॥ मुक्तिकोपनिषत् ॥ ईशाद्यष्टोत्तरशतवेदान्तपटलाशयम् । मुक्तिकोपनिषद्वेद्यं रामचन्द्रपदं भजे ॥ हरिः ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ अयोध्यानगरे रम्ये रत्नमण्डपमध्यमे । सीताभरतसौमित्रिशत्रुघ्नाद्यैः समन्वितम् ॥ १॥ सनकाद्यैर्मुनिगणैर्वसिष्ठाद्यैः शुकादिभिः । अन्यैर्भागवतैश्चापि स्तूयमानमहर्निशम् ॥ २॥ धीविक्रियासहस्राणां साक्षिणं निर्विकारिणम् । स्वरूपध्याननिरतं समाधिविरमे हरिम् ॥ ३॥ भक्त्या शुश्रूषया रामं स्तुवन्पप्रच्छ मारुतिः । राम त्वं परमात्मसि सच्चिदानन्दविग्रहः ॥ ४॥ इदानीं त्वां रघुश्रेष्ठ प्रणमामि मुहुर्मुहुः । त्वद्रूपं ज्ञातुमिच्छामि तत्त्वतो राम मुक्तये ॥ ५॥ अनायासेन येनाहं मुच्येयं भवबन्धनात् । कृपया वद मे राम येन मुक्तो भवाम्यहम् ॥ ६॥ साधु पृष्टं महाबाहो वदामि शृणु तत्त्वतः । वेदान्ते सुप्रतिष्ठोऽहं वेदान्तं समुपाश्रय ॥ ७॥ वेदान्ताः के रघुश्रेष्ठ वर्तन्ते कुत्र ते वद । हनूमञ्छृणु वक्ष्यामि वेदान्तस्थितिमञ्जसा ॥ ८॥ निश्वासभूता मे विष्णोर्वेदा जाताः सुविस्तराः । तिलेषु तैलवद्वेदे वेदान्तः सुप्रतिष्ठितः ॥ ९॥ राम वेदाः कतिविधास्तेषां शाखाश्च राघव । तासूपनिषदाः काः स्युः कृपया वद तत्त्वतः ॥ १०॥ श्रीराम उवाच । ऋग्वेदादिविभागेन वेदाश्चत्वार ईरिताः । तेषां शाखा ह्यनेकाः स्युस्तासूपनिषदस्तथा ॥ ११॥ ऋग्वेदस्य तु शाखाः स्युरेकविंशतिसङ्ख्यकाः । नवाधिकशतं शाखा यजुषो मारुतात्मज ॥ १२॥ सहस्रसङ्ख्यया जाताः शाखाः साम्नः परन्तप । अथर्वणस्य शाखाः स्युः पञ्चाशद्भेदतो हरे ॥ १३॥ एकैकस्यास्तु शाखाया एकैकोपनिषन्मता । तासामेकामृचं यश्च पठते भक्तितो मयि ॥ १४॥ स मत्सायुज्यपदवीं प्राप्नोति मुनिदुर्लभाम् । राम केचिन्मुनिश्रेष्ठा मुक्तिरेकेति चक्षिरे ॥ १५॥ केचित्त्वन्नामभजनात्काश्यां तारोपदेशतः । अन्येतु साङ्ख्ययोगेन भक्तियोगेन चापरे ॥ १६॥ अन्ये वेदान्तवाक्यार्थविचारात्परमर्षयः । सालोक्यादिविभागेन चतुर्धा मुक्तिरीरिता ॥ १७॥ सहोवाच श्रीरामः । कैवल्यमुक्तिरेकैव परमार्थिकरूपिणी । दुराचाररतो वापि मन्नामभजनात्कपे ॥ १८॥ सालोक्यमुक्तिमाप्नोति न तु लोकान्तरादिकम् । काश्यां तु ब्रह्मनालेऽस्मिन्मृतो मत्तारमाप्नुयात् ॥ १९॥ पुनरावृत्तिरहितां मुक्तिं प्राप्नोति मानवः । यत्र कुत्रापि वा काश्यां मरणे स महेश्वरः ॥ २०॥ जन्तोर्दक्षिणकर्णे तु मत्तारं समुपादिशेत् । निर्धूताशेषपापौघो मत्सारूप्यं भजत्ययम् ॥ २१॥ सैव सालोक्यसारूप्यमुक्तिरत्यभिधीयते । सदाचाररतो भूत्वा द्विजो नित्यमनन्यधीः ॥ २२॥ मयि सर्वात्मको भावो मत्सामीप्यं भजत्ययम् । सैव सालोक्यसारूप्यसामीप्या मुक्तिरिष्यते ॥ २३॥ गुरूपदिष्टमार्गेण ध्यायन्मद्गुणमव्ययम् । मत्सायुज्यं द्विजः सम्यग्भजेद्भ्रमरकीटवत् ॥ २४॥ सैव सायुज्यमुक्तिः स्याद्ब्रह्मानन्दकरी शिवा । चतुर्विधा तु या मुक्तिर्मदुपासनया भवेत् ॥ २५॥ इयं कैवल्यमुक्तिस्तु केनोपायेन सिद्ध्यति । माण्डूक्यमेकमेवालं मुमुक्षूणां विमुक्तये ॥ २६॥ तथाप्यसिद्धं चेज्ज्ञानं दशोपनिषदं पठ । ज्ञानं लब्ध्वा चिरादेव मामकं धाम यास्यसि ॥ २७॥ तथापि दृढता न चेद्विद्ज्ञानस्याञ्जनासुत । द्वात्रिंशाख्योपनिषदं समभ्यस्य निवर्तय ॥ २८॥ विदेहमुक्ताविच्छा चेदष्टोत्तरशतं पठ । तासां क्रम सशान्तिं च श्रुणु वक्ष्यामि तत्त्वतः ॥ २९॥ ईशकेनकठप्रश्नमुण्डमाण्डूक्यतित्तिरिः । ऐतरेयं च छान्दोग्यं बृहदारण्यकं तथा ॥ ३०॥ ब्रह्मकैवल्यजाबालश्वेताश्वो हंस आरुणिः । गर्भो नारायणो हंसो बिन्दुर्नादशिरः शिखा ॥ ३१॥ मैत्रायणी कौषीतकी बृहज्जाबालतापनी । कालाग्निरुद्रमैत्रेयी सुबालक्षुरिमन्त्रिका ॥ ३२॥ सर्वसारं निरालम्बं रहस्यं वज्रसूचिकम् । तेजोनादध्यानविद्यायोगतत्त्वात्मबोधकम् ॥ ३३॥ परिव्राट् त्रिशिखी सीता चूडा निर्वाणमण्डलम् । दक्षिणा शरभं स्कन्दं महानारायणाह्वयम् ॥ ३४॥ रहस्यं रामतपनं वासुदेवं च मुद्गलम् । शाण्डिल्यं पैङ्गलं भिक्षुमहच्छारीरकं शिखा ॥ ३५॥ तुरीयातीतसंन्यासपरिव्राजाक्षमालिका । अव्यक्तैकाक्षरं पूर्णा सूर्याक्ष्यध्यात्मकुण्डिका ॥ ३६॥ सावित्र्यात्मा पाशुपतं परं ब्रह्मावधूतकम् । त्रिपुरातपनं देवीत्रिपुरा कठभावना । हृदयं कुण्डली भस्म रुद्राक्षगणदर्शनम् ॥ ३७॥ तारसारमहावाक्य पञ्चब्रह्माग्निहोत्रकम् । गोपालतपनं कृष्णं याज्ञवल्क्यं वराहकम् ॥ ३८॥ शाट्यायनी हयग्रीवं दत्तात्रेयं च गारुडम् । कलिजाबालिसौभाग्यरहस्यऋचमुक्तिका ॥ ३९॥ एवमष्टोत्तरशतं भावनात्रयनाशनम् । ज्ञानवैराग्यदं पुंसां वासनात्रयनाशनम् ॥ ४०॥ पूर्वोत्तरेषु विहिततत्तच्छान्तिपुरःसरम् । वेदविद्याव्रतस्नातदेशिकस्य मुखात्स्वयम् ॥ ४१॥ गृहीत्वाष्टोत्तरशतं ये पठन्ति द्विजोत्तमाः । प्रारब्धक्षयपर्यन्तं जीवन्मुक्ता भवन्ति ते ॥ ४२॥ ततः कालवशादेव प्रारब्धे तु क्षयं गते । वैदेहीं मामकीं मुक्तिं यान्ति नास्त्यत्रसंशयः ॥ ४३॥ सर्वोपनिषदां मध्ये सारमष्टोत्तरशतम् । सकृच्छ्रवणमात्रेण सर्वाघौघनिकृन्तनम् ॥ ४४॥ मयोपदिष्टं शिष्याय तुभ्यं पवननन्दन । इदं शास्त्रं मयादिष्टं गुह्यमष्टोत्तरं शतम् ॥ ४५॥ ज्ञानतोऽज्ञानतो वापि पठतां बन्धमोचकम् । राज्यं देयं धनं देयं याचतः कामपूरणम् ॥ ४५॥ इदमष्टोत्तरशतं न देयं यस्य कस्यचित् । नास्तिकाय कृतघ्नाय दुराचाररताय वै ॥ ४७॥ मद्भक्तिविमुखायापि शास्त्रगर्तेषु मुह्यते । गुरुभक्तिविहीनाय दातव्यं न कदाचन ॥ ४८॥ सेवापराय शिष्याय हितपुत्राय मारुते । मद्भक्ताय सुशीलाय कुलीनाय सुमेधसे ॥ ४९॥ सम्यक् परीक्ष्य दातव्यमेवमष्टोत्तरं शतम् । यः पठेच्छृणुयाद्वापि स मामेति न संशयः । तदेतदृचाभ्युक्तम् । विद्या ह वै ब्राह्मणमाजगाम गोपाय मा शेवधिष्टेएऽहमस्मि । असूयकायानृजवे शठाय मा मा ब्रूया वीर्यवती तथा स्याम् । यमेव विद्याश्रुतमप्रमत्तं मेधाविनं ब्रह्मचर्योपपन्नम् । तस्मा इमामुपसन्नाय सम्यक् परीक्ष्य दद्याद्वैष्णवीमात्मनिष्ठाम् ॥ १॥ इति ॥ अथ हैनं श्रीरामचन्द्रं मारुतिः पप्रच्छ ऋग्वेदादिविभागेन पृथक् शान्तिमनुब्रूहीति । स होवाच श्रीरामः । ऐतरेयकौषीतकीनादबिन्द्वात्मप्रबोधनिर्वाण- मुद्गलाक्षमालिकात्रिपुरासौभाग्यबह्वृचा नामृग्वेदगतानां दशसंख्याकानामुपनिषदां वाङ्मे मनसीति शान्तिः ॥ १॥ ईशावास्यबृहदारण्यजाबालहंसपरमहंससुबाल- मन्त्रिकानिरालम्बत्रिशिखीब्राह्मणमण्डलब्राह्मणाद्वयतारक- पैङ्गलभिक्षुतुरीयातीताध्यात्मतारसारयाज्ञवल्क्य- शाट्यायनीमुक्तिकानां शुक्लयजुर्वेदगतानामेकोनविंशति- संख्याकानामुपनिषदां पूर्णमद इति शान्तिः ॥ २॥ कठवल्लीतैत्तिरीयकब्रह्मकैवल्यश्वेताश्वतरगर्भ- नारायणामृतबिन्द्वमृतनादकालाग्निरुद्रक्षुरिका- सर्वसारशुकरहस्यतेजोबिन्दुध्यानबिन्दुब्रह्मविद्या- योगतत्त्वदक्षिणामूर्तिस्कन्दशारीरकयोगशिखैकाक्षर- अक्ष्यवधूतकठरुद्रहृदययोगकुण्डलिनीपञ्चब्रह्म- प्राणाग्निहोत्रवराहकलिसन्तरणसरस्वतीरहस्यानां कृष्णयजुर्वेदगतानां द्वात्रिंशत्संख्याकानमुपनिषदां सह नाववत्विति शान्तिः ॥ ३॥ केनछान्दोग्यारुणिमैत्रायणिमैत्रेयीवज्रसूचिकायोगचूडामणि- वासुदेवमहत्संन्यासाव्यक्तकुण्डिकासावित्रीरुद्राक्षजाबालदर्शन- जाबालीनां सामवेदगतानां षोडशसंख्याकाना- मुपनिषदानामाप्यायन्त्विति शान्तिः ॥ ४॥ प्रश्नमुण्डकमाण्डुक्याथर्वशिरोऽथर्वशिखाबृहज्जाबाल- नृसिंहतापनीनारदपरिव्राजकसीताशरभमहानारायण- रामरहस्यरामतापनीशाण्डिल्यपरमहंसपरिव्राजक- अन्नपूर्णासूर्यात्मपाशुपतपरब्रह्मत्रिपुरातपनदेवीभावना- ब्रह्मजाबालगणपतिमहावाक्यगोपालतपनकृष्णहयग्रीव- दत्तात्रेयगारुडानामथर्ववेदगतानामेकत्रिंशत्संख्याकाना- मुपनिषदां भद्रं कर्णेभिरिति शान्तिः ॥ ५॥ मुमुक्षवः पुरुषाः साधनचतुष्टयसंपन्नाः श्रद्धावन्तः सुकुलभवं श्रोत्रियं शास्त्रवात्सल्य- गुणवन्तमकुटिलं सर्वभूतहितेरतं दयासमुद्रं सद्गुरुं विधिवदुपसंगम्योपहारपाणयोऽष्टोत्तरशतोपनिषदं विधिवदधीत्य श्रवणमनननिदिध्यासनानि नैरन्तर्येण कृत्वा प्रारब्धक्षयाद्देहत्रयभंगं प्राप्योपाधिविनिर्मुक्त- घटाकाशवत्परिपूर्णता विदेहमुक्तिः । सैव कैवल्यमुक्तिरिति । अत एव ब्रह्मलोकस्था अपि ब्रह्ममुखाद्वेदान्तश्रवणादि कृत्वा तेन सह कैवल्यं लभन्ते । अतः सर्वेषां कैवल्यमुक्तिर्ज्ञानमात्रेणोक्ता । न कर्मसांख्ययोगोपासनादिभिरित्युपनिषत् ॥ इति प्रथमोऽध्यायः ॥ १॥ तथा हैनं श्रीरामचन्द्रं मारुतिः पप्रच्छ । केयं वा तत्सिद्धिः सिद्ध्या वा किं प्रयोजनमिति । सहोवाच श्रीरामः । पुरुषस्य कर्तृत्वभोक्तृत्व- सुखदुःखादिलक्षणश्चित्तधर्मः क्लेशरूपत्वाद्बन्धो भवति । तन्निरोधनं जीवन्मुक्तिः । उपाधिविनिर्मुक्त- घटाकाशवत्प्रारब्धक्षयाद्विदेहमुक्तिः । जीवन्मुक्तिविदेहमुक्त्योरष्टोत्तरशतोपनिषदः प्रमाणम् । कर्तृत्वादिदुःखनिवृत्तिद्वारा नित्यानन्दावाप्तिः प्रयोजनं भवति । तत्पुरुषप्रयत्नसाध्यं भवति । यथा पुत्रकामेष्टिना पुत्रं वाणिज्यादिना वित्तं ज्योतिष्टोमेन स्वर्गं तथा पुरुषप्रयत्नसाध्यवेदान्तश्रवणादिजनितसमाधिना जीवन्मुक्त्यादिलाभो भवति । सर्ववासनाक्षयात्तल्लाभः । अत्र श्लोका भवन्ति ॥ उच्छास्त्रं शास्त्रितं चेति पौरुषं द्विविधं मतम् । अत्रोच्छस्त्रमनर्थाय परमार्थाय शास्त्रितम् ॥ १॥ लोकवासनया जन्तोः शास्त्रवासनयापि च । देहवासनया ज्ञानं यथावन्नैव जायते ॥ २॥ द्विविधा वासनाव्यूहः शुभश्चैवाशुभश्च तौ । वासनौघेन शुद्धेन तत्र चेदनुनीयसे ॥ ३॥ तत्क्रमेणाशु तेनैव मामकं पदमाप्नुहि । अथ चेदशुभो भावस्त्वां योजयति संकटे ॥ ४॥ प्राक्तनस्तदसौ यत्नाज्जेतव्यो भवता कपे । शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित् ॥ ५॥ पौरुषेण प्रयत्नेन योजनीया शुभे पथि । अशुभेषु समाविष्टं शुभेष्वेवावतारयेत् ॥ ६॥ अशुभाच्चालितं याति शुभं तस्मादपीतरत् । पौरुषेण प्रयत्नेन लालयेच्चित्तबालकम् ॥७॥ द्रागभ्यासवशाद्याति यदा ते वासनोदयम् । तदाभ्यासस्य साफल्यं विद्धि त्वममरिमर्दन ॥ ८॥ सन्दिग्धायामपि भृशं शुभामेव समाचर । शुभायां वासनावृद्धौ न दोषाय मरुत्सुत ॥ ९॥ वासनाक्षयविज्ञानमनोनाशा महामते । समकालं चिराभ्यस्ता भवन्ति फलदा मताः ॥ १०॥ त्रय एवं समं यावन्नाभ्यस्ताश्च पुनः पुनः । तावन्न पदसंप्राप्तिर्भवत्यपि समाशतैः ॥ ११॥ एकैकशो निषेव्यन्ते यद्येते चिरमप्यलम् । तन्न सिद्धिं प्रयच्छन्ति मन्त्राः संकीर्तिता इव ॥ १२॥ त्रिभिरेतैश्चिराभ्यस्तैर्हृदयग्रन्थयो दृढाः । निःशङ्कमेव त्रुठ्यन्ति बिसच्छेदाद्गुणा इव ॥ १३॥ जन्मान्तशताभ्यस्ता मिथ्या संसारवासना । सा चिराभ्यासयोगेन विना न क्षीयते क्वचित् ॥ १४॥ तस्मात्सौम्य प्रयत्नेन पौरुषेण विवेकिना । भोगेच्छां दूरतस्त्यक्त्वा त्रयमेव समाश्रय ॥ १५॥ तस्माद्वासनया युक्तं मनो बद्धं विदुर्बुधाः । सम्यग्वासनया त्यक्तं मुक्तमित्यभिधीयते । मनोनिर्वासनीभावमाचराशु महाकपे ॥ १६॥ सम्यगालोचनात्सत्याद्वासना प्रविलीयते । वासनाविलये चेतः शममायाति दीपवत् ॥ १७॥ वासनां संपरित्यज्य मयि चिन्मात्र विग्रहे । यस्तिष्ठति गतो व्यग्रः सोऽहं सच्चित्सुखात्मकः ॥ १८॥ समाधिमथ कार्याणि मा करोतु करोतु वा । हृदयेनात्तसर्वेहो मुक्त एवोत्तमाशयः ॥ १९॥ नैष्कर्म्येण न तस्यार्थस्तस्यार्थोऽस्ति न कर्मभिः । न ससाधनजाप्याभ्यां यस्य निर्वासनं मनः ॥ २०॥ संत्यक्तवासनान्मौनादृते नास्त्युत्तमं पदम् ॥ २१॥ वासनाहीनमप्येतच्चक्षुरादीन्द्रियं स्वतः । प्रवर्तते बहिः स्वाऽर्थे वासनामात्रकारणम् ॥ २२॥ अयत्नोपनतेष्वक्षि दृग्द्रव्येषु यथा पुनः । नीरागमेव पतति तद्वत्कार्येषु धीरधीः ॥ २३॥ भावसंवित्प्रकटितामनुरूपा च मारुते । चित्तस्योत्पत्युपरमा वासनां मुनयो विदुः ॥ २४॥ दृढाभ्यस्तपदार्थैकभावनादतिचञ्चलम् । चित्तं संजायते जन्मजरामरणकारणम् ॥ २५॥ वासनावशतः प्राणस्पन्दस्तेन च वासना । क्रियते चित्तबीजस्य तेन बीजाङ्कुरक्रमः ॥ २६॥ द्वे बीजे चित्तवृक्षस्य प्राणस्पन्दनवासने । एकस्मिंश्च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥ २७॥ असङ्गव्यवहारत्वाद्भवभावनवर्जनात् । शरीरनाशदर्शित्वाद्वासना न प्रवर्तते । वासनासंपरित्यागाच्चितं गच्छत्यचित्तताम् ॥ २८॥ अवासनत्वात्सततं यदा न मनुते मनः । अमनस्ता तदोदेति परमोपशमप्रदा ॥ २९॥ अव्युत्पन्नमना यावद्भवानज्ञाततत्पदः । गुरुशास्त्रप्रमाणैस्तु निर्णीतं तावदाचर ॥ ३०॥ ततः पक्वकषायेण नूनं विज्ञात वस्तुना । शुभोऽप्यसौ त्वया त्याज्यो वासनौघो निराधिना ॥ ३१॥ द्विविधचित्तनाशोऽस्ति सरूपोऽरूप एव च । जीवन्मुक्तः सरूपः स्यादरूपो देहमुक्तिगः ॥ ३२॥ अस्य नाशमिदानीं त्वं पावने श्रुणु सादरम् ॥ ३३। चित्तानाशाभिधानं हि यदा ते विद्यते पुनः । मैत्र्यादिभिर्गुणैर्युक्तं शान्तिमेति न संशयः । भूयोजन्मविनिर्मुक्तं जीवन्मुक्तस्य तन्मनः ॥ ३४॥ सरूपोऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते । अरूपस्तु मनोनाशो वैदेही मुक्तिगो भवेत् ॥ ३५॥ सहस्राङ्कुरशाखात्मफलपल्लवशालिनः ॥ ३६॥ अस्य संसारवृक्षस्य मनोमूलमिदं स्थितम् । संकल्प एव तन्मन्ये संकल्पोपशमेन तत् ॥ ३७॥ शोषयाशु यथा शोषमेति संसारपादपः । उपाय एक एवास्ति मनसः स्वस्य निग्रहे ॥ ३८॥ मनसोऽभ्युदयो नाशो मनोनाशो महोदयः । ज्ञमनो नाशमभ्येति मनो ज्ञस्य हि शृङ्खला ॥ ३९॥ तावन्निशीव वेताला वल्गन्ति हृदि वासनाः । एकतत्त्वदृढाभ्यासाद्यावन्न विजितं मनः ॥ ४०॥ प्रक्षीणचित्तदर्पस्य निगृहीतेन्द्रियद्विषः । पद्मिन्य इव हेमन्ते क्षीयन्ते भोगवासनाः ॥ ४१॥ हस्तं हस्तेन संपीड्य दन्तैर्दन्तान्विचूर्ण्य च । अङ्गान्यङ्गैः समाक्रम्य जयेदादौ स्वकं मनः ॥ ४२॥ उपविश्योपविश्यैकां चिन्तकेन मुहुर्मुहुः । न शक्यते मनो जेतुं विना युक्तिमनिन्दिताम् ॥ ४३॥ अङ्कुशेन विना मत्तो यथा दुष्टमतङ्गजः । अध्यात्मविद्याधिगमः साधुसंगतिरेव च ॥ ४४॥ वासनासंपरित्यागः प्राणस्पन्दनिरोधनम् । एतास्ता युक्तयः पुष्टाः सन्ति चित्तजये किल ॥ ४५॥ सतीषु युक्तिष्वेतासु हठान्नियमन्ति ये । चेतसो दीपमुत्सृज्य विचिन्वन्ति तमोऽञ्जनैः ॥ ४६॥ विमूढाः कर्तुमुद्युक्ता ये हठाच्चेतसो जयम् । ते निबध्नन्ति नागेन्द्रमुन्मत्तं बिसतन्तुभिः ॥ ४७॥ द्वे बीजे चित्तवृक्षस्य वृत्तिव्रततिधारणः । एकं प्राणपरिस्पन्दो द्वितीयं दृढभावना ॥ ४८॥ सा हि सर्वगता संवित्प्राणास्पन्देन चाल्यते । चित्तैकाग्र्याद्यतो ज्ञानमुक्तं समुपजायते ॥ ४९॥ तत्साधनमथो ध्यानं यथावदुपदिश्यते । विनाप्यविकृतिं कृत्स्नां संभवव्यत्ययक्रमात् । यशोऽरिष्टं च चिन्मात्रं चिदानन्दं विचिन्तय ॥ ५०॥ अपानेऽस्तंगते प्राणो यावन्नाभ्युदितो हृदि । तावत्सा कुंभकावस्था योगिभिर्यानुभूयते ॥ ५१॥ बहिरस्तंगते प्राणे यावन्नापान उद्गतः । तावत्पूर्णां समावस्थां बहिष्ठं कुम्भकं विदुः ॥ ५२॥ ब्रह्माकारमनोवृत्तिप्रवाहोऽहंकृतं विना । संप्रज्ञातसमाधिः स्याद्ध्यानाभ्यासप्रकर्षतः ॥ ५३॥ प्रशान्तवृत्तिकं चित्तं परमानन्ददायकम् । असंप्रज्ञातनामायं समाधिर्योगिनां प्रियः ॥ ५४॥ प्रभाशून्यं मनःशून्यं बुद्धिशून्यं चिदात्मकम् । अतद्व्यावृत्तिरूपोऽसौ समाधिर्मुनिभावितः ॥ ५५॥ ऊर्ध्वपूर्णमधःपूर्णं मध्यपूर्णं शिवात्मकम् । साक्षाद्विधिमुखो ह्येष समाधिः पारमार्थिकः ॥ ५६॥ दृढभावनया त्यक्तपूर्वापरविचारणम् । यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥ ५७॥ भावितं तीव्रसंवेगादात्मना यत्तदेव सः । भवत्याशु कपिश्रेष्ठ विगतेतरवासनः ॥ ५८॥ तादृग्रूपो हि पुरुषो वासनाविवशीकृतः । संपश्यति यदैवैतत्सद्वस्त्विति विमुह्यति ॥ ५९॥ वासनावेगवैचित्र्यात्स्वरूपं न जहाति तत् । भ्रान्तं पश्यति दुर्दृष्टिः सर्वं मदवशादिव ॥ ६०॥ वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा । मलिना जन्महेतुः स्याच्छुद्धा जन्मविनाशिनी ॥ ६१॥ अज्ञानसुघनाकारा घनाहंकारशालिनी । पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः । पुनर्जन्माङ्कुरं त्यक्त्वा स्थितिः संभृष्टबीजवत् ॥ ६२॥ बहुशास्त्रकथाकन्थारोमन्थेन वृथैव किम् । अन्वेष्टव्यं प्रयत्नेन मारुते ज्योतिरान्तरम् ॥ ६३॥ दर्शनादर्शने हित्वा स्वयं केवलरूपतः । य आस्ते कपिशार्दूल ब्रह्म स ब्रह्मवित्स्वयम् ॥ ६४॥ अधीत्य चतुरो वेदान्सर्वशास्त्राण्यनेकशः । ब्रह्मतत्त्वं न जानाति दर्वी पाकरसं यथा ॥ ६५॥ स्वदेहाशुचिगन्धेन न विरज्येत यः पुमान् । विरागकारणं तस्य किमन्यदुपदिश्यते ॥ ६६॥ अत्यन्तमलिनो देहो देही चात्यन्तनिर्मलः । उभयोरन्तरं ज्ञात्वा कस्य शौचं विधीयते ॥ ६७॥ बद्धो हि वासनाबद्धो मोक्षः स्याद्वासनाक्षयः । वासनां संपरित्यज्य मोक्षार्थित्वमपि त्यज ॥ ६८॥ मानसीर्वासनाः पूर्वं त्यक्त्वा विषयवासनाः । मैत्र्यादिवासनानाम्नीर्गृहाणामलवासनाः ॥ ६९॥ ता अप्यतः परित्यज्य ताभिर्व्यवहरन्नपि । अन्तःशान्तः समस्नेहो भव चिन्मात्रवासनः ॥ ७०॥ तामप्यथ परित्यज्य मनोबुद्धिसमन्विताम् । शेषस्थिरसमाधानो मयि त्वं भव मारुते ॥ ७१॥ अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत् । अनामगोत्रं मम रूपमीदृशं भजस्व नित्यं पवनात्मजार्तिहन् ॥ ७२॥ दृशिस्वरूपं गगनोपमं परं सकृद्विभातं त्वजमेकमक्षरम् । अलेपकं सर्वगतं यदद्वयं तदेव चाहं सकलं विमुक्तॐ ॥ ७३॥ दृशिस्तु शुद्धोऽहमविक्रियात्मको न मेऽस्ति कश्चिद्विषयः स्वभावतः । पुरस्तिरश्चोर्ध्वमधश्च सर्वतः सुपूर्णभूमाहमितीह भावय ॥ ७४॥ अजोऽमरश्चैव तथाजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमव्ययः । न कारणं कार्यमतीत्य निर्मलः सदैव तृप्तोऽहमितीह भावय ॥ ७५॥ जीवन्मुक्तपदं त्यक्त्वा स्वदेहे कालसात्कृते । विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥ ७६॥ तदेतदृचाभ्युक्तम् ॥ तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् ॥ तद्विप्रासो विपन्यवो जागृवांसः समिन्धते । विष्णोर्यत्परमं पदम् ॥ ॐ सत्यमित्युपनिषत् । ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ इति मुक्तिकोपनिषत्समाप्ता ॥
This is an amazing discourse given by Lord Sri Rama to Sri Hanuman, where the science of liberation (mukti) is outlined. Running into a little over 130 mantras, this holy text from Shukla Yajurveda is often quoted by scholars for the list of 108 Upanishads that are explicitly mentioned here (mantras 30 - 39 of chapter 1, section 1) Another quote from this Upanishad is where the Lord declares that the study of Mandukya Upanishad alone is adequate for attaining liberation (1.1.26). Liberation is defined as the cessation of (the sense of) doership and enjoyership, which takes us beyond pleasure and pain (2.1). A lot of practical advice is given by the teacher, emphasising 'effort' required in overcoming old tendencies (vasanas) that are a major obstacle on the path. Repeating the name of the Lord is praised as a sure means of leading to emancipation. Advanced concepts of absorption (laya) and destruction (nasha) of the mind are dealt with in this very comprehensive scripture. Ending of the ego, the separate self, is highlighted with enough stress on mind-control. This text can easily be recommended for both knowledge and practice. Muktika Upanishad Translated by Dr. A. G. Krishna Warrier; Published by The Theosophical Publishing House, Chennai) 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 ! I-i-1-6. In the beautiful city of Ayodhya, in the centre of a pavilion set with gems, together with Sita, Bharata, Lakshmana and Satrughna, was Rama seated, glorified day and night by sages like Sanaka, Vasistha and Suka as well as other devotees, unchanging witness of thousands of modifications of the intellect, delighted in contemplating his own form. At the end of this Samadhi, Hanuman asked with devotion, ‘O Rama, you are the supreme being, of the nature of Sat, Chid and Ananda. I desire to know your nature truly for liberation. Please tell me how I can be released from bondage without strain. I-i-7-14. Rama: Well asked. I shall tell you. I am well established in Vedanta. Hanuman: What is Vedanta and where is it ? Rama: The Vedas in all their great extent are my breath, Vedanta is well grounded in them, like oil in sesamum. Hanuman: How many are the Vedas and how many branches do they have ? Of these what are the Upanishads ? Rama: Vedas are four, Rig-Veda etc., many branches and Upanishads exist in them. Rig-Veda has 21 branches and Yajus has 109. Sama has 1000 and Atharva has 50. Each branch has one Upanishad. Even by reading one verse of them with devotion, one gets the status of union with me, hard to get even by sages. I-i-15-17. Hanuman: Rama, sages speak differently: some say there is only one kind of liberation. Others say it can be got by worshipping your name and by the Taraka mantra at Kashi. Others speak of Sankhya-Yoga and Bhakti-Yoga, the enquiry into Vedanta-Vakyas etc. I-i-18-23. Rama: Liberation is of four kinds: Salokya etc. But the only real type is Kaivalya. Anybody even though leading a wicked life, attains Salokya, not other worlds, by worshipping my name. Dying in the sacred Brahmanala in Kashi, he will get the Taraka-mantra and also liberation, without rebirth. On dying anywhere (else) in Kashi, Maheshvara will utter the Taraka-mantra in his right ear. He gets Sarupya with me as his sins are washed away. The same is called Salokya and Sarupya. Persevering in good conduct, with mind fixed upon me, loving me as the Self of all, the twice-born gets nearer to me – This is called the three forms of liberation. Salokya, Sarupya and Samipya. I-i-24-25. Meditating on my eternal form as prescribed by the Teacher, one will surely achieve identity with me like the insects changing into the bee. This alone is the liberation of identity (Sayujya) yielding the bliss of Brahman. All these four kinds of Mukti will be got by worshipping Me. I-i-26-29. But by what means is the Kaivalya kind of Moksha got ? The Mandukya is enough; if knowledge is not got from it, then study the Ten Upanishads. Getting knowledge very soon, you will reach my abode. If certainty is not got even then, study the 32 Upanishads and stop. If desiring Moksha without the body, read the 108 Upanishads. Hear their order. I-i-30-39. 1. Isa 2. Kena 3. Katha 4. Prasna 5. Munda 6. Mandukya 7. Taittiri 8. Aitareya 9. Chandogya 10. Brihadaranyaka 11. Brahma 12. Kaivalya 13. Jabala 14. Svetasva 15. Hamsa 16. Aruni 17. Garbha 18. Narayana 19. Paramahamsa 20. Amritabindu 21. Amritanada 22. Atahrvasirah 23. Atharvasikha 24. Maitrayini 25. Kaushitakibrahmana 26. Brihajjabala 27. Nrisimhatapini 28. Kalagnirudra 29. Maitreya 30. Subala 31. Kshurika 32. Mantrika 33. Sarvasara 34. Niralamba 35. Sukarahasya 36. Vajrasuchika 37. Tejobindu 38. Nadabindu 39. Dhyanabindu 40. Brahmavidya 41. Yogatattva 42. Atmabodha 43. Naradaparivrajaka 44. Trisikhi 45. Sita 46. Yogachudamani 47. Nirvana 48. Mandalabrahmana 49. Dakshinamurti 50. Sarabha 51. Skanda 52. Tripadvibhuti-Mahanarayana 53. Advayataraka 54. Ramarahasya 55. Ramatapani 56. Vasudeva 57. Mudgala 58. Sandilya 59. Paingala 60. Bhiksu 61. Mahat 62. Sariraka 63. Yogasikha 64. Turiyatita 65. Sannyasa 66. Paramahamsaparivrajaka 67. Akshamalika 68. Avyakta 69. Ekakshara 70. Annapurna 71. Surya 72. Akshi 73. Adhyatma 74. Kundika 75. Savitri 76. Atma 77. Pasupata 78. Parabrahma 79. Avadhutaka 80. Tripuratapini 81. Devi 82. Tripura 83. Katharudra 84. Bhavana 85. Rudrahridaya 86. Yoga-kundali 87. Bhasma 88. Rudraksha 89. Ganapati 90. Darsana 91. Tarasara 92. Mahavakya 93. Panchabrahma 94. Pranagnihotra 95. Gopalatapini 96. Krishna 97. Yajnavalkya 98. Varaha 99. Satyayani 100. Hayagriva 101. Dattatreya 102. Garuda 103. Kalisamtarana 104. Jabali 105. Saubhagyalakshmi 106. Sarasvatirahasya 107. Bahvricha 108. Muktika I-i-40-43. These destroy three kinds of Bhavana (regarding) body, senses and mind respectively as identified with Atman. The best of Brahmanas will become Jivanmuktas if they study upto the destruction of Prarabdha, these 108 Upanishads from a Guru along with the Shanti-pada. Then, in course of time they will get Vedeha-mukti, surely. I-i-44-52. These 108 are the essence of all Upanishads and can cut away all sins by merely hearing once. These cause release whether read with or without knowledge. One may give away a kingdom, wealth etc., to one who asks, but not these 108 to just anyone – to an unbeliever (nastika), ungrateful, of bad conduct, one against devotion to me, deluded by wrong scripture or lacking devotion to the Guru. But they shall be taught to one devoted to service, devotee, of good conduct, birth and wisdom. He should be well tested. A Rik verse on this: the goddess of knowledge came to a Brahmana and said ‘Protect me, I am your treasure, do not teach me to one who is jealous, dishonest and deceitful – then I shall powerful, but give it to one who is learned, careful, wise and celibate, after examining him’. I-ii-1. Then Maruti asked Sri Ramachandra thus: Please relate to me separately the Shanti-mantras of the different Vedas, Rig etc. Sri Rama then said: "My speech rests on my mind … " Vanme-Manasi….. This is the Shanti-mantra of the following ten Upanishads forming part of the Rig-Veda: 1. Aitareya 2. Kaushitakibrahmana 3. Nadabindu 4. Atmabodha 5. Nirvana 6. Mudgala 7. Akshamalika 8. Tripura 9. Saubhagyalakshmi 10. Bahvricha I-ii-2. "That (which lies beyond) is full" Purnamada …. – and so on: This is the Shanti-mantra of the following Nineteen Upanishads, forming part of the Sukla-Yajur-Veda: 1. Isavasya 2. Brihadaranyaka 3. Jabala 4. Hamsa 5. Paramahamsa 6. Subala 7. Mantrika 8. Niralamba 9. Trisikhibrahmana 10. Mandalabrahmana 11. Advayataraka 12. Paingala 13. Bhiksu 14. Turiyatita 15. Adhyatma 16. Tarasara 17. Yajnavalkya 18. Satyayani 19. Muktika I-ii-3. "May (the Brahman of the Upanishads) protect us both" Sahanavavatu … – and so on: This is the Shanti-mantra of the following Thirty-Two Upanishads, forming part of the Krishna-Yajur-Veda: 1. Kathavalli 2. Taittiriyaka 3. Brahma 4. Kaivalya 5. Svetasvatara 5. Garbha 6. Narayana 7. Amritabindu 8. Amritanada 9. Kalagnirudra 10. Kshurika 11. Sarvasara 12. Sukarahasya 13. Tejobindu 14. Dhyanabindu 15. Brahmavidya 16. Yogatattva 17. Dakshinamurti 18. Skanda 19. Sariraka 20. Yogasikha 21. Ekakshara 22. Akshi 23. Avadhuta 24. Katharudra 25. Rudrahridaya 26. Yoga-kundalini 27. Panchabrahma 28. Pranagnihotra 29. Varaha 30. Kalisamtarana 31. Sarasvatirahasya I-ii-4. "May the unseen powers nourish" Apyayantu …. – and so on: This is the Shanti-mantra of the following Sixteen Upanishads forming part of the Sama-Veda: 1. Kena 2. Chandogya 3. Aruni 4. Maitrayani 5. Maitreya 6. Vajrasuchika 7. Yogachudamani 8. Vasudeva 9. Mahat 10. Sannyasa 11. Avyakta 12. Kundika 13. Savitri 14. Rudrakshajabala 15. Darsana 16. Jabali I-ii-5. "May we hear with our ears the auspicious truths of the Vedanta" Bhadram-Karnebhih… – and so on: This is the Shanti-mantra of the following Thirty-One Upanishads of the Atharva-Veda: 1. Prasna 2. Mundaka 3. Mandukya 4. Atahrvasiras 5. Atharvasikha 6. Brihajjabala 7. Nrisimhatapini (Purvottara) 8. Naradaparivrajaka 9. Sita 10. Sarabha 11. Tripadvibhuti-Mahanarayana 12. Ramarahasya 13. Ramatapini (Purvottara) 14. Sandilya 15. Paramahamsaparivrajaka 16. Annapurna 17. Surya 18. Atma 19. Pasupatabrahmana 20. Parabrahma 21. Tripuratapini 22. Devi 23. Bhavana 24. Bhasmajabala 25. Ganapati 26. Mahavakya 27. Gopalatapini (Purvottara) 28. Krishna 29. Hayagriva 30. Dattatreya 31. Garuda I-ii-6. Men who are seekers after Liberation and well-equipped with the four requisite means ! Approach properly, with gifts in the hands, a good teacher who is dedicated, belonging to a good family, well-versed in the Vedas, interested in the scriptures, of good quality, straightforward, interested in the welfare of all creatures, compassionate and learn in the prescribed manner the one hundred and eight Upanishads; study them through listening, reflection and deep absorption continuously; the accumulated Karmas will be dissolved, the three kinds of bodies (gross, subtle and causal) are abandoned and like the ether of the pot when released from its Upadhi, rise to the level of fullness called Videha-mukti. This indeed is the Absolute Liberation (Kaivalya-mukti). That is why even those in the Brahma-loka, get identity with Brahman after listening to the Upanishads from his mouth. And for everyone Absolute Liberation is stated to be (attainable) only through knowledge; not through Karma rituals, not through Sankhya-Yoga or worship. Thus the Upanishad. II-i-1. Then Hanuman asked Ramachandra: What is this Jivanmukti, Videha-mukti ? What is the authority, means of success and purpose ? Rama said: For a person there is bondage from doer-ship, enjoyer-ship, pleasure, pain etc., — their prevention is liberation in the body. Videha-mukti (liberation without the body) is from the destruction of Prarabdha (operative) karma, like the space in a pot released from the conditioning (enclosing) pot. For both the authority is the 108 Upanishads. The purpose is eternal happiness through the stopping of the misery of doer-ship etc. This can be achieved by human effort just as a son is got by putra-kama sacrifice, wealth by trade etc., and heaven by jyotistoma. II-ii-1-9. There are these verses: Human effort is said to be of the two kinds: For and against the Shastras – the former gives disaster, the latter the ultimate reality. True knowledge does not come to one from latent impressions through the world, Shastras and the body. Such impressions are two-fold: good and bad; if you are induced by the good, you shall reach me gradually but quickly; the bad ones involved lead to trouble and should be overcome with effort. The river of impression flowing through good and bad paths, must be turned into the good path with human effort – One should fondle the mind-child with human effort. When by means of practice, good impressions arise, then the practice has been fruitful. Even when this is in doubt, practice only the good tendencies – there shall be no fault. II-ii-10-15. The destruction of impressions, cultivation of knowledge and destruction of the mind, when practised together for long will yield fruit. If not practised together, there will be no success even after hundreds of years, like mantras which are scattered. When these three are practised long, the knots of the heart surely are broken, like lotus fibre and the stalk. The false impression of worldly life is got in a hundred lives and cannot be destroyed without long practice. So avoid desire of enjoyment as a distance with effort and practise the three. II-ii-16. The wise know that the mind is bound by the impressions, it is liberated when released well from them. So, O Hanuman, practice the destruction of mental impression, quickly. II-ii-17-18. When impressions die out, the mind becomes put out like a lamp. Whoever gives up impressions and concentrates on Me without strain, he becomes Bliss. II-ii-19-23. Whether he concentrates on actions or not, when he avoids all the desires of the heart, he is doubtlessly liberated. He has nothing to gain from action or inaction. If his mind is not freed from impressions even Samadhi and Japa cannot give fruit. The highest place cannot be got without silence free from impressions. Sense organs like the eye go towards external objects without voluntary impression but because of the latent impression just as the eye falls voluntarily without attachment on external objects, so the man of wisdom operates in work. II-ii-24-31. The sages know that Vasana comprises all objects generated by creative faculty of the mind in attaining or avoiding them. The very unsteady mind which is the cause of birth, old age and death is generated by desire for objects in excess. By the influence of Vasana there is the pulsation of Prana, from it comes Vasana (again) like seed and sprout. For the tree of the human mind, the pulsation and Vasana are two seeds – when one dies both die. Latent impressions stop operating through detached behaviour, avoidance of worldly thought and realization that the body is mortal. The mind becomes non-mind by giving up Vasanas. When the mind does not think, then arises mindlessness giving great peace; so long as your mind has not fully evolved, being ignorant of the supreme reality, perform what has been laid down by the teacher, Shastra and other sources. Then with impurity ripened (and destroyed) and Truth understood, you should give up even the good impressions. II-ii-32-37. In a Jivanmukta the destruction of the mind is with form – in a Videhamukta it is formless – when you achieve it, the mind with qualities like friendliness will surely attain peace. The mind of the Jivanmukta has no rebirth. The mind is the root of the tree of Samsara which has thousands of sprouts, branches, fruits etc. I take the mind to be nothing but construction; make it dry in such a way that the tree also is dried up. II-ii-38-47. There is only one means for overpowering mind. Shooting up of one’s mind is one’s undoing, its destruction is good fortune. The mind of the knower is destroyed, it is a chain for the ignorant. As long as the mind is not defeated by means of firm practice, the impressions jump in the heart like ghosts at night. The impressions of enjoyment die, like lotus in winter, for one whose mental pride is reduced and the senses – the enemies – are defeated. One should at first conquer the mind, hands locked in hands, teeth set on teeth and limbs subdued. The mind cannot be conquered without defectless reasoning (methods) by merely sitting, just as an elephant in rut without a goad. The reasons (methods) well-nourished in mind-conquest are knowledge of Vedanta, contact with good people, giving up impressions and stopping of the pulsation of Prana. Those who ignore these and control the mind by force, throw away the lamp and search in darkness by means of soot, also (try to) bind an elephant in rut by lotus fibre. II-ii-48-50. The tree of mind, bearing the weight of the creepers of thought, has two seeds: the pulsation of Prana and strong impressions. All pervasive consciousness is shaken by the pulsation of Prana – In contrast, by means of concentration the knowledge arises. The Dhyana, its means, is now imparted. Dissolving thought totally in the reverse order, think only of the remaining pure consciousness. II-ii-51-56. After the Apana sets and before Prana arises in the heart, there exists the state of Kumbhaka (immobility) experienced by Yogins. Kumbhaka in the external form is the fullness of Prana after in-breath disappears and out-breath arises. By repeatedly practising meditation of Brahman without ego, Samprajnata Samadhi will be got. The Asamprajnata Samadhi, loved by Yogins, is (from) the mind giving great bliss after (all) the mental modifications (thoughts) die away. It is valued by sages, being the spirit devoid of the light (of ego), of the mind (of dream) and of the intellect (in deep sleep). This concentration is other than what is not Brahman. Full above, below and in the middle the essence of goodness – this state, prescribed by the Upanishads, is the ultimate reality. II-ii-57-60. Latent impression is that unexamined grasping of objects by persistent imagination. What one brings into being, through intense dispassion by one’s self, is realized quickly, devoid of opposite impressions. Influenced by impressions, a person looks upon those things as reality by the peculiarity of the impressions, the ignorant person sees the spirit wrongly though it does not lose its own nature. II-ii-61-68. The impure impression binds, the pure destroys birth. The impure one is solid ignorance and ego, causes rebirth. The restful state is like the roasted seed, giving up the (sprout of) rebirth. Can the inner light be sought with chewing the cud of many Shastras, uselessly ? One who remains alone giving up perception as well as non-perception is himself the Brahman – A person cannot know Brahman by merely learning the four Vedas and Shastras, as the ladle cannot taste the food. If a person does not get detachment by the bad smell of his own body, what other cause of detachment can be taught ? The body is very impure – the soul is pure. When one knows the difference, what purification need be prescribed ? Bondage is by impressions, Moksha is their destruction – you give them up as well as the desire for Moksha. II-ii-69-71. Give up mental impressions of objects and cultivate pure impressions like friendship; then, discarding even these while acting according to them, putting down all desires, have only the impression of consciousness. Give up these too along with mind and intellect; concentrate only on me. II-ii-72-77. Contemplate me as devoid of sound, touch, form, taste and smell, eternal, indestructible, without name and family, destroying all suffering, the nature of vision like the sky, the one syllable Om, unsmearing though omnipresent, unique, without bondage, forward, across, above, below, I fill ever place. Unborn, ageless, shining by myself, not the cause nor effect, ever contented when the body dies away, giving up the state of Jivanmukta, one enter the Videhamukti stage. So says the Rik: That supreme place of Vishnu the sages see ever – like an eye extended in heaven. The wise and awakened persons, free from emotions, keep it alight. Om – This is the Upanishad. 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 Muktikopanishad belonging to the Sukla-Yajur-Veda.
īśādyaṣṭottaraśatavedāntapaṭalāśayam । muktikopaniṣadvedyaṃ rāmacandrapadaṃ bhaje ॥ hariḥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ ayodhyānagare ramye ratnamaṇḍapamadhyame । sītābharatasaumitriśatrughnādyaiḥ samanvitam ॥ 1॥ sanakādyairmunigaṇairvasiṣṭhādyaiḥ śukādibhiḥ । anyairbhāgavataiścāpi stūyamānamaharniśam ॥ 2॥ dhīvikriyāsahasrāṇāṃ sākṣiṇaṃ nirvikāriṇam । svarūpadhyānanirataṃ samādhivirame harim ॥ 3॥ bhaktyā śuśrūṣayā rāmaṃ stuvanpapraccha mārutiḥ । rāma tvaṃ paramātmasi saccidānandavigrahaḥ ॥ 4॥ idānīṃ tvāṃ raghuśreṣṭha praṇamāmi muhurmuhuḥ । tvadrūpaṃ jñātumicchāmi tattvato rāma muktaye ॥ 5॥ anāyāsena yenāhaṃ mucyeyaṃ bhavabandhanāt । kṛpayā vada me rāma yena mukto bhavāmyaham ॥ 6॥ sādhu pṛṣṭaṃ mahābāho vadāmi śṛṇu tattvataḥ । vedānte supratiṣṭho'haṃ vedāntaṃ samupāśraya ॥ 7॥ vedāntāḥ ke raghuśreṣṭha vartante kutra te vada । hanūmañchṛṇu vakṣyāmi vedāntasthitimañjasā ॥ 8॥ niśvāsabhūtā me viṣṇorvedā jātāḥ suvistarāḥ । tileṣu tailavadvede vedāntaḥ supratiṣṭhitaḥ ॥ 9॥ rāma vedāḥ katividhāsteṣāṃ śākhāśca rāghava । tāsūpaniṣadāḥ kāḥ syuḥ kṛpayā vada tattvataḥ ॥ 10॥ śrīrāma uvāca । ṛgvedādivibhāgena vedāścatvāra īritāḥ । teṣāṃ śākhā hyanekāḥ syustāsūpaniṣadastathā ॥ 11॥ ṛgvedasya tu śākhāḥ syurekaviṃśatisaṅkhyakāḥ । navādhikaśataṃ śākhā yajuṣo mārutātmaja ॥ 12॥ sahasrasaṅkhyayā jātāḥ śākhāḥ sāmnaḥ parantapa । atharvaṇasya śākhāḥ syuḥ pañcāśadbhedato hare ॥ 13॥ ekaikasyāstu śākhāyā ekaikopaniṣanmatā । tāsāmekāmṛcaṃ yaśca paṭhate bhaktito mayi ॥ 14॥ sa matsāyujyapadavīṃ prāpnoti munidurlabhām । rāma kecinmuniśreṣṭhā muktireketi cakṣire ॥ 15॥ kecittvannāmabhajanātkāśyāṃ tāropadeśataḥ । anyetu sāṅkhyayogena bhaktiyogena cāpare ॥ 16॥ anye vedāntavākyārthavicārātparamarṣayaḥ । sālokyādivibhāgena caturdhā muktirīritā ॥ 17॥ sahovāca śrīrāmaḥ । kaivalyamuktirekaiva paramārthikarūpiṇī । durācārarato vāpi mannāmabhajanātkape ॥ 18॥ sālokyamuktimāpnoti na tu lokāntarādikam । kāśyāṃ tu brahmanāle'sminmṛto mattāramāpnuyāt ॥ 19॥ punarāvṛttirahitāṃ muktiṃ prāpnoti mānavaḥ । yatra kutrāpi vā kāśyāṃ maraṇe sa maheśvaraḥ ॥ 20॥ jantordakṣiṇakarṇe tu mattāraṃ samupādiśet । nirdhūtāśeṣapāpaugho matsārūpyaṃ bhajatyayam ॥ 21॥ saiva sālokyasārūpyamuktiratyabhidhīyate । sadācārarato bhūtvā dvijo nityamananyadhīḥ ॥ 22॥ mayi sarvātmako bhāvo matsāmīpyaṃ bhajatyayam । saiva sālokyasārūpyasāmīpyā muktiriṣyate ॥ 23॥ gurūpadiṣṭamārgeṇa dhyāyanmadguṇamavyayam । matsāyujyaṃ dvijaḥ samyagbhajedbhramarakīṭavat ॥ 24॥ saiva sāyujyamuktiḥ syādbrahmānandakarī śivā । caturvidhā tu yā muktirmadupāsanayā bhavet ॥ 25॥ iyaṃ kaivalyamuktistu kenopāyena siddhyati । māṇḍūkyamekamevālaṃ mumukṣūṇāṃ vimuktaye ॥ 26॥ tathāpyasiddhaṃ cejjñānaṃ daśopaniṣadaṃ paṭha । jñānaṃ labdhvā cirādeva māmakaṃ dhāma yāsyasi ॥ 27॥ tathāpi dṛḍhatā na cedvidjñānasyāñjanāsuta । dvātriṃśākhyopaniṣadaṃ samabhyasya nivartaya ॥ 28॥ videhamuktāvicchā cedaṣṭottaraśataṃ paṭha । tāsāṃ krama saśāntiṃ ca śruṇu vakṣyāmi tattvataḥ ॥ 29॥ īśakenakaṭhapraśnamuṇḍamāṇḍūkyatittiriḥ । aitareyaṃ ca chāndogyaṃ bṛhadāraṇyakaṃ tathā ॥ 30॥ brahmakaivalyajābālaśvetāśvo haṃsa āruṇiḥ । garbho nārāyaṇo haṃso bindurnādaśiraḥ śikhā ॥ 31॥ maitrāyaṇī kauṣītakī bṛhajjābālatāpanī । kālāgnirudramaitreyī subālakṣurimantrikā ॥ 32॥ sarvasāraṃ nirālambaṃ rahasyaṃ vajrasūcikam । tejonādadhyānavidyāyogatattvātmabodhakam ॥ 33॥ parivrāṭ triśikhī sītā cūḍā nirvāṇamaṇḍalam । dakṣiṇā śarabhaṃ skandaṃ mahānārāyaṇāhvayam ॥ 34॥ rahasyaṃ rāmatapanaṃ vāsudevaṃ ca mudgalam । śāṇḍilyaṃ paiṅgalaṃ bhikṣumahacchārīrakaṃ śikhā ॥ 35॥ turīyātītasaṃnyāsaparivrājākṣamālikā । avyaktaikākṣaraṃ pūrṇā sūryākṣyadhyātmakuṇḍikā ॥ 36॥ sāvitryātmā pāśupataṃ paraṃ brahmāvadhūtakam । tripurātapanaṃ devītripurā kaṭhabhāvanā । hṛdayaṃ kuṇḍalī bhasma rudrākṣagaṇadarśanam ॥ 37॥ tārasāramahāvākya pañcabrahmāgnihotrakam । gopālatapanaṃ kṛṣṇaṃ yājñavalkyaṃ varāhakam ॥ 38॥ śāṭyāyanī hayagrīvaṃ dattātreyaṃ ca gāruḍam । kalijābālisaubhāgyarahasyaṛcamuktikā ॥ 39॥ evamaṣṭottaraśataṃ bhāvanātrayanāśanam । jñānavairāgyadaṃ puṃsāṃ vāsanātrayanāśanam ॥ 40॥ pūrvottareṣu vihitatattacchāntipuraḥsaram । vedavidyāvratasnātadeśikasya mukhātsvayam ॥ 41॥ gṛhītvāṣṭottaraśataṃ ye paṭhanti dvijottamāḥ । prārabdhakṣayaparyantaṃ jīvanmuktā bhavanti te ॥ 42॥ tataḥ kālavaśādeva prārabdhe tu kṣayaṃ gate । vaidehīṃ māmakīṃ muktiṃ yānti nāstyatrasaṃśayaḥ ॥ 43॥ sarvopaniṣadāṃ madhye sāramaṣṭottaraśatam । sakṛcchravaṇamātreṇa sarvāghaughanikṛntanam ॥ 44॥ mayopadiṣṭaṃ śiṣyāya tubhyaṃ pavananandana । idaṃ śāstraṃ mayādiṣṭaṃ guhyamaṣṭottaraṃ śatam ॥ 45॥ jñānato'jñānato vāpi paṭhatāṃ bandhamocakam । rājyaṃ deyaṃ dhanaṃ deyaṃ yācataḥ kāmapūraṇam ॥ 45॥ idamaṣṭottaraśataṃ na deyaṃ yasya kasyacit । nāstikāya kṛtaghnāya durācāraratāya vai ॥ 47॥ madbhaktivimukhāyāpi śāstragarteṣu muhyate । gurubhaktivihīnāya dātavyaṃ na kadācana ॥ 48॥ sevāparāya śiṣyāya hitaputrāya mārute । madbhaktāya suśīlāya kulīnāya sumedhase ॥ 49॥ samyak parīkṣya dātavyamevamaṣṭottaraṃ śatam । yaḥ paṭhecchṛṇuyādvāpi sa māmeti na saṃśayaḥ । tadetadṛcābhyuktam । vidyā ha vai brāhmaṇamājagāma gopāya mā śevadhiṣṭee'hamasmi । asūyakāyānṛjave śaṭhāya mā mā brūyā vīryavatī tathā syām । yameva vidyāśrutamapramattaṃ medhāvinaṃ brahmacaryopapannam । tasmā imāmupasannāya samyak parīkṣya dadyādvaiṣṇavīmātmaniṣṭhām ॥ 1॥ iti ॥ atha hainaṃ śrīrāmacandraṃ mārutiḥ papraccha ṛgvedādivibhāgena pṛthak śāntimanubrūhīti । sa hovāca śrīrāmaḥ । aitareyakauṣītakīnādabindvātmaprabodhanirvāṇa- mudgalākṣamālikātripurāsaubhāgyabahvṛcā nāmṛgvedagatānāṃ daśasaṃkhyākānāmupaniṣadāṃ vāṅme manasīti śāntiḥ ॥ 1॥ īśāvāsyabṛhadāraṇyajābālahaṃsaparamahaṃsasubāla- mantrikānirālambatriśikhībrāhmaṇamaṇḍalabrāhmaṇādvayatāraka- paiṅgalabhikṣuturīyātītādhyātmatārasārayājñavalkya- śāṭyāyanīmuktikānāṃ śuklayajurvedagatānāmekonaviṃśati- saṃkhyākānāmupaniṣadāṃ pūrṇamada iti śāntiḥ ॥ 2॥ kaṭhavallītaittirīyakabrahmakaivalyaśvetāśvataragarbha- nārāyaṇāmṛtabindvamṛtanādakālāgnirudrakṣurikā- sarvasāraśukarahasyatejobindudhyānabindubrahmavidyā- yogatattvadakṣiṇāmūrtiskandaśārīrakayogaśikhaikākṣara- akṣyavadhūtakaṭharudrahṛdayayogakuṇḍalinīpañcabrahma- prāṇāgnihotravarāhakalisantaraṇasarasvatīrahasyānāṃ kṛṣṇayajurvedagatānāṃ dvātriṃśatsaṃkhyākānamupaniṣadāṃ saha nāvavatviti śāntiḥ ॥ 3॥ kenachāndogyāruṇimaitrāyaṇimaitreyīvajrasūcikāyogacūḍāmaṇi- vāsudevamahatsaṃnyāsāvyaktakuṇḍikāsāvitrīrudrākṣajābāladarśana- jābālīnāṃ sāmavedagatānāṃ ṣoḍaśasaṃkhyākānā- mupaniṣadānāmāpyāyantviti śāntiḥ ॥ 4॥ praśnamuṇḍakamāṇḍukyātharvaśiro'tharvaśikhābṛhajjābāla- nṛsiṃhatāpanīnāradaparivrājakasītāśarabhamahānārāyaṇa- rāmarahasyarāmatāpanīśāṇḍilyaparamahaṃsaparivrājaka- annapūrṇāsūryātmapāśupataparabrahmatripurātapanadevībhāvanā- brahmajābālagaṇapatimahāvākyagopālatapanakṛṣṇahayagrīva- dattātreyagāruḍānāmatharvavedagatānāmekatriṃśatsaṃkhyākānā- mupaniṣadāṃ bhadraṃ karṇebhiriti śāntiḥ ॥ 5॥ mumukṣavaḥ puruṣāḥ sādhanacatuṣṭayasaṃpannāḥ śraddhāvantaḥ sukulabhavaṃ śrotriyaṃ śāstravātsalya- guṇavantamakuṭilaṃ sarvabhūtahiterataṃ dayāsamudraṃ sadguruṃ vidhivadupasaṃgamyopahārapāṇayo'ṣṭottaraśatopaniṣadaṃ vidhivadadhītya śravaṇamanananididhyāsanāni nairantaryeṇa kṛtvā prārabdhakṣayāddehatrayabhaṃgaṃ prāpyopādhivinirmukta- ghaṭākāśavatparipūrṇatā videhamuktiḥ । saiva kaivalyamuktiriti । ata eva brahmalokasthā api brahmamukhādvedāntaśravaṇādi kṛtvā tena saha kaivalyaṃ labhante । ataḥ sarveṣāṃ kaivalyamuktirjñānamātreṇoktā । na karmasāṃkhyayogopāsanādibhirityupaniṣat ॥ iti prathamo'dhyāyaḥ ॥ 1॥ tathā hainaṃ śrīrāmacandraṃ mārutiḥ papraccha । keyaṃ vā tatsiddhiḥ siddhyā vā kiṃ prayojanamiti । sahovāca śrīrāmaḥ । puruṣasya kartṛtvabhoktṛtva- sukhaduḥkhādilakṣaṇaścittadharmaḥ kleśarūpatvādbandho bhavati । tannirodhanaṃ jīvanmuktiḥ । upādhivinirmukta- ghaṭākāśavatprārabdhakṣayādvidehamuktiḥ । jīvanmuktividehamuktyoraṣṭottaraśatopaniṣadaḥ pramāṇam । kartṛtvādiduḥkhanivṛttidvārā nityānandāvāptiḥ prayojanaṃ bhavati । tatpuruṣaprayatnasādhyaṃ bhavati । yathā putrakāmeṣṭinā putraṃ vāṇijyādinā vittaṃ jyotiṣṭomena svargaṃ tathā puruṣaprayatnasādhyavedāntaśravaṇādijanitasamādhinā jīvanmuktyādilābho bhavati । sarvavāsanākṣayāttallābhaḥ । atra ślokā bhavanti ॥ ucchāstraṃ śāstritaṃ ceti pauruṣaṃ dvividhaṃ matam । atrocchastramanarthāya paramārthāya śāstritam ॥ 1॥ lokavāsanayā jantoḥ śāstravāsanayāpi ca । dehavāsanayā jñānaṃ yathāvannaiva jāyate ॥ 2॥ dvividhā vāsanāvyūhaḥ śubhaścaivāśubhaśca tau । vāsanaughena śuddhena tatra cedanunīyase ॥ 3॥ tatkrameṇāśu tenaiva māmakaṃ padamāpnuhi । atha cedaśubho bhāvastvāṃ yojayati saṃkaṭe ॥ 4॥ prāktanastadasau yatnājjetavyo bhavatā kape । śubhāśubhābhyāṃ mārgābhyāṃ vahantī vāsanāsarit ॥ 5॥ pauruṣeṇa prayatnena yojanīyā śubhe pathi । aśubheṣu samāviṣṭaṃ śubheṣvevāvatārayet ॥ 6॥ aśubhāccālitaṃ yāti śubhaṃ tasmādapītarat । pauruṣeṇa prayatnena lālayeccittabālakam ॥7॥ drāgabhyāsavaśādyāti yadā te vāsanodayam । tadābhyāsasya sāphalyaṃ viddhi tvamamarimardana ॥ 8॥ sandigdhāyāmapi bhṛśaṃ śubhāmeva samācara । śubhāyāṃ vāsanāvṛddhau na doṣāya marutsuta ॥ 9॥ vāsanākṣayavijñānamanonāśā mahāmate । samakālaṃ cirābhyastā bhavanti phaladā matāḥ ॥ 10॥ traya evaṃ samaṃ yāvannābhyastāśca punaḥ punaḥ । tāvanna padasaṃprāptirbhavatyapi samāśataiḥ ॥ 11॥ ekaikaśo niṣevyante yadyete ciramapyalam । tanna siddhiṃ prayacchanti mantrāḥ saṃkīrtitā iva ॥ 12॥ tribhiretaiścirābhyastairhṛdayagranthayo dṛḍhāḥ । niḥśaṅkameva truṭhyanti bisacchedādguṇā iva ॥ 13॥ janmāntaśatābhyastā mithyā saṃsāravāsanā । sā cirābhyāsayogena vinā na kṣīyate kvacit ॥ 14॥ tasmātsaumya prayatnena pauruṣeṇa vivekinā । bhogecchāṃ dūratastyaktvā trayameva samāśraya ॥ 15॥ tasmādvāsanayā yuktaṃ mano baddhaṃ vidurbudhāḥ । samyagvāsanayā tyaktaṃ muktamityabhidhīyate । manonirvāsanībhāvamācarāśu mahākape ॥ 16॥ samyagālocanātsatyādvāsanā pravilīyate । vāsanāvilaye cetaḥ śamamāyāti dīpavat ॥ 17॥ vāsanāṃ saṃparityajya mayi cinmātra vigrahe । yastiṣṭhati gato vyagraḥ so'haṃ saccitsukhātmakaḥ ॥ 18॥ samādhimatha kāryāṇi mā karotu karotu vā । hṛdayenāttasarveho mukta evottamāśayaḥ ॥ 19॥ naiṣkarmyeṇa na tasyārthastasyārtho'sti na karmabhiḥ । na sasādhanajāpyābhyāṃ yasya nirvāsanaṃ manaḥ ॥ 20॥ saṃtyaktavāsanānmaunādṛte nāstyuttamaṃ padam ॥ 21॥ vāsanāhīnamapyetaccakṣurādīndriyaṃ svataḥ । pravartate bahiḥ svā'rthe vāsanāmātrakāraṇam ॥ 22॥ ayatnopanateṣvakṣi dṛgdravyeṣu yathā punaḥ । nīrāgameva patati tadvatkāryeṣu dhīradhīḥ ॥ 23॥ bhāvasaṃvitprakaṭitāmanurūpā ca mārute । cittasyotpatyuparamā vāsanāṃ munayo viduḥ ॥ 24॥ dṛḍhābhyastapadārthaikabhāvanādaticañcalam । cittaṃ saṃjāyate janmajarāmaraṇakāraṇam ॥ 25॥ vāsanāvaśataḥ prāṇaspandastena ca vāsanā । kriyate cittabījasya tena bījāṅkurakramaḥ ॥ 26॥ dve bīje cittavṛkṣasya prāṇaspandanavāsane । ekasmiṃśca tayoḥ kṣīṇe kṣipraṃ dve api naśyataḥ ॥ 27॥ asaṅgavyavahāratvādbhavabhāvanavarjanāt । śarīranāśadarśitvādvāsanā na pravartate । vāsanāsaṃparityāgāccitaṃ gacchatyacittatām ॥ 28॥ avāsanatvātsatataṃ yadā na manute manaḥ । amanastā tadodeti paramopaśamapradā ॥ 29॥ avyutpannamanā yāvadbhavānajñātatatpadaḥ । guruśāstrapramāṇaistu nirṇītaṃ tāvadācara ॥ 30॥ tataḥ pakvakaṣāyeṇa nūnaṃ vijñāta vastunā । śubho'pyasau tvayā tyājyo vāsanaugho nirādhinā ॥ 31॥ dvividhacittanāśo'sti sarūpo'rūpa eva ca । jīvanmuktaḥ sarūpaḥ syādarūpo dehamuktigaḥ ॥ 32॥ asya nāśamidānīṃ tvaṃ pāvane śruṇu sādaram ॥ 33। cittānāśābhidhānaṃ hi yadā te vidyate punaḥ । maitryādibhirguṇairyuktaṃ śāntimeti na saṃśayaḥ । bhūyojanmavinirmuktaṃ jīvanmuktasya tanmanaḥ ॥ 34॥ sarūpo'sau manonāśo jīvanmuktasya vidyate । arūpastu manonāśo vaidehī muktigo bhavet ॥ 35॥ sahasrāṅkuraśākhātmaphalapallavaśālinaḥ ॥ 36॥ asya saṃsāravṛkṣasya manomūlamidaṃ sthitam । saṃkalpa eva tanmanye saṃkalpopaśamena tat ॥ 37॥ śoṣayāśu yathā śoṣameti saṃsārapādapaḥ । upāya eka evāsti manasaḥ svasya nigrahe ॥ 38॥ manaso'bhyudayo nāśo manonāśo mahodayaḥ । jñamano nāśamabhyeti mano jñasya hi śṛṅkhalā ॥ 39॥ tāvanniśīva vetālā valganti hṛdi vāsanāḥ । ekatattvadṛḍhābhyāsādyāvanna vijitaṃ manaḥ ॥ 40॥ prakṣīṇacittadarpasya nigṛhītendriyadviṣaḥ । padminya iva hemante kṣīyante bhogavāsanāḥ ॥ 41॥ hastaṃ hastena saṃpīḍya dantairdantānvicūrṇya ca । aṅgānyaṅgaiḥ samākramya jayedādau svakaṃ manaḥ ॥ 42॥ upaviśyopaviśyaikāṃ cintakena muhurmuhuḥ । na śakyate mano jetuṃ vinā yuktimaninditām ॥ 43॥ aṅkuśena vinā matto yathā duṣṭamataṅgajaḥ । adhyātmavidyādhigamaḥ sādhusaṃgatireva ca ॥ 44॥ vāsanāsaṃparityāgaḥ prāṇaspandanirodhanam । etāstā yuktayaḥ puṣṭāḥ santi cittajaye kila ॥ 45॥ satīṣu yuktiṣvetāsu haṭhānniyamanti ye । cetaso dīpamutsṛjya vicinvanti tamo'ñjanaiḥ ॥ 46॥ vimūḍhāḥ kartumudyuktā ye haṭhāccetaso jayam । te nibadhnanti nāgendramunmattaṃ bisatantubhiḥ ॥ 47॥ dve bīje cittavṛkṣasya vṛttivratatidhāraṇaḥ । ekaṃ prāṇaparispando dvitīyaṃ dṛḍhabhāvanā ॥ 48॥ sā hi sarvagatā saṃvitprāṇāspandena cālyate । cittaikāgryādyato jñānamuktaṃ samupajāyate ॥ 49॥ tatsādhanamatho dhyānaṃ yathāvadupadiśyate । vināpyavikṛtiṃ kṛtsnāṃ saṃbhavavyatyayakramāt । yaśo'riṣṭaṃ ca cinmātraṃ cidānandaṃ vicintaya ॥ 50॥ apāne'staṃgate prāṇo yāvannābhyudito hṛdi । tāvatsā kuṃbhakāvasthā yogibhiryānubhūyate ॥ 51॥ bahirastaṃgate prāṇe yāvannāpāna udgataḥ । tāvatpūrṇāṃ samāvasthāṃ bahiṣṭhaṃ kumbhakaṃ viduḥ ॥ 52॥ brahmākāramanovṛttipravāho'haṃkṛtaṃ vinā । saṃprajñātasamādhiḥ syāddhyānābhyāsaprakarṣataḥ ॥ 53॥ praśāntavṛttikaṃ cittaṃ paramānandadāyakam । asaṃprajñātanāmāyaṃ samādhiryogināṃ priyaḥ ॥ 54॥ prabhāśūnyaṃ manaḥśūnyaṃ buddhiśūnyaṃ cidātmakam । atadvyāvṛttirūpo'sau samādhirmunibhāvitaḥ ॥ 55॥ ūrdhvapūrṇamadhaḥpūrṇaṃ madhyapūrṇaṃ śivātmakam । sākṣādvidhimukho hyeṣa samādhiḥ pāramārthikaḥ ॥ 56॥ dṛḍhabhāvanayā tyaktapūrvāparavicāraṇam । yadādānaṃ padārthasya vāsanā sā prakīrtitā ॥ 57॥ bhāvitaṃ tīvrasaṃvegādātmanā yattadeva saḥ । bhavatyāśu kapiśreṣṭha vigatetaravāsanaḥ ॥ 58॥ tādṛgrūpo hi puruṣo vāsanāvivaśīkṛtaḥ । saṃpaśyati yadaivaitatsadvastviti vimuhyati ॥ 59॥ vāsanāvegavaicitryātsvarūpaṃ na jahāti tat । bhrāntaṃ paśyati durdṛṣṭiḥ sarvaṃ madavaśādiva ॥ 60॥ vāsanā dvividhā proktā śuddhā ca malinā tathā । malinā janmahetuḥ syācchuddhā janmavināśinī ॥ 61॥ ajñānasughanākārā ghanāhaṃkāraśālinī । punarjanmakarī proktā malinā vāsanā budhaiḥ । punarjanmāṅkuraṃ tyaktvā sthitiḥ saṃbhṛṣṭabījavat ॥ 62॥ bahuśāstrakathākanthāromanthena vṛthaiva kim । anveṣṭavyaṃ prayatnena mārute jyotirāntaram ॥ 63॥ darśanādarśane hitvā svayaṃ kevalarūpataḥ । ya āste kapiśārdūla brahma sa brahmavitsvayam ॥ 64॥ adhītya caturo vedānsarvaśāstrāṇyanekaśaḥ । brahmatattvaṃ na jānāti darvī pākarasaṃ yathā ॥ 65॥ svadehāśucigandhena na virajyeta yaḥ pumān । virāgakāraṇaṃ tasya kimanyadupadiśyate ॥ 66॥ atyantamalino deho dehī cātyantanirmalaḥ । ubhayorantaraṃ jñātvā kasya śaucaṃ vidhīyate ॥ 67॥ baddho hi vāsanābaddho mokṣaḥ syādvāsanākṣayaḥ । vāsanāṃ saṃparityajya mokṣārthitvamapi tyaja ॥ 68॥ mānasīrvāsanāḥ pūrvaṃ tyaktvā viṣayavāsanāḥ । maitryādivāsanānāmnīrgṛhāṇāmalavāsanāḥ ॥ 69॥ tā apyataḥ parityajya tābhirvyavaharannapi । antaḥśāntaḥ samasneho bhava cinmātravāsanaḥ ॥ 70॥ tāmapyatha parityajya manobuddhisamanvitām । śeṣasthirasamādhāno mayi tvaṃ bhava mārute ॥ 71॥ aśabdamasparśamarūpamavyayaṃ tathā'rasaṃ nityamagandhavacca yat । anāmagotraṃ mama rūpamīdṛśaṃ bhajasva nityaṃ pavanātmajārtihan ॥ 72॥ dṛśisvarūpaṃ gaganopamaṃ paraṃ sakṛdvibhātaṃ tvajamekamakṣaram । alepakaṃ sarvagataṃ yadadvayaṃ tadeva cāhaṃ sakalaṃ vimuktaoṃ ॥ 73॥ dṛśistu śuddho'hamavikriyātmako na me'sti kaścidviṣayaḥ svabhāvataḥ । purastiraścordhvamadhaśca sarvataḥ supūrṇabhūmāhamitīha bhāvaya ॥ 74॥ ajo'maraścaiva tathājaro'mṛtaḥ svayaṃprabhaḥ sarvagato'hamavyayaḥ । na kāraṇaṃ kāryamatītya nirmalaḥ sadaiva tṛpto'hamitīha bhāvaya ॥ 75॥ jīvanmuktapadaṃ tyaktvā svadehe kālasātkṛte । viśatyadehamuktatvaṃ pavano'spandatāmiva ॥ 76॥ tadetadṛcābhyuktam ॥ tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ । divīva cakṣurātatam ॥ tadviprāso vipanyavo jāgṛvāṃsaḥ samindhate । viṣṇoryatparamaṃ padam ॥ oṃ satyamityupaniṣat । oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ tatsat ॥ iti muktikopaniṣatsamāptā ॥