ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणचक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोत्-अनिराकरणम्- अस्तु- अनिराकरणं मेऽस्तु तदात्मनि निरते य उपनिषत्सु धर्माः - ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ प्रथमोऽध्यायः ॐ बृहद्रथो वै नाम राजा राज्ये ज्येष्ठं पुत्रं निधापयित्वेदमशाश्वतं मन्यमानः शरीरं वैराग्यमुपेतोऽरण्यं निर्जगाम । स तत्र परमं तप आस्थायादित्यमीक्षमाण ऊर्ध्वबाहुस्तिष्ठत्यन्ते सहस्रस्य मुनिरन्तिकमाजगामाग्निरिवाधूमकस्तेजसा निर्दहन्निवात्मविद्भगवाञ्छाकायन्य उत्तिष्ठोत्तिष्ठ वरं वृणीष्वेति राजानमब्रवीत्स तस्मै नमस्कृत्योवाच भगवन्नाहमात्मवित्त्वं तत्त्वविच्छृणुमो वयं स त्वं नो ब्रूहीत्येतद्वृत्तं पुरस्तादशक्यं मा पृच्छ प्रश्नमैक्ष्वाकान्यान्कान्कामान्वृणीष्वेति शाकायन्यस्य चरणा- वभिमृश्यमानो राजेमां गाथां जगाद ॥ १ ॥ अथ किमेतैर्मान्यानां शोषणं महार्णवानां शिखरिणां प्रपतनं ध्रुवस्य प्रचलनं स्थानं वा तरूणां निमज्जनं पृथिव्याः स्थानादपसरणं सुराणां सोऽहमित्येतद्विधेऽस्मिन्संसारे किं कामोपभोगैर्वैराग्यमेवाश्रितस्यासकृदुपावर्तनं दृश्यत इत्युद्धर्तुमर्हसीत्यन्धोद- पानस्थो भेक इवाहमस्मिन्संसारे भगवंस्त्वं नो गतिरिति ॥ २ ॥ भगवञ्शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रान्तमस्थि- भिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रवातपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णमेतादृशे शरीरे वर्तमानस्य भगवंस्त्वं नो गतिरिति ॥ ३ ॥ अथ भगवाञ्छाकायन्यः सुप्रितोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मज्ञः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच ॥ शब्दस्पर्शमया येऽर्था अनर्था इव ते स्थिताः । येषां सक्तस्तु भूतात्मा न स्मरेच्च परं पदम् ॥ १ ॥ तपसा प्राप्यते सत्त्वं सत्त्वात्संप्राप्यते मनः । मनसा प्राप्यते ह्यात्मा ह्यात्मापत्त्या निवर्तते ॥ २ ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुप- शाम्यति ॥ ३॥ स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थविमूढस्यानृताः कर्मंवशानुगाः ॥ ४ ॥ चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ५ ॥ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमक्षयमश्नुते ॥ ६ ॥ समासक्तं यदा चित्तं जन्तोर्विषयगोचरम् । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ७ ॥ हृतपुण्डरीकमध्ये तु भावयेत्परमेश्वरम् । साक्षिणं बुद्धिवृत्तस्य परमप्रेमगोचरम् ॥ ८ ॥ अगोचरं मनोवाचामवधूतादिसंप्लवम् । सत्तामात्रप्रकाशैकप्रकाशं भावनातिगम् ॥ ९ ॥ अहेयमनुपादेयमसामान्यविशेषणम् । ध्रुवंस्तिमितगम्भीरं न तेजो न तमस्ततम् । निर्विकल्पं निराभासं निर्वाणमयसंविदम् ॥ १० ॥ नित्यः शुद्धो बुद्धमुक्तस्वभावः सत्यः सूक्ष्मः संविभुश्चाद्वितीयः । आनन्दाब्धिर्यः परः सोऽहमस्मि प्रत्यग्धातुर्नात्रसंशीतिरस्ति ॥ ११ ॥ आनन्दमन्तर्निजमाश्रयं तमाशापिशाचीमवमानयन्तम् । आलोकयन्तं जगदिन्द्रजालमापत्कथं मां प्रविशेदसङ्गम् ॥ १२ ॥ वर्णाश्रमाचारयुता विमूढाः कर्मानुसारेण फलं लभन्ते । वर्णादिधर्मं हि परित्यजन्तः स्वानन्दतृप्ताः पुरुषा भवन्ति ॥ १३ ॥ वर्णाश्रमं सावयवं स्वरूपमाद्यन्तयुक्तं ह्यतिकृच्छ्रमात्रम् । पुत्रादिदेहेष्वभिमानशून्यं भूत्वा वसेत्सौख्यतमे ह्यनन्त इति ॥ १४ ॥ ॥ इति प्रथमोऽध्यायः ॥ द्वितीयोऽध्यायः अथ भगवान्मैत्रेयः कैलासं जगाम तं गत्वोवाच भो भगवन्परमतत्त्वरहस्यमनुब्रूहीति। स होवाच महादेवः--- देहो देवालयः प्रोक्तः स जीवः केवलः शिवः । त्यजेदज्ञान- निर्माल्यं सोऽहंभावेन पूजयेत् ॥ १ ॥ अभेददर्शनं ज्ञानं ध्यानं निर्विषयं मनः । स्नानं मनोमलत्यागः शौचमिन्द्रियनिग्रहः ॥ २ ॥ ब्रह्मामृतं पिबेद्भैक्षमाचरेद्देहरक्षणे । वसेदेकान्तिको भूत्वा चैकान्ते द्वैतवर्जिते । इत्येवमाचरेद्धीमान्स एवं मुक्तिमाप्नुयात ॥ ३ ॥ जातं मृतमिदं देहं मातापितृमलात्मकम् । सुखदुःखालयामेध्यं स्पृष्ट्वा स्नानं विधीयते ॥ ४ ॥ धातुबद्धं महारोगं पापमन्दिरमध्रुवम् । विकाराकारविस्तीर्णं स्पृष्ट्वा स्नानं विधीयते ॥ ५ ॥ नवद्वारमलस्रावं सदा काले स्वभावजम् । दुर्गन्धं दुर्मलोपेतं स्पृष्ट्वा स्नानं विधीयते ॥ ६ ॥ मातृसूतकसंबन्धं सूतके सह जायते । मृतसूतकजं देहं स्पृष्ट्वा स्नानं विधीयते ॥ ७ ॥ अहंममेति विण्मूत्रलेपगन्धादिमोचनम् । शुद्धशौचमिति प्रोक्तं मृज्जलाभ्यां तु लौकिकम् ॥ ८ ॥ चित्तशुद्धिकरं शौचं वासनात्रयनाशनम् । ज्ञानवैराग्यमृत्तोयैः क्षालनाच्छौचमुच्यते॥९॥ अद्वैतभावनाभैक्षमभक्ष्यं द्वैतभावनम् । गुरुशास्त्रोक्तभावेन भिक्षोर्भैक्षं विधीयते ॥१०॥ विद्वान्स्वदेशमुत्सृज्य संन्यासानन्तरं स्वतः । कारागारविनिर्मुक्तचोरवद्दूरतो वसेत् ॥ ११ ॥ अहंकारसुतं वित्तभ्रातरं मोहमन्दिरम् । आशापत्नी त्यजेद्यावत्तवन्मुक्तो न संशयः॥१२॥ मृता मोहमयी माता जातो बोधमयः सुतः । सूतकद्वयसंप्राप्तौ कथं संध्यामुपास्महे ॥ १३ ॥ हृदाकाशे चिदादित्यः सदा भासति भासति । नास्तमेति न चोदेति कथं संध्यामुपास्महे ॥ १४ ॥ एकमेवाद्वितीयं यद्गुरोर्वाक्येन निश्चितम् । एतदेकान्तमित्युक्तं न मठो न वनान्तरम् ॥ १५ ॥ असंशयवतां मुक्तिः संशयाविष्टचेतसाम् । न मुक्तिर्जन्मजन्मान्ते तस्मात्- विश्वासमाप्नुयात् ॥ १६ ॥ कर्मत्यागान्न संन्यासो न प्रेषोच्चारणेन तु । संधौ जीवात्मनोरैक्यं संन्यासः परिकीर्तितः ॥ १७ ॥ वमनाहारवद्यस्य भाति सर्वेषणादिषु । तस्याधिकारः संन्यासे त्यक्तदेहाभिमानिनः ॥ १८ ॥ यदा मनसि वैराग्यं जातं सर्वेषु वस्तुषु । तदैव संन्यसेद्विद्वानन्यथा पतितो भवेत् ॥ १९ ॥ द्रव्यार्थमन्नवस्त्रार्थं यः प्रतिष्ठार्थमेव वा । संन्यसेदुभयभ्रष्टः स मुक्तिं नाप्तुमर्हति॥२०॥ उत्तमा तत्त्वचिन्तैव मध्यमं शास्त्रचिन्तनम् । अधमा मंत्रचिन्ता च तीर्थभ्रान्त्यधमाधमा ॥ २१ ॥ अनुभूतिं विना मूढो वृथा ब्रह्मणि मोदते।प्रतिबिम्बितशाखाग्रफलास्वादनमोदवत्॥२२॥ न त्यजेच्चेद्यतिर्मुक्तो यो माधुकरमातरम् । वैराग्यजनकं श्रद्धाकलत्रं ज्ञाननन्दनम् ॥ २३ ॥ धनवृद्धा वयोवृद्धा विद्याबृद्धास्तथैव च । ते सर्वे ज्ञानवृद्धस्य किंकराः शिष्यकिंकराः ॥ २४ ॥ यन्मायया मोहितचेतसो मामात्मानमापूर्णमलब्धवन्तः । परं विदग्धोदरपूरणाय भ्रमन्ति काका इव सूरयोऽपि ॥ २५ ॥ पाषाणलोहमणिमृण्मयविग्रहेषु पूजा पुनर्जननभोगकरी मुमुक्षोः । तस्माद्यतिः स्वहृदयार्चनमेव कुर्याद्बाह्यार्चनं परिहरेदपुनर्भवाय ॥ २६ ॥ अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे । अन्तःशून्यो बहिःशून्यः शून्यकुम्भ इवाम्बरे ॥ २७ ॥ मा भव ग्राह्यभावात्मा ग्राहकात्मा च मा भव । भावनामखिलां त्यक्त्वा यच्छिष्टं तन्मयो भव ॥ २८ ॥ द्रष्टृदर्शनदृश्यानि त्यक्त्वा वासनया सह दर्शनप्रथमाभासमात्मानं केवलं भज ॥२९॥ संशान्तसर्वसंकल्पा या शिलावदवस्थितिः । जाग्रन्निद्राविनिर्मुक्ता सा स्वरूपस्थितिः परा ॥ ३० ॥ ॥ इति द्वितीयोऽध्यायः ॥ २ ॥ तृतीयोऽध्यायः अहमस्मि परश्चास्मि ब्रह्मास्मि प्रभवोऽस्म्यहम् । सर्वलोकगुरुश्चास्मि सर्वलोकेऽस्मि सोऽस्म्यहम् ॥ १ ॥ अहमेवास्मि सिद्धोऽस्मि शुद्धोऽस्मि परमोऽस्म्यहम् । अहमस्मि सदा सोऽस्मि नित्योऽस्मि विमलोऽस्म्यहम् ॥ २ ॥ विज्ञानोऽस्मि विशेषोऽस्मि सोमोऽस्मि सकलोऽस्म्यहम् । शुभोऽस्मि शोकहीनोऽस्मि चैतन्योऽस्मि समोस्म्यहम् ॥ ३ ॥ मानावमानहीनोऽस्मि निर्गुणोऽस्मि शिवोऽस्म्यहम् । द्वैताद्वैतविहीनोऽस्मि द्वन्द्वहीनोऽस्मि सोऽस्म्यहम् ॥ ४ ॥ भावाभावविहीनोऽस्मि भासाहीनोऽस्मि भास्म्यहम् । शून्याशून्यप्रभावोऽस्मि शोभनाशोभनोऽस्म्यहम् ॥ ५ ॥ तुल्यातुल्यविहीनोऽस्मि नित्यः शुद्धः सदाशिवः । सर्वासर्वविहीनोऽस्मि सात्त्विकोऽस्मि सदास्म्यहम् ॥ ६ ॥ एकसंख्याविहीनोऽस्मि द्विसंख्यावानहं न च । सदसद्भेदहीनोऽस्मि संकल्परहितोऽस्म्यहम् ॥ ७ ॥ नानात्मभेदहीनोऽस्मि ह्यखण्डानन्दविग्रहः । नाहमस्मि न चान्योऽस्मि देहादिरहितोऽस्म्यहम् ॥ ८ ॥ आश्रयाश्रयहीनोऽस्मि आधाररहितोऽस्म्यहम् । बन्धमोक्षादिहीनोऽस्मि शुद्धब्रह्मास्मि सोऽस्म्यहम् ॥ ९ ॥ चित्तादिसर्वहीनोऽस्मि परमोऽस्मि परात्परः । सदा विचाररूपोऽस्मि निर्विचारोऽस्मि सोऽस्म्यहम् ॥ १० ॥ अकारोकाररूपोऽस्मि मकारोऽस्मि सनातनः । ध्यातृध्यानविहीनोऽस्मि ध्येयहीनोऽस्मि सोऽस्म्यहम् ॥ ११ ॥ सर्वपूर्णस्वरूपोऽस्मि सच्चिदानन्दलक्षणः । सर्वतीर्थस्वरूपोऽस्मि परमात्मास्म्यहं शिवः ॥ १२ ॥ लक्ष्यालक्ष्यविहीनोऽस्मि लयहीनरसोऽस्म्यहम् । मातृमानविहीनोऽस्मि मेयहीनः शिवोऽस्म्यहम् ॥ १३ ॥ न जगत्सर्वद्रष्टास्मि नेत्रादिरहितोऽस्म्यहम् । प्रवृद्धोऽस्मि प्रबुद्धोऽस्मि प्रसन्नोऽस्मि परोऽस्म्यहम् ॥ १४ ॥ सर्वेन्द्रियविहीनोऽस्मि सर्वकर्मकृदप्यहम् । सर्ववेदान्ततृप्तोऽस्मि सर्वदा सुलभोऽस्म्यहम् ॥ १५ ॥ मुदितामुदिताख्योऽस्मि सर्वमौनफलोऽस्म्यहम् । नित्यचिन्मात्ररूपोऽस्मि सदा सच्चिन्मयोऽस्म्यहम् ॥ १६ ॥ यत्किंचिदपि हीनोऽस्मि स्वल्पमप्यति नास्म्यहम् । हृदयग्रन्थिहीनोऽस्मि हृदयाम्भोजमध्यगः ॥ १७ ॥ षड्विकारविहीनोऽस्मि षट्कोशरहितोऽस्म्यहम् । अरिषड्वर्गमुक्तोऽस्मि अन्तरादन्तरोऽस्म्यहम् ॥ १८ ॥ देशकालविमुक्तोऽस्मि दिगम्बरसुखोऽस्म्यहम् । नास्ति नास्ति विमुक्तोऽस्मि नकाररहितोऽस्म्यहम् ॥ १९ ॥ अखण्डाकाशरूपोऽस्मि ह्यखण्डाकारमस्म्यहम् । प्रपञ्चमुक्तचित्तोऽस्मि प्रपञ्चरहितोऽस्म्यहम् ॥ २० ॥ सर्वप्रकाशरूपोऽस्मि चिन्मात्रज्योतिरस्म्यहम् । कालत्रयविमुक्तोऽस्मि कामादिरहितोऽस्म्यहम् ॥ २१ ॥ कायिकादिविमुक्तोऽस्मि निर्गुणः केवलोऽस्म्यहम् । मुक्तिहीनोऽस्मि मुक्तोऽस्मि मोक्षहीनोऽस्म्यहं सदा ॥ २२ ॥ सत्यासत्यादिहीनोऽस्मि सन्मात्रान्नास्म्यहं सदा गन्तव्यदेशहीनोऽस्मि गमनादिविवर्जितः ॥ २३ ॥ सर्वदा समरूपोऽस्मि शान्तोस्मि पुरुषोत्तमः । एवं स्वानुभवो यस्य सोऽहमस्मि न संशयः ॥ २४ ॥ यः शृणोति सकृद्वापि ब्रह्मैव भवति स्वयमित्युपनिषत् ॥ ॐ आप्यायन्त्विति शान्तिः ॥ ॥ इति तृतीयोऽध्यायः ॥ ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणचक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि सर्वं ब्रह्मौपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोत्-अनिराकणरम्- अस्तु- अनिराकरणं मेऽस्तु तदात्मनि निरते य उपनिषत्सु धर्माः - ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ इति मैत्रेय्युपनिषत्समाप्ता ॥
Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-1. The King, Brihadratha by name, had his eldest son installed on the throne and considering the body to be impermanent and feeling disgusted (with worldly life) went to a (penance) forest. There he performed the highest kind of penance and facing the sun remained with his arm uplifted. At the end of a thousand years the sun-god (taking the form of the sage Sakayanya) approached the sage. Like fire (blazing) without smoke and burning all as it were with his effulgence the sage Sakayanya, the knower of the Self, said to the king: ‘Rise up, rise up, choose a boon’. Bowing to him the king said: ‘Revered Sir, I know not the Atman. But we hear that you are a knower of the truth. Expound to me that’. ‘This request of yours is impossible on the very face of it. Do not ask me this question. Oh descendant of Ikshvaku, choose (the fulfilment of) other desires’. Reverently touching the feet of the sage Sakayanya the king gave utterance to the following religious text (Gatha). I-2. Now then why speak of other things ? (There is) the drying up of great seas, the downfall of mountains, the movement of the polestar or of trees, the submerging of the earth and the loss of position by the gods. In this worldly life which is of the nature of (distinction between) ‘he’ and ‘I’, what is the use of enjoying desires as, resorting to them, there is seen the repeated return (to the phenomenal world) ? Hence it behoves on your part to uplift me. I am like a frog in a well in this worldly life. Revered Sir, you are my refuge’. Thus (the king said). I-3. Revered Sir, this body is born of sexual union alone, is devoid of consciousness and is verily hell as it has emerged through the urinal path, full of bones, daubed with flesh and encased in skin; it is fully filled with faeces, urine, wind, bile, phlegm, marrow, fat, fatty exudations and many other filthy things. Remaining in a body of this kind, revered Sir, you are my refuge. Thus (he implored). I-4. Then the revered sage Sakayanya greatly pleased, said to the king: ‘Great king Brihadratha, you are prominent in the family of the Ikshvakus, a knower of the Atman, one who has done his duty well and you are well known by the name of Marut. Such is your Self. Revered Sir, who is to be described ? And he said to the king: I-5. The objects such as those denoted by sound and touch are apparently (a source of) danger; for the individual self (encased in the five elements) may not remember the highest goal when attached to them. I-6. Through penance one gets to know the inborn disposition (Sattva); from Sattva one gets (stability of) the mind; through the mind one realizes the Atman; by realizing the Self (worldly life is) prevented. I-7. Just as fire, when fuel is exhausted, calms down in itself, so the mind, when its activity is exhausted, becomes quiescent in its source (i.e. in the Self). I-8. When the mind is calmed down into its source and goes in the true path, the results dependent on activities are unreal as the objects of the senses are confounded (i.e. actions performed do not affect him as he is without attachment). I-9. It is the mind that constitutes worldly life; this should be purified. As the mind, so the things appear coloured by it; this is the eternal secret. I-10. By the purity of the mind one destroys (the effect of) good and bad actions. When with a pure mind one remains in the Self one enjoys inexhaustible bliss. I-11. If a person’s mind, which is well attached to the region of the sense-objects, were turned towards Brahman, who will not be released from bondage ? I-12-14. One should feel the supreme Lord to be present in the midst of the lotus of one’s heart as the spectator of the dance of the intellect, as the abode of supreme love, as beyond the range of mind and speech, as he rescue ship scattering all worry (of those sinking in the sea of worldly life), as of the nature of effulgent Existence alone, as beyond thought, as the indispensable, as incapable of being grasped by the (active) mind, possessing uncommon attributes, the immobile, steady and deep, neither light nor darkness, free from all doubts and semblance, and is consciousness consisting of the final beatitude. I-15. That which is the eternal, the pure, the ever vigilant, free from the nature (of delusions), the true, the subtle, the supremely powerful, the one without a second, the ocean of bliss and transcendent, that I am, the innermost essence (of all); there is no doubt about it. I-16. How can the danger (of duality) approach me, resorting as I do to the inner bliss of the Self, who despise the female goblin of desires, who view the phenomenal world as in illusion and who am unattached to it ? I-17. Those ignorant people who stick to castes and orders of life obtain the (worthless) fruit of their respective actions. Those who discard the ways of caste, etc., and are happy with the bliss of the Self become merged in Brahman (lit. Purushas). I-18. The body consisting of various limbs and observing the (rules of) castes and orders has a beginning and an end and is only a great trouble. Free of attachment to one’s children, etc., and the body, one should live in the endless supreme happiness. II-1. Then the revered sage Maitreya went to Kailasa. Approaching him (the Lord) he said: ‘Lord, expound to me the secret of the supreme Truth’. The great god said to him: II-2. The body is said to be the temple; the individual Self (Jiva) is Shiva alone. One should discard the faded flowers in the form of spiritual ignorance and worship God (with the conviction) ‘He and I are one’. II-3. True knowledge consists of seeing non-different (in all); deep meditation consists of the mind freed from thinking on sensory objects; bathing is the removal of impurity in the mind and cleansing consists of controlling the senses. II-4. He should imbibe the nectar, Brahman, go about for alms to preserve the body, and becoming devoted to the one (Brahman) live in the solitary place of oneness free from duality. Thus should a wise man spend his life; he alone will attain liberation. II-5. This body is born and it has death; it has originated from the impure secretions of the mother and father; it is the abode of joy and sorrow and it is impure. Bathing in the form of discarding attachment to it is ordained when one touches it with the idea that it belongs to one. II-6. It is built up of primary fluids, subject to grievous maladies, abode of sinful actions, transitory and diffused with agitated feelings. Touching this body, bathing (as aforesaid) is ordained. II-7. It always naturally exudes at the appropriate time impure secretions through the nine apertures (eyes, ears, etc.,). Having impure matter it smells foul. Touching this, bathing (as aforesaid) is ordained. II-8. It is associated with the mother in impurity at birth and is born with the impurity caused by child-birth; as it is born associated with death (in due course) and the impurity caused by child birth, touching this body, bathing (as aforesaid) is ordained. II-9. Viewing the body as ‘I’ and mine is smearing oneself with faeces and urine in the place of cosmetics. Thus pure cleansing has been spoken of (in the verses above). Cleansing (the body) with mud and water is (the external one) practiced in the world. II-10. Cleansing which purifies the mind consists of the destruction of the three inborn tendencies (loka-vasana, shastra-vasana and deha-vasana); (real) cleansing is said to be by washing with mud and water in the form of (true) knowledge and dispassion (Jnana and Vairagya). II-11. Feeling of non-duality is the alms (which is consumed) and the feeling of duality is the thing unfit for consumption. The receiving of alms by the mendicant monk is ordained in accordance with the directions of the Guru and the scripture. II-12. After embracing renunciation of his own accord the wise man shall move away from his native place and live far away, like a thief who has been released from prison. II-13. No sooner has (the ascetic) moved away from the son of ego, the brother of wealth, the home of delusion and the wife of desires than he is liberated (from worldly bondage); there is no doubt about it. II-14-15. How shall I perform the twilight worship (Sandhya, i.e., there is no need for it) when the mother of delusion is (just) dead and the son of true awakening is born, causing two-fold impurity ? How can I perform twilight worship when the bright sun of consciousness ever shines in the sky of the heart and it never sets or rises ? (i.e. there is no twilight at all and hence there is no scope for worship). II-16. The conviction, which is present from the words of the Guru that there is only one (reality) without a second, alone is the solitude (necessary for meditation) and not a monastery nor the interior of a forest. II-17. There is liberation for those who are free from doubts; there is no emancipation even at the end of repeated births for those whose minds are invaded by doubts (about the non-duality of the Atman). Hence one should have faith. II-18. There is no (true) renunciation by discarding action, nor by reciting the mantras of Praisa (at the formal ceremony of renunciation). Renunciation has been declared to be the oneness of the individual self (Jiva) and the universal Self (Atman). II-19. One, to whom all primary desires, etc., (such as for wife, wealth and progeny) appear like vomit and who has discarded pride in his body, is entitled to renunciation. II-20. A wise man should embrace renunciation only when there has risen in his mind dispassion for all worldly things; otherwise he is fallen. II-21. He who renounces worldly life for amassing wealth (contributed by rich disciples) or for the sake of (assured) boarding and clothing or for a stable position (as the head of a monastery) is doubly fallen (i.e. he has neither the full pleasures of worldly life nor liberation); he does not deserve final beatitude. II-22. The wisest take to contemplation on the reality (of Brahman); the middling ones contemplate on the scripture; low people think of the mantras; the lowest are deluded by (the efficacy) of holy places. II-23. A fool in vain takes (theoretical) delight in Brahman without practically experiencing it (as I am Brahman), like the joy of tasting fruits found in the branch of a tree reflected (in a lake). II-24. If a sage does not give up – the inward (conviction of non-duality in) the collecting of alms from various houses as a bee does honey from flowers, the father in the form of dispassion, the wife of faith and the son of true knowledge, he is liberated. II-25. People rich in wealth, old in age and similarly those mature in knowledge – all these are (but) servants, (nay) the servants of the disciples of those who are mature in wisdom. II-26. Even learned people have their minds deluded by the illusion created by me and without realizing me, the Atman, who am omnipresent, they but wander like cows to fill the wretched belly ! II-27. To one desiring liberation worship of idols made of stone, metal, gem and clay results only in the experience of rebirth; hence the sage should perform the worship of his heart alone (i.e. contemplate on Brahman enshrined in his heart, non-different from the Self). To prevent rebirth he shall avoid external worship (of idols). II-28. He who is full inwardly and outwardly is like a jar filled in the sea; he who is empty inwardly and empty outwardly is like a jar empty in the sky. II-29. Do not become one enjoying objects (of the senses), do not also become one believing in the senses. Rejecting all ideations, become that which remains. II-30. Discarding (ideas of) seer, seeing and what is seen along with inward tendencies, may you resort only to the Atman who is the prime source of all phenomena. II-31. That state of remaining like a stone with all ideations quiescent and freed from the states of waking and sleeping is the supreme state of the Self (in the disembodied state). Thus (ends the instruction given by Lord Shiva and the second chapter). III-1. I am I, I am the other (the supreme one), I am Brahman, I am the source (of all), I am also the Guru of all the worlds, I am all the worlds, That I am. III-2. I alone am, I have attained perfection, I am pure, I am the supreme, I remain always, I am He, I am eternal, I am pure. III-3. I am the true knowledge (Vijnana), I am the special one, I am Soma, I am the all. I am the auspicious one, I am free from sorrow, I am consciousness, I am the impartial one. III-4. I am devoid of honour and dishonour, I am without attributes, I am Shiva, I am free from duality and non-duality, I am free from the pairs (of opposites), I am He. III-5. I am devoid of being and non-being, I am beyond speech, I am effulgence, I am the power of the void and the non-void and I am the auspicious and the inauspicious (i.e. beyond both of them). III-6. I am devoid of the equal and the unequal, eternal, pure, ever auspicious; I am free of all and the non-all, I am the righteous and I ever remain. III-7. I am beyond the number one and I am beyond the number two as well. I am above the distinction of good and bad and I am devoid of ideation. III-8. I am free from the distinction of many souls, being of the form of unalloyed bliss. I am not (existent as an entity), I am not another, I am devoid of the body etc., III-9. I am free from the concept of substratum and that of the object resting on it; I am devoid of a prop. I am above captivity and liberation, I am the pure Brahman, I am He. III-10. I am devoid of all things such as the mind, I am the supreme, greater than the great. I am always of the form of investigation, I am free from investigation. I am He. III-11. I am of the form of the letter ‘a’ and ‘u’ and I am the letter ‘m’ which (as Om) is eternal. I am free from meditation and being a meditator, I am beyond the object of meditation, I am He. III-12. I am of the form which fills everything, possessing the characteristics of Existence, Consciousness and Bliss. I am of the form of all holy places, I am the supreme Atman, I am Shiva. III-13. I am devoid of aim and non-aim and I am the bliss 9rasa0 which has no extinction. I am beyond measurer and measure and the thing measured; I am Shiva. III-14. I am not the world, I witness all and I am devoid of eyes, etc., I am immense, I am awake, I am serene and I am Hara (Shiva). III-15. I am devoid of all the senses and I do all actions. I am the (object of) satisfaction to all the Upanishads, I am always easily accessible (to the devoted). III-16. I am joy (to the devoted) and sorrow (to the careless), I am the friend of all silence. I am always of the form of consciousness and I am always of the form of Existence and Consciousness. III-17. I am not devoid of even the least, nor am I a little. I am without the knot of the heart (i.e. partiality due to affection) and I abode in the midst of the lotus of the heart. III-18. I am devoid of the six changes (of birth, etc.,), I am without the six sheaths (the gross material body, etc.,); I am free from the group of six (internal) enemies (passions, etc.,) and I am the witness, being the supreme God. III-19. I am free of space and time, I am the bliss of the principal unclad sages, I am beyond ‘there is’ and ‘there is not’ and I am devoid of all negation (i.e. I am pure Existence without a counterpart). III-20. I am of the form of unbroken ether and I am of omnipresent form. I am the mind (chitta) free from the phenomenal world and I am devoid of the phenomenal world. III-21. I am of the form of all effulgence, I am the effulgence of pure consciousness. I am beyond the three durations (past, present and future) and I am free from passion, etc. III-22. I am above the body and its dweller and I am unique, devoid of attributes. I am beyond liberation, I am liberated and I am always devoid of final emancipation. III-23. I am above truth and untruth, I am always nothing other than pure Existence. I am not obliged to go to any place, being free of movement, etc. III-24. I am always equanimous, I am quiescence, the greatest being (Purushottama); one who has his own experience thus is without doubt myself. He who listens to this (experience) even once (with supreme faith) becomes himself (i.e. becomes merged into) Brahman. Thus (ends) the Upanishad. Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Maitreyopanishad, included in the Sama-Veda.
॥ atha maitrāyaṇyupaniṣat ॥ sāmavedīya sāmānya upaniṣat ॥ vairāgyotthabhaktiyuktabrahmamātraprabodhataḥ । yatpadaṃ munayo yānti tattraipadamahaṃ mahaḥ ॥ oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotamatho balamindriyāṇi ca । sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇamastvanirākaraṇaṃ mestu tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ maitrāyaṇī kauṣitakī bṛhajjābālatāpanī । kālāgnirudramaitreyī subālakṣuramantrikā । oṃ bṛhadratho ha vai nāma rājā rājye jyeṣṭhaṃ putraṃ nidhāpayitvedamaśāśvataṃ manyamānaḥ śārīraṃ vairāgyamupeto'raṇyaṃ nirjagāma sa tatra paramaṃ tapa āsthāyādityamīkṣamāṇa ūrdhvabāhustiṣṭhatyante sahasrasya munirantikamājagāmāgnirivādhūmakastejasā nirdahannivātmavidbhagavāñchākāyanya uttiṣṭhottiṣṭha varaṃ vṛṇīśveti rājānamabravītsa tasmai namaskṛtyovāca bhagavannāhamātmavittvaṃ tattvavicchṛṇumo vayaṃ sa tvaṃ no brūhītyetadvṛtaṃ purastādaśakyaṃ mā pṛccha praśnamaikṣvākānyānkāmānvṛṇīśveti śākāyanyasya caraṇavabhimṛśyamāno rājemāṃ gāthāṃ jagāda ॥ 1॥ bhagavannasthicarmasnāyumajjāmāṃsaśukraśoṇitaśleṣmāśrudū ṣite viṇmūtravātapittakaphasaṅghāte durgandhe niḥsāre'smiñcharīre kiṃ kāmopabhogaiḥ ॥ 2॥ kāmakrodhalobhabhayaviṣāderṣyeṣṭaviyogāniṣṭasaṃprayogakṣu tpipāsājarāmṛtyurogaśokādyairabhihate'smiñcharīre kiṃ kāmopabhogaiḥ ॥ 3॥ sarvaṃ cedaṃ kṣayiṣṇu paśyāmo yatheme daṃśamaśakādayastṛṇavannaśyatayodbhūtapradhvaṃsinaḥ ॥ 4॥ atha kimetairvā pare'nye mahādhanurdharāścakravartinaḥ kecitsudyumnabhūridyumnendradyumnakuvalayāśvayauvanāśvavaddhiyā śvāśvapatiḥ śaśabindurhāriścandro'mbarīṣo nanūktasvayātiryayātinaraṇyokṣasenotthamaruttabharataprabhṛtayo rājāno miṣato bandhuvargasya mahatīṃ śriyaṃ tyaktvāsmāllokādamuṃ lokaṃ prayānti ॥ 5॥ atha kimetairvā pare'nye gandharvāsurayakṣarākṣasabhūtagaṇapiśācoragagrahādīnāṃ nirodhanaṃ paśyāmaḥ ॥ 6॥ atha kimetairvānyānāṃ śoṣaṇaṃ mahārṇavānāṃ śikhariṇāṃ prapatanaṃ dhruvasya pracalanaṃ sthānaṃ vā tarūṇāṃ nimajjanaṃ pṛthivyāḥ sthānādapasaraṇaṃ surāṇaṃ so'hamityetadvidhe'sminsaṃsāre kiṃ kāmopabhogairyairevāśritasyāsakṛdihāvartanaṃ dṛśyata ityuddhartumarhasītyandhodapānastho bheka ivāhamasminsaṃsāre bhagavaṃstvaṃ no gatistvaṃ no gatiḥ ॥ 7॥ iti prathamaḥ prapāṭhakaḥ ॥ atha bhagavāñchākāyanyaḥ suprīto'bravīdrājānaṃ mahārāja bṛhadrathekṣvākuvaṃśadhvajaśīrṣātmajaḥ kṛtakṛtyastvaṃ marunnāmno viśruto'sītyayaṃ vā va khalvātmā te katamo bhagavānvarṇya iti taṃ hovāca iti ॥ 1॥ ya eṣo bāhyāvaṣṭambhanenordhvamutkrānto vyathamāno'vyathamānastamaḥ praṇudatyeṣa ātmetyāha bhagavānatha ya eṣa saṃprasādo'smāñcharīrātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti ॥ 2॥ atha khalviyaṃ brahmavidyā sarvopaniṣadvidyā vā rājannasmākaṃ bhagavatā maitreyeṇa vyākhyātāhaṃ te kathayiṣyāmītyathāpahatapāpmānastigmatejasa ūrdhvaretaso vālakhilyā iti śruyante'thaite prajāpatimabruvanbhagavañśakaṭamivācetanamidaṃ śarīraṃ kasyaiṣa khalvīdṛśo mahimātīndriyabhūtasya yenaitadvidhamidaṃ cetanavatpratiṣṭhāpitaṃ pracodayitāsya ko bhagavannetadasmākaṃ brūhīti tānhovāca ॥ 3॥ yo ha khalu vācoparisthaḥ śrūyate sa eva vā eṣa śuddhaḥ pūtaḥ śūnyaḥ śānto prāṇo'nīśatmā'nanto'kṣayyaḥ sthiraḥ śāśvato'jaḥ svatantraḥ sve mahimni tiṣṭhatyanenedaṃ śarīraṃ cetanavatpratiṣṭhāpitaṃ pracodayitā caiṣo'syeti te hocurbhagavankathamanenedṛśenānicchenaitadvidhamidaṃ cetanavatpratiṣṭhāpitaṃ pracodayitā caiṣo'syeti kathamiti tānhovāca ॥ 4॥ sa vā eṣa sūkṣmo'grāhyo'dṛśyaḥ puruṣasaṃjñako buddhipūrvamihaivāvartateṃ'śena suṣuptasyaiva buddhipūrvaṃ nibodhayatyatha yoha khalu vāvāitasyāṃśo'yaṃ yaścetanamātraḥ pratipūruṣaṃ kṣetrajñaḥ saṅkalpādhyavasāyābhimānaliṅgaḥ prajāpatirviśvakṣastena cetanenedaṃ śarīraṃ cetanavatpratiṣṭhāpitaṃ pracodayitā caiṣo'syeti te hocurbhagavannīdṛśasya kathamaṃśena vartanamiti tānhovāca ॥ 5॥ prajāpatirvā eṣo'gre'tiṣṭhatsa nāramataikaḥ sa ātmanamabhidhyāyadbavhīḥ prajā asṛjatta asyaivātmaprabuddhā aprāṇā sthāṇuriva tiṣṭhamānā apaśyatsa nāramata so'manyataitāsaṃ pratibodhanāyābhyantaraṃ prāviśānītyatha sa vāyumivātmānaṃ kṛtvābhyantaraṃ prāviśatsa eko nāviśatsa pañcadhātmānaṃ pravibhajyocyate yaḥ prāṇo'pānaḥ samāna udāno vyāna iti ॥ 6॥ atha yo'yamūrdhvamutkrāmatītyeṣa vāva sa prāṇo'tha yoyamāvañcaṃ saṃkrāmatveṣa vāva so'pāno'tha yoyaṃ sthaviṣṭhamannadhātumapāne sthāpayatyaṇiṣṭhaṃ cāṅge'ṅge samaṃ nayatyeṣa vāva sa samāno'tha yo'yaṃ pītāśitamudgirati nigiratīti caiṣa vāva sa udāno'tha yenaitāḥ śirā anuvyāptā eṣa vāva sa vyānaḥ ॥ 7॥ athopāṃśurantaryāmyamibhavatyantaryāmamupāṃśumetayorantarāle cauṣṇyaṃ māsavadauṣṇyaṃ sa puruṣo'tha yaḥ puruṣaḥ so'gnirvaiśvānaro'pyanyatrāpyuktamayamagnirvaiśvānaro yo'yamanantaḥ puruṣo yenedamannaṃ pacyate yadidamadyate tasyaiṣa ghoṣo bhavati yadetatkarṇāvapidhāya śṛṇoti sa yadotkramiṣyanbhavati nainaṃ ghoṣaṃ śṛṇoti ॥ 8॥ sa vā eṣa pañcadhātmānaṃ pravibhajya nihito guhāyāṃ manomayaḥ prāṇaśarīro bahurūpaḥ satyasaṃ kalpa ātmeti sa vā eṣo'sya hṛdantare tiṣṭhannakṛtārtho'manyatārthānasāni tatsvānīmāni bhittvoditaḥ pañcabhī raśmibhirviṣayānattīti buddhīndriyāṇi yānīmānyetānyasya raśmayaḥ karmendriyāṇyasya hayā rathaḥ śarīraṃ mano niyantā prakṛtimayosya pratodanena khalvīritaṃ paribhramatīdaṃ śarīraṃ cakramiva mṛte ca nedaṃ śarīraṃ cetanavatpratiṣṭhāpitaṃ pracodayitā caiṣo'syeti ॥ 9॥ sa vā eṣa ātmetyado vaśaṃ nīta iva sitāsitaiḥ karmaphalairabhibhūyamāna iva pratiśarīreṣu caratyavyaktatvātsūkṣmatvādadṛśyatvādagrāhyatvānnirmamatvā ccānavastho'kartā kartevāvasthitaḥ ॥ 10॥ sa vā eṣa śuddhaḥ sthiro'calaścālepo'vyagro niḥspṛhaḥ prekṣakavadavasthitaḥ svasya caritabhugguṇamayena paṭenātmānamantardhīyāvasthita ityavasthita iti ॥ 11॥ iti dvitīyaḥ prapāṭhakaḥ ॥ te hocurbhagavanyadyevamasyātmano mahimānaṃ sūcayasītyanyo vā paraḥ ko'yamātmā sitāsitaiḥ karmaphalairabhibhūyamānaḥ sadasadyonimāpadyata ityavācīṃ vordhvāṃ vā gataṃ dvandvairabhibhūyamānaḥ paribhramatīti katama eṣa iti tānhovāca ॥ 1॥ asti khalvanyo'paro bhūtātmā yo'yaṃ sitāsitaiḥ karmaphalairabhibhūyamānaḥ sadasadayonimāpadyata ityavācīṃ vordhvāṃ gatiṃ dvandvairabhibhūyamānaḥ paribhramatītyasyopavyākhyānaṃ pañca tanmātrāṇi bhūtaśabdenocyante pañca mahābhūtāni bhūtaśabdenocyante'tha teṣāṃ yaḥ samudāyaḥ śarīramityuktamatha yo ha khalu vāva śarīramityuktaṃ sa bhūtātmetyuktamathāsti tasyātmā binduriva puṣkara iti sa vā eṣo'bhibhūtaḥ prākṛtyairguṇairityato'bhibhūtatvātsaṃmūḍhatvaṃ prayātyasaṃmūḍhastvādātmasthaṃ prabhuṃ bhagavantaṃ kārayitāraṃ nāpaśyadguṇaughaistṛpyamānaḥ kaluṣīkṛtāsthiraścañcalo lolupyamānaḥ saspṛho vyagraścābhimānatvaṃ prayāta ityahaṃ so mamedamityevaṃ manyamāno nibadhnātyātmanātmānaṃ jālenaiva khacaraḥ kṛtasyānuphalairabhibhūyamānaḥ paribhramatīti ॥ 2॥ athānyatrāpyuktaṃ yaḥ kartā so'yaṃ vai bhūtātmā karaṇaiḥ kārayitāntaḥpuruṣo'tha yathāgnināyaḥpiṇḍo vābhibhūtaḥ kartṛbhirhanyamāno nānātvamupaityevaṃ vāva khalvasau bhūtātmāntaḥpuruṣeṇābhibhūto guṇairhanyamāno nānātvamupaityatha yattriguṇaṃ caturaśītilakṣayonipariṇataṃ bhūtatriguṇametadvai nānātvasya rūpaṃ tāni ha vā imāni guṇāni puruṣeṇeritāni cakramiva cakriṇetyatha yathāyaḥpiṇḍe hanyamāne nāgnirabhibhūyatyevaṃ nābhibhūyatyasau puruṣo'bhibhūyatyayaṃ bhūtātmopasaṃśliṣṭatvāditi ॥ 3॥ athānyatrāpyuktaṃ śarīramidaṃ maithunādevodbhūtaṃ saṃvidapetaṃ niraya eva mūtradvāreṇa niṣkrāmantamasthibhiścitaṃ māṃsenānuliptaṃ carmaṇāvabaddhaṃ viṇmūtrapittakaphamajjāmedovasābhiranyaiśca malairbahubhiḥ paripūrṇaṃ kośa ivāvasanneti ॥ 4॥ athānyatrāpyuktaṃ saṃmoho bhayaṃ viṣādo nidrā tandrī vraṇo jarā śokaḥ kṣutpipāsā kārpaṇyaṃ krodho nāstikyamajñānaṃ mātsaryaṃ vaikāruṇyaṃ mūḍhatvaṃ nirvrīḍatvaṃ nikṛtatvamuddhātatvamasamatvamiti tāmasānvitastṛṣṇā sneho rāgo lobho hiṃsā ratirdṛṣṭivyāpṛtatvamīrṣyā kāmamavasthitatvaṃ cañcalatvaṃ jihīrṣārthopārjanaṃ mitrānugrahaṇaṃ parigrahāvalambo'niṣṭeṣvindriyārtheṣu dviṣṭiriṣṭeśvabhiṣaṅga iti rājasānvitaiḥ paripūrṇa etairabhibhūta ityayaṃ bhūtātmā tasmānnānārūpāṇyāpnotītyāpnotīti ॥ 5॥ tṛtīyaḥ prapāṭhakaḥ ॥ te ha khalvathordhvaretaso'tivismitā atisametyocurbhagavannamaste tvaṃ naḥ śādhi tvamasmākaṃ gatiranyā na vidyata ityasya ko'tithirbhūtātmano yenedaṃ hitvāmanyeva sāyujyamupaiti tānhovāca ॥ 1॥ athānyatrāpyuktaṃ mahānadīṣūrmaya iva nivartakamasya yatpurākṛtaṃ samudraveleva durnivāryamasya mṛtyorāgamanaṃ sadasatphalamayairhi pāśaiḥ paśuriva baddhaṃ bandhanasthasyevāsvātantryaṃ yamaviṣayasthasyaiva bahubhayāvasthaṃ madironmatta ivāmodamamadironmattaṃ pāpmanā gṛhīta iva bhrāmyamāṇaṃ mahoragadaṣṭa iva vipadṛṣṭaṃ mahāndhakāra iva rāgāndhamindrajālamiva māyāmayaṃ svapnamiva mithyādarśanaṃ kadalīgarbha ivāsāraṃ naṭa iva kṣaṇaveṣaṃ citrabhittiriva mithyāmanoramamityathoktam ॥ śabdasparśādayo ye'rthā anarthā iva te sthitāḥ । yeṣvāsaktastu bhūtātmā na smarecca paraṃ padam ॥ 2॥ ayaṃ vā va khalvasya pratividhirbhūtātmano yadyeva vidyādhigamasya dharmasyānucaraṇaṃ svāśrameṣvānukramaṇaṃ svadharma eva sarvaṃ dhatte stambhaśākhevetarāṇyanenordhvabhāgbhavatyanyathadhaḥ patatyeṣa svadharmābhibhūto yo vedeṣu na svadharmātikrameṇāśramī bhavatyāśrameṣvevāvasthitastapasvī cetyucyata etadapyuktaṃ nātapaskasyātmadhyāne'dhigamaḥ karmaśuddhirvetyevaṃ hyāha ॥ tapasā prāpyate sattvaṃ sattvātsamprāpyate manaḥ । manasā prāpyate tvātmā hyātmāpattyā nivartata iti ॥ 3॥ atraite ślokā bhavanti ॥ yathā nirindhano vahniḥ svayonāvupaśāmyati । tathā vṛttikṣayāccittaṃ svayonāvupaśāmyati ॥ 1॥ svayonāvupaśāntasya manasaḥ satyagāminaḥ । indriyārthāvimūḍhasyānṛtāḥ karmavaśānugāḥ ॥ 2॥ cittameva hi saṃsārastatprayatnena śodhayet । yaccittastanmayo bhavati guhyametatsanātanam ॥ 3॥ cittasya hi prasādena hanti karma śubhāśubham । prasannātmātmani sthitvā sukhamavyayamaśnute॥ 4॥ samāsaktaṃ yadā cittaṃ jantorviṣayagocare । yadyevaṃ brahmaṇi syāttatko na mucyeta bandhanāt ॥ 5॥ mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddhameva ca । aśuddhaṃ kāmasaṅkalpaṃ śuddhaṃ kāmavivarjitam ॥ 6॥ layavikṣeparahitaṃ manaḥ kṛtvā suniścalam । yadā yātyamanībhāvaṃ tadā tatparamaṃ padam ॥ 7॥ tāvadeva niroddhavyaṃ hṛdi yāvatkṣayaṃ gatam । etajjñānaṃ ca mokṣaṃ ca śeṣāstu granthavistarāḥ ॥ 8॥ samādhinirdhūtamalasya cetaso niveśitasyātmani yatsukhaṃ labhet । na śakyate varṇayituṃ girā tadā svayaṃ tadantaḥkaraṇena gṛhyate ॥ 9॥ apāmapo'gniragnau vā vyomni vyoma na lakṣayet । evamantargataṃ cittaṃ puruṣaḥ pratimucyate ॥ 10॥ mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ । bandhāya viṣayāsaktaṃ muktyai nirviṣayaṃ smṛtamiti ॥ 11॥ atha yatheyaṃ kautsāyanistutiḥ ॥ tvaṃ brahmā tvaṃ ca vai viṣṇustvaṃ rudrastvaṃ prajāpatiḥ । tvamagnirvaruṇo vāyustvamindrastvaṃ niśākaraḥ ॥ 12॥ tvaṃ manustvaṃ yamaśca tvaṃ pṛthivī tvamathācyutaḥ । svārthe svābhāvike'rthe ca bahudhā tiṣṭhase divi ॥ 13॥ viśveśvara namastubhyaṃ viśvātmā viśvakarmakṛt । viśvabhugviśvamāyastvaṃ viśvakrīḍāratiḥ prabhuḥ ॥ 14॥ namaḥ śāntātmane tubhyaṃ namo guhyatamāya ca । acintyāyāprameyāya anādinidhanāya ceti ॥ 15॥ ॥ 4॥ tamo vā idamekamāsa tatpaścātpareṇeritaṃ viṣayatvaṃ prayātyetadvai rajaso rūpaṃ tadrajaḥ khalvīritaṃ viṣamatvaṃ prayātyetadvai tamaso rūpaṃ tattamaḥ khalvīritaṃ tamasaḥ samprāsravatyetadvai sattvasya rūpaṃ tatsattvameveritaṃ tatsattvātsaṃprāsravatsoṃ'śo'yaṃ yaścetanamātraḥ pratipuruṣaṃ kṣetrajñaḥ saṅkalpādhyavasāyābhimānaliṅgaḥ prajāpatistasya proktā agryāstanavo brahmā rudro viṣṇurityatha yo ha khalu vāvāsya rājasoṃ'śo'sau sa yo'yaṃ brahmātha yo ha khalu vāvāsya tāmasoṃ'śo'sau sa yo'yaṃ rudro'tha yo ha khalu vāvāsya sātvikoṃ'śo'sau sa evaṃ viṣṇuḥ sa vā eṣa ekastridhābhūto'ṣṭadhaikādaśadhā dvādaśadhāparimitadhā codbhūta udbhūtatvādbhūteṣu carati pratiṣṭhā sarvabhūtānāmadhipatirbabhūvetyasāvātmāntarbahiścāntarbahis hca ॥ 5॥ caturthaḥ prapāṭhakaḥ ॥ dvidhā vā eṣa ātmānaṃ bibhartyayaṃ yaḥ prāṇo yaścāsāvādityo'tha dvau vā etāvāstāṃ pañcadhā nāmāntarbahiścāhorātre tau vyāvartete asau vā ādityo bahirātmāntarātmā prāṇo bahirātmā gatyāntarātmanānumīyate । gatirityevaṃ hyāha yaḥ kaścidvidvānapahatapāpmādhyakṣo'vadātamanāstanniṣṭha āvṛttacakṣuḥ so'ntarātmāgatyā bahirātmano'numīyate gatirityevaṃ hyāhātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo yaḥ paśyati māṃ hiraṇyavatsa eṣo'ntare hṛtpuṣkara evāśrito'nnamatti ॥ 1॥ atha ya eṣo'ntare hṛtpuṣkara evāśrito'nnamatti sa eṣo'gnirdivi śritaḥ sauraḥ kālākhyo'dṛśyaḥ sarvabhūtānnamatti kaḥ puṣkaraḥ kimayaṃ veda vā va tatpuṣkaraṃ yo'yamākāśo'syemāścatasro diśaścatasra upadiśaḥ saṃsthā ayamarvāgagniḥ parata etau prāṇādityāvetāvupāsītomityakṣareṇa vyāhṛtibhiḥ sāvitryā ceti ॥ 2॥ dve vāva brahmaṇo rūpe mūrtaṃ cāmūrtaṃ cātha yanmūrtaṃ tadasatyaṃ yadamūrtaṃ tatsatyaṃ tadbrahma yadbrahma tajjyotiryajjyotiḥ sa ādityaḥ sa vā eṣa omityetadātmā sa tredhātmānaṃ vyakuruta omiti tisro mātrā etābhiḥ sarvamidamotaṃ protaṃ caivāsminnityevaṃ hyāhaitadvā āditya omityevaṃ dhyāyaṃstathātmānaṃ yuñjīteti ॥ 3॥ athānyatrāpyuktamatha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasāvāditya udgītha eva praṇava ityevaṃ hyāhodgīthaḥ praṇavākhyaṃ praṇetāraṃ nāmarūpaṃ vigatanidraṃ vijaramavimṛtyuṃ punaḥ pañcadhā jñeyaṃ nihitaṃ guhāyāmityevaṃ hyāhordhvamūlaṃ vā ābrahmaśākhā ākāśavāyvagnyudakabhūmyādaya ekenāttametadbrahma tattasyaitatte yadasāvāditya omityetadakṣarasya caitattasmādomityanenaitadupāsītājasramityeko'sya rasaṃ bodhayīta ityevaṃ hyāhaitadevākṣaraṃ puṇyametadevākṣaraṃ jjñātvā yo yadicchati tasya tat ॥ 4॥ athānyatrāpyuktaṃ stanayatyepāsya tanūryā omiti strīpuṃnapuṃsakamiti liṅgavatyeṣāthāgnirvāyurāditya iti bhāsvatyeṣātha rudro viṣṇurityadhipatirityeṣātha gārhapatyo dakṣaṇāgnirāhavanīya iti mukhavatyeṣātha ṛgyajuḥsāmeti vijānātyeṣatha bhūrbhuvasvariti lokavatyeṣātha bhūtaṃ bhavyaṃ bhaviṣyaditi kālavatyeṣātha prāṇo'gniḥ sūryaḥ iti pratāpavatyeṣāthānnamāpaścandramā ityāpyāyanavatyeṣātha buddhirmano'haṅkāra iti cetanavatyeṣātha prāṇo'pāno vyāna iti prāṇavatyeke tyajāmītyuktaitāha prastotārpitā bhavatītyevaṃ hyāhaitadvai satyakāma paraṃ cāparaṃ ca yadomityetadakṣaramiti ॥ 5॥ atha vyāttaṃ vā idamāsītsatyaṃ prajāpatistapastaptvā anuvyāharadbhūrbhuvaḥsvarityeṣā hātha prajāpateḥ sthaviṣṭhā tanūrvā lokavatīti svarityasyāḥ śiro nābhirbhuvo bhūḥ pādā ādityaścakṣurāyattaḥ puruṣasya mahato mātrāścakṣuṣā hyayaṃ mātrāścariti satyaṃ vai cakṣurakṣiṇyupasthito hi puruṣaḥ sarvārtheṣu vadatyetasmādbhūrbhuvaḥsvarityupāsītānnaṃ hi prajāpatirviśvātmā viśvacakṣurivopāsito bhavatītyevaṃ hyāhaiṣā vai prajāpatirviśvabhṛttanūretasyāmidaṃ sarvamantarhitamasmiॅṃśca sarvasminneṣāntarhiteti tasmādeṣopāsīteti ॥ 6॥ tatsaviturvareṇyamityasau vā ādityaḥ savitā sa vā evaṃ pravaraṇāya ātmakāmenetyāhurbrahmavādino'tha bhargo devasya dhīmahīti savitā vai te'vasthitā yo'sya bhargaḥ kaṃ sañcitayāmītyāhurbrahmavādino'tha dhiyo yo naḥ pracodayāditi buddhayo vai dhiyastā yo'smākaṃ pracodayādityāhurbrahmavādino'tha bharga iti yo ha vā asminnāditye nihitastārake'kṣiṇi caiṣa bhargākhyo bhābhirgatirasya hīti bhargo bharjati vaiṣa bharga iti brahmavādino'tha bharga iti bhāsayatīmāॅṃllokāniti rañjayatīmāni bhūtāni gacchata iti gacchatyasminnāgacchatyasmā imāḥ prajāstasmādbhārakatvādbhargaḥ śatrūnsūyamānatvātsūryaḥ savnātsavitā dānādādityaḥ pavanātpāvamāno'thāyo'thāyanādāditya ityevaṃ hyāha khalvātmanātmāmṛtākhyaścetā mantā gantā sraṣṭā nandayitā kartā vaktā rasayitā ghrātā sparśayitā ca vibhuvigrahe sanniṣṭhā ityevaṃ hyāhātha yatra dvaitībhūtaṃ vijñānaṃ tatra hi śṛṇoti paśyati jighratīti rasayate caiva sparśayati sarvamātmā jānīteti yatrādvaitībhūtaṃ vijñānaṃ kāryakāraṇanirmuktaṃ nirvacanamanaupamyaṃ nirupākhyaṃ kiṃ tadaṅga vācyam ॥ 7॥ eṣa hi khalvātmeśānaḥ śaṃbhurbhavo rudraḥ prajāpatirviśvasṛḍḍhiraṇyagarbhaḥ satyaṃ prāṇo haṃsaḥ śānto viṣṇurnārāyaṇo'rkaḥ savitā dhātā samrāḍindra induriti ya eṣa tapatyagninā pihitaḥ sahasrākṣeṇa hiraṇmayenānandenaiṣa vāva vijijñāsitavyo'nveṣṭavyaḥ sarvabhūtebhyo'bhayaṃ dattvāraṇyaṃ gatvātha bahiḥkṛtendriyārthānsvaśarīrādupalabhate'thainamiti viśvarūpaṃ hariṇaṃ jātavedasaṃ parāyaṇaṃ jyotirekaṃ tapantam । sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ ॥ 8॥ iti pañcamaḥ prapāṭhakaḥ ॥ । atha prapāṭhaka 6 । dvidhā vā eṣa ātmānaṃ bibhartyayaṃ yaḥ prāṇo yaścāsā ādityo'tha dvau vā etā asya panthānā antarbahiścāhorātreṇaitau vyāvartete asau vā ādityo bahirātmāntarātmā prāṇo'to bahirātmakyā gatyāntarātmano'numīyate gatirityevaṃ hi āhātha yaḥ kaścidvidvānapahatapāpmā'kṣādhyakṣo'vadātamanāstanniṣṭha āvṛttacakṣuḥ so antarātmakyā gatyā bahirātmano'numīyate gatirityevaṃ ha āha atha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo yaḥ paśyatīmāṃ hiraṇyavasthāt sa eṣo'ntare hṛtpuṣkara evāśrito'nnamatti ॥ 1॥ atha ya eṣo'ntare hṛtpuṣkara evāśrito'nnamatti sa eṣo'gnirdivi śritaḥ sauraḥ kālākhyo'dṛśyaḥ sarvabhūtānyannamattīti kaḥ puṣkaraḥ kiṃmayo veti iadaṃ vā va tatpuṣkaraṃ yo'yamākāśo'syemāḥ catasro diśaścatasra upadiśo dalasaṃsthā āsamarvāgvicarata etau prāṇādityā etā upāsitomityetadakṣareṇa vyāhṛtibhiḥ sāvitryā ceti ॥ 2॥ dve vāva brahmaṇo rūpe mūrtaṃ cāmūrtaṃ ca । atha yanmūrtaṃ tadasatyam yadamūrtaṃ tatsatyam tadbrahma tajjyotiḥ yajjyotiḥ sa ādityaḥ sa vā eṣa omityetadātmābhavat sa tredhātmānaṃ vyākuruta omiti tisro mātrā etābhiḥ sarvamidamotaṃ protaṃ caivāsmīti evaṃ hyāhaitadvā āditya omityevaṃ dhyāyata ātmānaṃ yuñjīteti ॥ 3॥ athānyatrāpi uktamatha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti asau vā āditya udgītha eṣa praṇavā iti । evaṃ hyāhodgīthaṃ praṇavākhyaṃ praṇetāraṃ bhārūpaṃ vigatanidraṃ vijaraṃ vimṛtyuṃ tripadaṃ tryakṣaraṃ punaḥ pañcadhā jñeyaṃ nihitaṃ guhāyāmityevaṃ hyāhordhvamūlaṃ tripādbrahma śākhā ākāśa vāyvagnyudakabhūmyādaya eko'śvatthanāmaitadbrahmaitasyaitattejo yadasā ādityaḥ omityetadakṣarasya caitattasmādomityanenaitadupāsītājasramityeko'sya sambodhayitetyevaṃ hyāha : etadevākṣaraṃ puṇyametadevākṣaraṃ param । etadevākṣaraṃ jñātvā yo yadicchati tasya tat ॥ ॥ 4॥ athānyatrāpyuktaṃ svanavatyeṣāsyastanuryā omiti strīpuṃnapuṃsaketi liṅgavatī eṣā'thāgnirvāyurāditya iti bhāsvati eṣā atha brahma rudro viṣṇurityadhipativatī eṣā'tha gārhapatyo dakṣiṇāgnirāhavanīyā iti mukhavatī eṣā'tha ṛgyajuḥsāmeti vijñānavatī eṣā bhūrbhuvaḥsvariti lokavatī eṣā'tha bhūtaṃ bhavyaṃ bhaviṣyaditi kālavatī eṣā'tha prāṇo'gniḥ sūrya iti pratāpavatī eṣā'thānnamāpaścandramā ityāpyāyanavatī eṣā'tha buddhirmano'haṅkārā iti cetanavatī eṣā'tha prāṇo'pāno vyāna iti prāṇavatī eṣeti ata omityuktenaitāḥ prastutā arcitā arpitā bhavantīti evaṃ hyāhaitadvai satyakāma parāṃ cāparāṃ ca brahma yadomityetadakṣaramiti ॥ 5॥ athāvyāhṛtaṃ vā idamāsīt sa satyaṃ prajāpatistapastaptvā'nuvyāharadbhūrbhuvaḥsvariti । eṣaivāsya prajāpateḥ sthaviṣṭhā tanuryā lokavatīti svarityasyāḥ śiro nābhirbhuvo bhūḥ pādā ādityaścakṣuḥ cakṣurāyatā hi puruṣasya mahatī mātrā cakṣuṣā hyayaṃ mātrāścarati satyaṃ vai cakṣuḥ akṣiṇyavasthito hi puruṣaḥ sarvārtheṣu carati etasmādbhūrbhuvaḥsvarityupāsītānena hi prajāpatirviśvātmā viśvacakṣurivopāsito bhavatīti evaṃ hyāhaiṣā vai prajāpaterviśvabhṛttanuretasyāmidaṃ sarvamantarhitamasmin ca sarvasminneṣā antarhiteti tasmādeṣopāsītā ॥ 6॥ tatsaviturvareṇyamityasau vā ādityaḥ savitā sa vā evaṃ pravaraṇīya ātmakāmenetyāhurbrahmavādino'tha bhargo devasya dhīmahīti savitā vai devastato yo'sya bhargākhyastaṃ cintayāmītyāhurbrahmavādino'tha dhiyo yo naḥ pracodayāditi buddhayo vai dhiyastāyo'smākaṃ pracodayādityāhurbrahmavādinaḥ atha bhargā iti yo ha vā amuṣminnāditye nihitastārako'kṣiṇi vaiṣa bhargākhyaḥ bhābhirgatirasya hīti bhargaḥ bharjayatīti vaiṣa bharga iti rudro brahmavādino'tha bha iti bhāsayatīmān lokān ra iti raṃjayatīmāni bhūtāni ga iti gacchantyasminnāgacchantyasmādimāḥ prajāstasmādbha-raga-tvādbhargaḥ śāśvat sūyamānāt sūryaḥ savanāt savitā'dānāt ādityaḥ pavanātpāvano'thāpopyāyanādityevaṃ hyāha khalvātmano'tmā netāmṛtākhyaścetā mantā gantotsṛṣṭānandayitā kartā vaktā rasayitā ghrātā draṣṭā śrotā spṛśati ca vibhurvigrahe sanniviṣṭā ityevaṃ hyāha atha yatra dvaitībhūtaṃ vijñānaṃ tatra hi śṛṇoti paśyati jighrati rasayati caiva sparśayati sarvamātmā jānīteti yatrādvaitībhūtaṃ vijñānaṃ kāryakāraṇakarmanirmuktaṃ nirvacanamanaupamyaṃ nirupākhyāṃ kiṃ tadavācyam ॥ 7॥ eṣa hi khalvātmeśānaḥ śambhurbhavo rudraḥ prajāpatirviśvasṛk hiraṇyagarbhaḥ satyaṃ prāṇo haṃsaḥ śāstā viṣṇurnārāyaṇo'rkaḥ savitā dhātā vidhātā samrāḍindra induriti ya eṣa tapatyagnirivāgninā pihitaḥ sahasrākṣeṇa hiraṇmayenāṇḍena eṣa vā jijñāsitavyo'nveṣṭavyaḥ sarvabhūtebhyo'bhayaṃ datvāraṇyaṃ gatvātha bahiḥkṛtvīndriyārthānsvāccharīrādupalabheta enamiti । viśvarūpaṃ hariṇaṃ jātavedasaṃ parāyaṇaṃ jyotirekaṃ tapantam । sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ ॥ ॥ 8॥ tasmādvā eṣa ubhayātmaivaṃ vidātmanyevābhidyāyatyātmanyeva yajatīti dhyānaṃ prayogasthaṃ mano vidvadbhiṣṭutaṃ manaḥpūtimucchiṣṭopahatamityanena tatpāvayet mantraṃ paṭhati ucchiṣṭocchiṣṭopahitaṃ yacca pāpena dattaṃ mṛtasūtakādvā vasoḥ pavitramagniḥ savituśca raśmayaḥ punantvannaṃ mama duṣkṛtaṃ ca yadanyat adbhiḥ purastātparidadhāti prāṇāya svāhāpānāya svāhā vyānāya svāhā samānāya svāhodānāya svāheti pañcabhirabhijuhoti athāvāśiṣṭaṃ yatavāgaśnātyato'dbhirbhūya evopariṣṭātparidadhātyācānto bhūtvātmejyānaḥ prāṇo'gnirviśvo'sīti ca dvābhyāmātmānamabhidhyāyet prāṇo'gniḥ paramātmā vai pañcavāyuḥ samāśritaḥ sa prītaḥ prīṇātu viśvaṃ viśvabhuk viśvo'si vaiśvānaro'si viśvaṃ tvayā dhāryate jāyamānam viśan tu tvāmāhutayaśca sarvāḥ prajāstatra yatra viśvāmṛto'sīti evaṃ na vidhinā khalvanenāttānatvaṃ punarupaiti ॥ 9॥ athāparaṃ veditavyamuttaro vikāro'syātmayajñasya yathānnamannādaśceti asyopavyākhyānaṃ puruṣaścetā pradhānāntaḥsthaḥ sa eva bhoktā prākṛtamannaṃ bhuṅkta iti tasyāyaṃ bhūtātmā hyannamasyakartā pradhānaḥ tasmāttriguṇaṃ bhojyaṃ bhoktā puruṣo'ntasthaḥ atra dṛṣṭaṃ nāma pratyayam yasmādbījasambhavā hi paśavastasmādbījaṃ bhojyamanenaiva pradhānasya bhojyatvaṃ vyākhyātaṃ tasmādbhoktā puruṣo bhojyā prakṛtistatstho bhuṅkta iti prākṛtamannaṃ triguṇabhedapariṇamatvānmahadādyaṃ viśeṣāntaṃ liṅgamanenaiva caturdaśavidhasya mārgasya vyākhyā kṛtā bhavati sukhaduḥkhamohasaṃjñaṃ hyannabhūtamidaṃ jagat na hi bījasya svāduparigraho'stīti yāvannaprasūtiḥ tasyāpyevaṃ tisṛṣvavasthāsvannatvaṃ bhavati kaumāraṃ yauvanaṃ jarā pariṇamatvātatdannatvamevaṃ pradhānasya vyaktatāṃ gatasyopalabdhirbhavati tatra buddhyādīni svāduni bhavantyadhyavasāyasaṅkalpābhimānā iti athendriyārthān pañcasvāduni bhavanti evaṃ sarvāṇīndriyakarmāṇi prāṇakarmāṇi evaṃ vyaktamannamavyaktamannam asya nirguṇo bhoktā bhoktṛtvāccaitanyaṃ prasiddhaṃ tasya yathāgnirvai devānāmannadaḥ somo'nnamagninaivānnamityevaṃvit somasaṃjño'yaṃbhūtatmā'gnisaṃjño'pyavyaktamukhā iti vacanātpuruṣo hyavyaktamukhena triguṇaṃ bhuṅkta iti yo haivaṃ veda saṃnyāsī yogī cātmayājī ceti atha yadvanna kaścicchūnyāgāre kāminyaḥ praviṣṭāḥ spṛśatīndriyārthān tadvad yo na spṛśati praviṣṭān saṃnyāsī yogī cātmayājī ceti ॥ 10॥ paraṃ vā etadātmano rūpaṃ yadannamannamayo hyayaṃ prāṇo'tha na yadyaśnātyamantā'śrotā'spraṣṭā'draṣṭā'vaktā'ghrātārasayitā bhavati prāṇāṃścotsṛjatīti evaṃ hyāhātha yadi khalvaśnāti prāṇasamṛddho bhūtvā mantā bhavati śrotā bhavati spraṣṭā bhavati vaktā bhavati rasayitā bhavati ghrātā bhavati draṣṭā bhavatīti evaṃ hyāha annādvai prajāḥ prajāyante yāḥ kaścitpṛthivīśṛtāḥ । ato'nnenaiva jīvanti athaitadapi yanti antataḥ ॥ 11॥ athānyatrāpi uktam sarvāṇi ha vā imāni bhūtānyaharahaḥ prapatantyannamabhijighṛkṣamāṇāni sūryo raśmibhirādadātyannaṃ tenāsau tapatyannenābhiṣiktāḥ pacantīme prāṇā agnirvā annenojjvalatyannakāmenedaṃ prakalpitaṃ brahmaṇā ato'nnamātmetyupāsītetveyaṃ hyāha । anādbhūtāni jāyante jātānyannena vardhante adyate'tti ca bhūtāni tasmādannaṃ taducyate ॥ 12॥ athānyatrāpi uktam : viśvabhṛdvai nāmaiṣā tanurbhagavato viṣṇoryadidamannaṃ prāṇo vā annasya raso manaḥ prāṇasya vijñānaṃ manasa ānandaṃ vijñānasyeti annavān prāṇavān manaśvān vijñānavān ānandavān ca bhavati yo haivaṃ veda yāvāntīha vai bhūtānyannamadanti tāvatsvantastho'nnamatti yo haivaṃveda । annameva vijarannamannaṃ saṃvananaṃ smṛtam । annaṃ paśūnāṃ prāṇo'nnaṃ jyeṣṭhamannaṃ bhiṣak smṛtam ॥ 13॥ athānyātrapyuktam : annaṃ vā asya sarvasya yoniḥ kālaścānnasya sūryo yoniḥ kālasya tasyaitadrūpaṃ yan nimeṣādikālātsambhṛtaṃ dvādaśātmakaṃ vatsarametasyāgneyamardhamardhaṃ vāruṇaṃ maghādyaṃ śraviṣṭhārdhamāgneyaṃ krameṇotkrameṇa sārpādyaṃ śraviṣṭhārdhāntaṃ saumyam tatraikaikamātmano navāṃśakaṃ sacārakavidham saukṣmyatvādetatpramāṇamanenaiva pramīyate hi kālaḥ na vinā pramāṇena prameyasyopalabdhiḥ prameyo'pi pramāṇatāṃ pṛthaktvādupaityātmasambodhanārthamityevaṃ hyāha । yāvatyo vai kālasya kalāstāvatīṣu caratyasau yaḥ kālaṃ brahmetyupāsīta kālastasyātidūramapasaratīti evaṃ hyāha : kālātsravanti bhūtāni kālādvṛddhiṃ prayānti ca । kāle cāstaṃ niyacchanti kālo mūrtiramūrtimān ॥ ॥ 14॥ dve vāva brahmaṇo rupe kālaścākālaścātha yaḥ prāgādityātso'kālo'kālo'tha ya ādityadyaḥ sa kālaḥ sakalaḥ sakalasya vā etadrūpaṃ yatsaṃvatsaraḥ saṃvatsarātkhalvevemāḥ prajāḥ prajāyante saṃvatsareṇeha vai jātā vivardhante saṃvatsare pratyastaṃ yanti tasmātsaṃvatsaro vai prajāpatiḥ kālo'nnaṃ brahmanīḍamātmā cetyevaṃ hyāha kālaḥ pacati bhūtāni sarvāṇyeva mahātmani । yasmin tu pacyate kālo yastaṃ veda sa vedavit ॥ ॥ 15॥ vigrahavāneṣa kālaḥ sindhurājaḥ prajānām eṣa tatsthaḥ savitākhyo yasmādeveme candrarkṣagraha saṃvatsarādayaḥ sūyante athaibhyaḥ sarvamidamatra vā yatkiñcitśubhāśubhaṃ dṛśyanteha loke tadetebhyastasmādādityātmā brahmātha kālasaṃjñamādityamupāsītādityo brahmetyeke'tha evaṃ hyāha । hotā bhoktā havirmantro yajño viṣṇuḥ prajāpatiḥ । sarvaḥ kaścitprabhuḥ sākṣī yo'muṣminbhāti maṇḍale ॥ ॥ 16॥ brahma ha vā idamagra āsīt eko'nantaḥ prāgananto dakṣiṇo'nantaḥ pratīcyananta udīcyananta ūrdhvān cā'vān ca sarvato'nantaḥ na hyāsya prācyādi diśaḥ kalpante'tha tiryagvān cordhvaṃ vā anūhya eṣa paramātmā'parimito'tarkyo'cintya eṣa ākāśātmā evaiṣa kṛtsnakṣaya eko jāgartīti etasmādākāśādeṣa khalvidaṃ cetāmātraṃ bodhayati anenaiva cedam dhyāyate asmin ca pratyastaṃ yāti asyaitadbhāsvaraṃ rūpaṃ yadamuṣminnāditye tapati agnau cādhumake yajjyotiścitrataramudarasto'tha vā yaḥ pacatyannam ityevaṃ hyāha yaścaiṣo'gnau yaścāyaṃ hṛdaye yaścāsāvāditye sa eṣa ekā ityekasya haikatvameti ya evaṃ veda ॥ 17॥ tathā tatprayogakalpaḥ prāṇāyāmaḥ pratyāhāro dhyānaṃ dhāraṇā tarkaḥ samādhiḥ ṣaḍaṅgā ityucyate yogaḥ anena yadā paśyanpaśyati rukmavarṇaṃ kartāramīśaṃ puruṣaṃ brahmayonim tadā vidvānpuṇyapāpe vihāya pare'vyaye sarvamekīkaroti evaṃ hyāha : yathā parvatamādīptaṃ nāśrayanti mṛgadvijāḥ । tadvadbrahmavido doṣā nāśrayanti kadācana ॥ ॥ 18॥ athānyatrāpyuktam : yadā vai bahirvidvānmano niyamyendriyārthān ca prāṇo niveśayitvā niḥsaṅkalpastatastiṣṭhet aprāṇādiha yasmātsambhūtaḥ prāṇasaṃjñako jīvastasmātprāṇo vai turyākhye dhārayetprāṇam ityevaṃ hyāha : acittaṃ cittamadhyastamacintyaṃ guhyamuttamam । tatra cittaṃ nidhāyeta tacca liṅgaṃ nirāśrayam ॥ ॥ 19॥ athānyatrāpyuktam : ataḥ parāsya dhāraṇā tālurasanāgranipīḍanā- dvāṅmanaḥprāṇanirodhanādbrahma tarkeṇa paśyati yadātmanā''tmāna- maṇoraṇīyāṃsaṃ dyotamānaṃ manaḥkṣayātpaśyati tadātmanātmānaṃ dṛṣṭvā nirātmā bhavati nirātmakatvādasaṅkhyo'yoniścintyo mokṣalakṣaṇamityetatparaṃ rahasyam ityevaṃ hyāha : cittasya hi prasādena hanti karma śubhāśubham । prasannātmātmani sthitvā sukhamavyayamaśnutā iti ॥ ॥ 20॥ athānyatrāpyuktam : ūrdhvagā nāḍī suṣumnākhyā prāṇasañcāriṇī tālvantarvicchinnā tayā prāṇoṅkāramanoyuktayordhvamutkramet tālvadhyāgraṃ parivartya indriyāṇyasaṃyojya mahimā mahimānaṃ nirīkṣetā tato nirātvakameti nirātmakatvānna sukhaduḥkhabhāgbhavati kevalatvaṃ labhatā ityevaṃ hyāha : paraḥ pūrvaṃ pratiṣṭhāpya nigṛhītānilaṃ tataḥ । tīrtvā pāramapāreṇa paścādyuñjīta mūrdhvani ॥ ॥ 21॥ athānyatrāpyuktam : dve vā va brahmaṇī abhidhyeye śabdaścāśabdaśca atha śabdenaivāśabdamāviṣkriyate atha tatra omiti śabdo'nenordhvamutkrānto'śabde nidhanameti athāhaiṣā gatiretadamṛtam atatsāyujyatvam nirvṛtatvam tathā ceti atha yathorṇanābhistantunordhvamutkrānto'vakāśaṃ labhatītyevaṃ vā va khalvāsāvabhidhyātā omityanenordhvamutkrāntaḥ svātantryaṃ labhate anyathā pare śabdavādinaḥ : śravaṇāṅguṣṭhayogenāntarhṛdayākāśaśabdamākarṇayanti saptavidheyaṃ tasyopamā yathā nadyaḥ kiṅkiṇī kāṃsyacakrakabheka viḥkṛndikā vṛṣṭirnivāte vadatīti taṃ pṛthaglakṣaṇamatītya pare'śabde'vyakte brahmaṇyastaṃ gatāḥ tatra te'pṛthagdharmiṇo'pṛthagvivekyā yathā sampannā madhutvaṃ nānārasā ityevaṃ hyāha : dve brahmaṇi veditavye śabdabrahma parāṃ ca yat । śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati ॥ ॥ 22॥ athānyatrāpyuktam : yaḥ śabdastadomityetadakṣaram yadasyāgraṃ tacchāntamaśabdamabhayamaśokamānandaṃ tṛptaṃ sthiramacalamamṛtamacyutaṃ dhruvaṃ viṣṇusaṃjñitaṃ sarvāparatvāya tadetā upasītetyevaṃ hyāha : yo'sau parāparo devā oṃkāro nāma nāmataḥ । niḥśabdaḥ śūnyabhūtastu mūrdhni sthāne tato'bhyaset ॥ ॥ 23॥ athānyatrāpyuktam : dhanuḥ śarīram omityetaccharaḥ śikhāsya manaḥ tamolakṣaṇaṃ bhitvā tamo'tamāviṣṭamāgacchati athāviṣṭaṃ bhitvā'lātacakramiva sphurantamādityavarṇamūrjasvantaṃ brahma tamasaḥ paryamapaśyadyadamuṣminnāditye'tha some'gnau vidyuti vibhāti atha khalvenaṃ dṛṣṭvā'mṛtatvaṃ gacchatītyevaṃ hyāha : dhyānamantaḥpare tattve lakṣyeṣu ca nidhīyate । ato'viśeṣavijñānaṃ viśeṣamupagacchati ॥ mānase ca vilīne tu yatsukhaṃ cātmasākṣikam । tadbrahma cāmṛtaṃ śukraṃ sā gatirloka eva saḥ ॥ ॥ 24॥ athānyatrāpyuktam : nidrevāntarhitendriyaḥ śuddhitamayā dhiyā svapna iva yaḥ paśyatīndriyabile'vivaśaḥ praṇavākhyaṃ praṇetāraṃ bhārūpaṃ vigatanidraṃ vijaraṃ vimṛtyuṃ viśokaṃ ca so'pi praṇavākhyaḥ praṇetā bhārūpaḥ vigata nidraḥ vijaraḥ vimṛtyurviśoko bhavatītyevaṃ hyāha : evaṃ prāṇamathoṅkāraṃ yasmātsarvamanekadhā । yunakti yuñjate vāpi yasmādyoga iti smṛtaḥ ॥ ekatvaṃ prāṇamanasorindriyāṇāṃ tathaiva ca । sarvabhāvaparityāgo yoga ityabhidhīyate ॥ ॥ 25॥ athānyatrāpyuktam : yathā vāpsu cāriṇaḥ śākunikaḥ sūtrayantreṇoddhṛtyodare'gnau juhotyevaṃ vā va khalvimānprāṇānomityanenoddhṛtyānāmaye'gnau juhoti atastaptorvivaso'tha yathā taptorvi sārpistṛṇakāṣṭhasaṃsparśe- nojjvalatītyevaṃ vā va khalvasāvaprāṇākhyaḥ prāṇasaṃsparśenojjvalati atha yadujjvalatyetadbrahmaṇo rūpaṃ caitadviṣṇoḥ paramaṃ padam caitadrudrasya rudratvametattadaparimitadhā cātmānaṃ vibhajya pūrayatīmāṃ lokānityevaṃ hyāha : vahneśca yadvatkhalu visphuliṅgāḥ sūryānmayūkhāśca tathaiva tasya prāṇādayo vai punareva tasmād abhyuccarantīha yathākrameṇa ॥ ॥ 26॥ athānyatrāpyuktam:brahmaṇo vā vaitattejaḥ parasyāmṛtasyāśarīrasya yaccharīrasyauṣṇyamasyaitadghṛtamathāviḥ san nabhasi nihitaṃ vaitadekāgreṇaivamantarhṛdayākāśaṃ vinudanti yattasya jyotiriva sampadyatīti atastadbhāvam acireṇaiti bhūmāvayaspiṇḍaṃ nihitaṃ yathā'cireṇaiti bhūmitvam mṛdvatsaṃsthamayaspiṇḍaṃ yathāgnyayaskārādayo nābhibhavanti praṇaśyati cittaṃ tathāśrayeṇa sahaivamityevaṃ hyāha : hṛdyākāśamayaṃ kośamānandaṃ paramālayam । svaṃ yogaśca tato'smākaṃ tejaścaivāgnisūryayoḥ ॥ ॥ 27॥ athānyatrāpyuktam : bhūtendriyārthānatikramya tataḥ pravrajyājyaṃ dhṛtidaṇḍaṃ dhanurgṛhītvā'nabhimānamayena caiveṣuṇā taṃ brahma dvārapāraṃ nihatyādyaṃ saṃmohamaulī tṛṣṇerṣyākuṇḍalī tandrīrāghavetryabhimānādhyakṣaḥ krodhajyaṃ pralobhadaṇḍaṃ dhanurgṛhītvecchāmayena caiveṣuṇemāni khalu bhūtāni hanti taṃ hatvoṃkāraplavenāntarhṛdayākāśasya pāraṃ tīrtvāvirbhūte antarākāśe śanakairavaṭaivāvaṭakṛddhātukāmaḥ saṃviśatyevaṃ brahmaśālāṃ viśet tataścaturjālaṃ brahmakośaṃ praṇudet gurvāgameneti : ataḥ śuddhaḥ pūtaḥ śūnyaḥ śānto'prāṇo nirātmā'nanto'kṣayyaḥ sthiraḥ śāśvato'jaḥ svatantraḥ sve mahimni tiṣṭhati ataḥ sve mahimni tiṣṭhamānam dṛṣṭvā'vṛttacakramiva sañcāracakramālokayati ityevaṃ hyāha : ṣaḍbhirmāsaistu yuktasya nityamuktasya dehinaḥ anantaḥ paramo guhyaḥ samyagyogaḥ pravartate ॥ rajastamobhyāṃ viddhasya susamiddhasya dehinaḥ putradārakuṭumbeṣu saktasya na kadācana ॥ ॥ 28॥ evamuktvā'ntarhṛdayaḥ śakāyanyastasmai namaskṛtvā'nayā brahmavidyayā rājan brahmaṇaḥ panthānamārūḍhāḥ putrāḥ prajāpateriti santoṣaṃ dvandvatitikṣāṃ śāntatvaṃ yogābhyāsādavāpnotīti etadguhyatamaṃ nāputrāya nāśiṣyāya nāśāntāya kīrtayediti ananyabhaktāya sarvaguṇasampannāya dadyāt ॥ ॥ 29॥ oṃ śucau deśe śuciḥ sattvasthaḥ sadadhīyānaḥ sadvādī saddhyāyī sadyājī syāditi । ataḥ sadbrahmaṇi satyabhilāṣiṇi nirvṛttyo'nastatphalacchinnapāśo nirāśaḥ pareṣvātmavadvigatabhayo niṣkāmo'kṣayyamaparimitaṃ sukhamākramya tiṣṭhati । paramaṃ vai śevadheriva parasyoddharaṇaṃ yanniṣkāmatvam । sa hi sarvakāmamayaḥ puruṣo'dhyavasāyasaṅkalpābhimānaliṅgo baddaḥ । atastadviparīto muktaḥ । atraika āhurguṇaḥ prakṛtibhedavaśāsadhyavasāyātmabandhamupāgato। adhyavasāyasya doṣakṣayāddhi mokṣaḥ manasā hyeva paśyati manasā śṛṇoti kāmaḥ saṅkalpo vicikitsā śraddhā'śraddhā dhṛtiradhṛtirhrīrdhīrbhīrityetatsarvaṃ mana eva guṇaughairuhyamānaḥ kaluṣīkṛtaścāsthiraścalo lupyamānaḥ saspṛho vyagraścābhimānitvaṃ prayāta iti ahaṃ so mamedamityevaṃ manyamāno nibadhnātyātmanātmānṃ jāleneva khecaraḥ । ataḥ puruṣo'dhyāvasāyasaṅkalpābimānaliṅgo baddaḥ atastadviparīto muktaḥ tasmānniradhyavasāyo niḥsaṅkalpo nirabhimānastiṣṭhet etanmokṣalakṣaṇam eṣātra brahmapadavī eṣo'tra dvāravivaro'nenāsya tamasaḥ pāraṃ gamiṣyati । atra hi sarve kāmāḥ samāhitā ityatrodāharanti : yadā pañcāvatiṣṭhante jñānāni manasā saha । buddhiśa na viceṣṭate tāmāhuḥ paramāṃ gatim ॥ etaduktvāntarhṛdayaḥ śākāyanyastasmai namaskṛtvā yathāvadupacārī kṛtakṛtyo maruduttarāyaṇaṃ gato na hyatrodvartmanā gatiḥ eṣo'tra brahmapathaḥ sauraṃ sdvāraṃ bhittvorddhvena vinirgatā ityatrodāharanti : anantā raśmayastasya dīpavadyaḥ sthito hṛdi । sitāsitāḥ kadrunīlāḥ kapilā mṛdulohitāḥ ॥ ūrdhvamekaḥ sthitasteṣāṃ yo bhibhitvā sūryamaṇḍalam । brahmalokamatikramya tena yānti parāṃ gatim ॥ yadasyānyadraśmiśatamūrdhvameva vyavasthitam । tena devanikāyānāṃ svadhāmāni prapadyate ॥ ye naikarūpāścādhastādraśmayo'sya mṛduprabhāḥ । iha karmopabhogāya taiḥ saṃsarati so'vaṣaḥ । tasmātsargasvargāpavargaheturbhagavānasāvāditya iti ॥ ॥ 30॥ kimātmakāni vā etānīndriyāṇi pracarantyudgantā caiteṣāmiha ko niyantā vetyāha । pratyāhātmātmakānītyātmā hyeṣāmudgantā vāpsaraso bhānavīyāśca marīcayo nāma atha pañcabhiḥ raśmibhirviṣayānatti katama ātmeti yo'yaṃ śuddhaḥ pūtaḥ śūnyaḥ śāntādilakṣaṇoktaḥ svakairliṅgairupagṛhyaḥ tasyaitalliṅgamaliṅgasyāgneryadauṣṇyamāviṣṭaṃ cāpāṃ yaḥ śivatamorasa ityeke । atha vākṣrotraṃ cakṣurmanaḥ prāṇa ityeke, atha buddhirdhṛtiḥ smṛtiḥ prajñā tadityeke atha te etasyaivaṃ yathaiveha bījasyāṅkurāvāthadhūmārcirviṣphuliṅgā ivāgneśceti atrodāharanti : vahneśca yadvatkhalu viṣphuliṅgāḥ sūryānmayūkhāśca tathaiva tasya । prāṇādayo vai punareva tasmā- dabhyuccarantīha yathākrameṇa ॥ ॥ 31॥ tasmādvā etasmādātmani sarve prāṇāḥ sarve lokāḥ sarve vedāḥ sarve devāḥ sarvāṇi ca bhūtānyuccaranti tasyopaniṣatsatyasya satyamiti atha yathārdraidhāgnerabhyāhitasya pṛthagdhūmā niścarantyevaṃ vā etasya mahato bhūtasya niḥśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasā itihāsaḥ purāṇam vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānyasyaivaitāni viśvā bhūtāni ॥ 32॥ pañceṣṭako vā eṣo'gniḥ saṃvatsaraḥ tasyemā iṣṭakā yo vasanto grīṣmo varṣāḥ śaraddhemantaḥ sa śiraḥpakṣasīpṛcchapṛṣṭavān eṣo'gniḥ puruṣavidaḥ seyaṃ prajāpateḥ prathamā citiḥ karairyajamānamantarikṣamutkṣioptvā vāyave prāyacchat prāṇo vai vāyuḥ prāṇo'gnistasyemā iṣṭakā yaḥ prāṇo vyāno'pānaḥ samāna udānaḥ sa śiraḥpakṣasīpṛṣṭhapucchavāneṣo'gniḥ puruṣavidastadidamantarikṣaṃ prajāpaterdvitīyā citiḥ karairyajamānaṃ divamutkṣiptendrāya prāyacchat asau vā āditya indraḥ saiṣo'gniḥ tasyemā iṣṭakā yadṛgyajuḥ sāmātharvāṅgirasā itihāsaṃ purāṇaṃ sa śiraḥpakṣasīpucchapṛṣṭhavāneṣo'gniḥ puruṣavidaḥ saiṣā dyauḥ prajāpatestṛtīyā citiḥ karairyajamānasyātmavide'vadānaṃ karoti yathātmavidutkṣipya brahmaṇe prāyacchat tatrānandī modī bhavati ॥ 33॥ pṛthivīgārhapatyo'ntarikṣaṃ dakṣiṇāgnirdyaurāhavanīyaḥ tata eva pavamānapāvakaśucaya āviṣkṛtametenāsya yajñam yataḥ pavamānapāvakaśucisaṃghāto hi jāṭharaḥ tasmādagniryaṣṭavyaḥ cetavyaḥ stotavyo'bhidhyātavyaḥ yajamāno havirgṛhītvā devatābhidhyānamicchati : hiraṇyavarṇaḥ śakuno hṛdyāditye pratiṣṭhitaḥ madgurhaṃsastejovṛṣaḥ so'sminnagnau yajāmahe iti cāpi mantrārthaṃ vicinoti । tatsaviturvareṇyaṃ bhargo'syābhidhyeyaṃ yo buddhyantastho dhyāyīha manaḥśāntipadamanusaratyātmanyeva dhatte'treme ślokā bhavanti : 1 yathā nirindhano vahniḥ svayonāvupaśāmyate tathā vṛttikṣayāccittaṃ svayonāvupaśāmyate । 2 svayonāvupaśāntasya manasaḥ satyakāmataḥ indriyārthavimūḍhasyānṛtāḥ karmavaśānugāḥ । 3 cittameva hi saṃsāram tatprayatnena śodhayet yaccittastanmayo bhavati guhyametatsanātanam । 4 cittasya hi prasādena hanti karma śubhāśubham prasannātmātmani sthitvā sukhamavyayamaśnute । 5 samāsaktaṃ yathā cittaṃ jantorviṣayagocare yadyevaṃ brahmaṇi syāttatko na mucyeta bandhanāt । 6 mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddhameva ca aśuddhaṃ kāmasamparkāt śuddhaṃ kāmavivarjitam । 7 laya vikṣeparahitaṃ manaḥ kṛtvā suniścalam yadā yātyamanībhāvaṃ tadā tatparamaṃ padam । 8 tāvanmano niroddhavyaṃ hṛdi yāvatkṣayaṃ gatam etajjñānaṃ ca mokṣaṃ ca śeṣānye granthavistarāḥ । 9 samādhinirdhautamalasya cetaso niveśitasyātmani yatsukhaṃ bhavet na śakyate varṇayituṃ girā tadā svayaṃ tadantaḥkaraṇena gṛhyate । 10 apāmāpo'gniragnau vā vyomni vyoma na lakṣayet evamantargataṃ yasya manaḥ sa parimucyate । 11 mana eva manuṣyāṇaṃ kāraṇaṃ bandhamokṣayoḥ bandhāya viṣayāsaṃgiṃ mokṣo nirviṣayaṃ smṛtam । ato'nagnihotryanagnicidajñānabhidhyāyināṃ brāhmaṇaḥ padavyomānusmaraṇaṃ viruddham tasmādagniryaṣṭavyaḥ cetavyaḥ stotavyo'bhidhyātavyaḥ ॥ 34॥ namo'gnaye pṛthivī kṣite lokasmṛte lokamsmai yajamānāya dhehi namo vāyave'ntarikṣakṣite lokasmṛte lakamasmai yajamānāya dhehi nama ādityāya divikṣite lokasmṛte lokamasmai yajamānāya dhehi namo brahmaṇe sarvakṣite sarvasmṛte sarvamasmai yajamānāya dhehi hiraṇmayena pātreṇa satyasyāpihitaṃ mukham tattvaṃ pūṣannapāvṛṇu satyadharmāya viṣṇave yo'sā āditye puruṣaḥ so'sā aham eṣa ha vai satyadharmo yadādityasya ādityatvaṃ tacchuklam puruṣam aliṅgam nabhaso'ntargatasya tejasoṃ'śamātrametadyadādityasya madhya ivety akṣiṇyagnau caitadbrahmaitadamṛtametadbhargaḥ etatsatyadharmo nabhaso'ntargatasya tejasoṃ'śamātrametadyadādityasya madhye amṛtaṃ yasya hi somaḥ prāṇā vā apyayaṃkurā etaka़dbrahmaitadamṛtametadbhargaḥ etatsatyadharmo nabhaso'ntargatasya tejaso'ṃśamātram etadyadādityasya madhye yajurdīpyatyaumāpojyotiraso'mṛtaṃbrahma bhūrbhuvaḥ svarom । aṣṭapādaṃ śuciṃ haṃsaṃ trisūtramaṇumavyayam dvidharmo'ndhaṃ tejasendhaṃ sarvaṃ paśyanpaśyati nabhaso'ntargatasya tejaso'nśamātrametadyadādityasya madhye uditvā mayūkhe bhavata etatsavitsatyadharma etadyajuretattapa etadagniretadvāyuretatprāṇa etadāpa etaccandramā etacchukrametadamṛtametadbrahmaviṣayametadbhānurarṇavastasminneva yajamānaḥ saindhava iva vlīyanta eṣā vai brahmaikatātra hi sarve kāmāḥ samāhitā ityatrodāharanti : aṃśudhāraya ivāṇuvāteritaḥ saṃsphuratyasāvantargaḥ surāṇām yo haivaṃvitsa savit sa dvaitavit saikadhāmetaḥ syāttadātmakaśca : ye vindava ivābhyuccarantyajasram vidyudivābhrārciṣaḥ parame vyoman te'ṛciṣo vai yaśasa āśrayavāsājjaṭābhirūpā iva kṛṣṇavartmanaḥ ॥ 35॥ dve vā va khalvete brahmajyotiṣo rūpake śāntamekaṃ samṛddhaṃ caikam atha yacchantaṃ tasyādhāraṃ kham atha yatsamṛddhamidaṃ tasyānnam tasmānmantrauṣadhājyāmiṣapuroḍāśasthālīpākādibhiryaṣṭavyamanta- rvedyāmāsnyavaśiṣṭairannapānaiścāsyamāhavanīyamiti matvā tejasaḥ samṛddhyai puṇyalokavijityarthāyāmṛtatvāya cātrodāharanti : agnihotraṃ juhuyātsvargakāmo yamarājyamagniṣṭomenābhiyayati somarājyamukthena sūryarājyaṃ ṣoḍaśīnā svārājyamatirātreṇa prājāpatyamāsahasrasaṃvatsarāntakratuneti : vartyādhārasnehayogādyathā dīpasya saṃsthitiḥ । antaryāṇḍopayogādimau sthitāvātmaśicī tathā ॥ ॥ 36॥ tasmādomityanenaitadupāsītāparimitaṃ tejastattredhabhihitamagnāvāditye prāṇe'thaiṣā nāḍyannabahumityeṣāgnau hutamādityaṃ gamayati ato yo raso'sravat sa udgīthaṃ varṣati teneme prāṇāḥ prāṇebhyaḥ prajā ityatrodāharanti : yaddhaviragnau hūyate tadādityaṃ gamayati tatsūryo raśmibhirvarṣati tenānnaṃ bhavati annādbhūtānāmutpattirityevaṃ hyāha : agnau prāstāhutiḥ samyagādityamupatiṣṭhate । ādityājjāyate vṛṣṭirvṛṣṭerannaṃ tataḥ prajāḥ ॥ ॥ 37॥ agnihotraṃ juhvāno lobhajālaṃ bhinatti ataḥ saṃmohaṃ chitvā na krodhānstunvānaḥ kāmamabhidhyāyamānastataścaturjālaṃ brahmakośaṃ bhindadataḥ paramākāśamatra hi saura saumyāgneyasātvikāni maṇḍalāni bhittvā tataḥ śuddhaḥ sattvāntarasthamacalamamṛtamacyutaṃ dhruvaṃ viṣṇusaṃjñitam sarvāparaṃ dhāma satyakāmasarvajñatvasaṃyuktam svatantram caitanyam sve mahimni tiṣṭhamānaṃ paśyati atrodāharanti : ravimadhye sthitaḥ somaḥ somamadhye hutāśanaḥ । tejomadhye sthitaṃ sattvaṃ sattvamadhye sthito'cyutaḥ ॥ śarīraprādeśāṅguṣṭhamātramaṇorapyanvayaṃ dhyātvātaḥparamatāṃ gacchati atra hi sarve kāmāḥ samāhitā iti atrodāharanti : aṅguṣṭhaprādeśaśarīramātraṃ pradīpapratāpavadvistridhā hi tadbrahmābhiṣṭūyamānaṃ maho devo bhuvanānyāviveśa । oṃ namo brahmaṇe namaḥ ॥ ॥ 38॥ iti ṣaṣṭhaḥ prapāṭhakaḥ ॥ prapāṭhaka 7 । agnirgāyatraṃ trivṛdrathantaraṃ vasantaḥ prāṇo nakṣatrāṇi vasavaḥ purastādudyanti tapanti varṣanti stuvanti punarviśnati antarvivaeṇekṣanti acintyo'mūrto gabhīro guṇabhugbhayo'nirvṛttiryogīśvaraḥ sarvajño magho'prameyo'nādyantaḥ śrīmān ajo dhīmānanirdeśyaḥ sarvasṛk sarvasyātmā sarvabhuk sarvasyeśānaḥ sarvasyāntarāntaraḥ ॥ 1॥ indrastriṣṭup pañcadaśo bṛhadgrīṣmo vyānaḥ somo rudrā dakṣiṇata udyanti tapanti varṣanti stuvanti punarviśanti antarvivareṇa īkṣanti : anādyanto'parimito'paricchinno'paraprayojyaḥ svatantro'liṅgo'mūrto'nantaśaktirdhātā bhāskaraḥ ॥ 2॥ maruto jagatī saptadaśo vairūpam varṣā apānaḥ śukra ādityāḥ paścādudyanti tapanti varṣanti stuvanti punarviśanti antarvivareṇekṣanti tacchāntamaśabdamabhayamaśokamānandam tṛptam sthiramacalamamṛtamacyutam dhruvam viṣṇusaṃjñitam sarvāparaṃ dhāma ॥ 3॥ viśve devā anuṣṭubekaviṃśo vairājaḥ śaratsamāno varuṇaḥ sādhyā uttarata udyanti tapanti varṣanti stuvanti punarviśanti antarvivareṇekṣanti antaḥśuddhaḥ pūtaḥ śūnyaḥ śānto'prāṇo nirātmānantaḥ ॥ 4॥ mitrāvaruṇau paṅktistriṇavatrayastriṃśo śākvararaivate hemanta śiśirā udāno'ṅgirasaścandramā ūrdhvā udyanti tapanti varṣanti stuvanti punarviśanti antarvivareṇekṣanti praṇavākhyaṃ praṇetāram bhārūpam vigatanidram vijaram vimṛtyum viśokam ॥ 5॥ śanirāhuketuragarakṣoyakṣanaravihagaśarabhebhādayo'dhastādudyanti tapanti varṣanti stuvanti punarviśanti antarvivareṇekṣanti yaḥ prājño vidharaṇaḥ sarvāntaro'kṣaraḥ śuddhaḥ pūtaḥ bhāntaḥ kṣāntaḥ śāntaḥ ॥ 6॥ eṣa hi khalvātmantarhṛdaye'ṇīyāniddho'gniriva viśvarūpo'syaivānnamidaṃ sarvamasminnotā imāḥ prajāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko'vicikitso'vipāśaḥ satyasaṅkalpaḥ satyakāmaḥ eṣa parameśvaraḥ eṣa bhūtādhipatiḥ eṣa bhūtapālaḥ eṣa setuḥ vidharaṇaḥ eṣa hi khalvātmeśānaḥ śambhurbhavaorudraḥ prajāpatir viśvasṛkhiraṇyagarbhaḥ satyaṃ prāṇo haṃsaḥ śastācyuto viṣṇurnārāyaṇaḥ yaścaiṣo'gnau yaścāyaṃ hṛdayevayaścāsāvāditye sa eṣa ekaḥ tasmai te viśvarūpāya satye nabhasi hitāya namaḥ ॥ 7॥ athedānīṃ jñānopasargā rājanmohajālasyaiṣa vai yoniḥ yadasvargaiḥ saha svargasyaiṣa vāṭye purastādukte'pyadhaḥ stambenāśliṣyanti atha ye cānye ha nityapramuditā nityapravasitā nityayācanakā nityaṃ śilpopajīvino'tha ye cānye ha purayācakā ayājyayācakāḥ śudraśiṣyāḥ śūdraśca śāstravidvāṃso'tha ye cānye ha cāṭajaṭanaṭabhaṭapravrajitaraṅgāvatāriṇo rājakarmaṇi patitādayo'thaye cānye ha yakṣarākṣasabhūtagaṇapiśācoragagrahādīnāmarthaṃ puraskṛtya śamayāma ityevaṃ bruvāṇā atha ye cānye ha vṛthā kaṣāyakuṇḍalinaḥ kāpālino'tha ye cānye ha vṛthā tarkadṛṣṭāntakuhakendrajālairvaidikeṣu paristhātumicchanti taiḥ saha na saṃvast prakāśyabhūtā vai te taskarā asvargyā ityevaṃ hyāha : nairātmyavādakuhakairmithyādṛṣṭāntahetubhiḥ । bhrāmyanloko na jānāti vedavidyāntarantu yat ॥ ॥ 8॥ bṛhaspatirvai śukro bhūtvendrasyābhayāyāsurebhyaḥ kṣayāyemāmavidyāmasṛjat tayā śivamaśivamityuddiśantyaśivaṃ śivamiti vedādiśāstrahiṃsakadharmābhidhyānamastviti vadanti ato naināmabhidhīyetānyathaiṣā bandhyevaiṣā ratimātraṃ phalamasyā vṛttacyutasyeva nārambhaṇīyetyevaṃ hyāha : dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā । vidyābhīpsituṃ naciketasaṃ manye na tvā kāmā bahavo lolupante ॥ vidyāṃ cāvidyāṃ ca yastadvedobhayaṃ saha । avidyayā mṛtyuṃ tīrtvā vidyayā amṛtamaśnute ॥ avidyāyāmantare veṣṭyamānāḥ svayaṃ dhīrāḥ paṇḍitaṃ manyamānāḥ । dandramyamānāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥ ॥ 9॥ devāsurā ha vai ya ātmakāmā brahmaṇo'ntikaṃ prayātāḥ tasmai namaskṛtvocuḥ bhagavan vayamātmakāmāḥ sa tvaṃ no brūhīti ataściraṃ dhyātvā'manyatānyatāmāno vai te'surā ato'nyatamameteṣāmuktam tadime mūḍhā upajīvantyabhiṣvaṅgiṇastaryābhighātino'nṛtābhiśaṃsinaḥ satyamivānṛtaṃ paśyantīndrajālavadityato yadvedeṣvābhihitaṃ tatsatyaṃ yadvedeṣūktaṃ tadvidvāṃsa upajīvanti tasmādbrāhmaṇo nāvaidikamadhīyītāyamarthaḥ syāditi ॥ 10॥ etadvā va tatsvarūpaṃ nabhasaḥ khe'ntarbhūtasya yatparaṃ tejastattredhābhihitamagnā āditye prāṇa etadvā va tatsvarūpaṃ nabhasaḥ khe'ntarbhūtasya yadomityetadakṣaramanenaiva tadudbudhnyati udayati ucchvasati ajasraṃ brahmadhīyālambaṃ vātraivaitatsamīraṇe nabhasi prasākhayaivotkramya skadhātskandhamanusartyapsu prakṣepako lavaṇasyeva ghṛtasya cauṣṇyamivābhidhyāturvistṛtirivaitadityātrodāharanti : atha kasmāducyate vaidyuto yasmāduccāritamātra eva sarvaṃ śarīraṃ vidyotayati tasmādomityanenaitadupāsītāparimitaṃ tejaḥ । 1 puruṣaścakṣuṣo yo'yaṃ dakṣiṇo'kṣiṇyavasthitaḥ । indro'yamasya jāyeyaṃ savye cākṣiṇyavasthitā ॥ 2 samāgamastayoreva hṛdayāntargate suṣau । tejastallohitasyātra piṇḍa evobhayostayoḥ ॥ 3 hṛdayādāyāti tāvaccakṣuṣyasminpratiṣṭhitā । sāraṇī sā tayornāḍī dvayorekā dvidhā satī ॥ 4 manaḥ kāyāgnimāhanti sa prerayati mārutam । mārutastūrasi caranmandraṃ janayati svaram ॥ 5 khajāgniyogād hṛdi samprayuktamaṇorhyaṇurdviraṇuḥ kaṇṭhadeśe । jihvāgradeśe tryaṇukaṃ ca viddhi vinirgataṃ mātṛkamevamāhuḥ ॥ 6 na paśyanmṛtyumṃ paśyati na rogaṃ nota duḥkhatām । sarvaṃ hi paśyanpaśyati sarvamāpnoti sarvaśaḥ ॥ 7 cākṣuṣaḥ svapnacārī ca suptaḥ suptātparaśca yaḥ । bhedāścaite'sya catvārastebhyasturyaṃ mahattaram ॥ 8 triṣvekapāccaredbrahma tripāccarati cottare । satyānṛtopabhogārthāḥ dvaitībhāvo mahātmana iti dvaitībhāvo mahātmana iti ॥ ॥ 11॥ iti saptamaḥ prapāṭhakaḥ ॥ oṃ āpyāyantviti śāntiḥ ॥ iti maitrāyaṇyupaniṣatsamāptā ॥