बाह्यान्तस्तारकाकरं व्योमपञ्चकविग्रहम् । राजयोगैकसंसिद्धं रामचन्द्रमुपास्महे ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ याज्ञवल्क्यो ह वै महामुनिरादित्यलोकं जगाम । तमादित्यं नत्वा भो भगवन्नादित्यात्मतत्त्वमनुब्रूहीति । सहोवाच नारायणः । ज्ञानयुक्तयमाद्यष्टाङ्गयोग उच्यते । शीतोष्णाहारनिद्राविजयः सर्वदा शान्तिर्निश्चलत्वं विषयेन्द्रियनिग्रहश्चैते यमाः । गुरुभक्तिः सत्यमार्गानुरक्तिः सुखागतवस्त्वनुभवश्च तद्वस्त्वनुभवेन तुष्टिर्निःसङ्गता एकान्तवासो मनोनिवृत्तिः फलानभिलाषो वैराग्यभावश्च नियमाः । सुखासनवृत्तिश्चीरवासाश्चैवमासननियमो भवति । पूरककुम्भकरेचकैः षोडशचतुष्षष्टि- द्वात्रिऽन्शत्सङ्ख्यया यथाक्रमं प्राणायामः । विषयेभ्य इन्द्रियार्थेभ्यो मनोनिरोधनं प्रत्याहारः । सर्वशरीरेषु चैतन्यैकतानता ध्यानम् । विषयव्यावर्तनपूर्वकं चैतन्ये चेतःस्थापनं धारणं भवति । ध्यानविस्मृतिः समाधिः । एवं सूक्ष्माङ्गानि । य एवं वेद स मुक्तिभाग्भवति ॥ १॥ देहस्य पञ्चदोषा भवन्ति कामक्रोधनिःश्वासभयनिद्राः । तन्निरासस्तु निःसङ्कल्पक्षमालघ्वाहारप्रमादतातत्त्वसेवनम् । निद्राभयसरीसृपं हिंसादितरङ्गं तृष्णावर्तं दारपङ्कं संसारवार्धिं तर्तुं सूक्ष्ममार्गमवलम्ब्य सत्त्वादिगुणानतिक्रम्य तारमवलोकयेत् । भ्रूमध्ये सच्चिदानन्दतेजःकूटरूपं तारकं ब्रह्म । तदुपायं लक्ष्यत्रयावलोकनम् । मूलाधारादारभ्य ब्रह्मरन्ध्रपर्यन्तं सुषुम्ना सूर्याभा । मृणालतन्तुसूक्ष्मा कुण्डलिनी । ततो तमोनिवृत्तिः । तद्दर्शनात्सर्वपापनिवृत्तिः । तर्जन्यग्रोन्मीलितकर्णरन्ध्रद्वये फूत्कारशब्दो जायते । तत्र स्थिते मनसि चक्षुर्मध्य नीलज्योतिः पश्यति । एवं हृदयेऽपि । बहिर्लक्ष्यं तु नासाग्रे चतुः- षडष्टदशद्वादशाङ्गुलीभिः क्रमान्नीलद्युतिश्यामत्व- सदृग्रक्तभङ्गीस्फुरत्पीतवर्णद्वयोपेतं व्योमत्वं पश्यति स तु योगी चलनदृष्ट्या व्योमभागवीक्षितुः पुरुषस्य दृष्ट्यग्रे ज्योतिर्मयूखा वर्तन्ते । तद्दृष्टिः स्थिरा भवति । शीर्षोपरि द्वादशाङ्गुलिमानज्योतिः पश्यति तदाऽमृतत्वमेति । मध्यलक्ष्यं तु प्रातश्चित्रादिवर्णसूर्यचन्द्रवह्निज्वाला- वलीवत्तद्विहीनान्तरिक्षवत्पश्यति । तदाकाराकारी भवति । अभ्यासान्निर्विकारं गुणरहिताकाशं भवति । विस्फुरत्तारकाकारगाढ- तमोपमं पराकाशं भवति । कालानलसमं द्योतमानं महाकाशं भवति । सर्वोत्कृष्ट- परमाद्वितीयप्रद्योतमानं तत्त्वाकाशं भवति । कोटिसूर्यप्रकाशं सूर्याकाशं भवति । एवमभ्यासात्तन्मयो भवति । य एवं वेद ॥ २॥ तद्योगं च द्विधा विद्धि पूर्वोत्तरविभागतः । पूर्वं तु तारकं विद्यादमनस्कं तदुत्तरमिति । तारकं द्विविधम् । मूर्तितारकममूर्तितारकमिति । यदिन्द्रियान्तं तन्मूर्तितारकम् । यद्भ्रूयुगातीतं तदमूर्तितारकमिति । उभयमपि मनोयुक्तमभ्यसेत् । मनोयुक्तान्तरदृष्टिस्तारकप्रकाशाय भवति । भ्रूयुगमध्यबिले तेजस आविर्भावः । एतत्पूर्वतारकम् । उत्तरं त्वमनस्कम् । तालुमूलोर्ध्वभागे महाज्योतिर्विद्यते । तद्दर्शनादणिमादिसिद्धिः । लक्ष्येऽन्तर्बाह्यायां दृष्टौ निमेषोन्मेषवर्जितायां च इयं शाम्भवी मुद्रा भवति । सर्वतन्त्रेषु गोप्यमहाविद्या भवति । तज्ज्ञानेन संसारनिवृत्तिः । तत्पूजनं मोक्षफलदम् । अन्तर्लक्ष्यं जलज्योतिःस्वरूपं भवति । महर्षिवेद्यं अन्तर्बाह्येन्द्रियैरदृश्यम् ॥ ३॥ सहस्रारे जलज्योतिरन्तर्लक्ष्यम् । बुद्धिगुहायां सर्वाङ्गसुन्दरं पुरुषरूपमन्तर्लक्ष्यमित्यपरे । शीर्षान्तर्गतमण्डलमध्यगं पञ्चवक्त्रमुमासहायं नीलकण्ठं प्रशान्तमन्तर्लक्ष्यमिति केचित् । अङ्गुष्ठमात्रः पुरुषोऽन्तर्लक्ष्यमित्येके । उक्तविकल्पं सर्वमात्मैव । तल्लक्ष्यं शुद्धात्मदृष्ट्या वा यः पश्यति स एव ब्रह्मनिष्ठो भवति । जीवः पञ्चविंशकः स्वकल्पितचतुर्विंशतितत्त्वं परित्यज्य षड्विंशः परमात्माहमिति निश्चयाज्जीवन्मुक्तो भवति । एवमन्तर्लक्ष्यदर्शनेन जीवन्मुक्तिदशायां स्वयमन्तर्लक्ष्यो भूत्वा परमाकाशाखण्डमण्डलो भवति ॥ ४॥ इति प्रथमं ब्राह्मणम् ॥ अथ ह याज्ञवल्क्य आदित्यमण्डलपुरुषं पप्रच्छ । भगवन्नन्तर्लक्ष्यादिकं बहुधोक्तम् । मया तन्न ज्ञातम् । तद्ब्रूहि मह्यम् । तदुहोवाच पञ्चभूत- कारणं तडित्कूटाभं तद्वच्चतुःपीठम् । तन्मध्ये तत्त्वप्रकाशो भवति । सोऽतिगूढ अव्यक्तश्च । तज्ज्ञानप्लवाधिरूढेन ज्ञेयम् । तद्बाह्याभ्यन्तर्लक्ष्यम् । तन्मध्ये जगल्लीनम् । तन्नादबिन्दुकलातीतमखण्डमण्डलम् । तत्सगुणनिर्गुणस्वरूपम् । तद्वेत्ता विमुक्तः । आदावग्निमण्डलम् । तदुपरि सूर्यमण्डलम् । तन्मध्ये सुधाचन्द्रमण्डलम् । तन्मध्येऽखण्डब्रह्मतेजोमण्डलम् । तद्विद्युल्लेखावच्छुक्ल- भास्वरम् । तदेव शाम्भवीलक्षणम् । तद्दर्शने तिस्रो मूर्तय अमा प्रतिपत्पूर्णिमा चेति । निमीलितदर्शनममादृष्टिः । अर्धोन्मीलितं प्रतिपत् । सर्वोन्मीलनं पूर्णिमा भवति । तासु पूर्णिमाभ्यासः कर्तव्यः तल्लक्ष्यं नासाग्रम् । तदा तालुमूले गाढतमो दृश्यते । तदभ्यासादखण्डमण्डलाकार- ज्योतिर्दृश्यते । तदेव सच्चिदानन्दं ब्रह्म भवति । एवं सहजानन्दे यदा मनो लीयते तदा शान्तो भवी भवति । तामेव खेचरीमाहुः । तदभ्यासान्मनःस्थैर्यम् । ततो वायुस्थैर्यम् । तच्चिह्नानि । आदौ तारकवद्दृश्यते । ततो वज्रदर्पणम् । तत उपरि पूर्णचन्द्रमण्डलम् । ततो वह्निशिखामण्डलं क्रमाद्दृश्यते ॥ १॥ तदा पश्चिमाभिमुखप्रकाशः स्फटिकधूम्र- बिन्दुनादकलानक्षत्रखद्योतदीपनेत्रसवर्णनव- रत्नादिप्रभा दृश्यन्ते । तदेव प्रणवस्वरूपम् । प्राणापानयोरैक्यं कृत्वा धृतकुम्भको नासाग्र- दर्शनदृढभावनया द्विकराङ्गुलिभिः षण्मुखी- करणेन प्रणवध्वनिं निशम्य मनस्तत्र लीनं भवति । तस्य न कर्मलेपः । रवेरुदयास्तमययोः किल कर्म कर्तव्यम् । एवंविदश्चिदादित्यस्योदयास्तमयाभावा- त्सर्वकर्माभावः । शब्दकाललयेन दिवारात्र्यतीतो भूत्वा सर्वपरिपूर्णज्ञानेनोन्यान्यवस्थावशेन ब्रह्मैक्यं भवति । उन्मन्या अमनस्कं भवति । तस्य निश्चिन्ता ध्यानम् । सर्वकर्मनिराकरणमावाहनम् । निश्चयज्ञानमासनम् । उन्मनीभावः पाद्यम् । सदाऽमनस्कमर्घ्यम् । सदादीप्तिरपारामृतवृत्तिः स्नानम् । सर्वत्र भावना गन्धः । दृक्स्वरूपावस्थान- मक्षताः । चिदाप्तिः पुष्पम् । चिदग्निस्वरूपं धूपः । चिदादित्यस्वरूपं दीपः । परिपूर्णचन्द्रामृतरसस्यैकीकरणं नैवेद्यम् । निश्चलत्वं प्रदक्षिणम् । सोहंभावो नमस्कारः । मौनं स्तुतिः । सर्वसन्तोषो विसर्जनमिति य एवं वेद । ॥ २॥ एवं त्रिपुट्यां निरस्तायां निस्तरङ्गसमुद्रवन्निवात- स्थितदीपवदचलसंपूर्णभावाभावविहीनकैवल्यद्योतिर्भवति । जाग्रन्निन्दान्तःपरिज्ञानेन ब्रह्मविद्भवति । सुषुप्तिसमाध्योर्मनोलयाविशेषेऽपि महदस्त्युभयो- र्भेदस्तमसि लीनत्वान्मुक्तिहेतुत्वाभावाच्च । समाधौ मृदिततमोविकारस्य तदाकाराकारिताखण्डाकार- वृत्त्यात्मकसाक्षिचैतन्ये प्रपञ्चलयः संपद्यते प्रपञ्चस्य मनःकल्पितत्वात् । ततो भेदाभावात्कदाचि- द्बहिर्गतेऽपि मिथ्यात्वभानात् । सकृद्विभातसदानन्दा- नुभवैकगोचरो ब्रह्मवित्तदेव भवति । यस्य सङ्कल्पनाशः स्यात्तस्य मुक्तिः करे स्थिता । तस्माद्भावाभावौ परित्यज्य परमात्मध्यानेन मुक्तो भवति । पुनःपुनः सर्वावस्थासु ज्ञानज्ञेयौ ध्यानध्येयौ लक्ष्यालक्ष्ये दृश्यादृश्ये चोहापोहादि परित्यज्य जीवन्मुक्तो भवेत् । य एवं वेद ॥ ३॥ पञ्चावस्थाः जाग्रत्स्वप्नसुषुप्तितुरीयतुरीयातीताः । जाग्रति प्रवृत्तो जीवः प्रवृत्तिमार्गासक्तः । पापफलनरकादिमांस्तु शुभकर्मफलस्वर्गमस्त्विति काङ्क्षते । स एव स्वीकृतवैराग्यात्कर्मफलजन्माऽलं संसारबन्धनमलमिति विमुक्त्यभिमुखो निवृत्तिमार्ग- प्रवृत्तो भवति । स एव संसारतारणाय गुरुमाश्रित्य कामादि त्यक्त्वा विहितकर्माचरन्साधनचतुष्टयसंपन्नो हृदयकमलमध्ये भगवत्सत्तामात्रान्तर्लक्ष्यरूपमासाद्य सुषुप्त्यवस्थाया मुक्तब्रह्मानन्दस्मृतिं लब्ध्वा एक एवाहमद्वितीयः कञ्चित्कालमज्ञानवृत्त्या विस्मृतजाग्रद्वासनानुफलेन तैजसोऽस्मीति तदुभयनिवृत्त्या प्राज्ञ इदानीमस्मीत्यहमेक एव स्थानभेदादवस्थाभेदस्य परंतु नहि मदन्यदिति जातविवेकः शुद्धाद्वैतब्रह्माहमिति भिदागन्धं निरस्य स्वान्तर्विजृम्भितभानुमण्डलध्यान- तदाकाराकारितपरंब्रह्माकारितमुक्तिमार्गमारूढः परिपक्वो भवति । सङ्कल्पादिकं मनो बन्धहेतुः । तद्वियुक्तं मनो मोक्षाय भवति । तद्वांश्चक्षुरादिबाह्यप्रपञ्चरतो विगतप्रपञ्चगन्धः सर्वजगदात्मत्वेन पश्यंस्त्यक्ताहङ्कारो ब्रह्माहमस्मीति चिन्तयन्निदं सर्वं यदयमात्मेति भावयन्कृतकृत्यो भवति ॥ ४॥ सर्वपरिपूर्णतुरीयातीतब्रह्मभूतो योगी भवति । तं ब्रह्मेति स्तुवन्ति । सर्वलोकस्तुतिपात्रः सर्वदेश- संचारशीलः परमात्मगगने बिन्दुं निक्षिप्य शुद्धाद्वैताजाड्यसहजामनस्कयोगनिद्राखण्डा- नन्दपदानुवृत्त्या जीवन्मुक्तो भवति । तच्चानन्द- समुद्रमग्ना योगिनो भवन्ति । तदपेक्षया इन्द्रादयः स्वल्पानन्दाः । एवं प्राप्तानन्दः परमयोगी भवतीत्युपनिषत् ॥ ५॥ इति द्वितीयं ब्राह्मणम् ॥ २॥ याज्ञवल्क्यो महामुनिर्मण्डलपुरुषं पप्रच्छ स्वामिन्नमनस्कलक्षणमुक्तमपि विस्मृतं पुनस्तल्लक्षणं ब्रूहीति । तथेति मण्डलपुरुषोऽब्रवीत् । इदममनस्कमतिरहस्यम् । यज्ज्ञानेन कृतार्थो भवति तन्नित्यं शांभवीमुद्रान्वितम् । परमात्मदृष्ट्या तत्प्रत्ययलक्ष्याणि दृष्ट्वा तदनु सर्वेशमप्रमेयमजं शिवं परमाकाशं निरालम्बमद्वयं ब्रह्मविष्णुरुद्रादीना- मेकलक्ष्यं सर्वकारणं परंब्रह्मात्मन्येव पश्यमानो गुहाविहरणमेव निश्चयेन ज्ञात्वा भावाभावादिद्वन्द्वातीतः संविदितमनोन्मन्यनुभवस्तदनन्तरमखिलेन्द्रियक्षयवशादमनस्क- सुखब्रह्मानन्दसमुद्रे मनःप्रवाहयोगरूपनिवातस्थितदीपवदचलं परंब्रह्म प्राप्नोति । ततः शुष्कवृक्षवन्मूर्च्छानिद्रामय- निःश्वासोच्छ्वासाभावान्नष्टद्वन्द्वः सदाचञ्चलगात्रः परमशान्तिं स्वीकृत्य मनः प्रचारशून्यं परमात्मनि लीनं भवति । पयस्रावानन्तरं धेनुस्तनक्षीरमिव सर्वेन्द्रियवर्गे परिनष्टे मनोनाशं भवति तदेवामनस्कम् । तदनु नित्यशुद्धः परमात्माहमेवेति तत्त्वमसीत्युपदेशेन त्वमेवाहमहमेव त्वमिति तारकयोगमार्गेणाखण्डानन्दपूर्णः कृतार्थो भवति ॥ १॥ परिपूर्णपराकाशमग्नमनाः प्राप्तोन्मन्यवस्थः संन्यस्तसर्वेन्द्रियवर्गः अनेकजन्मार्जितपुण्यपुञ्जपक्व- कैवल्यफलोऽखण्डानन्दनिरस्तसर्वक्लेशकश्मलो ब्रह्माहमस्मीति कृतकृत्यो भवति । त्वमेवाहं न भेदोऽस्ति पूर्णत्वात्परमात्मनः । इत्युच्चरन्त्समालिङ्ग्य शिष्यं ज्ञप्तिमनीनयत् ॥ २॥ इति तृतीयं ब्राह्मणम् ॥ ३॥ अथ ह याज्ञवल्क्यो मण्डलपुरुषं पप्रच्छ व्योमपञ्चकलक्षणं विस्तरेणानुब्रूहीति । स होवाचाकाशं पराकाशं महाकाशं सूर्याकाशं परमाकाशमिति पञ्च भवन्ति । बाह्याभ्यन्तरमन्धकारमयमाकाशम् । बाह्यस्याभ्यन्तरे कालानलसदृशं पराकाशम् । सबाह्याभ्यन्तरेऽपरिमितद्युतिनिभं तत्त्वं महाकाशम् । सबाह्याभ्यन्तरे सूर्यनिभं सूर्याकाशम् । अनिर्वचनीयज्योतिः सर्वव्यापकं निरतिशयानन्दलक्षणं परमाकाशम् । एवं तत्तल्लक्ष्यदर्शनात्तत्तद्रूपो भवति । नवचक्रं षडाधारं त्रिलक्ष्यं व्योमपञ्चकम् । सम्यगेतन्न जानाति स योगी नामतो भवेत् ॥ १॥ इति चतुर्थं ब्राह्मणम् ॥ ४॥ सविषयं मनो बन्धाय निर्विषयं मुक्तये भवति । अतः सर्वं जगच्चित्तगोचरम् । तदेव चित्तं निराश्रयं मनोन्मन्यवस्थापरिपक्वं लययोग्यं भवति । तल्लयं परिपूर्णे मयि समभ्यसेत् । मनोलयकारणमहमेव । अनाहतस्य शब्दस्य तस्य शब्दस्य यो ध्वनिः । ध्वनेरन्तर्गतं ज्योतिर्ज्योतिरन्तर्गतं मनः । यन्मनस्त्रिजगत्सृष्टिस्थितिव्यसनकर्मकृत् । तन्मनो विलयं याति तद्विष्णोः परमं पदम् । तल्लयाच्छुद्धाद्वैतसिद्धिर्भेदाभावात् । एतदेव परमतत्त्वम् । स तज्ज्ञो बालोन्मत्त- पिशाचवज्जडवृत्त्या लोकमाचरेत् एवममनस्काभ्यासेनैव नित्यतृप्तिरल्पमूत्रपुरीषमितभोजनदृढाङ्गा- जाड्यनिद्रादृग्वायुचलनाभावब्रह्मदर्शनाज्ज्ञात- सुखस्वरूपसिद्धिर्भवति । एवं चिरसमाधिजनित- ब्रह्मामृतपानपरायणोऽसौ संन्यासी परमहंस अवधूतो भवति । तद्दर्शनेन सकलं जगत्पवित्रं भवति । तत्सेवापरोऽज्ञोऽपि मुक्तो भवति । तत्कुलमेकोत्तरशतं तारयति । तन्मातृपितृजायापत्यवर्गं च मुक्तं भवतीत्युपनिषत् ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति मण्डलब्राह्मणोपनिषत्समाप्ता ॥
Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! BRAHMANA – I 1. OM. The great Muni Yajnavalkya went to Aditya-Loka (the sun’s world) and saluting him (the Purusha of the Sun) said: “O Revered Sir, describe to me the Atman-Tattva (the Tattva or Truth of Atman).” (To which) Narayana (viz., the Purusha of the sun) replied: “I shall describe the eight-fold Yoga together with Jnana. The conquering of cold and heat as well as hunger and sleep, the preserving of (sweet) patience and unruffledness ever and the restraining of the organs (from sensual objects) – all these come under (or are) Yama. Devotion to one’s Guru, love of the true path, enjoyment of objects producing happiness, internal satisfaction, freedom from association, living in a retired place, the controlling of the Manas and the not longing after the fruits of actions and a state of Vairagya – all these constitute Niyama. The sitting in any posture pleasant to one and clothed in tatters (or bark) is prescribed for Asana (posture). Inspiration, restraint of breath and expiration, which have respectively 16, 64 and 32 (Matras) constitute Pranayama (restraint of breath). The restraining of the mind from the objects of senses is Pratyahara (subjugation of the senses). The contemplation of the oneness of consciousness in all objects is Dhyana. The mind having been drawn away from the objects of the senses, the fixing of the Chaitanya (consciousness) (on one alone) is Dharana. The forgetting of oneself in Dhyana is Samadhi. He who thus knows the eight subtle parts of Yoga attains salvation. 2. The body has five stains (viz.,) passion, anger, out-breathing, fear and sleep. The removal of these can be affected respectively by absence of Sankalpa, forgiveness, moderate food, carefulness and a spiritual sight of Tattvas. In order to cross the ocean of Samsara where sleep and fear are the serpents, injury, etc., are the waves, Trishna (thirst) is the whirlpool and wife is the mire, one should adhere to the subtle path and overstepping Tattva and other Gunas should look out for Taraka. Taraka is Brahman which being in the middle of the two eyebrows, is of the nature of the spiritual effulgence of Sachchidananda. The (spiritual) seeing through the three Lakshyas (or the three kinds of introvision) is the means to It (Brahman). Susumna which is from the Muladhara to Brahmarandhra has the radiance of the sun. In the centre of it, is Kundalini shining like Crores of lightning and subtle as the thread in the lotus-stalk. Tamas is destroyed there. Through seeing it, all sins are destroyed. When the two ears are closed by the tips of the forefingers, a Phutkara (or booming) sound is heard. When the mind is fixed on it, it sees a blue light between the eyes as also in the heart. (This is Antar-Lakshya or internal introvision). In the Bahir-Lakshya (or external introvision) one sees in order before his nose at distance of 4, 6, 8, 10 and 12 digits, the space of blue colour, then a colour resembling Shyama (indigo-black) and then shining as Rakta (red) wave and then with the two Pita (yellow and orange red) colours. Then he is a Yogin. When one looks at the external space, moving the eyes and sees streaks of light at the corners of his eyes, then his vision can be made steady. When one sees Jyotis (spiritual light) above his head 12 digits in length, then he attains the state of nectar. In the Madhya-Lakshya (or the middle one), one sees the variegated colours of the morning as if the sun, the moon and the fire had joined together in the Akasa that is without them. Then he comes to have their nature (of light). Through practice, he becomes one with Akasa, devoid of all Gunas and peculiarities. At first Akasa with its shining stars becomes to him Para-Akasa as dark as Tamas itself and he becomes one with Para-Akasa shining with stars and deep as Tamas. (Then) he becomes one with Maha-Akasa resplendent (as) with the fire of the deluge. Then he becomes one with Tattva-Akasa, lighted with the brightness which is the highest and the best of all. Then he becomes one with Surya-Akasa (Sun-Akasa) brightened by a Crore of suns. By practising thus, he becomes one with them. He who knows them becomes thus. 3. Know that Yoga is twofold through its division into the Purva (earlier) and the Uttara (later). The earlier is Taraka and the later is Amanaska (the mindless). Taraka is divided into Murti (with limitation) and Amurti (without limitation). That is Murti Taraka which goes to the end of the senses (or exist till the senses are conquered). That is Amurti Taraka which goes beyond the two eyebrows (above the senses). Both these should be performed through Manas. Antar-Drishti (internal vision) associated with manas comes to aid Taraka. Tejas (spiritual light) appears in the hole between the two eyebrows. This Taraka is the earlier one. The later is Amanaska. The great Jyotis (light) is above the root of the palate. By seeing it, one gets the Siddhis Anima, etc. Sambhavi-Mudra occurs when the Lakshya (spiritual vision) is internal while the (physical) eyes are seeing externally without winking. This is the great science which is concealed in all the Tantras. When this is known, one does not stay in Samsara. Its worship (or practice) gives salvation. Antar-Lakshya is of the nature of Jala-Jyotis (or water-Jyotis). It is known by the great Rishis and is invisible both to the internal and external senses. 4. Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jala-Jyotis is the Antar-Lakshya. Some say the form of Purusha in the cave of Buddhi beautiful in all its parts is Antar-Lakshya. Some again say that the all-quiescent Nilakantha accompanied by Uma (his wife) and having five months and latent in the midst of the sphere in the brain is Antar-Lakshya. Whilst others say that the Purusha of the dimension of a thumb is Antar-Lakshya. A few again say Antar-Lakshya is the One Self made supreme through introvision in the state of a Jivanmukta. All the different statements above made pertain to Atman alone. He alone is a Brahma-Nishtha who sees that the above Lakshya is the pure Atman. The Jiva which is the twenty-fifth Tattva, having abandoned the twenty-four Tattvas, becomes a Jivanmukta through the conviction that the twenty-sixth Tattva (viz.,) Paramatman is ‘I’ alone. Becoming one with Antar-Lakshya (Brahman) in the emancipated state by means of Antar-Lakshya (introvision), Jiva becomes one with the partless sphere of Param-Akasa. Thus ends the first Brahmana. BRAHMANA – II 1. Then Yajnavalkya asked the Purusha in the sphere of the sun: “O Lord, Antar-Lakshya has been described many times, but it has never been understood by me (clearly). Pray describe it to me”. He replied: “It is the source of the five elements, has the lustre of many (streaks of) lightning and has four seats having (or rising from) ‘That’ (Brahman). In its midst, there arises the manifestation of Tattva. It is very hidden and Unmanifested. It can be known (only) by one who has got into the boat of Jnana. It is the object of both Bahir and Antar (external and internal) Lakshyas. In its midst is absorbed the whole world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it (viz., the sphere of Agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-Tejas (or the spiritual effulgence of Brahman). It has the brightness of Sukla (white light) like the ray of lightning. It alone has the characteristic of Sambhavi. In seeing this there are three kinds of Drishti (sight), viz., Ama (the new moon), Pratipat (the first day of lunar fortnight) and Purnima (the full moon). The sight of Ama is the one (seen) with closed eyes. That with half opened eyes is Pratipat; while that with fully opened eyes is Purnima. Of these, the practice of Purnima should be resorted to. Its Lakshya (or aim) is the tip of the nose. Then is seen a deep darkness at the root of the palate. By practising thus, a Jyotis (light) of the form of an endless sphere is seen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi takes place. She (Sambhavi) alone is called Khechari. By practising it (viz., the Mudra), a man obtains firmness of mind. Through it, he obtains firmness of Vayu. The following are the signs: first it is seen like a star; then a reflecting (or dazzling) diamond; then the sphere of full moon; then the sphere of the brightness of nine gems; then the sphere of the midday sun; then the sphere of the flame of Agni (fire); all these are seen in order. 2. (Thus much for the light in Purva or first stage.) Then there is the light in the western direction (in the Uttara or second stage). Then the lustres of crystal, smoke, Bindu, Nada, Kala, star, firefly, lamp, eye, gold and nine gems, etc., are seen. This alone is the form of Pranava. Having united Prana and Apana and holding the breath in Kumbhaka, one should fix his concentration at the tip of his nose and making Shanmukhi with the fingers of both his hands, one hears the sound of Pranava (Om) in which Manas becomes absorbed. Such a man has not even the touch of Karma. The karma of (Sandhya-Vandana or the daily prayers) is verily performed at the rising or setting of the sun. As there is no rising or setting (but only the ever shining) of the sun of Chit (the higher consciousness) in the heart of a man who knows thus, he has no Karma to perform. Rising above (the conception of) day and night through the annihilation of sound and time, he becomes one with Brahman through the all-full Jnana and the attaining of the state of Unmani (the state above Manas). Through the state of Unmani, he becomes Amanaska (or without Manas). Not being troubled by any thoughts (of the world) then constitutes the Dhyana. The abandoning of all Karmas constitutes Avahana (invocation of god). Being firm in the unshaken (spiritual) wisdom constitutes Asana (posture). Being in the state of Unmani constitutes the Padya (offering of water for washing the feet of god). Preserving the state of Amanaska (when Manas is offered as sacrifice) constitutes the Arghya (offering of water as oblation generally). Being in state of eternal brightness and shoreless nectar constitutes Snana (bathing). The contemplation of Atman as present in all constitutes (the application to the idol of) Sandal. The remaining in the real state of the Drik (spiritual eye) is (the worshipping with) Akshata (non-broken rice). The attaining of Chit (consciousness) is (the worshipping with) flower. The real state of Agni (fire) of Chit is the Dhupa (burning of incense). The state of the sun of Chit is the Dipa (light waved before the image). The union of one-self with the nectar of full moon is the Naivedya (offering of food, etc.,). The immobility in that state (of the ego being one with all) is Pradakshina (going round the image). The conception of ‘I am He’ is Namaskara (prostration). The silence (then) is the Sruti (praise). The all-contentment (or serenity then) is the Visatjana (giving leave to god or finishing worship). (This is the worship of Atman by all raja-Yogins). He who knows this knows all. 3. When the Triputi are thus dispelled, he becomes the Kaivalya Jyotis without Bhava (existence) or Abhava (non-existence), full and motionless, like the ocean without the tides or like the lamp without the wind. He becomes a Brahmavit (knower of Brahman) by cognising the end of the sleeping state even while in the waking state. Though the (same) mind is absorbed in Sushupti as also in Samadhi, there is much difference between them. (in the former case) as the mind is absorbed in Tamas, it does not become the means of salvation, (but) in Samadhi as the modifications of Tamas in him are rooted away, the mind raises itself to the nature of the Partless. All that is no other than Sakshi-Chaitanya (wisdom-consciousness or the Higher Self) into which the absorption of the whole universe takes place, in as much as the universe is but a delusion (or creation) of the mind and is therefore not different from it. Though the universe appears perhaps as outside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of Brahmic bliss which is eternal and has dawned once (for all in him) – that man becomes one with Brahman. He in whom Sankalpa perishes has got Mukti in his hand. Therefore one becomes an emancipated person through the contemplation of Paramatman. Having given up both Bhava and Abhava, one becomes a Jivanmukta by leaving off again and again in all states Jnana (wisdom) and Jneya (object of wisdom), Dhyana (meditation) and Dhyeya (object of meditation), Lakshya (the aim) and Alakshya (non-aim), Drishya (the visible) and Adrishya (the non-visible) and Uha (reasoning) and Apoha (negative reasoning). He who knows this knows all. 4. There are five Avasthas (states): Jagrat (waking), Swapna (dreaming), Sushupti (dreamless sleeping), the Turya (fourth) and Turyatita (that beyond the fourth). The Jiva (ego) that is engaged in the waking state becomes attached to the Pravritti (worldly) path and is the particular of Naraka (hell) as the fruit of sins. He desires Svarga (heaven) as the fruit of his virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, ‘Enough of the births tending to actions, the fruits of which tend to bondage till the end of this mundane existence’. Then he pursues the Nivritti (return) path with a view to attain emancipation. And this person then takes refuge in a spiritual instructor in order to cross this mundane existence. Giving up passion and others, he does only those he is asked to do. Then having acquired the four Sadhanas (means to salvation) he attains, in the middle of the lotus of his heart, the Reality of Antar-Lakshya that is but the Sat of Lord and begins to recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in his Sushupti state. At last he attains this state of discrimination (thus): ‘I think I am the non-dual One only. I was in Ajnana for some time (in the waking state and called therefore Vishva). I became somehow (or involuntarily) a Taijasa (in the dreaming state) through the reflection (in that state) of the affinities of the forgotten waking state; and now I am a Prajna through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differences of state and place. And there is nothing of differentiation of class besides me’. Having expelled even the smack of the difference (of conception) between ‘I’ and ‘That’ through the thought ‘I am the pure and the secondless Brahman’ and having attained the path of salvation which is of the nature of Para-Brahman, after having become one with It through the Dhyana of the sun’s sphere as shining with himself, he becomes fully ripened for getting salvation. Sankalpa and others are the causes of the bondage of the mind; and the mind devoid of these becomes fit for salvation. Possessing such a mind free from all (Sankalpa, etc.,) and withdrawing himself from the outer world of sight and others and so keeping himself out of the odour of the universe, he looks upon all the world as Atman, abandons the conception of ‘I’, thinks ‘I am Brahman’ and considers all these as Atman. Through these, he becomes one who has done his duty. 5. The Yogin is one that has realised Brahman that is all-full beyond Turya. They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the Bindu in the Akasa of Paramatman and pursuing the path of the partless bliss produced by the pure, secondless, stainless and innate Yoga sleep of Amanaska, he becomes an emancipated person. Then the Yogin becomes immersed in the ocean of bliss. When compared to it, the bliss of Indra and others is very little. He who gets this bliss is the supreme Yogin. Thus ends the second Brahmana. BRAHMANA – III 1. The great sage Yajnavalkya then asked the Purusha in the sphere (of the sun): “O Lord, though the nature of Amanaska has been defined (by you), yet I forget it (or do not understand it clearly). Therefore pray explain it again to me.” Accordingly the Purusha said: “This Amanaska is a great secret. By knowing this, one becomes a person who had done his duty. One should look upon it as Paramatman, associated with Sambhavi-Mudra and should know also all those that can be known through a (thorough) cognition of them. Then seeing Para-Brahman in his own Atman as the Lord of all, the immeasurable, the birthless, the auspicious, the supreme Akasa, the supportless, the secondless the only goal of Brahma, Vishnu and Rudra and the cause of all and assuring himself that he who plays in the cave (of the heart) is such a one, he should raise himself above the dualities of existence and non-existence; and knowing the experience of the Unmani of his Mans, he then attains the state of Para-Brahman which is motionless as a lamp in a windless place, having reached the ocean of Brahmic bliss by means of the river of Amanaska-Yoga through the destruction of all his senses. Then he resembles a dry tree. Having lost all (idea of) the universe through the disappearance of growth, sleep, disease, expiration and inspiration, his body being always steady, he comes to have a supreme quiescence, being devoid of the movements of his Manas and becomes absorbed in Paramatman. The destruction of mans takes place after the destruction of the collective senses, like the cow’s udder (that shrivels up) after the milk has been drawn. It is this that is Amanaska. By following this, one becomes always pure and becomes one that has done his duty, having been filled with the partless bliss by means of the path of Taraka-Yoga through the initiation into the sacred sentences ‘I am pa’, ‘That Thou Art’, ‘I am thou alone’, ‘Thou art I alone’, etc. 2. When his Mans is immersed in the Akasa and he becomes all-full and when he attains the Unmani state, having abandoned all his collective senses, he conquers all sorrows and impurities through the partless bliss, having attained the fruits of Kaivalya, ripened through the collective merits gathered in all his previous lives and thinking always ‘I am Brahman’, becomes one that has done his duty. ‘I am Thou alone. There is no difference between thee and me owing to the fullness of Paramatman’.” Saying thus, he (the Purusha of the sun) embraced his pupil and made him understand it. Thus ends the third Brahmana. BRAHMANA – IV Then Yajnavalkya addressed the Purusha in the sphere (of the sun) thus: “Pray explain to me in detail the nature of the five-fold division of Akasa”. He replied: “There are five: Akasa, Parakasa, Mahakasa, Suryakasa and Paramakasa. That which is of the nature of darkness, both in and out is the first Akasa. That which has the fire of deluge, both in and out is truly Mahakasa. That which has the brightness of the sun, both in and out is Suryakasa. That brightness which is indestructible, all-pervading and of the nature of unrivalled bliss is Paramakasa. By cognising these according to this description, one becomes of their nature. He is a Yogin only in name, who does not cognise well the nine Chakras, the six Adharas, the three Lakshyas and the five Akasa. Thus ends the fourth Brahmana. BRAHMANA – V “The Manas influenced by worldly objects is liable to bondage; and that (Mans) which is not so influenced by these is fit for salvation. Hence all the world becomes an object of Chitta; whereas the same Chitta when it is supportless and well-ripe in the state of Unmani, becomes worthy of Laya (absorption in Brahman). This absorption you should learn from me who am the all-full. I alone am the cause of the absorption of Manas. The Mans is within the Jyotis (spiritual light) which again is latent in the spiritual sound which pertains to the Anahata (heart) sound. That Manas which is the agent of creation, preservation and destruction of the three worlds – that same Manas becomes absorbed in that which is the highest seat of Vishnu; Through such an absorption, one gets the pure and secondless state, owing to the absence of difference then. This alone is the highest truth. He who knows this, will wander in the world like a lad or an idiot or a demon or simpleton. By practising this Amanaska, one is ever contented, his urine and faeces become diminished, his food becomes lessened; he becomes strong in body and his limbs are free from disease and sleep. Then his breath and eyes being motionless, he realises Brahman and attains the nature of bliss. That ascetic who is intent on drinking the nectar of Brahman produced by the long practice of this kind of Samadhi, becomes a Paramahamsa (ascetic) or an Avadhuta (naked ascetic). By seeing him, all the world becomes pure and even an illiterate person who serves him is freed from bondage. He (the ascetic) enables the members of his family for one hundred and one generations to cross the ocean of Samsara; and his mother, father, wife and children – all these are similarly freed. Thus is the Upanishad.” Thus ends the fifth Brahmana. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Mandalabrahmana Upanishad belonging to the Sukla-Yajur-Veda.
bāhyāntastārakākaraṃ vyomapañcakavigraham । rājayogaikasaṃsiddhaṃ rāmacandramupāsmahe ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ yājñavalkyo ha vai mahāmunirādityalokaṃ jagāma । tamādityaṃ natvā bho bhagavannādityātmatattvamanubrūhīti । sahovāca nārāyaṇaḥ । jñānayuktayamādyaṣṭāṅgayoga ucyate । śītoṣṇāhāranidrāvijayaḥ sarvadā śāntirniścalatvaṃ viṣayendriyanigrahaścaite yamāḥ । gurubhaktiḥ satyamārgānuraktiḥ sukhāgatavastvanubhavaśca tadvastvanubhavena tuṣṭirniḥsaṅgatā ekāntavāso manonivṛttiḥ phalānabhilāṣo vairāgyabhāvaśca niyamāḥ । sukhāsanavṛttiścīravāsāścaivamāsananiyamo bhavati । pūrakakumbhakarecakaiḥ ṣoḍaśacatuṣṣaṣṭi- dvātri'nśatsaṅkhyayā yathākramaṃ prāṇāyāmaḥ । viṣayebhya indriyārthebhyo manonirodhanaṃ pratyāhāraḥ । sarvaśarīreṣu caitanyaikatānatā dhyānam । viṣayavyāvartanapūrvakaṃ caitanye cetaḥsthāpanaṃ dhāraṇaṃ bhavati । dhyānavismṛtiḥ samādhiḥ । evaṃ sūkṣmāṅgāni । ya evaṃ veda sa muktibhāgbhavati ॥ 1॥ dehasya pañcadoṣā bhavanti kāmakrodhaniḥśvāsabhayanidrāḥ । tannirāsastu niḥsaṅkalpakṣamālaghvāhārapramādatātattvasevanam । nidrābhayasarīsṛpaṃ hiṃsāditaraṅgaṃ tṛṣṇāvartaṃ dārapaṅkaṃ saṃsāravārdhiṃ tartuṃ sūkṣmamārgamavalambya sattvādiguṇānatikramya tāramavalokayet । bhrūmadhye saccidānandatejaḥkūṭarūpaṃ tārakaṃ brahma । tadupāyaṃ lakṣyatrayāvalokanam । mūlādhārādārabhya brahmarandhraparyantaṃ suṣumnā sūryābhā । mṛṇālatantusūkṣmā kuṇḍalinī । tato tamonivṛttiḥ । taddarśanātsarvapāpanivṛttiḥ । tarjanyagronmīlitakarṇarandhradvaye phūtkāraśabdo jāyate । tatra sthite manasi cakṣurmadhya nīlajyotiḥ paśyati । evaṃ hṛdaye'pi । bahirlakṣyaṃ tu nāsāgre catuḥ- ṣaḍaṣṭadaśadvādaśāṅgulībhiḥ kramānnīladyutiśyāmatva- sadṛgraktabhaṅgīsphuratpītavarṇadvayopetaṃ vyomatvaṃ paśyati sa tu yogī calanadṛṣṭyā vyomabhāgavīkṣituḥ puruṣasya dṛṣṭyagre jyotirmayūkhā vartante । taddṛṣṭiḥ sthirā bhavati । śīrṣopari dvādaśāṅgulimānajyotiḥ paśyati tadā'mṛtatvameti । madhyalakṣyaṃ tu prātaścitrādivarṇasūryacandravahnijvālā- valīvattadvihīnāntarikṣavatpaśyati । tadākārākārī bhavati । abhyāsānnirvikāraṃ guṇarahitākāśaṃ bhavati । visphurattārakākāragāḍha- tamopamaṃ parākāśaṃ bhavati । kālānalasamaṃ dyotamānaṃ mahākāśaṃ bhavati । sarvotkṛṣṭa- paramādvitīyapradyotamānaṃ tattvākāśaṃ bhavati । koṭisūryaprakāśaṃ sūryākāśaṃ bhavati । evamabhyāsāttanmayo bhavati । ya evaṃ veda ॥ 2॥ tadyogaṃ ca dvidhā viddhi pūrvottaravibhāgataḥ । pūrvaṃ tu tārakaṃ vidyādamanaskaṃ taduttaramiti । tārakaṃ dvividham । mūrtitārakamamūrtitārakamiti । yadindriyāntaṃ tanmūrtitārakam । yadbhrūyugātītaṃ tadamūrtitārakamiti । ubhayamapi manoyuktamabhyaset । manoyuktāntaradṛṣṭistārakaprakāśāya bhavati । bhrūyugamadhyabile tejasa āvirbhāvaḥ । etatpūrvatārakam । uttaraṃ tvamanaskam । tālumūlordhvabhāge mahājyotirvidyate । taddarśanādaṇimādisiddhiḥ । lakṣye'ntarbāhyāyāṃ dṛṣṭau nimeṣonmeṣavarjitāyāṃ ca iyaṃ śāmbhavī mudrā bhavati । sarvatantreṣu gopyamahāvidyā bhavati । tajjñānena saṃsāranivṛttiḥ । tatpūjanaṃ mokṣaphaladam । antarlakṣyaṃ jalajyotiḥsvarūpaṃ bhavati । maharṣivedyaṃ antarbāhyendriyairadṛśyam ॥ 3॥ sahasrāre jalajyotirantarlakṣyam । buddhiguhāyāṃ sarvāṅgasundaraṃ puruṣarūpamantarlakṣyamityapare । śīrṣāntargatamaṇḍalamadhyagaṃ pañcavaktramumāsahāyaṃ nīlakaṇṭhaṃ praśāntamantarlakṣyamiti kecit । aṅguṣṭhamātraḥ puruṣo'ntarlakṣyamityeke । uktavikalpaṃ sarvamātmaiva । tallakṣyaṃ śuddhātmadṛṣṭyā vā yaḥ paśyati sa eva brahmaniṣṭho bhavati । jīvaḥ pañcaviṃśakaḥ svakalpitacaturviṃśatitattvaṃ parityajya ṣaḍviṃśaḥ paramātmāhamiti niścayājjīvanmukto bhavati । evamantarlakṣyadarśanena jīvanmuktidaśāyāṃ svayamantarlakṣyo bhūtvā paramākāśākhaṇḍamaṇḍalo bhavati ॥ 4॥ iti prathamaṃ brāhmaṇam ॥ atha ha yājñavalkya ādityamaṇḍalapuruṣaṃ papraccha । bhagavannantarlakṣyādikaṃ bahudhoktam । mayā tanna jñātam । tadbrūhi mahyam । taduhovāca pañcabhūta- kāraṇaṃ taḍitkūṭābhaṃ tadvaccatuḥpīṭham । tanmadhye tattvaprakāśo bhavati । so'tigūḍha avyaktaśca । tajjñānaplavādhirūḍhena jñeyam । tadbāhyābhyantarlakṣyam । tanmadhye jagallīnam । tannādabindukalātītamakhaṇḍamaṇḍalam । tatsaguṇanirguṇasvarūpam । tadvettā vimuktaḥ । ādāvagnimaṇḍalam । tadupari sūryamaṇḍalam । tanmadhye sudhācandramaṇḍalam । tanmadhye'khaṇḍabrahmatejomaṇḍalam । tadvidyullekhāvacchukla- bhāsvaram । tadeva śāmbhavīlakṣaṇam । taddarśane tisro mūrtaya amā pratipatpūrṇimā ceti । nimīlitadarśanamamādṛṣṭiḥ । ardhonmīlitaṃ pratipat । sarvonmīlanaṃ pūrṇimā bhavati । tāsu pūrṇimābhyāsaḥ kartavyaḥ tallakṣyaṃ nāsāgram । tadā tālumūle gāḍhatamo dṛśyate । tadabhyāsādakhaṇḍamaṇḍalākāra- jyotirdṛśyate । tadeva saccidānandaṃ brahma bhavati । evaṃ sahajānande yadā mano līyate tadā śānto bhavī bhavati । tāmeva khecarīmāhuḥ । tadabhyāsānmanaḥsthairyam । tato vāyusthairyam । taccihnāni । ādau tārakavaddṛśyate । tato vajradarpaṇam । tata upari pūrṇacandramaṇḍalam । tato vahniśikhāmaṇḍalaṃ kramāddṛśyate ॥ 1॥ tadā paścimābhimukhaprakāśaḥ sphaṭikadhūmra- bindunādakalānakṣatrakhadyotadīpanetrasavarṇanava- ratnādiprabhā dṛśyante । tadeva praṇavasvarūpam । prāṇāpānayoraikyaṃ kṛtvā dhṛtakumbhako nāsāgra- darśanadṛḍhabhāvanayā dvikarāṅgulibhiḥ ṣaṇmukhī- karaṇena praṇavadhvaniṃ niśamya manastatra līnaṃ bhavati । tasya na karmalepaḥ । raverudayāstamayayoḥ kila karma kartavyam । evaṃvidaścidādityasyodayāstamayābhāvā- tsarvakarmābhāvaḥ । śabdakālalayena divārātryatīto bhūtvā sarvaparipūrṇajñānenonyānyavasthāvaśena brahmaikyaṃ bhavati । unmanyā amanaskaṃ bhavati । tasya niścintā dhyānam । sarvakarmanirākaraṇamāvāhanam । niścayajñānamāsanam । unmanībhāvaḥ pādyam । sadā'manaskamarghyam । sadādīptirapārāmṛtavṛttiḥ snānam । sarvatra bhāvanā gandhaḥ । dṛksvarūpāvasthāna- makṣatāḥ । cidāptiḥ puṣpam । cidagnisvarūpaṃ dhūpaḥ । cidādityasvarūpaṃ dīpaḥ । paripūrṇacandrāmṛtarasasyaikīkaraṇaṃ naivedyam । niścalatvaṃ pradakṣiṇam । sohaṃbhāvo namaskāraḥ । maunaṃ stutiḥ । sarvasantoṣo visarjanamiti ya evaṃ veda । ॥ 2॥ evaṃ tripuṭyāṃ nirastāyāṃ nistaraṅgasamudravannivāta- sthitadīpavadacalasaṃpūrṇabhāvābhāvavihīnakaivalyadyotirbhavati । jāgrannindāntaḥparijñānena brahmavidbhavati । suṣuptisamādhyormanolayāviśeṣe'pi mahadastyubhayo- rbhedastamasi līnatvānmuktihetutvābhāvācca । samādhau mṛditatamovikārasya tadākārākāritākhaṇḍākāra- vṛttyātmakasākṣicaitanye prapañcalayaḥ saṃpadyate prapañcasya manaḥkalpitatvāt । tato bhedābhāvātkadāci- dbahirgate'pi mithyātvabhānāt । sakṛdvibhātasadānandā- nubhavaikagocaro brahmavittadeva bhavati । yasya saṅkalpanāśaḥ syāttasya muktiḥ kare sthitā । tasmādbhāvābhāvau parityajya paramātmadhyānena mukto bhavati । punaḥpunaḥ sarvāvasthāsu jñānajñeyau dhyānadhyeyau lakṣyālakṣye dṛśyādṛśye cohāpohādi parityajya jīvanmukto bhavet । ya evaṃ veda ॥ 3॥ pañcāvasthāḥ jāgratsvapnasuṣuptiturīyaturīyātītāḥ । jāgrati pravṛtto jīvaḥ pravṛttimārgāsaktaḥ । pāpaphalanarakādimāṃstu śubhakarmaphalasvargamastviti kāṅkṣate । sa eva svīkṛtavairāgyātkarmaphalajanmā'laṃ saṃsārabandhanamalamiti vimuktyabhimukho nivṛttimārga- pravṛtto bhavati । sa eva saṃsāratāraṇāya gurumāśritya kāmādi tyaktvā vihitakarmācaransādhanacatuṣṭayasaṃpanno hṛdayakamalamadhye bhagavatsattāmātrāntarlakṣyarūpamāsādya suṣuptyavasthāyā muktabrahmānandasmṛtiṃ labdhvā eka evāhamadvitīyaḥ kañcitkālamajñānavṛttyā vismṛtajāgradvāsanānuphalena taijaso'smīti tadubhayanivṛttyā prājña idānīmasmītyahameka eva sthānabhedādavasthābhedasya paraṃtu nahi madanyaditi jātavivekaḥ śuddhādvaitabrahmāhamiti bhidāgandhaṃ nirasya svāntarvijṛmbhitabhānumaṇḍaladhyāna- tadākārākāritaparaṃbrahmākāritamuktimārgamārūḍhaḥ paripakvo bhavati । saṅkalpādikaṃ mano bandhahetuḥ । tadviyuktaṃ mano mokṣāya bhavati । tadvāṃścakṣurādibāhyaprapañcarato vigataprapañcagandhaḥ sarvajagadātmatvena paśyaṃstyaktāhaṅkāro brahmāhamasmīti cintayannidaṃ sarvaṃ yadayamātmeti bhāvayankṛtakṛtyo bhavati ॥ 4॥ sarvaparipūrṇaturīyātītabrahmabhūto yogī bhavati । taṃ brahmeti stuvanti । sarvalokastutipātraḥ sarvadeśa- saṃcāraśīlaḥ paramātmagagane binduṃ nikṣipya śuddhādvaitājāḍyasahajāmanaskayoganidrākhaṇḍā- nandapadānuvṛttyā jīvanmukto bhavati । taccānanda- samudramagnā yogino bhavanti । tadapekṣayā indrādayaḥ svalpānandāḥ । evaṃ prāptānandaḥ paramayogī bhavatītyupaniṣat ॥ 5॥ iti dvitīyaṃ brāhmaṇam ॥ 2॥ yājñavalkyo mahāmunirmaṇḍalapuruṣaṃ papraccha svāminnamanaskalakṣaṇamuktamapi vismṛtaṃ punastallakṣaṇaṃ brūhīti । tatheti maṇḍalapuruṣo'bravīt । idamamanaskamatirahasyam । yajjñānena kṛtārtho bhavati tannityaṃ śāṃbhavīmudrānvitam । paramātmadṛṣṭyā tatpratyayalakṣyāṇi dṛṣṭvā tadanu sarveśamaprameyamajaṃ śivaṃ paramākāśaṃ nirālambamadvayaṃ brahmaviṣṇurudrādīnā- mekalakṣyaṃ sarvakāraṇaṃ paraṃbrahmātmanyeva paśyamāno guhāviharaṇameva niścayena jñātvā bhāvābhāvādidvandvātītaḥ saṃviditamanonmanyanubhavastadanantaramakhilendriyakṣayavaśādamanaska- sukhabrahmānandasamudre manaḥpravāhayogarūpanivātasthitadīpavadacalaṃ paraṃbrahma prāpnoti । tataḥ śuṣkavṛkṣavanmūrcchānidrāmaya- niḥśvāsocchvāsābhāvānnaṣṭadvandvaḥ sadācañcalagātraḥ paramaśāntiṃ svīkṛtya manaḥ pracāraśūnyaṃ paramātmani līnaṃ bhavati । payasrāvānantaraṃ dhenustanakṣīramiva sarvendriyavarge parinaṣṭe manonāśaṃ bhavati tadevāmanaskam । tadanu nityaśuddhaḥ paramātmāhameveti tattvamasītyupadeśena tvamevāhamahameva tvamiti tārakayogamārgeṇākhaṇḍānandapūrṇaḥ kṛtārtho bhavati ॥ 1॥ paripūrṇaparākāśamagnamanāḥ prāptonmanyavasthaḥ saṃnyastasarvendriyavargaḥ anekajanmārjitapuṇyapuñjapakva- kaivalyaphalo'khaṇḍānandanirastasarvakleśakaśmalo brahmāhamasmīti kṛtakṛtyo bhavati । tvamevāhaṃ na bhedo'sti pūrṇatvātparamātmanaḥ । ityuccarantsamāliṅgya śiṣyaṃ jñaptimanīnayat ॥ 2॥ iti tṛtīyaṃ brāhmaṇam ॥ 3॥ atha ha yājñavalkyo maṇḍalapuruṣaṃ papraccha vyomapañcakalakṣaṇaṃ vistareṇānubrūhīti । sa hovācākāśaṃ parākāśaṃ mahākāśaṃ sūryākāśaṃ paramākāśamiti pañca bhavanti । bāhyābhyantaramandhakāramayamākāśam । bāhyasyābhyantare kālānalasadṛśaṃ parākāśam । sabāhyābhyantare'parimitadyutinibhaṃ tattvaṃ mahākāśam । sabāhyābhyantare sūryanibhaṃ sūryākāśam । anirvacanīyajyotiḥ sarvavyāpakaṃ niratiśayānandalakṣaṇaṃ paramākāśam । evaṃ tattallakṣyadarśanāttattadrūpo bhavati । navacakraṃ ṣaḍādhāraṃ trilakṣyaṃ vyomapañcakam । samyagetanna jānāti sa yogī nāmato bhavet ॥ 1॥ iti caturthaṃ brāhmaṇam ॥ 4॥ saviṣayaṃ mano bandhāya nirviṣayaṃ muktaye bhavati । ataḥ sarvaṃ jagaccittagocaram । tadeva cittaṃ nirāśrayaṃ manonmanyavasthāparipakvaṃ layayogyaṃ bhavati । tallayaṃ paripūrṇe mayi samabhyaset । manolayakāraṇamahameva । anāhatasya śabdasya tasya śabdasya yo dhvaniḥ । dhvanerantargataṃ jyotirjyotirantargataṃ manaḥ । yanmanastrijagatsṛṣṭisthitivyasanakarmakṛt । tanmano vilayaṃ yāti tadviṣṇoḥ paramaṃ padam । tallayācchuddhādvaitasiddhirbhedābhāvāt । etadeva paramatattvam । sa tajjño bālonmatta- piśācavajjaḍavṛttyā lokamācaret evamamanaskābhyāsenaiva nityatṛptiralpamūtrapurīṣamitabhojanadṛḍhāṅgā- jāḍyanidrādṛgvāyucalanābhāvabrahmadarśanājjñāta- sukhasvarūpasiddhirbhavati । evaṃ cirasamādhijanita- brahmāmṛtapānaparāyaṇo'sau saṃnyāsī paramahaṃsa avadhūto bhavati । taddarśanena sakalaṃ jagatpavitraṃ bhavati । tatsevāparo'jño'pi mukto bhavati । tatkulamekottaraśataṃ tārayati । tanmātṛpitṛjāyāpatyavargaṃ ca muktaṃ bhavatītyupaniṣat ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti maṇḍalabrāhmaṇopaniṣatsamāptā ॥