmi mayi puṣṭiṃ puṣṭipatirdadhātu svāhā ॥ 3॥ aṣṭaṣaṣṭitamo'nuvākaḥ । oṃ tadbrahma । oṃ tadvāyuaḥ । oṃ tadātmā । oṃ tatsatyam । oṃ tatsarvam । oṃ tatpurornamaḥ ॥ 1॥ oṃ antaśvarati bhūteṣu guhāyāṃ viśvamūrtiṣu । tvaṃ yajñastvaṃ vaṣaṭkārastvamindrastvam̐ rudrastvaṃ viṣṇustvaṃ brahma tvaṃ prajāpatiḥ । tvaṃ tadāpa āpo jyotī raso'mṛtaṃ brahma bhūrbhuvaḥ suvarom ॥ 2॥ ekonasaptatitamo'nuvākaḥ । śraddhāyāṃ prāṇe niviṣṭo'mṛtaṃ juhomi । śraddhāyāmapāne niviṣṭo'mṛtaṃ juhomi । śraddhāyāṃ vyāne niviṣṭo'mṛtaṃ juhomi । śraddhāyāmudāne niviṣṭo'mṛtaṃ juhomi । śraddhāyām̐ samāne niviṣṭo'mṛtaṃ juhomi । brahmaṇi ma ātmāmṛtatvāya ॥ 1॥ amṛtopastaraṇamasi ॥ 2॥ śraddhāyāṃ prāṇe niviṣṭo'mṛtaṃ juhomi । śivo mā viśāpradāhāya । prāṇāya svāhā ॥ śraddhāyāmapāne niviṣṭo'mṛtaṃ juhomi । śivo mā viśāpradāhāya । apānāya svāhā ॥ śraddhāyāṃ vyāne niviṣṭo'mṛtaṃ juhomi । śivo mā viśāpradāhāya । vyānāya svāhā ॥ śraddhāyāmudāne niviṣṭo'mṛtaṃ juhomi । śivo mā viśāpradāhāya । udānāya svāhā ॥ śraddhāyām̐ samāne niviṣṭo'mṛtaṃ juhomi । śivo mā viśāpradāhāya । samānāya svāhā ॥ brahmaṇi ma ātmāmṛtatvāya ॥ 3॥ amṛtāpidhānamasi ॥ 4॥ ekasaptatitamo'nuvākaḥ । aṅguṣṭhamātraḥ puruṣo'ṅguṣṭhaṃ ca samāśritaḥ । īśaḥ sarvasya jagataḥ prabhuḥ prīṇātu viśvabhuk ॥ 1॥ dvisaptatitamo'nuvākaḥ । vāṅ ma āsan । nasoḥ prāṇaḥ । akṣyoścakṣuḥ । karṇayoḥ śrotram । bāhuvorbalam । uruvorojaḥ । ariṣṭā viśvānyaṅgāni tanūḥ । tanuvā me saha namaste astu mā mā him̐sīḥ ॥ 1॥ trisaptatitamo'nuvākaḥ । vayaḥ suparṇā upasedurindraṃ priyamedhā ṛṣayo nādhamānāḥ । apa dhvāntamūrṇuhi pūrdhi cakṣurmumugdhyasmānnidhayeva baddhān ॥ 1॥ catuḥsaptatitamo'nuvākaḥ । prāṇānāṃ granthirasi rudro mā viśāntakaḥ । tenānnenāpyāyasva ॥ 1॥ pañcasaptatitamo'nuvākaḥ । namo rudrāya viṣṇave mṛtyurme pāhi ॥ 1॥ ṣaṭsaptatitamo'nuvākaḥ । tvamagne dyubhistvamāśuśukṣaṇistvamadbhyastvamaśmanaspari । tvaṃ vanebhyastvamoṣadhībhyastvaṃ nṛṇāṃ nṛpate jāyase śuciḥ ॥ 1॥ saptasaptatitamo'nuvākaḥ । śivena me saṃtiṣṭhasva syonena me saṃtiṣṭhasva brahmavarcasena me saṃtiṣṭhasva yajñasyarddhimanusaṃtiṣṭhasvopa te yajña nama upa te nama upa te namaḥ ॥ 1॥ aṣṭasaptatitamo'nuvākaḥ । satyaṃ paraṃ param̐ satyam̐ satyena na suvargāllohāccyavante kadācana satām̐ hi satyaṃ tasmātsatye ramante ॥ 1॥ tapa iti tapo nānaśanātparaṃ yaddhi paraṃ tapastad durdharṣaṃ tad durādhaṣa tasmāttapasi ramante ॥ 2॥ dama iti niyataṃ brahmacāriṇastasmāddame ramante ॥ 3॥ śama ityaraṇye munastamācchame ramante ॥ 4॥ dānamiti sarvāṇi bhūtāni praśam̐santi dānānnātiduṣkaraṃ tasmāddāne ramante ॥ 5॥ dharma iti dharmeṇa sarvamidaṃ parigṛhītaṃ dharmānnātiduścaraṃ tasmāddharme ramante ॥ 6॥ prajana iti bhūyām̐sastasmāt bhūyiṣṭhāḥ prajāyante tasmāt bhūyiṣṭhāḥ prajanane ramante ॥ 7॥ agnaya ityāha tasmādagnaya ādhātavyāḥ ॥ 8॥ agnihotramityāha tasmādagnihotre ramante ॥ 9॥ yajña iti yajñena hi devā divaṃ gatāstasmādyajñe ramante ॥ 10॥ mānasamiti vidvām̐sastasmādvidvām̐sa eva mānase ramante ॥ 11॥ nyāsa iti brahmā brahmā hi paraḥ paro hi brahmā tāni vā etānyavarāṇi tapām̐si nyāsa evātyarecayat ya evaṃ vedetyupaniṣat ॥ 12॥ ekonāśītitamo'nuvākaḥ । prājāpatyo hāruṇiḥ suparṇeyaḥ prajāpatiṃ pitaramupasasāra kiṃ bhagavantaḥ paramaṃ vadantīti tasmai provāca ॥ 1॥ satyena vāyurāvāti satyenādityo rocate divi satyaṃ vācaḥ pratiṣṭhā satye sarvaṃ pratiṣṭhitaṃ tasmātsatyaṃ paramaṃ vadanti ॥ 2॥ tapasā devā devatāmagra āyan tapasārṣayaḥ suvaranvavindan tapasā sapatnānpraṇudāmārātīstapasi sarvaṃ pratiṣṭhitaṃ tasmāttapaḥ paramaṃ vadanti ॥ 3॥ damena dāntāḥ kilbiṣamavadhūnvanti damena brahmacāriṇaḥ suvaragacchan damo bhūtānāṃ durādharṣaṃ dame sarvaṃ pratiṣṭhitaṃ tasmāddamaḥ paramaṃ vadanti ॥ 4॥ śamena śāntāḥ śivamācaranti śamena nākaṃ munayo'nvavindan śamo bhūtānāṃ durādharṣaṃ śame sarvaṃ pratiṣṭhitaṃ tasmācchamaḥ paramaṃ vadanti ॥ 5॥ dānaṃ yajñānāṃ varūthaṃ dakṣiṇā loke dātāram̐ sarvabhūtānyupajīvanti dānenārātīrapānudanta dānena dviṣanto mitrā bhavanti dāne sarvaṃ pratiṣṭhitaṃ tasmāddānaṃ paramaṃ vadanti ॥ 6॥ dharmo viśvasya jagataḥ pratiṣṭhā loke dharmiṣṭha prajā upasarpanti dharmeṇa pāpamapanudati dharme sarvaṃ pratiṣṭhitaṃ tasmāddharmaṃ paramaṃ vadanti ॥ 7॥ prajananaṃ vai pratiṣṭhā loke sādhu prajāyāstantuṃ tanvānaḥ pitṛṇāmanuṇo bhavati tadeva tasyānṛṇaṃ tasmāt prajananaṃ paramaṃ vadanti ॥ 8॥ agnayo vai trayī vidyā devayānaḥ panthā gārhapatya ṛk pṛthivī rathantaramanvāhāryapacanaḥ yajurantarikṣaṃ vāmadevyamāhavanīyaḥ sāma suvargo loko bṛhattasmādagnīn paramaṃ vadanti ॥ 9॥ agnihotram̐ sāyaṃ prātargṛhāṇāṃ niṣkṛtiḥ sviṣṭam̐ suhutaṃ yajñakratūnāṃ prāyaṇam̐ suvargasya lokasya jyotistasmādagnihotraṃ paramaṃ vadanti ॥ 10॥ yajña iti yajño hi devānāṃ yajñena hi devā divaṃ gatā yajñenāsurānapānudanta yajñena dviṣanto mitrā bhavanti yajñe sarvaṃ pratiṣṭhitaṃ tasmādyajñaṃ paramaṃ vadanti ॥ 11॥ mānasaṃ vai prājāpatyaṃ pavitraṃ mānasena manasā sādhu paśyati ṛṣayaḥ prajā asṛjanta mānase sarvaṃ pratiṣṭhitaṃ tasmānmānasaṃ paramaṃ vadanti ॥ 12॥ nyāsa ityāhurmanīṣiṇo brahmāṇaṃ brahmā viśvaḥ katamaḥ svayambhūḥ prajāpatiḥ saṃvatsara iti ॥ 13॥ saṃvatsaro'sāvādityo ya eṣa āditye puruṣaḥ sa parameṣṭhī brahmātmā ॥ 14॥ yābhirādityastapati raśmibhistābhiḥ parjanyo varṣati parjanyenauṣadhivanaspatayaḥ prajāyanta oṣadhivanaspatibhirannaṃ bhavatyannena prāṇāḥ prāṇairbalaṃ balena tapastapasā śraddhā śraddhayā medhā medhayā manīṣā manīṣayā mano manasā śāntiḥ śāntyā cittaṃ cittena smṛtiḥ smṛtyā smāram̐ smāreṇa vijñānaṃ vijñānenātmānaṃ vedayati tasmādannaṃ dadansarvāṇyetāni dadātyannātprāṇā bhavanti bhūtānāṃ prāṇairmano manasaśca vijñānaṃ vijñānādānando brahma yoniḥ ॥ 15॥ sa vā eṣa puruṣaḥ pañcadhā pañcātmā yena sarvamidaṃ protaṃ pṛthivī cāntarikṣaṃ ca dyauśca diśaścāvāntaradiśāśca sa vai sarvamidaṃ jagatsa sabhūtam̐ sa bhavyaṃ jijñāsaklṛpta ṛtajā rayiṣṭhāḥ śraddhā satyo pahasvāntamasopariṣṭāt । jñātvā tamevaṃ manasā hṛdā ca bhūyo na mṛtyumupayāhi vidvān । tasmānnyāsameṣāṃ tapasāmatiriktamāhuḥ ॥ 16॥ vasuraṇvo vibhūrasi prāṇe tvamasi sandhātā brahman tvamasi viśvasṛttejodāstvamasyagnerasi varcodāstvamasi sūryasya dyumnodāstvamasi candramasa upayāmagṛhīto'si brahmaṇe tvā mahase ॥ 17॥ omityātmānaṃ yuñjīta । etadvai mahopaniṣadaṃ devānāṃ guhyam । ya evaṃ veda brahmaṇo mahimānamāpnoti tasmādbrahmaṇo mahimānamityupaniṣat ॥ 18॥ aśītitamo'nuvākaḥ । tasyaivaṃ viduṣo yajñasyātmā yajamānaḥ śraddhā patnī śarīramidhmamuro vedirlomāni barhirvedaḥ śikhā hṛdayaṃ yūpaḥ kāma ājyaṃ manyuḥ paśustapo'agnirdamaḥ śamayitā dānaṃ dakṣiṇā vāgghotā prāṇa udgātā cakṣuradhvaryurmano brahmā śrotramagnīt yāvaddhriyate sā dīkṣā yadaśnāti taddhaviryatpibati tadasya somapānaṃ yadramate tadupasado yatsañcaratyupaviśatyuttiṣṭhate ca sa pravargyo yanmukhaṃ tadāhavanīyo yā vyāhṛtirahutiryadasya vijñāna tajjuhoti yatsāyaṃ prātaratti tatsamidhaṃ yatprātarmadhyandinam̐ sāyaṃ ca tāni savanāni ye ahorātre te darśapūrṇamāsau ye'rdhamāsāśca māsāśca te cāturmāsyāni ya ṛtavaste paśubandhā ye saṃvatsarāśca parivatsarāśca te'hargaṇāḥ sarvavedasaṃ vā etatsatraṃ yanmaraṇaṃ tadavabhṛtha etadvai jarāmaryamagnihotram̐satraṃ ya evaṃ vidvānudagayane pramīyate devānāmeva mahimānaṃ gatvādityasya sāyujyaṃ gacchatyatha yo dakṣiṇe pramīyate pitṛṇāmeva mahimānaṃ gatvā candramasaḥ sāyujyaṃ gacchatyetau vai sūryācandramasormahimānau brāhmaṇo vidvānabhijayati tasmād brahmaṇo mahimānamityupaniṣat ॥ 1॥ oṃ śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no bhavatyaryamā । śaṃ na indro bṛhaspatiḥ । śaṃ no viṣṇururukramaḥ । namo brahmaṇe । namaste vāyo । tvameva pratyakṣaṃ brahmāsi । tvāmeva pratyakṣaṃ brahmāvādiṣam । ṛtamavādiṣam ।satyamavādiṣam । tanmāmāvīt । tadvaktāramāvīt । āvīnmām । āvidvaktāram ॥ oṃ sahanāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvi nāvadhītamastu । mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti mahānārāyaṇopaniṣatsamāptā ॥