पारिव्राज्यधर्मपूगालङ्कारा यत्प्रबोधतः । दशप्रणवलक्ष्यार्थं यान्ति तं राममाश्रये ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः ॥ भद्रं पश्येमाक्षभिर्यजत्राः ॥ स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः ॥ व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः ॥ स्वस्ति नः पूषा विश्वदेवाः ॥ स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ॥ स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ परिव्राट्त्रिशिखी सीताचूडानिर्वाणमण्डलम् दक्षिणा शरभं स्कन्दं महानारायणाद्वयम् ॥ अथ कदाचित्परिव्राजकाभरणो नारदः सर्वलोकसंचारं कुर्वन्नपूर्वपुण्यस्थलानि पुण्यतीर्थानि तीर्थीकुर्वन्नवलोक्य चित्तशुद्धिं प्राप्य निर्वैरः शान्तो दान्तः सर्वतो निर्वेदमासाद्य स्वरूपानुसन्धानमनुसन्धय नियमानन्दविशेषगण्यं मुनिजनैरुपसंकीर्णं नैमिषारण्यं पुण्यस्थलमवलोक्य सरिगमपधनिस- संज्ञैर्वैराग्यबोधकरैः स्वरविशेषैः प्रापञ्चिक- पराङ्मुखाइर्हरिकथालापैः स्थावरजङ्गमनामकै- र्भगवद्भक्तिविशेषाइर्नरमृगकिंपुरुषामरकिंनर- अप्सरोगणान्संमोहयन्नागतं ब्रह्मात्मजं भगवद्भक्तं नारदमवलोक्य द्वादशवर्षसत्रयागोपस्थिताः श्रुताध्ययनसंपन्नाः सर्वज्ञास्तपोनिष्ठापराश्च ज्ञानवैराग्यसंपन्नाः शौनकादिमहर्षयः प्रत्युत्थानं कृत्वा नत्वा यथोचितातिथ्यपूर्वकमुपवेशयित्वा स्वयं सर्वेऽप्युपविष्टा भो भगवन्ब्रह्मपुत्र कथं मुक्त्युपायोऽस्माकं वक्तव्य इत्युक्तस्तान्स होवाच नारदः सत्कुलभवोपनीतः सम्यगुपनयनपूर्वकं चतुश्चत्वारिंशत्- संस्कारसंपन्नः स्वाभिमतैकगुरुसमीपे स्वशाखाध्ययन- पूर्वकं सर्वविद्याभ्यासं कृत्वा द्वादशवर्षशुश्रूषा- पूर्वकं ब्रह्मचर्यं पञ्चविंशतिवत्सरं गार्हस्थ्यं पञ्चविंशतिवत्सरं वानप्रस्थाश्रमं तद्विधिवत्क्रमान्निर्वर्त्य चतुर्विधब्रह्मचर्यं षड्विधं गार्हस्थ्यं चतुर्विधं वानप्रस्थधर्मं सम्यगभ्यस्य तदुचितं कर्म सर्वं निर्वर्त्य साधनचतुष्टयसंपन्नः सर्वसंसारोपरि मनोवाक्काय- कर्मभिर्यथाशानिवृत्तस्तथा वासनैषणोपर्यपि निर्वैरः शान्तो दान्तः संन्यासी परमहंसाश्रमेणास्खलितस्वस्वरूप- ध्यानेन देहत्यागं करोति स मुक्तो भवति स मुक्तो भवतीत्युपनिषत् ॥ इति प्रथमोपदेशः ॥ १॥ अथ हैनं भगवन्तं नारदं सर्वे शौनकादयः पप्रच्छुर्भो भगवन्संन्यासविधिं नो ब्रूहीति तानवलोक्य नारदस्तत्स्वरूपं सर्वं पितामहमुखेनैव ज्ञातुमुचितमित्युक्त्वा सत्रयागपूर्त्यनन्तरं तैः सह सत्यलोकं गत्वा विधिवद्ब्रह्मनिष्ठापरं परमेष्ठिनं नत्वा स्तुत्वा यथोचितं तदाज्ञया तैः सहोपविश्य नारदः पितामहमुवाच गुरुस्त्वं जनकस्त्वं सर्वविद्या- रहसज्ञः सर्वज्ञस्त्वमतो मत्तो मदिष्टं रहस्यमेकं वक्तव्यं त्वद्विना मदभिमतरहस्यं वक्तुं कः समर्थः । किमितिचेत्पारिव्राज्यस्वरूपक्रमं नो ब्रूहीति नारदेन प्रार्थितः परमेष्ठि सर्वतः सर्वानवलोक्य मुहूर्तमात्रं समाधिनिष्ठो भूत्वा संसारातिनिवृत्यन्वेषण इति निश्चित्य नारदमवलोक्य तमाह पितामहः । पुरा मत्पुत्र पुरुषसूक्तोपनिषद्रहस्यप्रकारं निरतिशयाकारावलम्बिना विराट्पुरुषेणोपदिष्टं रहस्यं ते विविच्योच्यते तत्क्रममतिरहस्यं बाढमवहितो भूत्वा श्रूयतां भो नारद विधिवदादावनुपनीतोपनयानन्तरं तत्सत्कुलप्रसूतः पितृमातृविधेयः पितृसमीपादन्यत्र सत्संप्रदायस्थं श्रद्धावन्तं सत्कुलभवं श्रोत्रियं शास्त्रवात्सल्यं गुणवन्तमकुटिलं सद्गुरुमासाद्य नत्वा यथोपयोगशुश्रूषापूर्वकं स्वाभिमतं विज्ञाप्य द्वादशवर्षसेवापुरःसरं सर्वविद्याभ्यासं कृत्वा तदनुज्ञया स्वकुलानुरूपामभिमतकन्यां विवाह्य पञ्चविंशतिवत्सरं गुरुकुलवासं कृत्वाथ गुर्वनुज्ञया गृहस्थोचितकर्म कुर्वन्दौर्ब्राह्मण्यनिवृत्तिमेत्य स्ववंशवृद्धिकामः पुत्रमेकमासाद्य गार्हस्थ्योचित- पञ्चविंशतिवत्सरं तीर्त्वा ततः पञ्चचिंशतिवत्सरपर्यन्तं त्रिषवणमुदकस्पर्शनपूर्वकं चतुर्थकालमेकवारमाहार- माहरन्नयमेक एव वनस्थो भूत्वा पुरग्रामप्राक्तनसञ्चारं विहाय निकारविरहिततदाश्रितकर्मोचितकृत्यं निर्वर्त्य दृष्टश्रवणविषयवैतृष्ण्यमेत्य चत्वारिंशत्संकार- संपन्नः सर्वतो विरक्तश्चित्तशुद्धिमेत्याशासूयेर्ष्याहङ्कारं दग्ध्वा साधनचतुष्टयसंपन्नः संन्यस्तुमर्हतीत्युपनिषत् ॥ इति द्वितीयोपदेशः ॥ २॥ अथ हैनं नारदः पितामहं पप्रच्छ भगवन्केन संन्यासाधिकारी वेत्येवमादौ संन्यासाधिकारिणं निरूप्य पश्चात्संन्यासविधिरुच्यते अवहितः शृणु । अथ षण्डः पतितोऽङ्गविकलः स्त्रैणो बधिरोऽर्भको मूकः पाषण्डश्चक्री लिङ्गी वैखानसहरद्विजौ भृतकाध्यापकः शिपिविष्टोऽनग्निको वैराग्यवन्तोऽप्येते न संन्यासार्हाः संन्यस्ता यद्यपि महावाक्योपदेशेन अधिकारिणः पूर्वसंन्यासी परमहंसाधिकारी ॥-- परेणैवात्मनश्चापि परस्यैवात्मना तथा । अभयं समवाप्नोति स परिव्राडिति स्मृतिः ॥ १॥ षण्डोऽथ विकलोऽप्यन्धो बालकश्चापि पातकी । पतितश्च परद्वारी वैखानसहरद्विजौ ॥ २॥ चक्री लिङ्गी च पाषण्डी शिपिविष्टोऽप्यनग्निकः । द्वित्रिवारेण संन्यस्तो भृतकाध्यापकोऽपि च । एते नार्हन्ति संन्यासमातुरेण विना क्रमम् ॥ ३॥ आतुरकालः कथमार्यसंमतः ॥-- प्राणस्योत्क्रमणासन्नकालस्त्वातुरसंज्ञकः । नेतरस्त्वातुरः कालो मुक्तिमार्गप्रवर्तकः ॥ ४॥ आतुरेऽपि च संन्यासे तत्तन्मन्त्रपुरःसरम् । मन्त्रावृत्तिं च कृत्वैव संन्यसेद्विधिवद्बुधः ॥ ५॥ आतुरेऽपि क्रमे वापि प्रैषभेदो न कुत्रचित् । न मन्त्रं कर्मरहितं कर्म मन्त्रमपेक्षते ॥ ६॥ अकर्म मन्त्ररहितं नातो मन्त्रं परित्यजेत् । मन्त्रं विना कर्म कुर्याद्भस्मन्याहुतिवद्भवेत् ॥ ७॥ विध्युक्तकर्मसंक्षेपात्संन्यासस्त्वातुरः स्मृतः । तस्मादातुरसंन्यासे मन्त्रावृत्तिविधिर्मुने ॥ ८॥ आहिताग्निर्विरक्तश्चेद्देशान्तरगतो यदि । प्राजापत्येष्टिमप्स्वेव निर्वृत्यैवाथ संन्यसेत् ॥ ९॥ मनसा वाथ विध्युक्तमन्त्रावृत्त्याथवा जले । श्रुत्यनुष्ठानमार्गेण कर्मानुष्ठानमेव वा ॥ १०॥ समाप्य संन्यसेद्विद्वान्नो चेत्पातित्यमाप्नुयात् ॥ ११॥ यदा मनसि सञ्जातं वैतृष्ण्यं सर्ववस्तुषु । तदा संन्यासमिच्छेत पतितः स्याद्विपर्यये ॥ १२॥ विरक्तः प्रव्रजेद्धीमान्सरक्तस्तु गृहे वसेत् । सरागो नरकं याति प्रव्रजन्हि द्विजाधमः ॥ १३॥ यस्यैतानि सुगुप्तानि जिह्वोपस्थोदरं करः । संन्यसेदकृतोद्वाहो ब्राह्मणो ब्रह्मचर्यवान् ॥ १४॥ संसारमेव निःसारं दृष्ट्वा सारदिदृक्षया । प्रव्रजन्त्यकृतोद्वाहाः परं वैराग्यमाश्रिताः ॥ १५॥ प्रवृत्तिलक्षणं कर्म ज्ञानं संन्यासलक्षणम् । तस्माज्ज्ञानं पुरस्कृत्य संन्यसेदिह बुद्धिवान् ॥ १६॥ यदा तु विदितं तत्त्वं परं ब्रह्म सनातनम् । तदैकदण्डं संगृह्य सोपवीतां शिखां त्यजेत् ॥ १७॥ परमात्मनि यो रक्तो विरक्तोऽपरमात्मनि । सर्वैषणाविनिर्मुक्तः स भैक्षं भोक्तुमर्हति ॥ १८॥ पूजितो वन्दितश्चैव सुप्रसन्नो यथा भवेत् । तथा चेत्ताड्यमानस्तु तदा भवति भैक्षभुक् ॥ १९॥ अहमेवाक्षरं ब्रह्म वासुदेवाख्यमद्वयम् । इति भावो ध्रुवो यस्य तदा भवति भैक्षभुक् ॥ २०॥ यस्मिञ्शान्तिः शमः शौचं सत्यं सन्तोष आर्जवम् । अकिञ्चनमदम्भश्च स कैवल्याश्रमे वसेत् ॥ २१॥ यदा न कुरुते भावं सर्वभूतेषु पापकम् । कर्मणा मनसा वाचा तदा भवति भैक्षभुक् ॥ २२॥ दशलक्षणकं धर्ममनुतिष्ठन्समाहितः । वेदान्तान्विधिवच्छृत्वा संन्यस्तेदनृणो द्विजः ॥ २३॥ धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः । धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥ २४॥ अतीतान्न स्मरेद्भोगान्न तथानागतानपि । प्राप्तांश्च नामिनन्देद्यः स कैवल्याश्रमे वसेत् ॥ २५॥ अन्तस्थानीन्द्रियाण्यन्तर्बहिष्ठान्विषयान्बहिः । शक्नोति यः सदा कर्तुं स कैवल्याश्रमे वसेत् ॥ २६॥ प्राणे गते यथा देहः सुखं दुःखं न विन्दति । तथा चेत्प्राणयुक्तोऽपि स कैवल्याश्रमे वसेत् ॥ २७॥ कौपीनयुगलं कन्था दण्ड एकः परिग्रहः । यतेः परमहंसस्य नाधिकं तु विधीयते ॥ २८॥ यदि वा कुरुते रागादधिकस्य परिग्रहम् । रौरवं नरकं गत्वा तिर्यग्योनिषु जायते ॥ २९॥ विशीर्णान्यमलान्येव चेलानि ग्रथितानि तु । कृत्वा कन्थां बहिर्वासो धारयेद्धातुरञ्जितम् ॥ ३०॥ एकवासा अवासा वा एकदृष्टिरलोलुपः । एक एव चरेन्नित्यं वर्षास्वेकत्र संवसेत् ॥ ३१॥ कुटुम्बं पुत्रदारांश्च वेदाङ्गानि च सर्वशः । यज्ञं यज्ञोपवीतं च त्यक्त्वा गूढश्चरेएद्यतिः ॥ ३२॥ कामः क्रोधस्तथा दर्पो लोभमोहादयश्च ये । तांस्तु दोषान्परित्यज्य परिव्राण्निर्ममो भवेत् ॥ ३३॥ रागद्वेषवियुक्तात्मा समलोष्टाश्मकाञ्चनः । प्राणिहिंसानिवृत्तश्च मुनिः स्यात्सर्वनिःस्पृहः ॥ ३४॥ दम्भाहङ्कारनिर्मुक्तो हिंसापैशून्यवर्जितः । आत्मज्ञानगुणोपेतो यतिर्मोक्षमवाप्नुयात् ॥ ३५॥ इन्द्रियाणां प्रसङ्गेन दोषमृच्छत्यसंशयः । संनियम्य तु तान्येव ततः सिद्धिं निगच्छति ॥ ३६॥ न जातु कामः कामानामुपभोगेन शाम्यति । हविषा कृष्णवर्त्मेव भूय एवाभिवर्धते ॥ ३७॥ श्रुत्वा स्पृष्ट्वा च भुक्त्वा च दृष्ट्वा घ्रात्वा च यो नरः । न हृष्यति ग्लायति वा स विज्ञेयो जितेन्द्रियः ॥ ३८॥ यस्य वाङ्मनसी शुद्धे सम्यग्गुप्ते च सर्वदा । स वै सर्वमवाप्नोति वेदान्तोपगतं फलम् ॥ ३९॥ संमानाद्ब्राह्मणो नित्यमुद्विजेत विषादिव । अमृतस्येव चाकाङ्क्षेदवमानस्य सर्वदा ॥ ४०॥ सुखं ह्यवमतः शेते सुखं च प्रतिबुध्यते । सुखं चरति लोकेऽस्मिन्नवमन्ता विनश्यति ॥ ४१॥ अतिवादांस्तितिक्षेत नावमन्येत कञ्चन । न चेमं देहमाश्रित्य वैरं कुर्वीत केनचित् ॥ ४२॥ क्रुध्यन्तं न प्रतिक्रुध्येदाक्रुष्टः कुशलं वदेत् । सप्तद्वारावकीर्णां च न वाचमनृतां वदेत् ॥ ४३॥ अध्यात्मरतिरासीनो निरपेक्षो निराशिषः । आत्मनैव सहायेन सुखार्थी विचरेदिह ॥ ४४॥ इन्द्रियाणां निरोधेन रागद्वेषक्षयेण च । अहिंसया च भूतानाममृतत्वाय कल्पते ॥ ४५॥ अस्थिस्थूणं स्नायुबद्धं मांसशोणितलेपितम् । चर्मावबद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः ॥ ४६॥ जराशोकसमाविष्टं रोगायतनमातुरम् । रजस्वलमनित्यं च भूतावासैमं त्यजेत् ॥ ४७॥ मांसासृक्पूयविण्मूत्रस्नायुमज्जास्थिसंहतौ । देहे चेत्प्रीतिमान्मूढो भविता नरकेऽपि सः ॥ ४८॥ सा कालपुत्रपदवी सा माहावीचिवागुरा । सासिपत्रवनश्रेणी या देहेऽहमिति स्थितिः ॥ ४९॥ सा त्याज्या सर्वयत्नेन सर्वनाशेऽप्युपस्थिते । स्प्रष्टव्या सा न भव्येन सश्वमांसेव पुल्कसी ॥ ५०॥ प्रियेषु स्वेषु सुकृतमप्रियेषु च दुष्कृतम् । विसृज्य ध्यानयोगेन ब्रह्माप्येति सनातनम् ॥ ५१॥ अनेन विधिना सर्वांस्त्यक्त्वा सङ्गाञ्शनैः शनैः । सर्वद्वन्द्वैर्विनिर्मुक्तो ब्रह्मण्येवावतिष्ठते ॥ ५२॥ एक एव चरेन्नित्यं सिद्ध्यर्थमसहायकः । सिद्धिमेकस्य पश्यन्हि न जहाति न हीयते ॥ ५३॥ कपालं वृक्षमूलानि कुचेलान्यसहायता । समता चैव सर्वस्मिन्नैतन्मुक्तस्य लक्षणम् ॥ ५४॥ सर्वभूतहितः शान्तस्त्रिदण्डी सकमण्डलुः । एकारामः परिव्रज्य भिक्षार्थं ग्राममाविशेत् ॥ ५५॥ एको भिक्षुर्यथोक्तः स्याद्वावेव मिथुनं स्मृतम् । त्रयो ग्रामः समाख्यात ऊर्ध्वं तु नगरायते ॥ ५६॥ नगरं न हि कर्तव्यं ग्रामो वा मिथुनं तथा । एतत्त्रयं प्रकुर्वाणः स्वधर्माच्च्यवते यतिः ॥ ५७॥ राजवार्तादितेषां स्याद्भिक्षावार्ता परस्परम् । स्नेहपैशून्यमात्सर्यं संनिकर्षान्न संशयः ॥ ५८॥ एकाकी निःस्पृहस्तिष्ठेन हि केन सहालपेत् । दद्यान्नारायणेत्येव प्रतिवाक्यं सदा यतिः ॥ ५९॥ एकाकी चिन्तयेद्ब्रह्म मनोवाक्कायकर्मभिः । मृत्युं च नाभिनन्देत जीवितं वा कथंचन ॥ ६०॥ कालमेव प्रतीक्षेत यावदायुः समाप्यते । नाभिनन्देत मरणं नाभिनन्देत जीवितम् ॥ ६१॥ अजिह्वः षण्डकः पङ्गुरन्धो बधिर एव च । मुग्धश्च मुच्यते भिक्षुः षड्भिरेतैर्न संशयः ॥ ६२॥ इदमिष्टमिदं नेति योऽश्नन्नपि न सज्जति । हितं सत्यं मितं वक्ति तमजिह्वं प्रचक्षते ॥ ६३॥ अद्यजातां यथा नारीं तथा षोडशवार्षिकीम् । शतवर्षं च यो दृष्ट्वा निर्विकारः स षण्डकः ॥ ६४॥ भिक्षार्थमटनं यस्य विण्मूत्रकरणाय च । योजनान्न परं याति सर्वथा पङ्गुरेव सः ॥ ६५॥ तिष्ठतो व्रजतो वापि यस्य चक्षुर्न दूरगम् । चतुर्युगां भुवं मुक्त्वा परिव्राट् सोऽन्ध उच्यते ॥ ६६॥ हिताहितं मनोरामं वचः शोकावहं तु यत् । श्रुत्वापि न शृणोतीव बधिरः स प्रकीर्तितः ॥ ६७॥ सान्निध्ये विषयाणां यः समर्थो विकलेन्द्रियः । सुप्तवद्वर्तते नित्यं स भिक्षुर्मुग्ध उच्यते ॥ ६८॥ नटादिप्रेक्षणं द्यूतं प्रमदासुहृदं तथा । भक्ष्यं भोज्यमुदक्यां च षण्न पश्येत्कदाचन ॥ ६९॥ रागं द्वेषं मदं मायां द्रोहं मोहं परात्मसु । षडेतानि यतिर्नित्यं मनसापि न चिन्तयेत् ॥ ७०॥ मञ्चकं शुक्लवस्त्रं च स्त्रीकथालौल्यमेव च । दिवा स्वापं च यानं च यतीनां पातकानि षट् ॥ ७१॥ दूरयात्रां प्रयत्नेन वर्जयेदात्मचिन्तकः । सदोपनिषदं विद्यामभ्यसेन्मुक्तिहैतुकीम् ॥ ७२॥ न तीर्थसेवी नित्यं स्यान्नोपवासपरो यतिः । न चाध्ययनशीलः स्यान्न व्याख्यानपरो भवेत् ॥ ७३॥ अपापमशठं वृत्तमजिह्मं नित्यमाचरेत् । इन्द्रियाणि समाहृत्य कूर्मोऽङ्गानीव सर्वशः ॥ ७४॥ क्षीणेन्द्रियमनोवृत्तिर्निराशीर्निष्परिग्रहः । निर्द्वन्द्वो निर्नमस्कारो निःस्वधाकार एव च ॥ ७५॥ निर्ममो निरहङ्कारो निरपेक्षो निराशिषः । विविक्तदेशसंसक्तो मुच्यते नात्र संशय इति ॥ ७६॥ अप्रमत्तः कर्मभक्तिज्ञानसंपन्नः स्वतन्त्रो वैराग्यमेत्य ब्रह्मचारी गृही वानप्रस्थो वा मुख्यवृत्तिका चेद्ब्रह्मचर्यं समाप्य गृही भवेद्गृहाद्वनी भूत्वा प्रव्रजेद्यदिवेतरतथा ब्रह्मचर्यादेव प्रव्रजेद्गृहाद्वा वनाद्वाथ पुनरव्रती वा व्रती वा स्नातको वाऽस्नातको वोत्सन्नाग्निरनग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेत्तद्धैके प्राजापत्यामेवेष्टिं कुर्वन्यथवा न कुर्यादग्नेय्यमेव कुर्यादग्निर्हिप्राणः प्राणमेवैतया करोति तस्मात्त्रैधातवीयामेव कुर्यादेतैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति ॥ अयं ते योनिरृत्वियो यतो जातो अरोचथाः । तं जानन्नग्न आरोहाथानो वर्धया रयिमित्यनेन मन्त्रेणाग्निमाजिघ्रेदेश वा अग्नेर्योनिर्यः प्राणः प्राणं गच्छ स्वां योनिं गच्छ स्वाहेत्येवमेवैतदाहवनीयादग्निमाहृत्य पूर्ववदग्निमाजिघ्रेद्यदग्निं न विन्देदप्सु जुहुयादापो वै सर्वा देवताः सर्वाभ्यो देवताभ्यो जुहोमि स्वाहेति हुत्वोधृत्य तदुदकं प्राश्नीयात्साज्यं हविरनामयं मोदमिति शिखां यज्ञोपवीतं पितरं पुत्रं कलत्रं कर्म चाध्ययनं मन्त्रान्तरं विसृज्यैव परिव्रजत्यात्मविन्मोक्षमन्त्रैस्त्रैधातवीयैर्विधेस्तद्ब्रह्म तदुपासितव्यमेवैतदिति ॥ पितामहं पुनः पप्रच्छ नारदः कथमयज्ञोपवीती ब्राह्मण इति ॥ तमाह पितामहः ॥ सशिखं वपनं कृत्वा बहिःसूत्रं त्यजेद्बुधः । यदक्षरं परं ब्रह्म तत्सूत्रमिति धारयेत् ॥ ७७॥ सूचनात्सूत्रमित्याहुः सूत्रं नाम परं पदम् । तत्सूत्रं विदितं येन स विप्रो वेदपारगः ॥ ७८॥ येन सर्वमिदं प्रोतं सूत्रे मणिगणा इव । तत्सूत्रं धारयेद्योगी योगवित्तत्त्वदर्शनः ॥ ७९॥ बहिःसूत्रं त्यजेद्विद्वान्योगमुत्तममास्थितः । ब्रह्मभावमिदं सूत्रं धारयेद्यः सचेतनः । धारणात्तस्य सूत्रस्य नोच्छिष्टो नाशुचिर्भवेत् ॥ ८०॥ सूत्रमन्तर्गतं येषां ज्ञानयज्ञोपवीतिनाम् । ते वै सूत्रविदो लोके ते च यज्ञोपवीतिनः ॥ ८१॥ ज्ञानशिखिनो ज्ञाननिष्ठा ज्ञानयज्ञोपवीतिनः । ज्ञानमेव परं तेषां पवित्रं ज्ञानमुच्यते ॥ ८२॥ अग्नेरिव शिखा नान्या यस्य ज्ञानमयी शिखा । स शिखीत्युच्यते विद्वान्नेतरे केशधारिणः ॥ ८३॥ कर्मण्यधिकृता ये तु वैदिके ब्राह्मणादयः । तेभिर्धार्यमिदं सूत्रं क्रियाङ्गं तद्धि वै स्मृतम् ॥ ८४॥ शिखा ज्ञानमयी यस्य उपवीतं च तन्मयम् । ब्राह्मण्यं सकलं तस्य इति ब्रह्मविदो विदुरिति ॥ ८५॥ तदेतद्विज्ञाय ब्राह्मणः परिव्रज्य परिव्राडेकशाटी मुण्डोऽपरिग्रहः शरीरक्लेशासहिष्णुश्चेदथवा यथाविधिश्चेज्जातरूपधरो भूत्वा सपुत्रमित्रकलत्राप्त- बन्धाद्वीनि स्वाध्यायं सर्वकर्माणि संन्यस्यायं ब्रह्माण्डं च सर्वं कौपीनं दण्डमाच्छादनं च त्यक्त्वा द्वन्द्वसहिष्णुर्न शीतं न चोष्णं न सुखं न दुःखं न निद्रा न मानावमाने च षडूर्मिवर्जितो निन्दाहङ्कारमत्सरगर्वदम्भेर्ष्यासूयेच्छाद्वेष- सुखदुःखकामक्रोधलोभमोहादीन्विसृज्य स्ववपुः शवाकारमिव स्मृत्वा स्वव्यतिरिक्तं सर्वमन्तर्बहिरमन्यमानः कस्यापि वन्दनमकृत्वा न नमस्कारो न स्वाहाकारो न स्वधाकारो न निन्दास्तुतिर्यादृच्छिको भवेद्यदृच्छा- लाभसन्तुष्टः सुवर्णादीन्न परिग्रहेन्नावाहनं न विसर्जनं न मन्त्रं नामन्त्रं न ध्यानं नोपासनं न लक्ष्यं नालक्ष्यं न पृथक् नापृथक् न त्वन्यत्र सर्वत्रानिकेतः स्थिरमतिः शून्यागारवृक्षमूलदेवगृहतृणकूटकुलालशालाग्निहोत्र- शालाग्निदिगन्तरनदीतटपुलिनभूगृहकन्दरनिर्झरस्थण्डिलेषु वने वा श्वेतकेतुऋभुनिदाघऋषभदुर्वासःसंवर्तकदत्तात्रेयरैवतक- वदव्यक्तलिङ्गोऽव्यक्ताचारो बालोन्मत्तपिशाचवदनुन्मत्तोन्मत्त- वदाचरंस्त्रिदण्डं शिक्यं पात्रं कमण्डलुं कटिसूत्रं च तत्सर्वं भूःस्वाहेत्यप्सु परित्यज्य कटिसूत्रं च कौओपीनं दण्डं वस्त्रं कमण्डलुं सर्वमप्सु विसृज्याथ जातरूपधरश्चरेदात्मानमन्विच्छेद्यथा जातरूपधरो निर्द्वन्द्वो निष्परिग्रहस्तत्त्वब्रह्ममार्गे सम्यक् संपन्नः शुद्धमानसः प्राणसन्धारणार्थं यथोक्तकाले करपात्रेणान्येन वा याचिताहारमाहरन् लाभलाभे समो भूत्वा निर्ममः शुक्लध्यानपरायणोऽध्यात्मनिष्ठः शुभाशुभकर्मनिर्मूलनपरः संन्यस्य पूर्णानन्दैकबोधस्तद्ब्रह्माहमस्मीति ब्रह्मप्रणवमनुस्मरन्भ्रमरकीटन्यायेन शरीरत्रयमुत्सृज्य संन्यासेनैव देहत्यागं करोति स कृतकृत्यो भवतीत्युपनिषत् ॥ इति तृतीयोपदेशः ॥ ३॥ त्यक्त्वा लोकांश्च वेदांश्च विषयानिन्द्रियाणि च । आत्मन्येव स्थितो यस्तु स याति परमां गतिम् ॥ १॥ नामगोत्रादिवरणं देशं कालं श्रुतं कुलम् । ययो वृत्तं व्रतं शीलं ख्यापयेन्नैव सद्यतिः ॥ २॥ न सम्भाषेत्स्त्रियं काञ्चित्पूर्वदृष्टां च न स्मरेत् । कथां च वर्जयेत्तासां न पश्येल्लिखितामपि ॥ ३॥ एतच्चतुष्टयं मोहात्स्त्रीणामाचरतो यतेः । चित्तं विक्रियतेऽवश्यं तद्विकारात्प्रणश्यति ॥ ४॥ तृष्णा क्रोधोऽनृतं माया लोभमोहौ प्रियाप्रिये । शिल्पं व्याख्यानयोगश्च कामो रागपरिग्रहः ॥ ५॥ अहङ्कारो ममत्वं च चिकित्सा धर्मसाहसम् । प्रायश्चित्तं प्रवासश्च मन्त्रौषधगराशिषः ॥ ६॥ प्रतिषिद्धानि चैतानि सेवमानो व्रजेदधः । आगच्छ गच्छ तिष्ठेति स्वागतं सुहृदोऽपि वा ॥ ७॥ सन्माननं च न ब्रूयान्मुनिर्मोक्षपरायणः । प्रतिग्रहं न गृह्णीयान्नैव चान्यं प्रदापयेत् ॥ ८॥ प्रेरयेद्वा तया भिक्षुः स्वप्नेऽपि न कदाचन । जायाभ्रातृसुतादीनां बन्धूनां च शुभाशुभम् ॥ ९॥ श्रुत्वा दृष्ट्वा न कम्पेत शोकहर्षौ त्यजेद्यतिः । अहिंसासत्यमस्तेयब्रह्मचर्यापरिग्रहः ॥ १०॥ अनौद्धत्त्यमदीनत्वं प्रसादः स्थैर्यमार्जवम् । अस्नेहो गुरुशुश्रूषा श्रद्धा क्षान्तिर्दमः शमः ॥ ११॥ उपेक्षा धैर्यमाधुर्ये तितिक्षा करुणा तथा । ह्रीस्तथा ज्ञानविज्ञाने योगो लघ्वशनं धृतिः ॥ १२॥ एष स्वधर्मो विख्यातो यतीनां नियतात्मनाम् । निर्द्वन्द्वो नित्यसत्त्वस्थः सर्वत्र समदर्शनः ॥ १३॥ तुरीयः परमो हंसः साक्षान्नारायणो यतिः । एकरात्रं वसेद्ग्रामे नगरे पञ्चरात्रकम् ॥ १४॥ वर्षाभ्योऽन्यत्र वर्षासु मासांश्च चतुरो वसेत् । द्विरात्रं वा वसेद्ग्रामे भिक्षुर्यदि वसेत्तदा ॥ १५॥ रागादयः प्रसज्येरंस्तेनासौ नारकी भवेत् । ग्रामान्ते निर्जने देशे नियतात्माऽनिकेतनः ॥ १६॥ पर्यटेत्कीटवद्भूमौ वर्षास्वेकत्र संवसेत् । एकवासा अवासा वा एकदृष्टिरलोलुपः ॥ १७॥ अदूषयन्सतां मार्गं ध्यानयुक्तो महीं चरेत् । शुचौ देशे सदा भिक्षुः स्वधर्ममनुपालयन् ॥ १८॥ पर्यटेत सदा योगी वीक्षयन्वसुधातलम् । न रात्रौ न च मध्याह्ने सन्ध्ययोर्नैव पर्यटन् ॥ १९॥ न शून्ये न च दुर्गे वा प्राणिबाधाकरे न च । एकरात्रं वसेद्ग्रामे पत्तने तु दिनत्रयम् ॥ २०॥ पुरे दिनद्वयं भिक्षुर्नगरे पञ्चरात्रकम् । वर्षास्वेकत्र तिष्ठेत स्थाने पुण्यजलावृते ॥ २१॥ आत्मवत्सर्वभूतानि पश्यन्भिक्षुश्चरेन्महीम् । अन्धवत्कुञ्जवच्चैव बधिरोन्मत्तमूकवत् ॥ २२॥ स्नानं त्रिषवणं प्रोक्तं बहूदकवनस्थयोः । हंसे तु सकृदेव स्यात्परहंसे न विद्यते ॥ २३॥ मौनं योगासनं योगस्तितिक्षैकान्तशीलता । निःस्पृहत्वं समत्वं च सप्तैतान्यैकदण्डिनाम् ॥ २४॥ परहंसाश्रमस्थो हि स्नानादेरविधानतः । अशेषचित्तवृत्तीनां त्यागं केवलमाचरेत् ॥ २५॥ त्वङ्मांसरुधिरस्नायुमज्जामेदोस्थिसंहतौ । विण्मूत्रपूये रमतां क्रिमीणां कियदन्तरम् ॥ २६॥ क्व शरीरमशेषाणां श्लेष्मादीनां महाचयः । क्व चाङ्गशोभासौभाग्यकमनीयादयो गुणाः ॥ २७॥ मांसासृक्पूयविण्मूत्रस्नायुमज्जास्थिसंहतौ । देहे चेत्प्रीतिमान्मूढो भविता नरकेऽपि सः ॥ २८॥ स्त्रीणामवाच्यदेशस्य क्लिन्ननाडीव्रणस्य च । अभेदेऽपि मनोमेदाज्जनः प्रायेण वञ्च्यते ॥ २९॥ चर्मखण्डं द्विधा भिन्नमपानोद्गारधूपितम् । ये रमन्ति नमस्तेभ्यः साहसं किमतः परम् ॥ ३०॥ न तस्य विद्यते कार्यं न लिङ्गं वा विपश्चितः । निर्ममो निर्भयः शान्तो निर्द्वन्द्वोऽवर्णभोजनः ॥ ३१॥ मुनिः कौपीनवासाः स्यान्नग्नो वा ध्यानतत्परः । एवं ज्ञानपरो योगी ब्रह्मभूयाय कल्पते ॥ ३२॥ लिङ्गे सत्यपि खल्वस्मिञ्ज्ञानमेव हि कारणम् । निर्मोक्षायेह भूतानां लिङ्गग्रामो निरर्थकः ॥ ३३॥ यन्न सन्तं न चासन्तं नाश्रुतं न बहुश्रुतम् । न सुवृत्तं न दुर्वृत्तं वेद कश्चित्स ब्राह्मणः ॥ ३४॥ तस्मादलिङ्गो धर्मज्ञो ब्रह्मवृत्तमनुव्रतम् । गूढधर्माश्रितो विद्वानज्ञानचरितं चरेत् ॥ ३५॥ सन्दिग्धः सर्वभूतानां वर्णाश्रमविवर्जितः । अन्धवज्जडवच्चापि मूकवच्च महीं चरेत् ॥ ३६॥ तं दृष्ट्वा शान्तमनसं स्पृहयन्ति दिवौकसः । लिङ्गाभावात्तु कैवल्यमिति ब्रह्मानुशासनमिति ॥ ३७॥ अथ नारदः पितामहं संन्यासविधिं नो ब्रूहीति पप्रच्छ । पितामहस्तथेत्यङ्गीकृत्यातुरे वा क्रमे वापि तुरीयाश्रमस्वीकारारार्थं कृच्छ्रप्रायश्चित्त- पूर्वकमष्टश्राद्धं कुर्याद्देवर्षिदिव्यमनुष्य- भूतपितृमात्रात्मेत्यष्टश्राद्धानि कुर्यात् । प्रथमं सत्यवसुसंज्ञकान्विश्वान्देवान्देवश्राद्धे ब्रह्मविष्णुमहेश्वरानृषिश्राद्धे देवर्षिक्षत्रियर्षि- मनुष्यर्षीन् दिव्यश्राद्धे वसुरुद्रादुत्यरूपान्मनुष्यश्राद्धे सनकसनन्दनसनत्कुमारसनत्सुजातान्भूतश्राद्धे मातृपितामहीप्रपितामहीरात्मश्राद्धे आत्मपितृपितामहाञ्जीवत्पितृकश्चेत्पितरं त्यक्त्वा आत्मपितामहप्रपितामहानिति सर्वत्र युग्मक्लृप्त्या ब्राह्मणानर्चयेदेकाध्वरपक्षेऽष्टाध्वरपक्षे वा स्वशाखानुगतमन्त्रैरष्टश्राद्धान्यष्टदिनेषु वा एकदिने वा पितृयागोक्तविधानेन ब्राह्मणानभ्यर्च्य मुक्त्यन्तं यथाविधि निर्वर्त्य पिण्डप्रदानानि निर्वर्त्य दक्षिणातांबूलैस्तोषयित्वा ब्राह्मणन्प्रेषयित्वा शेषकर्मसिद्ध्यर्थं सप्तकेशान्विसृज्य --'शेषकर्मप्रसिद्ध्यर्थं केशान्सप्ताष्ट वा द्विजः । संक्षिप्य वापयेत्पूर्वं केशश्मश्रुनखानि चे'ति सप्तकेशान्संरक्ष्य कक्षोपस्थवर्जं क्षौरपूर्वकं स्नात्वा सायंसन्ध्यावन्दनं निर्वर्त्य सहस्रगायत्रीं जप्त्वा ब्रह्मयज्ञं निर्वर्त्य स्वाधीनाग्निमुपस्थाप्य स्वशाखोपसंहरणं कृत्वा तदुक्तप्रकारेणाज्याहुति- माज्यभागान्तं हुत्वाहुतिविधि, न् समाप्यात्मादिभिस्त्रिवारं सक्तुप्राशनं कृत्वाचमनपूर्वकमग्निं संरक्ष्य स्वयमग्नेरुत्तरतः कृष्णजिनोपरि स्थित्वा पुराणश्रवणपूर्वकं जागरणं कृत्वा चतुर्थयामान्ते स्नात्वा तदग्नौ चरुं श्रपयित्वा पुरुषसूक्तेनान्नस्य षोडशाहुतिर्हुत्वा विरजाहोमं कृत्वा अथाचम्य सदक्षिणं वस्त्रं सुवर्णपात्रं धेनुं दत्वा समाप्य ब्रह्मोद्वासनं कृत्वा । संमासिञ्चन्तु मरुतः समिन्द्रः संबृहस्पतिः । संमायमग्निः सिञ्चत्वायुषा च धनेन च बलेन चायुष्मन्तः करोतु मेति । या ते अग्ने यज्ञिया तनूस्तयेह्यारोहात्मात्मानम् । अच्छा वसूनि कृण्वन्नस्मे नर्या पुरूणि । यज्ञो भूत्वा यज्ञमासीद स्वां योनिं जातवेदो भुव आजायमानः स क्षय एधीत्यनेनाग्निमात्मन्यारोप्य ध्यात्वाग्निं प्रदक्षिणनमस्कारपूर्वकमुद्वास्य प्रातःसन्ध्यामुपास्य सहस्रगायत्रीपूर्वकं सूर्योपस्थानं कृत्वा नाभिदघ्नोदकमुपविश्य अष्टदिक्पालकार्घ्यपूर्वकं गायत्र्युद्वासनं कृत्वा सावित्रीं व्याहृतिषु प्रवेशयित्वा । अहं वृक्षस्य रेरिव । कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीवस्वमृतमस्मि । द्रविणं मे सवर्चसं सुमेधा अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् । यश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योध्यमृतात्संबभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देवधारणो भूयासम् । शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरि विश्रवम् । ब्रह्मणः कोशोऽसि मेधयापिहितः । श्रुतं मे गोपाय । दारेषणायाश्च वित्तेषणायाश्च लोकेषणायाश्च व्युत्थितोऽहं ॐ भूः संन्यस्तं मया ॐ भुवः संन्यस्तं मया ॐ सुवः संन्यस्तं मया ॐ भूर्भुवःसुवः संन्यस्तं मयेति मन्द्रमध्यमतालज- ध्वनिभिर्मनसा वाचोच्चार्याभयं सर्वभूतेभ्यो मत्तः सर्वं प्रवर्तते स्वहेत्यनेन जलं प्राश्य प्राच्यां दिशि पूर्णाञ्जलिं प्रक्षिप्योंस्वाहेति शिखामुत्पाठ्य । यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्सहजं पुरस्तात् । आयुष्यमग्र्यं प्रतिमुञ्च्य शुभ्रं यज्ञोपवीतं बलमस्तु तेजः । यज्ञोपवीत बहिर्न निवसेत्त्वमन्तः प्रविश्य मध्ये ह्यजस्रं परमं पवित्रं यशो बलं ज्ञानवैराग्यं मेधां प्रयच्छेति यज्ञोपवीतं छित्त्वा उदकाञ्जलिना सह ॐ भूः समुद्रं गच्छ स्वाहेत्यप्सु जुहुयादों भूः संन्यस्तं मया ॐ भुवः संन्यस्तं मया ॐ सुवः संन्यस्तं मयेति त्रिरुक्त्वा त्रिवारमभिमन्त्र्य तज्जलं प्राश्याचम्य ॐ भूः स्वाहेत्यप्सु वस्त्रं कटिसूत्रमपि विसृज्य सर्वकर्मनिर्वर्तकोऽहमिति स्मृत्वा जातरूपधरो भूत्वा स्वरूपानुसन्धानपूर्वकमूर्ध्वबाहुरुदीचीं गच्छेत्पूर्ववद्विद्वत्संन्यासी चेद्गुरोः सकाशात्प्रणव- महावाक्योपदेशं प्राप्य यथासुखं विहरन्मत्तः कश्चिन्नान्यो व्यतिरिक्त इति फलपत्रोदकाहारः पर्वतवनदेवालयेषु संचरेत्संन्यस्याथ दिगंबरः सकलसंचारकः सर्वदानन्दस्वानुभवैकपूर्णहृदयः कर्मातिदूरलाभः प्राणायामपरायणः फलरसत्वक्पत्रमूलोदकैर्मोक्षार्थी गिरिकन्दरेषु विसृजेद्देहं स्मरंस्तारकम् । विविदिषासंन्यासी चेच्छतपथं गत्वाचार्यादिभिर्विप्रैस्तिष्ठ तिष्ठ महाभाग दण्डं वस्त्रं कमण्डलुं गृहाण प्रणव महावाक्यग्रहणार्थं गुरुनिकटमागच्छेत्याचार्यैर्दण्डकटिसूत्रकौपीनं शाटीमेकां कमण्डलुं पादादिमस्तकप्रमाणमव्रणं समं सौम्यमकाकपृष्ठं सलक्षणं वैणवं दण्डमेकमाचमनपूर्वकं सखा मा गोपायौजः सखायोऽसीन्द्रस्य वज्रोऽसि वार्त्रग्नः शर्म मे भव यत्पापं तन्निवारयेति दण्डं परिग्रहेज्जगज्जीवनं जीवनाधारभूतं मा ते मा मन्त्रयस्व सर्वदा सर्वसौम्येति प्रणवपूर्वकं कमण्डलुं परिग्रह्य कौपीनाधारं कटिसूत्रमोमिति गुह्याच्छादकं कौपीनमोमिति शीतवातोष्णत्राणकरं देहैकरक्षणमोमिति कटिसूत्रकौपीनवस्त्रमाचमनपूर्वकं योगपट्टाभिषिक्तो भूत्वा कृतार्थोऽहमिति मत्वा स्वाश्रमाचारपरो भवेदित्युपनिषत् ॥ इति चतुर्थोपदेशः ॥ ४॥ अथ हैनं पितामहं नारदः पप्रच्छ भगवन्सर्वकर्मनिवर्तकः संन्यास इति त्वयैवोक्तः पुनः स्वाश्रमाचारपरो भवेदित्युच्यते । ततः पितामह उवाच । शरीरस्य देहिनो जाग्रत्स्वप्नसुषुप्तितुरीयावस्थाः सन्ति तदधीनाः कर्मज्ञानवैराग्यप्रवर्तकाः पुरुषा जन्तवस्तदनुकूलाचाराः सन्ति तथैव चेद्भगवन्संन्यासाः कतिभेदास्तदनुष्ठानभेदाः कीदृशास्तत्त्वतोऽस्माकं वक्तुमर्हसीति । तथेत्यङ्गीकृत्य तु पितामहेन संन्यासभेदैराचारभेदज़् कथमिति चेत्तत्त्वतस्त्वेक एव संन्यासः अज्ञानेनाशक्तिवशा- त्कर्मलोपश्च त्रैविध्यमेत्य वैराग्यसंन्यासो ज्ञानवैराग्यसंन्यासः कर्मसंन्यासश्चेति चातुर्विध्यमुपागतस्तद्यथेति दुष्टमदनाभाच्चेति विषयवैतृष्ण्यमेत्य प्राक्पुण्यकर्मवशात्संन्यस्तः स वैराग्यसंन्यासी शास्त्रज्ञानात्पापपुण्यलोकानुभव- श्रवणात्प्रपञ्चोपरतः क्रोधेर्ष्यासूयाहङ्कारा- भिमानात्मकसर्वसंसारं निर्वृत्य दारेषणाधनेषणा- लोकेषणात्मकदेहवासनां शास्त्रवासनां लोकवासनां त्यक्त्वा वमनान्नमिव प्रकृतीयं सर्वमिदं हेयं मत्वा साधनचतुष्टयसंपन्नो यः संन्यसति स एव ज्ञानसंन्यासी । क्रमेण सर्वमभ्यस्य सर्वमनुभूय ज्ञानवैराग्याभ्यां स्वरूपानुसन्धानेन देहमात्रावशिष्टः संन्यस्य जातरूपधरो भवति स ज्ञानवैराग्यसंन्यासी । ब्रह्मचर्यं समाप्य गृही भूत्वा वानप्रस्थाश्रममेत्य वैराग्यभावेऽप्याश्रमक्रमानुसारेण यः संन्यस्यति स कर्मसंन्यासी । ब्रह्मचर्येण संन्यस्य संन्यासाज्जातरूपधरो वैराग्यसंन्यासी । विद्वत्संन्यासी ज्ञानसंन्यासी विविदिषासंन्यासी कर्मसंन्यासी । कर्मसंन्यासोऽपि द्विविधः निमित्तसंन्यासोऽनिमित्तसंन्यासश्चेति । निमित्तस्त्वातुरः । अनिमित्तः क्रमसंन्यासः । आतुरः सर्वकर्मलोपः प्राणस्योत्क्रमणकालसंन्यासः स निमित्तसंन्यासः । दृढाङ्गो भूत्वा सर्वं कृतकं नश्वरमिति देहादिकं सर्वं हेयं प्राप्य । हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिधिर्दुरोणसत् । नृषद्वरसदृतसद्व्योमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् । ब्रह्मव्यतिरिक्तं सर्वं नश्वरमिति निश्चित्याथो क्रमेण यः संन्यस्यति स संन्यासोऽनिमित्तसंन्यासः । संन्यासः षड्विधो भवति । कुटीचको बहूदको हंसः परमहंसः तुरीयातीतोऽवधूतश्चेति । कुटीचकः शिखायज्ञोपवीती दण्डकमण्डलुधरः कौपीनकन्थाधरः पितृमातृगुर्वाराधनपरः पिठरखनित्रशिक्यादिमन्त्रसाधनपर एकत्रान्नादनपरः श्वेतोर्ध्वपुण्ड्रधारी त्रिदण्डः । बहूदकः शिखादिकन्थाधरस्त्रिपुण्ड्रधारी कुटीचकवत्सर्वसमो मधुकरवृत्त्याष्टकवलाशी हंसो जटाधारी त्रिपुण्ड्रोर्ध्वपुण्ड्रधारी असंक्लृप्तमाधुकरान्नाशी कौपीनखण्डतुण्डधारी । परमहंसः शिखायज्ञोपवीतरहितः पञ्चगृहेश्वेकरात्रान्नादनपरः करपात्री एककौपीनधारी शाटीमेकामेकं वैणवं दण्डमेकशाटीधरो वा भस्मोद्धूलनपरः सर्वत्यागी । तुरीयातीतो गोमुखः फलाहारी । अन्नाहारी चेद्गृहत्रये देहमात्रावशिष्टो दिगंबरः कुणपवच्छरीरवृत्तिकः । अवधूतस्त्वनियमोऽभिशस्तपतितवर्जनपूर्वकं सर्ववर्णेष्वजगर- वृत्त्याहारपरः स्वरूपानुसन्धानपरः । आतुरो जीवति चेत्क्रमसंन्यासः कर्तव्यः कुटीचकबहूदकहंसानां ब्रह्मच- र्याश्रमादितुरीयाश्रमवत् कुटीचकादीनां संन्यासविधिः । परमहंसादित्रयाणां न कटीसूत्रं न कौपीनं न वस्त्रं न कमण्डलुर्न दण्डः सार्ववर्णैक- भैक्षाटनपरत्वं जातरूपधरत्वं विधिः । संन्यासकालेऽप्यलंबुद्धिपर्यन्तमधीत्य तदनन्तरं कटीसूत्रं कौपीनं दण्डं वस्त्रं कमण्डलुं सर्वमप्सु विसृज्याथ जातरूपधरश्चरेन्न कन्थावेशो नाध्येतव्यो न श्रोतव्यमन्यत्किञ्चित्प्रणवादन्यं न तर्कं पठेन्न शब्दमपि बृहच्छब्दान्नाध्यापयेन्न महद्वाचोविग्लापनं गिरा पाण्यादिना संभाषणं नान्यस्माद्वा विशेषेण न शूद्रस्त्रीपतितोदक्यासंभाषणं न यतेर्देवपूजा नोत्सवदर्शनं तीर्थयात्रावृत्तिः । पुनर्यतिविशेषः । कुटीचस्यैकत्र भिक्षा बहूदकस्यासंक्लृप्तं माधुकरं हंसस्याष्टगृहेष्वष्टकवलं परमहंसस्य पञ्चगृहेषु करपात्रं फलाहारो गोमुखं तुरीयातीतस्यावधूतस्याजगरवृत्तिः सार्ववर्णिकेषु यतिर्नैकरात्रं वसेन्न कस्यापि नमेत्तुरीयातीतावधूतयोर्न ज्येष्ठो यो न स्वरूपज्ञः स ज्येष्ठोऽपि कनिष्ठो हस्ताभ्यां नद्युत्तरणं न कुर्यान्न वृक्षमारोहेन्न यानादिरूढो न क्रयविक्रयपरो न किञ्चिद्विनिमयपरो न दाम्भिको नानृतवादी न यतेः किंचित्कर्तव्यमस्त्यस्तिचेत्सांकर्यम् । तस्मान्मननादौ संन्यासिनामधिकारः । आतुरकुटीचकयोर्भूर्लोको बहूदकस्य स्वर्गलोको हंसस्य तपोलोकः परमहंसस्य सत्यलोकस्तुरीयातीतावधूतयोः स्वात्मन्येव कैवल्यं स्वरूपानुसन्धानेन भ्रमरकीटन्यायवत् । यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेव समाप्नोति नान्यथा श्रुतिशासनम् । तदेवं ज्ञात्वा स्वरूपानुसन्धानं विनान्यथाचारपरो न भवेत्तदाचारवशात्तत्तल्लोकप्राप्तिर्ज्ञान- वैराग्यसंपन्नस्य स्वस्मिन्नेव मुक्तिरिति न सर्वत्राचारप्रसक्ति- स्तदाचारः । जाग्रत्स्वप्नसुषुप्तेष्वेकशरीरस्य जाग्रत्काले विश्वः स्वप्नकाले तैजसः सुषुप्तिकाले प्राज्ञः अवस्थाभेदादवस्थेश्वरभेदः कार्यभेदात्कारणभेदस्तासु चतुर्दशकारणानां बाह्यवृत्तयोऽतर्वृतयस्तेषा- मुपादानकारणम् । वृत्तयश्चत्वारः मनोबुद्धिरहङ्कारश्चित्तं चेति । तत्तद्वृत्तिव्यापारभेदेन पृथगाचारभेदः । नेत्रस्थं जागरितं विद्यात्कण्ठे स्वप्नं समाविशत् । सुषुप्तं हृदयस्थं तु तुरीयं मूर्ध्नि संस्थितम् । तुरीयमक्षरमिति ज्ञात्वा जागरिते सुषुप्त्यवस्थापन्न इव यद्यच्छृतं यद्यदृष्टं तत्सत्सर्वमविज्ञातमिव यो वसेत्तस्य स्वप्नावस्थायामपि तादृगवस्था भवति । स जीवन्मुक्त इति वदन्ति । सर्वश्रुत्यर्थप्रतिपादनमपि तस्यैव मुक्तिरिति । भिक्षुर्नैहिकामुष्मिकापेक्षः । यद्यपेक्षास्ति तदनुरूपो भवति । स्वरूपानुसन्धानव्यतिरिक्तान्यशास्त्रा- भ्यासैरुष्ट्रकुङ्कुमभारवद्व्यर्थो न योगशास्त्र- प्रवृत्तिर्न साङ्ख्यशास्त्राभ्यासो न मन्त्रतन्त्रव्यापारः । इतरशास्त्रप्रवृत्तिर्यतेरस्ति चेच्छवालङ्कारवच्चर्मकारव- दतिविदूरकर्माचारविद्यादूरो न प्रणवकीर्तनपरो यद्यत्कर्म करोति तत्तत्फलमनुभवति एरण्डतैलफेनवदतः सर्वं परित्यज्य तत्प्रसक्तं मनोदण्डं करपात्रं दिगम्बरं दृष्ट्वा परिव्रजेद्भिक्षुः । बालोन्मत्तपिशाचवन्मरणं जीवितं वा न काङ्क्षेत कालमेव प्रतीक्षेत निर्देशभृतकन्यायेन परिव्राडिति । तितिक्षाज्ञानवैराग्यशमादिगुणवर्जितः । भिक्षामात्रेण जीवि स्यात्स यतिर्यतिवृत्तिहा ॥ १॥ न दण्डधारणेन न मुण्डनेन न वेषेण न दम्भाचारेण मुक्तिः । ज्ञानदण्डो धृतो येन एकदण्डी स उच्यते । काष्ठदण्डो धृतो येन सर्वाशी ज्ञानवर्जितः । स याति नरकान्घोरान्महारौरवसंज्ञितान् ॥ २॥ प्रतिष्ठा सूकरीविष्ठासमा गीता महर्षिभिः । तस्मादेनां परित्यज्य कीटवत्पर्यटेद्यतिः ॥ ३॥ अयाचितं यथालाभं भोजनाच्छादनं भवेत् । परेच्छया च दिग्वासाः स्नानं कुर्यात्परेच्छया ॥ ४॥ स्वप्नेऽपि यो युक्तः स्याज्जाग्रतीव विशेषतः । ईदृक्चेष्टः स्मृतः श्रेष्ठो वरिष्ठो ब्रह्मवादिनाम् ॥ ५॥ अलाभे न विषादी स्याल्लाभे चैव न हर्षयेत् । प्राणयात्रिकमात्रः स्यान्मात्रासङ्गाद्विनिर्गतः ॥ ६॥ अभिपूजितलाभांश्च जुगुप्सेतैव सर्वशः । अभिपूजितलाभैस्तु यतिर्मुक्तोऽपि बध्यते ॥ ७॥ प्राणयात्रानिमित्तं च व्यङ्गारे भुक्तवज्जने । काले प्रशस्ते वर्णानां भिक्षार्थं पर्यटेद्गृहान् ॥ ८॥ पाणिपात्रश्चरन्योगी नासकृद्भैक्षमाचरेत् । तिष्ठन्भुञ्ज्याच्चरन्भुञ्ज्यान्मध्येनाचमनं तथा ॥ ९॥ अब्धिवद्धृतमर्यादा भवन्ति विशादाशयाः । नियतिं न विमुञ्चन्ति महान्तो भास्करा एव ॥ १०॥ आस्येन तु यदाहारं गोवन्मृगयते मुनिः । तदा समः स्यात्सर्वेषु सोऽमृतत्वाय कल्पते ॥ ११॥ अनिन्द्यं वै व्रजन्गेहं निन्द्यं गेहं तु वर्जयेत् । अनावृते विशेद्द्वारि गेहे नैवावृते व्रजेत् ॥ १२॥ पांसुना च प्रतिच्छन्नशून्यागारप्रतिश्रयः । वृक्षमूलनिकेतो वा त्यक्तसर्वप्रियाप्रियः ॥ १३॥ यत्रास्तमितशायी स्यान्निरग्निरनिकेतनः । यथालब्धोपजीवी स्यान्मुनिर्दान्तो जितेन्द्रियः ॥ १४॥ निष्क्रम्य वनमास्थाय ज्ञानयज्ञो जितेन्द्रियः । कालकाङ्क्षी चरन्नेव ब्रह्मभूयाय कल्पते ॥ १५॥ अभयं सर्वभूतेभ्यो दत्त्वा चरति यो मुनिः । न तस्य सर्वभूतेभ्यो भयमुत्पद्यते क्वचित् ॥ १६॥ निर्मानश्चानहङ्कारो निर्द्वन्द्वश्छिन्नसंशयः । नैव क्रुध्यति न द्वेष्टि नानृतं भाषते गिरा ॥ १७॥ पुण्यायतनचारी च भूतानामविहिंसकः । काले प्राप्ते भवद्भैक्षं कल्प्यते ब्रह्मभूयसे ॥ १८॥ वानप्रस्थगृहस्थाभ्यां न संसृज्येत कर्हिचित् । अज्ञातचर्यां लिप्सेत न चैनं हर्ष आविशेत् ॥ १९॥ अध्वा सूर्येण निर्दिष्टः कीटवद्विचरेन्महीम् । आशीर्युक्तानि कर्माणि हिंसायुक्तानि यानि च ॥ २०॥ लोकसंग्रहयुक्तानि नैव कुर्यान्न कारयेत् । नासच्छात्रेषु सज्जेत नोपजीवेत जीविकाम् । अतिवादांस्त्यजेत्तर्कान्पक्षं कञ्चन नाश्रयेत् ॥ २१॥ न शिष्याननुबध्नीत ग्रन्थान्नैवाभ्यसेद्बहून् । न व्याख्यामुपयुञ्जीत नारम्भानारभेत्क्वचित् ॥ २२॥ अव्यक्तलिङ्गोऽव्यक्तार्थो मुनिरुन्मत्तबालवत् । कविर्मूकवदात्मानं तद्दृष्ट्या दर्शयेन्नृणाम् ॥ २३॥ न कुर्यान्न वदेत्किञ्चिन्न ध्यायेत्साध्वसाधु वा । आत्मारामोऽनया वृत्त्या विचरेज्जडवन्मुनिः ॥ २४॥ एकश्चरेन्महीमेतां निःसङ्गः संयतेन्द्रियः । आत्मक्रीड आत्मरतिरात्मवान्समदर्शनः ॥ २५॥ बुधो बालकवत्क्रीडेत्कुशलो जडवच्चरेत् । वदेदुन्मत्तवद्विद्वान् गोचर्यां नैगमश्चरेत् ॥२६॥ क्षिप्रोऽवमानितोऽसद्भिः प्रलब्धोऽसूयितोऽपि वा । ताडितः संनिरुद्धो वा वृत्त्या वा परिहापितः ॥ २७॥ विष्ठितो मूत्रितो वाज्ञैर्बहुधैवं प्रकम्पितः । श्रेयस्कामः कृच्छ्रगत आत्मनात्मानमुद्धरेत् ॥ २८॥ संमाननं परां हानिं योगर्द्धेः कुरुते यतः । जनेनावमतो योगी योगसिद्धिं च विन्दति ॥ २९॥ तथा चरेत वै योगी सतां धर्ममदूषयन् । जना यथावमन्येरन्गच्छेयुर्नैव सङ्गतिम् ॥ ३०॥ जरायुजाण्डजादीनां वाङ्मनःकायकर्मभिः । युक्तः कुर्वीत न द्रोहं सर्वसङ्गांश्च वर्जयेत् ॥ ३१॥ कामक्रोधौ तथा दर्पलोभमोहादयश्च ये । तांस्तु दोषान्परित्यज्य परिव्राड् भयवर्जितः ॥ ३२॥ भैक्षाशनं च मौनित्वं तपो ध्यानं विशेषतः । सम्यग्ज्ञानं च वैराग्यं धर्मोऽयं भिक्षुके मतः ॥ ३३॥ काषायवासाः सततं ध्यानयोगपरायणः । ग्रामान्ते वृक्षमूले वा वसेद्देवालयेऽपि वा ॥ ३४॥ भैक्षेण वर्तयेन्नित्यं नैकान्नाशी भवेत्क्वचित् । चित्तशुद्धिर्भवेद्यावत्तावन्नित्यं चरेत्सुधीः ॥ ३५॥ ततः प्रव्रज्य शुद्धात्मा संचरेद्यत्र कुत्रचित् । बहिरन्तश्च सर्वत्र संपश्यन्हि जनार्दनम् ॥ ३६॥ सर्वत्र विचरेन्मौनी वायुवद्वीतकल्मषः । समदुःखसुखः क्षान्तो हस्तप्राप्तं च भक्षयेत् ॥ ३७॥ निर्वैरेण समं पश्यन्द्विजगोश्वमृगादिषु । भावयन्मनसा विष्णुं परमात्मानमीश्वरम् ॥ ३८॥ चिन्मयं परमानन्दं ब्रह्मैवाहमिति स्मरन् । ज्ञात्वैवं मनोदण्डं धृत्वा आशानिवृत्तो भूत्वा आशाम्बरधरो भूत्वा सर्वदा मनोवाक्कायकर्मभिः सर्वसंसारमुत्सृज्य प्रपञ्चावाङ्मुखः स्वरूपानुसन्धानेन भ्रमरकीटन्यायेन मुक्तो भवतीत्युपनिषत् ॥ इति पञ्चमोपदेशः ॥ ५॥ अथ नारदः पितामहमुवाच । भगवन् तदभ्यासवशात् भ्रमकीटन्यायवत्तदभ्यासः कथमिति । तमाह पितामहः । सत्यवाग्ज्ञानवैराग्याभ्यां विशिष्टदेहावशिष्टो वसेत् । ज्ञानं शरीरं वैराग्यं जीवनं विद्धि शान्तिदान्ती नेत्रे मनोमुखं बुद्धिः कला पञ्चविंशतितत्त्वान्यवयव अवस्था पञ्चमहाभूतानि कर्म भक्तिज्ञानवैराग्यं शाखा जाग्रत्स्वप्नसुषुप्तितुरीयाश्चतुर्दशकरणानि पङ्कस्तम्भाकाराणीति । एवमपि नावमतिपङ्कं कर्णधार इव यन्तेव गजं स्वबुद्ध्या वशीकृत्य स्वव्यतिरिक्तं सर्वं कृतकं नश्वरमिति मत्वा विरक्तः पुरुषः सर्वदा ब्रह्माहमिति व्यवहरेन्नान्यत्किञ्चिद्वेदितव्यं स्वव्यतिरेकेण । जीवन्मुक्तो वसेत्कृतकृत्यो भवति । न नाहं ब्रह्मेति व्यवहरेत्किन्तु ब्रह्माहमस्मीत्यजस्रं जाग्रत्स्वप्नसुषुप्तिषु । तुरीयावस्थां प्राप्य तुरीयातीतत्वं व्रजेद्दिवा जाग्रन्नक्तं स्वप्नं सुषुप्तमर्धरात्रं गतमित्येकावस्थायां चतस्रोऽवस्थास्त्वेकैककरणाधीनानां चतुर्दशकरणानां व्यापारश्चक्षुरादीनाम् । चक्षुषो रूपग्रहणं श्रोत्रयोः शब्दग्रहणं जिह्वाया रसास्वादनं घ्राणस्य गन्धग्रहणं वचसो वाग्व्यापारः पाणेरादानं पादयोः संचारः पायोरुत्सर्ग उपस्थस्यानन्दग्रहणं त्वचः स्पर्शग्रहणम् । तदधीना च विषयग्रहणबुद्धिः बुद्ध्या बुद्ध्यति चित्तेन चेतयत्यहङ्कारेणाहङ्करोति । विसृज्य जीव एतान्देहाभिमानेन जीवो भवति । गृहाभिमानेन गृहस्थ इव शरीरे जीवः संचरति । प्राग्दले पुण्यावृत्तिराग्नेयां निद्रालस्यौ दक्षिणायां क्रौर्यबुद्धिर्नैरृत्यां पापबुद्धिः पश्चिमे क्रीडारतिर्वायव्यां गमने बुद्धिरुत्तरे शान्तिरीशान्ये ज्ञानं कर्णिकायां वैराग्यं केसरेष्वात्मचिन्ता इत्येवं वक्त्रं ज्ञात्वा जीवदवस्थां प्रथमं जाग्रद्द्वितीयं स्वप्नं तृतीयं सुषुप्तं चतुर्थं तुरीयं चतुर्भिर्विरहितं तुरीयातीतम् । विश्वतैजसप्राज्ञतटस्थभेदैरेक एव एको देवः साक्षी निर्गुणश्च तद्ब्रह्माहमिति व्याहरेत् । नो चेज्जाग्रदवस्थायां जाग्रदादिचतस्रोऽवस्थाः स्वप्ने स्वप्नादिचतस्रोऽवस्थाः सुषुप्ते सुषुप्त्यादिचतस्रोऽवस्थाः तुरीये तुरीयादिचतस्रोऽवस्थाः नत्वेवं तुरीयातीतस्य निर्गुणस्य । स्थूलसूक्ष्मकारणरूपैर्विश्वतैजसप्राज्ञेश्वरैः सर्वावस्थासु साक्षी त्वेक एवावतिष्ठते । उत तटस्थो द्रष्टा तटस्थो न द्रष्टा द्रष्टृत्वान्न द्रष्टैव कर्तृत्वभोक्तृत्व अहङ्कारादिभिः स्पृष्टो जीवः जीवेतरो न स्पृष्टः । जीवोऽपि न स्पृष्ट इति चेन्न । जीवाभिमानेन क्षेत्राभिमानः । शरीराभिमानेन जीवत्वम् । जीवत्वं घटाकाशमहाकाशव- द्व्यवधानेऽस्ति । व्यवधानवशादेव हंसः सोऽहमिति मन्त्रेणोच्छ्वासनिःश्वासव्यपदेशेनानुसन्धानं करोति । एवं विज्ञाय शरीराभिमानं त्यजेन्न शरीराभिमानी भवति । स एव ब्रह्मेत्युच्यते। त्यक्तसङ्गो जितक्रोधो लघ्वाहारो जितेन्द्रियः । पिधाय बुद्ध्या द्वाराणि मनो ध्याने निवेशयेत् ॥ १॥ शून्येष्वेवावकाशेषु गुहासु च वनेषु च । नित्ययुक्तः सदा योगी ध्यानं सम्यगुपक्रमेत् ॥ २॥ आतिथ्यश्राद्धयज्ञेषु देवयात्रोत्सवेषु च । महाजनेषु सिद्ध्यर्थी न गच्छेद्योगवित्क्वचित् ॥ ३॥ यथैनमवमन्यन्ते जनाः परिभवन्ति च । तथा युक्तश्चेद्योगी सतां वर्त्म न दूषयेत् ॥ ४॥ वाग्दण्डः कर्मदण्डश्च मनोदण्डश्च ते त्रयः । यस्यैते नियता दण्डाः स त्रिदण्डी महायतिः ॥ ५॥ विधूमे च प्रशान्ताग्नौ यस्तु माधुकरीं चरेत् । गृहे च विप्र्मुख्यानां यतिः सर्वोत्तमः स्मृतः ॥ ६॥ दण्डभिक्षां च यः कुर्यात्स्वधर्मे व्यसनं विना । यस्तिष्ठति न वैराग्यं याति नीचयतिर्हि सः ॥ ७॥ यस्मिन्गृहे विशेषेण लभेद्भिक्षां च वासनात् । तत्र नो याति यो भूयः स यतिर्नेतरः स्मृतः ॥ ८॥ यः शरीरेन्द्रियादिभ्यो विहीनं सर्वसाक्षिणम् । पारमार्थिक विज्ञानं सुखात्मानं स्वयंप्रभम् ॥ ९॥ परतत्त्वं विजानाति सोऽतिवर्णाश्रमी भवेत् । वर्णाश्रमादयो देहे मायया परिकल्पिताः ॥ १०॥ नात्मनो बोधरूपस्य मम ते सन्ति सर्वदा । इति यो वेद वेदान्तैः सोऽतिवर्णाश्रमी भवेत् ॥ ११॥ यस्य वर्णाश्रमाचारो गलितः स्वात्मदर्शनात् । स वर्णानाश्रमान्सर्वानतीत्य स्वात्मनि स्थितः ॥ १२॥ योऽतीत्य स्वाश्रमान्वर्णानात्मन्येव स्थितः पुमान् । सोऽतिवर्णाश्रमी प्रोक्तः सर्ववेदार्थवेदिभिः ॥ १३॥ तस्मादन्यगता वर्णा आश्रमा अपि नारद । आत्मन्यारोपिताः सर्वे भ्रान्त्या तेनात्मवेदिना ॥ १४॥ न विधिर्न निषेधश्च वर्ज्यावर्ज्य कल्पना । ब्रह्मविज्ञानिनामस्ति तथा नान्यच्च नारद ॥ १५॥ विरज्य सर्वभूतेभ्य आविरिञ्चिपदादपि । घृणां विपाठ्य सर्वस्मिन्पुत्रमित्रादिकेष्वपि ॥ १६॥ श्रद्धालुर्मुक्तिमार्गेषु वेदान्तज्ञानलिप्सया । उपायनकरो भूत्वा गुरुं ब्रह्मविदं व्रजेत् ॥ १७॥ सेवाभिः परितोष्यैनं चिरकालं समाहितः । सदा वेदान्तवाक्यार्थं श्रुणुयात्सुसमाहितः ॥ १८॥ निर्ममो निरहङ्कारः सर्वसङ्गविवर्जितः । सदा शान्त्यादियुक्तः सन्नात्मन्वात्मानमीक्षते ॥ १९॥ संसारदोषदृष्ट्यैव विरक्तिर्जायते सदा । विरक्तस्य तु संसारात्संन्यासः स्यान्न संशयः ॥ २०॥ मुमुक्षुः परहंसाख्यः साक्षान्मोक्षैकसाधनम् । अभ्यसेद्ब्रह्मविज्ञानं वेदान्तश्रवणादिना ॥ २१॥ ब्रह्मविज्ञानलाभाय परहंस समाह्वयः । शान्तिदान्त्यादिभिः सर्वैः साधनैः सहितो भवेत् ॥ २२॥ वेदान्ताभ्यासनिरतः शान्तो दान्तो जितेन्द्रियः । निर्भयो निर्ममो नित्यो निर्द्वन्द्वो निष्परिग्रहः ॥ २३॥ जीर्णकौपीनवासाः स्यान्मुण्डी नग्नोऽथवा भवेत् । प्राज्ञो वेदान्तविद्योगी निर्ममो निरहङ्कृतिः ॥ २४॥ मित्रादिषु समो मैत्रः समस्तेष्वेव जन्तुषु । एको ज्ञानी प्रशान्तात्मा स सन्तरति नेतरः ॥ २५॥ गुरूणां च हिते युक्तस्तत्र संवत्सरं वसेत् । नियमेष्वप्रमात्तस्तु यमेषु च सदाभवेत् ॥ २६॥ प्राप्य चान्ते ततश्चैव ज्ञानयोगमनुत्तमम् । अविरोधेन धर्मस्य संचरेत्पृथिवीमिमाम् ॥ २७॥ ततः संवत्सरस्यान्ते ज्ञानयोगमनुत्तमम् । आश्रमत्रयमुत्सृज्य प्राप्तश्च परमाश्रमम् ॥ २८॥ अनुज्ञाप्य गुरूंश्चैव चरेद्धि पृथिवीमिमाम् । त्यक्तसङ्गो जितक्रोधो लघ्वाहारो जितेन्द्रियः ॥ २९॥ द्वाविमौ न विरज्येते विपरीतेन कर्मणा । निरारम्भो गृहस्थश्च कार्यवांश्चैव भिक्षुकः ॥ ३०॥ माद्यति प्रमदां दृष्ट्वा सुरां पीत्वा च माद्यति । तस्माद्दृष्टिविषं नारीं दूरतः परिवर्जयेत् ॥ ३१॥ संभाषणं सह स्त्रीभिरालापः प्रेक्षणं तथा । नृत्तं गानं सहासं च परिवादांश्च वर्जयेत् ॥ ३२॥ न स्नानं न जपः पूजा न होमो नैव साधनम् । नाग्निकार्यादिकार्यं च नैतस्यास्तीह नारद ॥ ३३॥ नार्चनं पितृकार्यं च तीर्थयात्रा व्रतानि च । धर्माधर्मादिकं नास्ति न विधिर्लौकिकी क्रिया ॥ ३४॥ सन्त्यजेत्सर्वकर्माणि लोकाचारं च सर्वशः । कृमीकीटपतङ्गाश्च तथा योगी वनस्पतीन् ॥ ३५॥ न नाशयेद्बुधो जीवन्परमार्थमतिर्यतिः । नित्यमन्तर्मुखः स्वच्छः प्रशान्तात्मा स्वपूर्णधीः ॥ ३६॥ अन्तःसङ्गपरित्यागी लोके विहर नारद । नाराजके जनपदे चरत्येकचरो मुनिः ॥ ३७॥ निःस्तुतिर्निर्नमस्कारो निःस्वधाकार एव च । चलाचलनिकेतश्च यतिर्यादृच्छिको भवेदित्युपनिषत् ॥ इति षष्ठोपदेशः ॥ ६॥ अथ यतेर्नियमः कथमिति पृष्टं नारदं पितामहः पुरस्कृत्य विरक्तः सन्यो वर्षासु ध्रुवशीलोऽष्टौ मास्येकाकी चरन्नेकत्र निवसेद्भिक्षुर्भयात्सारङ्गवदेकत्र न तिष्ठेस्वगमननिरोधग्रहणं न कुर्याद्धस्ताभ्यां नद्युत्तरणं न कुर्यान्न वृक्षारोहणमपि न देवोत्सवदर्शनं कुर्यान्नैकत्राशी न बाह्यदेवार्चनं कुर्यात्स्वव्यतिरिक्तं सर्वं त्यक्त्वा मधुकरवृत्त्याहारमहारन्कृशो भूत्वा मेदोवृद्धिमकुर्वन्नाज्यं रुधिरमिव त्यजेदेकत्रान्नं पललमिव गन्धलेपनमशुद्धिलेपनमैव क्षारमन्त्यजमिव वस्त्रमुच्छिष्टपात्रमिवाभ्यङ्गं स्त्रीसङ्गमिव मित्राह्लादकं मूत्रमिव स्पृहां गोमांसमिव ज्ञातचरदेशं चण्डालवाटिकामिव स्त्रियमहिमिव सुवर्णं कालकूटमिव सभास्थलं स्मशानस्थलमिव राजधानीं कुम्भीपाकमिव शवपिण्डवदेकत्रान्नं न देहान्तरदर्शनं प्रपञ्चवृत्तिं परित्यज्य स्वदेशमुत्सृज्य ज्ञातचरदेशं विहाय विस्मृतपदार्थं पुनः प्राप्तहर्ष इव स्वमानन्दमनुस्मर- न्स्वशरीराभिमानदेशविस्मरणं मत्वा शवमिव हेयमुपगम्य कारागृहविनिर्मुक्तचोरवत्पुत्राप्तबन्धुभवस्थलं विहाय दूरतो वसेत् । अयत्नेन प्राप्तमाहरन्ब्रह्मप्रणवध्यानानुसन्धानपरो भूत्वा सर्वकर्मनिर्मुक्तः कामक्रोधलोभमोहमद- मात्सर्यादिकं दग्ध्वा त्रिगुणातीतः षडूर्मिरहितः षड्भावविकारशून्यः । सत्यवाक्छुचिरद्रोही ग्राम एकरात्रं पत्तने पञ्चरात्रं क्षेत्रे पञ्चरात्रं तीर्थे पञ्चरात्रमनिकेतः स्थिरमतिर्नानृतवादी गिरिकन्दरेषु वसेदेक एव द्वौ वा चरेत् ग्रामं त्रिभिर्नगरं चतुर्भि- र्ग्राममित्येकश्चरेत् । भिक्षुश्चतुर्दशकरणानां न तत्रावकाशं दद्यादविच्छिन्नज्ञानाद्वैराग्यसंपत्ति- मनुभूय मत्तो न कश्चिन्नान्यो व्यतिरिक्त इत्यात्मन्यालोच्य सर्वतः स्वरूपमेव पश्यञ्जीवन्मुक्तिमवाप्य प्रारब्ध- प्रतिभासनाशपर्यन्तं चतुर्विधं स्वरूपं ज्ञात्वा देहपतनपर्यन्तं स्वरूपानुसन्धानेन वसेत् । त्रिषवणस्नानं कुटीचकस्य बहूदकस्य द्विवारं हंसस्यैकवारं परमहंसस्य मानसस्नानं तुरीयातीतस्य भस्मस्नानमवधूतस्य वायव्यस्नानं ऊर्ध्वपुण्ड्रं कुटीचकस्य त्रिपुण्ड्रं बहूदकस्य ऊर्ध्वपुण्ड्रं त्रिपुण्ड्रं हंसस्य भस्मोद्धूलनं परमहंसस्य तुरीयातीतस्य तिलकपुण्ड्रमवधूतस्य न किञ्चित् । तुरीयातीतावधूतयोः ऋतुक्षौरं कुटीचकस्य ऋतुद्वयक्षौरं बहूदकस्य न क्षौरं हंसस्य परमहंसस्य च न क्षौरम् । अस्तिचेदयनक्षौरम् । तुरीयातीतावधूतयोः न क्षौरम् । कुटीचकस्यैकान्नं माधुकरं बहूदकस्य हंसपरमहंसयोः करपात्रं तुरीयातीतस्य गोमुखं अवधूतस्याजगरवृत्तिः । शाटिद्वयं कुटीचकस्य बहूदकस्यैकशाटी हंसस्य खण्डं दिगंबरं परमहंसस्य एककौपीनं वा तुरीयातीतावधूतयो- र्जातरूपधरत्वं हंसपरमहंसयोरजिनं न त्वन्येषाम् । कुटीचकबहूदकयोर्देवार्चनं हंसपरमहंसयो- र्मानसार्चनं तुरीयातीतावधूतयोः सोहंभावना । कुटीचकबहूदकयोर्मन्त्रजपाधिकारो हंसपरमहंसयो- र्ध्यानाधिकारस्तुरीयातीतावधूतयोर्न त्वन्याधिकार- स्तुरीयातीतावधूतयोर्महावाक्योपदेशाधिकारः परमहंसस्यापि । कुटीचकबहूदकहंसानां नान्यस्योपदेशाधिकारः। कुटीचकबहूदकयोर्मानुषप्रणवः हंसपरमहंसयोरान्तरप्रणवः तुरीयातीतावधूतयोर्ब्रह्मप्रणवः । कुटीचकबहूदकयोः श्रवणं हंसपरमहंसयोर्मननं तुरीयातीतावधूतयोर्निदिध्यासः । सर्वेषामात्मनुसन्धानं विधिरित्येव मुमुक्षुः सर्वदा संसारतारकं तारकमनुस्मर- ञ्जीवन्मुक्तो वसेदधिकारविशेषेण कैवल्यप्राप्त्युपाय- मन्विष्येद्यतिरित्युपनिषत् ॥ इति सप्तमोपदेशः ॥ ७॥ अथ हैनं भगवन्तं परमेष्ठिनं नारदः पप्रच्छ संसारतारकं प्रसन्नो ब्रूहीति । तथेति परमेष्ठी वक्तुमुचक्रमे ओमिति ब्रह्मेति व्यष्टिसमष्टिप्रकारेण । का व्यष्टिः का समष्टिः संहारप्रणवः सृष्टिप्रणव- श्चान्तर्बहिश्चोभयात्मकत्वात्त्रिविधो ब्रह्मप्रणवः । अन्तःप्रणवो व्यावहारिकप्रणवः । बाह्यप्रणव आर्षप्रणवः । उभयात्मको विराट्प्रणवः । संहारप्रणवो ब्रह्मप्रणव अर्धमात्राप्रणवः । ओमितिब्रह्म । ओमित्येकाक्षर- मन्तःप्रणवं विद्धि । सचाष्टधा भिद्यते । अकारोकारमकारार्धमात्रानादबिन्दुकलाशक्तिश्चेति । तत्र चत्वार अकारश्चायुतावयवान्वित उकारः सहस्रावयवान्वितो मकारः शतावयवोपेतोऽर्धमात्रा- प्रणवोऽनन्तावयवाकारः । सगुणो विराट्प्रणवः संहारो निर्गुणप्रणव उभयात्मकोत्पत्तिप्रणवो यथाप्लुतो विराट्प्लुतः प्लुतसंहारो विराट्प्रणवः षोडशमात्रात्मकः षट्त्रिंशत्तत्त्वातीतः । षोडशमात्रात्मकत्वं कथमित्युच्यते । अकारः प्रथमोकारो द्वितीया मकार- स्तृतीयार्धमात्रा चतुर्थी नादः पञ्चमी बिन्दुः षष्ठी कला सप्तमी कलातीताष्टमी शान्तिर्नवमी शान्त्यतीता दशमी उन्मन्येकादशी मनोन्मनी द्वादशी पुरी त्रयोदशी मध्यमा चतुर्दशी पश्यन्ती पञ्चदशी परा । षोडशी पुनश्चतुःषष्टिमात्रा प्रकृति- पुरुषद्वैविध्यमासाद्याष्टाविंशत्युत्तरभेदमात्रा- स्वरूपमासाद्य सगुणनिर्गुणत्वमुपेत्यैकोऽपि ब्रह्मप्रणवः सर्वाधारः परंज्योतिरेष सर्वेश्वरो विभुः । सर्वदेवमयः सर्वप्रपञ्चाधारगर्भितः ॥ १॥ सर्वाक्षरमयः कालः सर्वागममयः शिवः । सर्वश्रुत्युत्तमो मृग्यः सकलोपनिषन्मयः ॥ २॥ भूतं भव्यं भविष्यद्यत्त्रिकालोदितमव्ययम् । तदप्योङ्कारमेवायं विद्धि मोक्षप्रदायकम् ॥ ३॥ तमेवात्मानमित्येतद्ब्रह्मशब्देन वर्णितम् । तदेकममृतमजरमनुभूय तथोमिति ॥ ४॥ सशरीरं समारोप्य तन्मयत्वं तथोमिति । त्रिशरीरं तमात्मानं परंब्रह्म विनिश्चिनु ॥ ५॥ परंब्रह्मानुसन्दध्याद्विश्वादीनां क्रमः क्रमात् । स्थूलत्वात्स्थूलभुक्त्वाच्च सूक्ष्मत्वात्सूक्ष्मभुक् परम् ॥ ६॥ ऐकत्वानन्दभोगाच्च सोऽयमात्मा चतुर्विधः । चतुष्पाज्जागरितः स्थूलः स्थूलप्रज्ञो हि विश्वभुक् ॥ ७॥ एकोनविंशतिमुखः साष्टाङ्गः सर्वगः प्रभु । स्थूलभुक् चतुरात्माथ विश्वो वैश्वानरः पुमान् ॥ ८॥ विश्वजित्प्रथमः पादः स्वप्नस्थानगतः प्रभुः । सूक्ष्मप्रज्ञः स्वतोऽष्टाङ्ग एको नान्यः परंतप ॥ ९॥ सूक्ष्मभुक् चतुरात्माथ तैजसो भूतराडयम् । हिरण्यगर्भः स्थूलोऽन्तर्द्वितीयः पाद उच्यते ॥ १०॥ कामं कामयते यावद्यत्र सुप्तो न कञ्चन । स्वप्नं पश्यति नैवात्र तत्सुषुप्तमपि स्फुटम् ॥ ११॥ एकीभूतः सुषुप्तस्थः प्रज्ञानघनवान्सुखी । नित्यानन्दमयोऽप्यात्मा सर्वजीवान्तरस्थितः ॥ १२॥ तथाप्यानन्दभुक् चेतोमुखः सर्वगतोऽव्ययः । चतुरात्मेश्वरः प्राज्ञस्तृतीयः पादसंज्ञितः ॥ १३॥ एष सर्वेश्वरश्चैष सर्वज्ञः सूक्ष्मभावनः । एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ ॥ १४॥ भूतानां त्रयमप्येतत्सर्वोपरमबाधकम् । तत्सुषुप्तं हि यत्स्वप्नं मायामात्रं प्रकीर्तितम् ॥ १५॥ चतुर्थश्चतुरात्मापि सच्चिदेकरसो ह्ययम् । तुरीयावसितत्त्वाच्च एकैकत्वनुसारतः ॥ १६॥ ज्ञातानुज्ञात्रननुज्ञातृविकल्पज्ञानसाधनम् । विकल्पत्रयमत्रापि सुषुप्तं स्वप्नमान्तरम् ॥ १७॥ मायामात्रं विदित्वैवं सच्चिदेकरसो ह्ययम् । विभक्तो ह्ययमादेशो न स्थूलप्रज्ञमन्वहम् ॥ १८॥ न सूक्ष्मप्रज्ञमत्यन्तं न प्रज्ञं न क्वचिन्मुने । नैवाप्रज्ञं नोभयतःप्रज्ञं न प्रज्ञमान्तरम् ॥ १९॥ नाप्रज्ञमपि न प्रज्ञाघनं चादृष्टमेव च । तदलक्षणमग्राह्यं यद्व्यवहार्यमचिन्त्य- मव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शिवं शान्तमद्वैतं चतुर्थं मन्यन्ते स ब्रह्म प्रणवः स विज्ञेयो नापरस्तुरीयः सर्वत्र भानुवन्मुमुक्षूणामाधारः स्वयंज्योतिर्ब्रह्माकाशः सर्वदा विराजते परंब्रह्मत्वादित्युपनिषत् ॥ इति अष्टमोपदेशः ॥ ८॥ अथ ब्रह्मस्वरूपं कथमिति नारदः पप्रच्छ । तं होवाच पितामहः किं ब्रह्मस्वरूपमिति । अन्योसावन्योहमस्मीति ये विदुस्ते पशवो न स्वभाव- पशवस्तमेवं ज्ञात्वा विद्वान्मृत्युमुखात्प्रमुच्यते नान्यः पन्था विद्यतेऽयनाय । कालः स्वभावो नियतिर्यदृच्छा भूतानि योनिः पुरुष इति चिन्त्यम् । संयोग एषां नत्वात्मभावा- दात्मा ह्यनीशः सुखदुःखहेतोः ॥ १॥ ते ध्यानयोगानुगता अपश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम् । यः कारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्येकः ॥ २॥ तमेकस्मिंस्त्रिवृतं षोडशान्तं शतार्धारं विंशप्रतित्यराभिः । अष्टकैः षड्भिर्विश्वरूपैकपाशं त्रिमार्गभेदं द्विनिमित्तैकमोहम् ॥ ३॥ पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्त्रां पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् । पञ्चावर्तां पञ्चदुःखौघवेगां पञ्चशद्भेदां पञ्चपर्वामधीमः ॥ ४॥ सर्वाजीवे सर्वसंस्थे बृहन्ते तस्मिन्हंसो भ्राम्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ५॥ उद्गीथमेतत्परमं तु ब्रह्म तस्मिंस्त्रयं स्वप्रतिष्ठाक्षरं च । अत्रान्तरं वेदविदो विदित्वा लीनाः परे ब्रह्मणि तत्परायणाः ॥ ६॥ संयुक्तमेतत्क्षरमक्षरं च व्यक्ताव्यक्तं भरते विश्वमीशः । अनीशश्चात्मा बध्यते भोक्तृभावा- ज्ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ७॥ ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोगार्थयुक्ता । अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ८॥ क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः । तस्याभिध्यानाद्योजनात्तत्त्वभावा- द्भूयश्चान्ते विश्वमायानिवृत्तिः ॥ ९॥ ज्ञात्वा देवं मुच्यते सर्वपाशैः क्षीणैः क्लेशैर्जन्ममृत्युप्रहाणिः । तस्याभिध्यानात्तृतयं देहभेदे विश्वैश्वर्यं केवल आत्मकामः ॥ १०॥ एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् । भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ ११॥ आत्मविद्या तपोमूलं तद्ब्रह्मोपनिषत्परम् । य एवं विदित्वा स्वरूपमेवानुचिन्तयं- स्तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ १२॥ तस्माविराड्भूतं भव्यं भविष्यद्भवत्यनश्वरस्वरूपम् । अणोरणीयान्महतो महीया- नात्मास्य जन्तोर्निहितो गुहायाम् । तमक्रतुं पश्यति वीतशोको धातुःप्रसादान्महिमानमीशम् ॥ १३॥ अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स श्रुणोत्यकर्णः । स वेत्ति वेद्यं न च तस्यास्ति वेत्ता तमाहुरग्र्यं पुरुषं महान्तम् ॥ १४॥ अशरीरं शरीरेष्वनवस्थेश्ववस्थितम् । महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ १५॥ सर्वस्य धातारमचिन्त्यशक्तिं सर्वागमान्तार्थविशेषवेद्यम् । परात्परं परमं वेदितव्यं सर्वावसाने सकृद्वेदितव्यम् ॥ १६॥ कविं पुराणं पुरुषोत्तमोत्तमं सर्वेश्वरं सर्वदेवैरुपास्यम् । अनादि मध्यान्तमनन्तमव्ययं शिवाच्युताम्भोरुहगर्भभूधरम् ॥ १७॥ स्वेनावृतं सर्वमिदं प्रपञ्चं पञ्चात्मकं पञ्चसु वर्तमानम् । पञ्चीकृतानन्तभवप्रपञ्चं पञ्चीकृतस्वावयवैरसंवृतम् । परात्परं यन्महतो महान्तं स्वरूपतेजोमयशाश्वतं शिवम् ॥ १७॥ नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमनसो वापि प्रज्ञानेनैनमाप्नुयात् ॥ १८॥ नान्तःप्रज्ञं न बहिःप्रज्ञं न स्थूलं नास्थूलं न ज्ञानं नाज्ञानं नोभयतःप्रज्ञमग्राह्य- मव्यवहार्यं स्वान्तःस्थितः स्वयमेवेति य एवं वेद स मुक्तो भवति स मुक्तो भवतीत्याह भगवान्पितामहः । स्वस्वरूपज्ञः परिव्राट् परिव्राडेकाकी चरति भयत्रस्तसारङ्गवत्तिष्ठति । गमनविरोधं न करोति । स्वशरीरव्यतिरिक्तं सर्वं त्यक्त्वा ष्ट्पदवृत्त्या स्थित्वा स्वरूपानुसन्धानं कुर्वन्सर्वमनन्यबुद्ध्या स्वस्मिन्नेव मुक्तो भवति । स परिव्राट् सर्वक्रियाकारकनिवर्तको गुरुशिष्यशास्त्रादिविनिर्मुक्तः सर्वसंसारं विसृज्य चामोहितः परिव्राट् कथं निर्धनिकः सुखी धनवा- ञ्ज्ञानाज्ञानोभयातीतः सुखदुःखातीतः स्वयंज्योतिप्रकाशः सर्ववेद्यः सर्वज्ञः सर्वसिद्धिदः सर्वेश्वरः सोऽहमिति । तद्विष्णोः परमं पदं यत्र गत्वा न निवर्तन्ते योगिनः । सूर्यो न तत्र भाति न शशाङ्कोऽपि न स पुनरावर्तते न स पुनरावर्तते तत्कैवल्यमित्युपनिषत् ॥ इति नवमोपदेशः ॥ ९॥ ॐ भद्रं कर्णेभिः श्रुणुयाम देवा । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ इति नारदपरिव्राजकोपनिषत्समाप्ता ॥
Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I-1. Now once Narada, a jewel among ascetics, taking his (usual) rounds over all the (three) worlds, sanctifying (all the more) new sacred places and holy places of pilgrimage by his observation, (himself) attaining purity of mind, (remaining) free from enmity, tranquil, self-controlled, getting despondent from every quarter (seeing people’s misery), closely investigating into his own Self, seeing the holy place, the Naimisha (sacred) forest, noted for its joy of self-imposed religious observances and crowded with saintly personages, he alighted there (from his aerial journey), fascinating groups of men, animals, horse-faced demigods, gods, Kimnara demigods and nymphs with his songs on the exploits of Lord Vishnu, called Sthavara and Jangama, which specially induce devotion to the Lord, set in musical notes sa, ri, ga, ma, pa, dha and ni, which arouse dispassion (to worldly attachments) and which are averse to the ways of the world. On his approach, Saunaka and other great sages who had arrived there to participate in a sacrifice lasting twelve years, rich in Vedic lore, all wise (in sacerdotal functions), well addicted to stable penance and endowed with wisdom and dispassion, rose to greet him; and paying homage, seated him (in a place of honour), after offering him a befitting welcome. Then, though they were (already) well instructed (in matters spiritual, yet for the benefit of the world) they (said to Narada): ‘Revered Sir, son of the god Brahma, what is the means of liberation (from worldly bondage) ? Please tell us.’ I-2. Thus requested, that (sage) Narada said to them: ‘A (twice-born) of good family, invested with the sacred thread and initiated into Vedic study, having undergone the forty sacred rites (beginning with consummation of marriage of his parents and ending with Aptoryama sacrifice), completing the course on all branches of learning as a disciplined celibate student for twelve years, doing personal service to the preceptor all along; the period of twenty-five years as a householder; (another) twenty-five years in the stage of a forest dweller (Vanaprastha), all (the three stages) in due order in the prescribed manner; having studied well the duties of four kinds of Brahmacharya, six kinds of householders, four kinds of Vanaprastha; having completed all the appropriate duties pertaining to them; equipped with the four disciplines (for the study of Brahmavidya); free from desire in thought, word and deed as well as in latent desires (vasanas) and solicitations (eshana), devoid of enmity and is peaceful and self-controlled; when such an ascetic, meditating on his Self without interruption in the highest stage of renunciation (as Paramahamsa), gives up the body, he becomes liberated (from rebirth), he becomes liberated. Thus (ends the first Upadesha of) the Upanishad. II-1. Then all (sages) Saunaka and others, requested the venerable Narada: ‘Revered Sir, expound to us the mode of renunciation’. Observing them Narada said: ‘It is but proper to know all about its nature from the mouth of the grandfather (the god Brahma)’. After the completion of the sacrifice he went, accompanied by them, to the world of the god Brahma (Satyaloka) and made obeisance in the prescribed manner to him (Paramesthin) and eulogised him. Bidden by him he seated himself along with them properly and said to the grandfather (of all): ‘You are the preceptor, you are the Father, you are omniscient, knowing the secret of all lores. Hence be pleased to expound one secret (lore) of my choice. Barring you, who is competent to speak on the secret (lore) dear to me ? It is to wit the stages in the order of mendicant monks. Please tell us’. Requested thus by Narada the god Brahma seeing them all on all sides, remained steady in deep meditation (Samadhi) for a short time. Coming to the conclusion that they were in search of a remedy against the ills of worldly life and turning to Narada the grandfather said: ‘My son, I shall now clearly expound the secret which was formerly taught by the supreme Being (Viratpurusha) assuming the matchless form of the Purusha-sukta hymn and the secret doctrine of the Upanishads. May you listen to this due order (of asceticism), very secret, with all your attention’. II.2. ‘O Narada, one born in a good family, being uninitiated at first, getting initiated into Vedic lore (after being invested with sacred thread), obedient to his mother and father, approaches (after the preliminary instructions by his father) a good preceptor, who maintains the noble tradition, has faith (in the Vedic lore), is born of a good family, is well versed in the Vedas, has love for the Shastras, is virtuous and free from devious ways. Bowing to him and rendering personal service appropriate for the occasion, he shall inform him of his heart’s desire (to study under him). Having undergone the course of study in all branches of learning for twelve years, doing personal service all the while, he shall marry an agreeable damsel worthy of his family with his (preceptor’s) consent. After this residence in the preceptor’s house he leads, with the approval of the teacher, the life appropriate to a householder for twenty-five years. Free from the evils of a bad Brahmana, getting a son with desire to perpetuate his family and completing twenty-five years befitting the stage of a householder, he shall lead the life of a lone forest-dweller (Vanaprastha) till (another) twenty five years are passed; bathing thrice a day after touching with water the various parts of the body, eating one meal a day at the fourth watch (of day time, i.e., in the afternoon), giving up journey to town and village as practised in former days, performing appropriate rituals without using cultivated grains (such as wheat and rice, but using wild grains alone), free from desire for enjoyments that are seen or heard of (i.e. pleasures in this world and the next), being purified by the forty sacraments, free of attachments to all things, getting purity of mind, having burnt away envy, jealousy and egotism and being rich in the fourfold discipline – such a person deserves to embrace (the life of) renunciation’. Thus (ends the second Upadesha of) the Upanishad. III-1. Then Narada asked the grandfather (Brahma): ‘Lord, what is renunciation (Sannyasa) and who is entitled to renounce worldly life ?’ ‘I shall first deal with the (kind of) person entitled to renunciation and thereafter the mode of renunciation. Listen attentively: ‘These (the following persons) do not deserve to renounce worldly life. A eunuch, one fallen (from right conduct), deformed person, women, the deaf, a child, the dumb, the heretic, an emperor, a religious student, a Vaikhanasa anchorite and a Haradvija (Kapalika?), a hired teacher, a man without prepuce and one who does not maintain the sacred fire, even though all these are possessed of dispassion. Even if they adopt (the life of) renunciation they have no right to receive (instruction in) the great Vedic texts ('Thou art That' etc.,). One who is already an ascetic has the right to become the highest kind of ascetic (Paramahamsa). III-2. ‘He who brings about protection from fear to others from him, as he gets himself (that protection from fear) from others, is declared in law books as a mendicant monk. III-3-4. ‘A eunuch, deformed person, the blind, a boy, one guilty of crime, one fallen from right conduct, one (always) at the gate of another (seeking help), the Vaikhanasa anchorite and the Haradvija, an emperor, a religious student, a heretic, one without prepuce, one who does not maintain the sacred fire, one who has twice or thrice renounced worldly life (previously), and a hired teacher – these persons do not deserve to embrace renunciation, excepting the afflicted in emergency (just before death).’ III-5. How is (renunciation at) the time of dire affliction approved by the esteemed (Aryas) ? ‘The time just prior to the departure of the vital breath from the body is called the sorely afflicted (time) and not any other; this occasion of emergency leads to the path of liberation (by recourse to renunciation with the prescribed praisamantras). III-6. Even in renunciation by the sorely afflicted (atura-sannyasa), a wise man shall renounce the world only in the prescribed manner by uttering the mantras laid down for it and having repeated the mantras. III-7. Even in the kind (of renunciation adopted) by the greatly afflicted, there is nowhere any difference in the Praisa (mantras). There is no mantra (uttered) without a religious activity; (and) a religious activity has an eye on a mantra. III-8. (An act) without a mantra is no religious act (i.e. it is different); hence one shall not give up the mantra. A religious act done without mantra is like oblation offered in ashes. III-9. Renunciation by the sorely afflicted is declared to be by abridging the ritual prescribed therefor; hence in atura-sannyasa, there is the mode of repeating mantras (without ritual), O sage’. III-10. If an ahitagni-householder gets disillusioned with the world while away in another province, he shall complete the Prapatya sacrifice in (a reservoir of) waters and then renounce worldly life. III-11. A wise man shall renounce the world after completing (the prerequisite recital of Praisa mantras) either mentally, or by repeating the mantras in the prescribed manner (during the Prajapatya sacrifice) or (offer oblation) in waters or by performing rituals in the manner prescribed in the Veda; otherwise he will be heading to a fall (degradation). III-12. When desirelessness arises in the mind towards all objects, then (authorities) sanction renunciation (by such person); contrariwise he shall fall (from virtue). III-13. A wise man, when disillusioned with the world, may become a mendicant monk; when a person has attachments he shall reside in his house. That degraded Brahmana who turns ascetic when he has attachments indeed goes to hell. III-14. That Brahmana, in the stage of a disciplined celibate student, may take to renunciation, without getting married whose tongue, genitals, stomach and hands are well guarded (i.e. they are under perfect control). III-15. Seeing worldly life as completely devoid of substance and with a desire to realize the essence (of all), they renounce the world without getting married, being imbued with great dispassion. III-16. (All non-spiritual) activity is characterised by the play of an active part in worldly affairs; true knowledge is the characteristic of renunciation. Hence placing in front (i.e. preferring) wisdom, an intelligent man will renounce the world. III-17. When a person realizes that the supreme reality is the eternal Brahman (alone) he shall, taking up the single emblematic staff, give up the tuft of hair along with the sacred thread. III-18. He who is attached to the supreme Self (Paramatman), is detached from things other than that (Paramatman); freed from all desires it behoves on his part to eat food given as alms. III-19. When a person, who becomes very pleased when he is honoured and respectfully saluted, becomes similarly (very pleased) when he is being beaten, then he is a (true) mendicant monk (subsisting on alms). III-20. ‘I am the indestructible non-dual Brahman alone, called Vasudeva (Lord Vishnu)’ – he whose firm attitude is thus (established) becomes a (true) mendicant monk. III-21. He is in the stage (leading to) final beatitude in whom are found peace, quiescence, purity, truth, contentment, straightforwardness, absence of any possession and false airs. III-22. When a person has no evil propensity towards all beings in deed, thought and speech he becomes a (true) mendicant monk. III-23. Attentively discharging his duties characterised by the ten (virtues) and studying in the prescribed manner the Upanishads (Vedanta), a twice-born (dvija), having discharged the three debts, may renounce worldly life. III-24. The ten virtues characterising right conduct (dharma) are: Contentment, forgiveness, self-control, non-stealing, purity, control of the senses, humility, (scriptural) learning, truth, and an even temper. III-25. He abides in the stage (leading to) final emancipation who remembers not (with longing) past pleasures, as also those not yet experienced; nor does he exult in those that have arrived. III-26. He who is always able to keep the inward faculties of senses within and the outward objects of sense outside (without any reaction) resides in the stage (leading to) final beatitude. III-27. Just as, when the vital breath has departed, the body no longer experiences pleasure and pain, he (the sage) is such even when he is alive (lit. when he is united with the vital breath); then he stays in the stage (leading to) final emancipation (Kaivalya). III-28. A pair of loin cloth, a patched garment (against the cold of winter), and a single emblematic staff constitute the accoutrements of the highest class of ascetics (Paramahamsa); no more is allowed by (scriptural) law; III-29. If he were to possess more accoutrements for comfort he will go to the dreadful hell (Raurava) and be (renunciation-)born in the species of animals. III-30. He may wear outwardly a patched garment strung out of pieces of discarded but clean cloth after dyeing it with ochre. III-31. Wearing a single garment or unclad, his vision on one alone (i.e. liberation) and without longing (for pleasures) (the Paramahamsa) shall always be on the move alone; in the rainy season (alone) he may stay in one place. III-32. Giving up his house-hold (kinsmen), children and wife, all branches of the Veda, sacrificial rites and the sacred thread, the ascetic shall journey alone (without attracting attention to him). III-33. Abandoning faults such as passion; anger, pride, greed and delusion the mendicant monk shall remain free from ‘mine-ness’ (nirmamah). III-34. Ridding himself of love and hatred, (viewing) equally on clod, stone and gold and desisting from injuring (all) beings, the ascetic shall remain free from all desires. III-35. An ascetic will attain liberation when he is freed of pride and egotism, devoid of hurting and wickedness, and possessed of the virtues of self-knowledge. III-36. By attachment to (the pleasures of) the senses one undoubtedly comes to harm; restraining them alone well one attains final beatitude. III-37-38. Desires do not subside by giving scope for their enjoyment; like fire fed by oblation, they only increase all the more. That person is to be known as one who has conquered his senses, who neither rejoices in nor dislikes (the objects) having heard, touched, eaten, seen or smelt them. III-39. He reaps all the fruits promised by the Vedanta (Upanishads) whose speech and mind are ever pure and always well guarded. III-40. A Brahmana (in quest of liberation) should always recoil from honours as from poison; he should always welcome disregard as (he would) nectar. III-41. A person illused (forgetting it) sleeps soundly, wakes up in good humour and goes about (his work) in the world happily; (but) the insulter comes to grief. III-42. One should bear patiently with abusive language and never insult another; nor should he in this embodied state, create enmity with anyone. III-43. One shall not return anger for anger; when abused he shall speak gently for the welfare (of all); one should never speak an untrue word which feeds (worldly desires of) the seven gates (of the body). III-44. Taking delight in the supreme light (manifested in the individual Self), remaining quiescent, free from desires and blessings, seeking (supreme) bliss, he (the ascetic) should move about (as a mendicant monk) with the Self alone as his companion. III-45-47. He becomes fit for immortality by subduing the senses, enervating (feelings of) love and hatred and by non-injury to living beings. (This body) pillared by bones, bound together by tendons, plastered with flesh and blood, covered by skin, foul smelling, filled with urine and faeces, subject to old age and affliction, an abode of diseases, liable to injury, full of passion, impermanent and the abode of the elements (i.e. the body) one may abandon (without regret). III-48. If one were to take delight in the body which is a conglomerate of flesh, blood, pus, faeces, urine, tendons, marrow and bones, that fool will be (delighted) in hell as well. III-49. The attitude ‘I am the body’ is (the same as) the path leading to the hell (called) Kalasutra, the trap for Mahavichi hell and a series of forest(-hells) where the trees have leaves as sharp as swords. III-50. Even if total ruin faces one, this (identifying the body with the Self) should be abandoned by every effort; it should not be touched (accepted) by a nobly-born person just as a (low born) tribal woman carrying dog’s meat. III-51. Abandoning (both) virtuous acts towards one’s dear ones and evil deeds towards unfriendly people, (a person) attains the eternal Brahman by the practice of deep meditation (Dhyana-yoga). III-52. By this method, abandoning all attachments gradually, and freed from (the influence of) all the pairs (of opposites, such as pleasure and pain) one gets established in Brahman alone. III-53. (The ascetic) shall journey alone without any helper for attaining final beatitude; for, seeing the perfection of the one (Brahman) he neither abandons it nor is he abandoned (by it). III-54. A skull (for an alms bowl), (shelter under) the shade of trees, ragged garments, solitude and equanimity in all (things) - such is the characteristic of the liberated. III-55. Benign to all beings, calm, wearing three-fold (emblematic) staff, (carrying) a water-pot, delighting in the one (Brahman) – having become a mendicant monk (thus) he may enter a village for alms. III-56. The mendicant monk shall be alone as stated before; two together are declared to be a pair (having attachment to each other); three together are said to constitute a village (with their bickerings); more than these (three) become a city (of bustle and confusion). III-57. The city (of ascetics) should not be created, nor the village nor the pair; an ascetic doing (forming part of) these three falls off his rightful duty. III-58. Due to their close association there will doubtless be talks on royal personages, etc., mutual luck in alms, and (also) affection, tale-bearing and rivalry among them. III-59. He shall remain alone and without desires; he shall not converse with any one. He shall utter ‘Narayana’ alone as the reply always (to other’s statements). III-60. In solitude he shall contemplate on Brahman (whole heartedly) in thought, word and deed. He shall not by any means either welcome death or (rejoice in) life. III-61. He shall only mark time (when practising asceticism) till the allotted span of life is completed; he shall neither welcome death nor rejoice in living. He shall await the time (of death) alone as an employee awaits orders. III-62. A mendicant monk gets liberation when he possesses the following six characteristics: he is tongueless (in relishing food and speech), a eunuch (in sex), lame (in push), blind (in seeing sense objects), deaf (in hearing praise or curse) and innocent (like a child). There is no doubt about it. III-63. That ascetic is said to be tongueless who, while eating food is not conscious of its being savoury or otherwise and who speaks words beneficial and truthful in moderation. III-64. He is a eunuch who is unaffected on seeing a female whether newly born, sixteen year old or one of a hundred years. III-65. When an ascetic goes about (only) for alms and answering calls of nature and does not exceed (a distance of) thirteen or fourteen kilometres (in a day) he is by all means a lame person. III-66. That mendicant monk is said to be blind whose eyes, (being modestly lowered) while standing still or walking, do not see far excepting sixteen cubits of ground (before him). III-67. Hearing words beneficial or otherwise, pleasing to the mind or causing grief, he seems not to hear them (i.e. remains equanimous); such a sage is said to be deaf. III-68. That mendicant monk is said to be childlike who always remains as if asleep in the presence of objects of sensory pleasures, (though) his senses are efficient and unimpaired. III-69. Show by dancers, etc., gambling, lady friend (of former days), eatables (heaped temptingly), (other) enjoyable things and a woman in her courses – these an ascetic shall always avoid. III-70. An ascetic shall never even think of in his mind these six – love, hatred, intoxication, bamboozling, hurting and deluding others. III-71. A bedstead, white clothes, talk on women, unsteadiness, daytime sleep and a carriage – these six cause the fall of ascetics. III-72. One who thinks on the Self shall painstakingly avoid long journeys. The ascetic shall always be practising the lore of the Upanishads which is the means for liberation. III-73. The ascetic shall not always be resorting to a place of pilgrimage nor be undergoing fasts frequently; he shall not be studying the scripture all the time nor be expounding them exclusively. III-74. He shall always conduct himself without (committing) sin, deceit and devious acts, restraining his senses in every way as a tortoise does its limbs. III-75-76. He will be released (from worldly bondage) when the functioning of his senses and the mind has become quiescent; is free of hopes (of gain) and possessions; is indifferent to the pairs (of opposites, pleasure and pain, etc.,), reverential salutation and the exercise of his will (nihsvadhakara); is free from ‘mine-ness’, egotism, expectations and blessings; and sticks to solitude. There is no doubt about it. Thus (are the duties of ascetics). III-77. A disciplined celibate student, a householder or a forest-dweller (Vanaprastha) may renounce worldly life when he is ever vigilant in leading a righteous life, possesses (proficiency in) action, has devotion and wisdom, and comes to possess dispassion of his own accord. If he is chiefly interested (in the particular stage of his life) he shall complete the stage of studentship and become a householder; from (the stage of a householder) becoming a forest-dweller, he shall (thereafter) renounce the world. Or otherwise he may renounce worldly life from the stage of a student or householder or forest dweller. But then a person may renounce, that very day on which he gets disillusioned with the world, whether he is one who observes not vows (before the stage of renunciation) or observes them, whether he has undergone the prescribed ablution on completing the disciplined studentship or not, whether he is one who has discontinued maintaining the ritual fire at the death of his wife (utsannagni) or is one who does not maintain (for other causes) the ritual fire (anagnika). Some (law-givers) prescribe the sacrifice called Prajapatya (of which god Brahma is the presiding deity, to a twice-born before he embraces renunciation). But (though thus said) he may not do so. He shall only perform the Agneyi sacrifice (whose presiding deity is Agni, the god of fire). For Agni is the vital breath (Prana). Thereby he does (strengthen) the vital breath. (Then) he shall perform the Traidhataviya sacrifice (whose presiding deity is the god Indra). By this (sacrifice) the three vital fluids (become strong like fire), namely the Sattva (semen), rajas (blood) and Tamas (the dark one). III-78. (Having performed the sacrifice in the prescribed manner he shall smell the holy fire, reciting the following mantra): ‘Oh Fire, this (vital breath) is your source; as you are born at the proper time (of the year) you put on effulgence. Knowing him (the Atman, your ultimate source) may you merge (with the Prana, your source). May you increase our wealth (of transcendent knowledge)’. Thus reciting the mantra he shall smell the fire. This is the source of fire, this vital air. May you go unto Prana, may you go unto your source. Svaha. Thus alone this (mantra) says. Having secured the ritual fire from the Ahavaniya (sacred fire) he shall smell it as before. If he is unable to procure the ritual fire he shall offer the oblation in the waters. For water is (presided over by) all the gods. Reciting (the mantra) ‘I offer the oblation to all the gods, Svaha, he shall tender the oblation, and picking up (a small portion left over of) the offered oblation which is mixed with ghee, he shall eat it (mixed) with water. The oblation mixed with ghee is beneficial and gives (leads to) liberation. Thus (it has been declared). Only after discarding the tuft of hair, sacred thread, parents, son, wife, (normal) work, study, mantras (other than those prescribed for ascetics), a wise man (knower of spiritual knowledge) renounces worldly life. By the mantras of liberation pertaining to the Traidhataviya sacrifice he shall attain (final beatitude). That is Brahman; that should reverently be resorted to. Thus alone is this (liberation attained). Thus. III-79. Narada again asked of the grandfather (Brahma): ‘How is he, (being now) without the sacred thread, a Brahmana ?’ The god Brahma said to him (as follows). III-80. Taking a shave with the (removal of the) tuft, a wise man shall discard the external (sacred) thread. He shall wear as the thread (i.e. he shall always be conscious of) the transcendent Brahman which is indestructible. III-81. The sutra is so called as it indicates (Brahman). The sutra is indeed the supreme state. That Brahmana (alone) has completely mastered the Vedas who has realized that sutra. III-82. The Yogin, the knower of yoga and the perceiver of the truth, shall possess that sutra (Brahman) by which everything is held together (sustained), as a group of gems by a thread. III-83. Established in the highest yoga a wise man shall abandon the external (Sacred) thread. He is wise who possesses the sutra, the state of Brahman. Possessing that sutra he becomes neither unholy or impure. III-84. Those who have the sutra inwardly and possess the sacred thread of wisdom, are indeed the knowers of the sutra; they wear the (true) sacred thread. III-85. Those who wear a tuft of hair in the form of wisdom (Jnana), whose fundamental condition is wisdom, who possess the sacred thread of wisdom, to whom wisdom alone is supreme, have, it is said, pure knowledge. III-86. That wise man whose tuft consists of wisdom, like the flame in the case of fire, and no other, is said to be the possessor of sikha (tuft; pre-eminence); not others who (merely) bear a lock of hair on the crown of the head. III-87. The Brahmana and such others who are engaged in Vedic rites are to wear this (sacred) thread; for it is declared to be part of the ceremony. III-88. He whose tuft consists of wisdom as also his sacred thread (of that wisdom), has all the requisites of a Brahmana; so understand the knowers of the Veda. Thus. III-89. Knowing thus (the duties of ascetics), a Brahmana, having renounced worldly life, becomes a mendicant monk, wearing a single garment and shaven-headed, he receives no gifts (other than simple food for bare sustenance), if he is unable to bear bodily privation (of an unclad, unsoliciting Avadhuta ascetic). Or, according to prescribed rules, becoming unclad (lit. possessing a form as when newly born), renouncing his children, friends, wife, close kinsmen, etc., his Vedic study and rituals, abandoning the entire world, his loin cloth, emblematic staff and (warm) garment; being capable of putting up with the pairs (of opposites, pleasure and pain, etc.) and unmindful of cold and heat, pleasure and pain, sleep, honour and dishonour, and the six human infirmities (hunger, etc.); leaving off censuring, egotism, rivalry, pride, false airs, jealousy, envy, desire, hatred, pleasure, pain, love, anger, covetousness, delusion, etc.; remembering his body as a corpse; not conscious of anything other than the Self both inwardly and outwardly; not bowing to anyone, having neither the utterance of Svaha (in worshipping the gods) nor the utterance of Svadha (in honour of the manes); indulging neither in praise nor blame; he thus becomes independent of extraneous influences. Contented with (food alone) that comes unsolicited, he shall not accept (gifts of) gold, etc. He does neither the invocation of deities nor utter mantras to send them back; he has not mantra or non-mantra, meditation or worship, aim or non-aim, separation or union; and being of firm mind (in regard to residence) has no home (to sleep in at night) other than a deserted house, the shade of a tree, a temple, a clump of (tall) grass, a potter’s shed, a hut where ritual fire is kept, the Southeast quarter, the sandy bank of a river, a cellar, cave or grounds near water falls or in a forest. He may have no distinctive emblem of an ascetic (like the great sages of yore) such as Svetaketu, Ribhu, Nidagha, Rishabha, Durvasas, Samvartaka, Dattatreya and Raivataka. His conduct is incomprehensible (to ordinary people) like the conduct of children, mad men and ghosts. Though (perfectly) sane he behaves like an insane person. Muttering Svaha he shall discard all these in the waters – the threefold (emblematic) staff, sling (to carry his effects), (alms) bowl, (water) vessel, waist band and loin-cloth. III-90. He shall journey (as a mendicant monk) unclad, leaving in the waters all these – the waistband, loin-cloth, the (emblematic) staff, garment and water vessel. III-91. He shall seek the (realization of the) Self. Remaining unclad, free from (the influence of) the pairs (of opposites), receiving no gifts, well established in the path of the reality of Brahman, with his mind pure, eating food to sustain life at the prescribed hour with his hand or otherwise (placed in the mouth) without begging, equanimous in gain or denial (of food), without ‘mine-ness’, deeply interested in meditating on the pure effulgence (i.e. Brahman), devoted to the supreme spirit (manifested as the individual Self), deeply engaged in rooting out the effect of good and bad actions, he shall renounce (all other than the Self); having only one thought, namely of supreme bliss, ever recollecting Brahman in the form of Pranava (Om) and that he is Brahman alone, he shall give up the threefold body according to the maxim of the wasp (to become one with Brahman) and abandon the body by renunciation alone. He becomes one who has fulfilled himself (i.e. he attains liberation in the disembodied state). Thus (ends the third Upadesha of) the Upanishad. IV-1. He who abandons the (three) worlds, the Vedas, objects of senses, the (influence of the) sense and remains (established) in the Atman alone, attains the highest goal. IV-2. A good ascetic shall never answer the inquiry on his name, lineage, etc., his native place, duration (of his stay there), study of the scripture, family, age, conduct, and the vows observed by him. IV-3. He shall neither converse with any woman nor remember one seen before; he shall avoid all talks on them and never look at one even in a picture. IV-4. The mind of an ascetic will necessarily get disturbed on his doing the four things regarding women (mentioned above); due to this agitation of the mind he is lost. IV-5-6. An ascetic comes down (from his high position) if he has greed, anger, untruth, bamboozling, covetousness, delusion, likes and dislikes, (love of) fine art, explaining tendency, desire, passion, accepting (gifts), egotism, ‘mine-ness’, practising medicine, enforcing right conduct (in others), expiatory acts, journeying abroad (into unholy places), and (the practice of) mantras, herbs, poisons and blessing (others) which are prohibited. IV-7. A sage intent on liberation shall not speak (words such as) ‘come, go, stop, welcome, friends and honouring’. IV-8. A mendicant monk shall neither accept gifts nor induce others to offer donation nor prompt (others to give or take gifts) at any time even in a dream. IV-9. Hearing or seeing good or bad of his (former) wife, brother, children, etc., and kinsmen, he shall not get agitated; he shall give up sorrow and delusion. IV-10-12. Abstaining from injury, (having) truthfulness, non-stealing, continence, non-acquiring, humility, absence of depression, serenity, stability, straight-forwardness, freedom from affection, serving respectable elders, faith, forgiveness, calmness, non-alignment, fortitude, amiability, endurance, compassion, modesty, knowledge and wisdom, contemplation of the supreme Spirit (Yoga), very moderate diet and contentment – these are well known as the essential requisites of self-controlled ascetics. IV-13. Free from (the influence of) the pairs (of opposites), ever established in goodness, equanimous in everything, the sage in the fourth stage (of asceticism), the Paramahamsa, is the visible god Narayana. IV-14. Except in the rainy season, he may stay one night in a village and five nights in a city; during the rains he may stay four months (in a village or town). IV-15. The mendicant monk shall not stay two nights in a village; if he stays, affection, etc., may find scope (to deflect him); thereby he will go to hell. IV-16. In the outskirts of a village, in a secluded spot he may pitch his camp and go about (for alms) like a worm (crawling) on the ground; during the rains he shall stay in one place. IV-17. Clad in a single garment or unclad, with his vision fixed in the one (Brahman), free from desires, undeflected from the path of the good and deeply meditating he shall walk the earth. IV-18. Practising his essential duties in a pure place always a mendicant monk shall ever be on the move, his eye fixed on the ground. IV-19. He shall never journey at night, midday or during the two twilights; neither in a deserted place nor an impassable region nor a place causing harm to creatures. IV-20. A mendicant monk may stay one night in a village, two nights in a small town, three nights in a big town and five nights in a city. During the rains he may camp in one place which has plenty of pure water. IV-21. Seeing all beings as like unto himself a mendicant monk shall walk the earth, like a person blind, dull-witted, deaf, mad and dumb. IV-22. A Bahudaka mendicant monk and a forest-dweller, it is declared, are to have a bath at the three periods (junctures) of the day, the Hamsa ascetic but once a day and a Paramahamsa ascetic has none (prescribed). IV-23. The ascetic carrying a single emblematic staff shall observe these seven things - silence, Yoga posture, deep meditation, endurance, solitude, desirelessness and equanimity. IV-24. One at the stage of a Paramahamsa, due to the absence of prescribed rules in regard to bath, etc., shall merely give up all the activities of the mind. IV-25. What difference is there between worms (revelling in putrid waters) and men who take delight in (the body consisting of) skin, flesh, blood, tendons, marrow, fat, bones, faeces, urine and pus ? IV-26. Where (on the one hand) is the body, a great conglomerate of all (foul things) such as phlegm and others and where (on the other hand) are merits such as bodily splendour, auspiciousness and personal charm ? IV-27. If a fool takes delight in his body which is a conglomerate of flesh, blood, pus, faeces, urine, tendons, marrow and bones, he will be (delighted) in hell as well. IV-28. Though there is no difference between the unmentionable region of women and a purified ulcer, people are generally deceived by the difference in outlook. IV-29. A piece of skin split in twain and perfumed by the Apana-wind – a bow to those who take delight in it ! What is greater rashness than this ? IV-30-31. The wise ascetic has no (worldly) work to do nor has he any emblem. The sage free from ‘mine-ness’ and fear, calm, uninfluenced by the pairs (of opposites), taking food without caste-distinction, clad in loin cloth or unclad, shall remain deeply engaged in meditation. Thus the Yogin, solely devoted to wisdom is fit for identity with Brahman. IV-32. Even though he may carry an emblem (such as the staff), the (real) cause of his liberation is his spiritual knowledge alone. To the people here (in the matter of attaining final beatitude) an assemblage of emblems is meaningless. IV-33. He is a Brahmana (knower of Brahman) who knows not (the difference between) one who is good or bad, unlearned or highly learned (in scripture), of good or bad character. IV-34. Therefore a wise (ascetic) shall move about unobtrusively without any emblem, knowing right conduct, devoted to the vow of (realizing) Brahman, and resorting to the secret doctrine (i.e. the Upanishads)). IV-35. He shall journey over the earth, a mystery to all people, devoid of class or stage of life, as (though he were) blind, dull-witted and dumb. IV-36. Seeing him calm in mind the gods desire to be like him. As he observes no distinction he attains the (distinctionless) final beatitude. Thus the teaching of the god Brahma. Thus (it ends). IV-37. Then Narada asked of Brahma (the grandfather): ‘Pray expound to us the method of renunciation’. The god Brahma agreeing to it saying ‘Be it so’ declared: For embracing the fourth stage of life (i.e. renunciation) whether one is in a state of emergency or in the regular sequence, one shall perform the eight commemorative religious ceremonies (astasraddha) after having first undergone the penance to expiate all sins (kricchraprayaschitta), the eight ceremonies being (the propitiation of) the gods, sages (of yore), (other) divine beings, men, (the five) primary elements, manes, father, mother and (one’s) Self. First (he shall propitiate) the group of deities named Satya, Vasu, etc.; in the commemorative ceremony for the gods, Brahma, Vishnu and Maheshvara (Siva); in the Sraddha ceremony for the sages, divine sages (like Narada), royal sages (like Janaka) and men-sages (like Yajnavalkya); in the Sraddha for divine beings, the (eight) Vasus, the (eleven) Rudras and the (twelve) Adityas (suns); in the Sraddha for men, Sanaka, Sanandana, Sanatkumara and Sanatsujata (son of the god Brahma); in the Sraddha for the Elements, the five primary elements Earth, etc., the sensory organs such as the eye, and the four groups of living beings; in the Sraddha for the manes, father, paternal grandfather and paternal great grandfather; in the Sraddha for the female ancestors, mother, paternal grandmother and paternal great grandmother; in the Sraddha for one’s Self, one self, father and paternal grandfather; if his father is alive, leaving off the father, himself, paternal grandfather and paternal great grandfather. In all cases he shall honour the Brahmanas, arranging that two of them are present each time. Having honoured the Brahmanas in the manner prescribed for the ceremony of the daily offerings to deceased ancestors (pitryajna) during the eight Sraddhas performed in eight days or in a day with the mantras pertaining to his own branch of the Veda, following the option of a single ceremony a day or eight ceremonies on the same day; having completed (the rituals) according to rules till they are fed; having performed the offering of rice-balls to the manes and bidding farewell to the Brahmanas, pleased with the presents and betel rolls; having saved seven hairs for the success of the remaining ritual acts; the twice born, having had seven or eight hairs shaved together along with the (remaining) hairs and beard, and the nails cut for the success of the remaining ritual acts; bathing after the shave in which hairs in the arm pits and the public hairs are exempted and preserving the (above said) seven hairs; completing the evening twilight worship; muttering the Gayatri mantra a thousand times; performing the (daily) teaching and study of the Vedas; getting ready his own ritual fire; completing (the recital of) his branch of the Veda; offering the oblation of ghee in the fire as stated in it (his Vedic branch) till Agni and Soma have been propitiated; completing the act of offering oblations; (ceremoniously) eating the barley meal three times (invoking) himself, etc., keeping alive the fire after having ceremoniously sipped water (achamana); seating himself in a skin of the black antelope at the north of the fire, keeping awake listening to the recital of Puranas; bathing at the end of the fourth watch (of the night), boiling the oblation in that fire, offering the rice-oblation sixteen times reciting the Purusha-sukta; performing the Viraja ritual (so as to be free from all sins); sipping water ceremoniously and gifting clothes, gold, vessel and cow along with a cash present, completing (the preceding rituals), bidding farewell to the god Brahma who had been invoked, invoking the fire to be (symbolically) present on his person (reciting the mantras) – ‘May the Maruts bring together (the scattered vital energy), may Indra (do so), may Brihaspati (do so), may this fire (do so granting) along with (long) life, wealth and strength; may he make me long lived’. Thus. ‘Oh Agni, come with your body which is fit for sacrifice. (You) being my Self, may you climb into my body, bringing before me great wealth suitable for men. Assuming the form of sacrifice, may you rest in my body, your source. Oh, Fire, being born of the earth, may you come with your abode; meditating on Fire, bidding farewell to him after having circumambulated and prostrated in reverence before him; worshipping the morning twilight; paying obeisance to the Sun reciting the Gayatri mantra a thousand times, seated in the waters which reach up to his navel; bidding farewell to Gayatri having made respectful offerings to the eight guardian-deities of the quarters; mingling the Gayatri with the Vyahritis (bhur, bhuvas, suvas) and reciting in a low, middling or high tone or mentally (the mantras), ‘I am the stimulator of the tree (of the phenomenal world). Fame (of my knowledge) is lofty like the peak of a mountain. High and holy, I am the immortal being as (the immortal Self) in the sun. (I am) the wealth (of the Self) endowed with effulgence. Possessing true knowledge I am immersed in my immortal nature. Thus the words of self-realization (based on the Veda) of Trisanku (a realized soul)’. ‘He (the Om) who is the most exalted of the Vedas and omnipresent and who has sprung from the ambrosial scripture – may that (Om), the (supreme) lord endow me with (true) intelligence. May I, Oh Lord, become the possessor of (wisdom leading to) immortality; my body very active (in the higher life); my tongue (speech) possessed of sweetness to the highest degree. May I with my ears, listen to the wealth (of Vedantic learning). You are the sheath of Brahman, concealed by worldly intelligence (while please rent asunder). Pray protect my wisdom (born) of the study of the scripture’; ‘I am (now) risen above the desire for wife, desire for wealth and desire for worldly glory’. ‘Om Bhuh, I have renounced (the world)’. ‘Om Bhuvah, I have renounced’. ‘Om Suvah, I have renounced’. Sipping water (ceremoniously, reciting the mantra) ‘Freedom from fear to all beings; everything emanates from memory, Svaha’; offering (water) to the East with the palms fully folded and uprooting the sikha (of seven hairs) reciting Om Svaha; snapping the sacred thread (reciting the mantras) – ‘The sacred thread is highly sanctifying; it has been natural to the god Brahma (Prajapati) in the first place; foremost in promoting long life, put on thus. May the bright (fresh) sacred thread be the strength and effulgence (unto me); ‘Let not the sacred thread reside externally; may you, entering inside into the middle (of the heart) ever grant (me) the highly sanctifying fame, strength, wisdom and dispassion, and (true) intelligence’. Offering water with cupped palms, he shall offer (the sacred thread) as oblation to the waters, (reciting the mantra) ‘Om Bhuh, (pray) reach the sea, Svaha’. Repeating thrice, ‘Om Bhuh, I have renounced, Om Bhuvah, I have renounced, Om Suvah, I have renounced’, he shall ceremoniously sip water and discard in the waters his garment and waist band, reciting ‘Om Bhuh Svaha’. Reminding himself that he had ceased from all (worldly) activities and becoming unclad he shall start for the north with his hand raised and thinking of his Self. IV-38. If, as stated before, he is an enlightened recluse, he shall receive instruction from his Guru on the Pranava (Om) and the great scriptural texts (such as 'Thou art That'), journeying (as a mendicant monk) in easy stages, (convinced) that no one exists other than his Self and subsisting on fruits, (edible) leaves and water and thus move about on hills, forests and temples. Then unclad, giving up journeying all (over the earth), his heart solely filled with the experience of bliss always, profited by the complete severance of (worldly) activities, sustaining life by means of fruits, juicy barks, leaves, bulbous roots and water only for attaining liberation, he shall discard his body in some mountain cave remembering the emancipating mantra (Om). IV-39. If he is a recluse desiring further study (Vividisha Sannyasin) he shall proceed along with learned Brahmanas like his preceptor, etc., and receiving a staff, waistband, loin cloth, garment and water vessel (offered) by his preceptors reciting, ‘Pray wait, wait, blessed one, take the staff, (ochre) garment and water vessel’, he shall go to the spiritual guide’s presence to receive instruction in the Pranava (Om) and the great scriptural texts (Mahavakyas). He shall then receive the (emblematic) bamboo staff, which is free from cuts from the tip of the top, evenly shaped, smooth, free from black colour and is auspicious looking, having first sipped water ceremoniously and (repeating the mantra), ‘You are my friend. Protect my strength. You, my friend, are Indra’s (weapon) Vajra, the destroyer of (the demon) Vritra. May you bring protection to me. Prevent that which is a sin’. He shall then receive the water-vessel reciting the Pranava first (and then the mantra) ‘You are the life of the world, you are the container of water, you who are always cool’. (Receiving) the waist-band, loin cloth and the (ochre) garment (reciting the mantra in the due order), ‘the waist-band, the supporter of the loin cloth, Om; the cover for the privities, the loincloth, Om; the garment, which is the protection against cold, wind, and heat, Om;’ and invested with the yoga cloth (cloth used for meditation) preceded by the ceremonial sipping of water, he shall zealously follow the rules of his stage of life (i.e. asceticism) considering that he has fulfilled himself (in the quest for liberation). Thus (ends the fourth Upadesha of the Upanishad. V-1. Then Narada asked of the god Brahma: ‘Lord, you have said that renunciation entails ceasing from all activity. Again you have said that one shall be zealous in the conduct of one’s stage of life’. Then the god Brahma replied: ‘To the embodied being there are the four stages of waking, dreaming, sleeping and the fourth stage (Turiya). Under their influence people who engage themselves in action, knowledge and dispassion, conform to them in their conduct’. ‘If this is so, Lord, how many kinds of renunciation are there ? What are the differences in their practice ? Pray expound to us completely’. Agreeing to this saying ‘Be it so’ the god Brahma (said to) him (as follows). V-2. If the question is raised, ‘How does conduct differ in the varieties of renunciation ? (the answer is) that renunciation is really one only, that it becomes threefold due to imperfection of knowledge (vidvat-sannyasa), incapacity (vividisha-sannyasa) and failure in action (atura-sannyasa) and it attains the four stages of renunciation due to dispassion, renunciation due to wisdom, renunciation due to wisdom and dispassion and renunciation of action. V-3. This is how it is. Due to the absence of wicked passion, by indifference to objects of pleasure and by the influence of good actions done before, one who renounces the world is (called) the renouncer due to dispassion. V-4. Due to the knowledge of the scripture (shastras), withdrawing from the phenomenal world by listening to sinful and auspicious experiences of the world; desisting from all the world composed of anger, jealousy, intolerance, egotism and pride; discarding bodily inclinations such as desire for wife, desire for wealth and desire for worldly glory, (excessive) regard for the shastras and public esteem; considering all these common things to be eschewed as vomit; endowed with the four disciplines (such as discrimination or permanent and transitory things) – he who renounces thus alone is a renouncer due to wisdom. V-5. Having studied all (scripture) in due order and experienced all (worldly life) one who, influenced by wisdom cum dispassion and deep meditation on the Self, becomes an unclad (ascetic), is the renouncer due to wisdom cum dispassion. V-6. Having completed the course of disciplined student-ship in celibacy, becoming a householder, reaching the stage of a forest-dweller, he who (thereafter) renounces the world in accordance with the order of the stages of life even in the absence of dispassion, is a renouncer of (worldly) activities. V-7. Renouncing the world in celibacy and becoming unclad in renunciation – such is the renouncer due to dispassion. The renouncer due to (scriptural) learning is the renouncer due to wisdom. The renouncer due to imperfect knowledge is the renouncer of (worldly) activity. V-8. Renunciation of activity is of two kinds: renunciation due to (some) cause and renunciation without (an adventitious) cause. The one with cause is the afflicted (and is at the point of death); the causeless is renunciation in the regular order. The afflicted skips over all preliminary ritual acts; it is renunciation at the point of the departure of the vital breath; this is renunciation due to (some) cause. Hale in body (but convinced) that created things are transient and hence all things such as the body are fit to be abandoned: V-9. ‘The individual soul, non-different from Brahman, pervading pure ether, the sun (Vasu), remaining in the sky, the Fire that rests in the altar (of the universe), the Guest, residing in the house (of the sacrifice), residing in men, dwelling in the superior (gods), resting in truth, residing in the sky (as the sun), born in the waters, born on earth (as grain, etc.,) born as (sacrificial) truth, born in mountains (as rivers), this truth (Brahman) is (truly) great. V-10. Convinced that everything other than Brahman is transcient and as a result he renounces, that renunciation is renunciation without (an adventitious) cause. V-11. Renunciation is of six kinds – Kutichaka, Bahudaka, Hamsa, Paramahamsa, Turiyatita and Avadhuta. V-12. The Kutichaka ascetic wears tuft and sacred thread, carries an (emblematic) staff and water vessel, puts on a loin cloth and patched garment, is devoted to the service of father, mother and preceptor, has recourse to the assistance of using mantras for the vessel (pithara), spade (khanitra) and sling (sikya), is addicted to eating food in one place, puts on the forehead a perpendicular sign of white sandal and has a three-fold (emblematic) staff. V-13. The Bahudaka ascetic wears tuft, etc., and patched garment, puts on the forehead a mark consisting of three horizontal lines of holy ashes, looks on all equally like the Kutichaka and subsists on eight mouthfuls of food gathered from (different) places like a bee. V-14. The Hamsa ascetic wears matted hair, puts on the forehead a horizontal mark of holy ashes or a perpendicular mark of sandal, subsists on food gathered without pre-determination like a bee and wears loincloth and khandatunda (a piece of cloth covering the mouth). V-15. The Paramahamsa ascetic wears no tuft or sacred thread, subsists only on food taken at night and gathered from five houses, has his hand serving as (alms-)bowl, wears a single loincloth and a single garment, (carries) one bamboo staff or wears a single garment, smears holy ashes (all over the body) and renounces everything. V-16. The Turiyatita ascetic is ‘cow-faced’ (eats food at random without using hands), eats fruits (only) or if he takes cooked food, gets it from three houses (i.e. three mouthfuls), has his body just alive, is unclad and has his body as though it were a corpse (due to insensibility by nirvikalpa-samadhi). V-17. The Avadhuta ascetic follows no rules, subsists on food that comes to him, as is the practice of a python, from all classes of people excepting those who are accused or fallen, and is solely devoted to the realization of his Self. V-18. If one lives in (great) affliction (of bodily infirmities), he shall renounce the world in the due order (by getting instruction in Pranava and the Mahavakyas from his Guru). V-19. To the Kutichaka, Bahudaka and Hamsa ascetics, the method of renunciation of the Kutichakas applies just as (renunciation is embraced after completing) the stages of brahmacharya, etc., (ending with) the fourth stage (namely, renunciation). V-20. The rule is that the triad of the Paramahamsa, etc., has no waist band, loincloth, garment, water vessel or staff; their soliciting alms shall be from all classes of people and they shall be unclad. Even in the stage of renunciation they may study (the scripture) till they feel fully satisfied and thereafter discard in the waters the waistband, loincloth, staff, garment and water-vessel. Then if unclad there shall not be any vestige of patched garment. They shall neither study nor expound (the scripture). There is nothing whatsoever for them worth hearing. Other than the Pranava (Om) they shall not cultivate any science of logic, not even the Verbal authority (i.e. the Veda). He shall not speak much in expounding (sacred texts), he shall not stultify by his words the words of the great, (he shall not) communicate by making signs with his hands, etc.,, nor shall he use other special means of communication. He shall not speak to the low class of people, women, the fallen and (specially to) women in their courses. To the ascetic there is no worship of the gods, nor seeing (the deities) during festivals nor any journey on pilgrimage. V-21. Again (on) the different kinds of ascetics. (In the rule relating) to the Kutichaka the receiving of alms is from one house; to the Bahudaka it is at random as in the case of a bee gathering honey; to the Hamsa it is eight mouthfuls (collected) from eight houses, to the Paramahamsa (five mouthfuls collected) from five houses, the hand being the (alms-)bowl; to the Turiyatita the food consists of fruits put into his mouth (gomukha); to the Avadhuta (the food comes to him) as in the case of a python, from all classes of people. The ascetic shall not stay many nights (in the same place). He shall not bow to any one. To the Turiyatita and Avadhuta none is superior. He who knows not the Self, though the eldest, is yet the youngest (in wisdom). He shall not swim across a river, nor climb a tree, nor travel in a carriage. He shall not indulge in buying and selling, nor barter even the least. He shall not put on airs nor speak an untruth. There is no duty enjoined on an ascetic. If there is, then he will have to mix with people practising religious observances (which is undesirable). Hence ascetics have the right (only) to meditation, etc. V-22. The renouncer in an emergency and the Kutichaka ascetic attain the worlds of Bhur and Bhuvar respectively. The Bahudaka ascetic attains heaven (Svarga). The Hamsa sage attains the (highest heaven of) Tapoloka. The Paramahamsa reaches the abode of Brahma and of Truth (Satyaloka). The Turiyatita and the Avadhuta attain final beatitude in the (individual) Self by deeply meditating on the Self according to the maxim of the wasp and the worm. V-23. ‘Whatever the state one remembers When discarding the body at death, The same he attains (after death). The teaching of the scripture is never false’. V-24. Thus having known (the procedure), barring investigation into the nature of the Self, (the ascetic) shall not devote himself to any other practice. As a result of such practice there is the attainment of the respective worlds (such as heaven, etc.,). By one endowed with wisdom and dispassion liberation is (attained) in himself; hence there is no adherence to any other practice. Adherence to (any other) practice (will be useless for attaining final beatitude). To the embodied (self) (there are the three states of) waking, dreaming and deep sleep; in the waking state (it has) the faculty to perceive individuality (vishva); in the dreaming state, the subtle essence of light (taijasa); in the state of deep sleep, intelligence dependent on individuality (prajna). Due to the difference in the state, there is the difference in the conditioned Lord (Ishvara). For the difference in effect, there is the difference in the cause. In these (three states) the material cause for (such differences) is the external and internal activity of the fourteen sensory organs. The mental states are four, the mind (manas), intelligence (buddhi), ego (ahamkara) and the heart (chitta). There is clear difference in practices due to the difference in the activity of the mental states. V-25. ‘Know (the individual Self) to be awake When it remains in the eye; when in the throat It enters the dreaming (state); it is in the heart In deep sleep; but remaining in the head It is the fourth state (Turiya)’. V-26. Knowing the Turiya to be the indestructible (Brahman) he who remains as though unconscious of all (happenings) such as whatever is heard or seen, remains as one in the state of deep sleep, though he is in the waking state. In him even in the dreaming state such condition (of non-consciousness) prevails. (The Shastras) say that he is one who is ‘liberated while living’. The exposition of the meaning of all scriptures is that such a person alone attains liberation. A mendicant monk does not hanker after this world or the next (i.e. Svarga, the heaven of varying enjoyments with a time-limit). If he has (such) expectation he becomes one in accordance with that. By (ritual) practices of the scripture other than investigation into the Self, he does a useless thing, like the burden borne by a camel of a load of saffron flowers. (for him) there is no practice of the science of Yoga, no pursuit of the lore of the Sankhya, nor application of the mantras and rituals. If an ascetic practises lores other than (Self-realization) it is like adorning a corpse. As a cobbler is far away from the performance of Vedic rituals, so is he from the (practice of Brahma-)vidya (by his rituals). He is not to devote himself to repeat the Pranava. Whatever activity he does he has to reap the fruit there of. Hence discarding all (ritual acts) like the foam in castor oil, and seeing the unclad ascetic engaged in it (Self-realization) with complete control over the mind and using the hand as the (alms-)bowl, the mendicant monk shall (truly) renounce (all worldly attachments). Like the child, mad man or a goblin the mendicant monk shall not desire either for death or life, but shall merely mark time according to the maxim of a servant awaiting orders. V-27. If an ascetic merely lives on the alms devoid of the qualities of forbearance, wisdom, dispassion, tranquillity, etc., he is a bane of the conduct of ascetics. V-28. Not by bearing an (emblematic) staff, not by a shaven head, not by (special) dress, not by hypocritical airs (of sage-hood) does liberation (come to one). V-29. He who bears the staff of wisdom is said to be ‘single staffed’. The ascetic who carries a wooden stick, eats all sorts of food and is devoid of wisdom goes to terrible hells called Maharaurava. V-30. A stable position (in a monastery) is said by great sages to be similar to the excreta of a sow; hence, leaving it aside, the ascetic shall move about like an (assiduous) worm. V-31. The Turiyatita ascetic shall have food and clothing without solicitation and just as they happen to occur, by others will. He shall be unclad and have a bath at others’ will. V-32. The ascetic whose behaviour is well in harmony even with the dreaming state as with the waking state, is considered the best; he is the most excellent among those that follow the Vedanta. V-33. In non-acquirement (of alms) he shall not grieve; in its acquisition he shall not feel joy. Avoiding attachment to material things he shall simply keep himself alive (for a higher purpose). V-34. He shall in all cases shrink from being honoured (by admiring disciples); the ascetic who welcomes such honour gets bound (with worldly ties) though liberated. V-35. For the sake of bare subsistence an ascetic may go about for alms to the houses of approved classes of people (i.e. the ‘twice borns’) at the proper time when they have dined after the fire-ritual. V-36. Using his hand as a vessel (for receiving food) the ascetic shall not solicit alms more than once a day; he may eat the food standing, he may eat the food walking. There is no ceremonial sipping of water in between. V-37. (The ascetics) with pure thoughts keep within the limits (of good behaviour) like the sea; these great men do not abandon the prescribed course (of conduct) like the sun. V-38. When the ascetic seeks food with his mouth alone like a cow, he shall then be equanimous in all beings; he is (then) fit for immortality. V-39. Going to a house which is not forbidden (for alms), he shall avoid a house which is prohibited. He shall enter the house when the door is open; he shall never go towards the house when it is closed. V-40. He shall shelter (for the night) in a deserted house covered with dust, or he may shelter under a tree, giving up all likes and dislikes. V-41. The ascetic shall go to sleep where he is when the sun sets and be free of (ritual) fire and (fixed) abode. He shall live on what comes at random, self-possessed and senses subdued. V-42. Departing (from human habitations) and resorting to a forest, possessing true knowledge and senses subdued, moving about awaiting the time (of death), (the ascetic) becomes fit for absorption into Brahman. V-43. The sage who moves about, desisting from causing fear to all beings has nowhere fear from any being. V-44. Free from pride and egotism, unaffected by the pairs (of opposites), with all doubts dispelled, (the ascetic) never gets angry nor hates (any one) and does not utter a false word. V-45. Moving in holy places, causing no injury to living beings and receiving alms at the proper time, (the sage) is fit for absorption into Brahman. V-46. He shall at no time associate himself with the forest-dwellers (Vanaprasthas) and the householders. He shall desire to move about unobtrusively. Joy (of any kind) shall not enter him. His path indicated by the sun he shall walk the earth (unhurriedly) like a worm. V-47. Actions entailing blessing and those connected with injury as well as those intended for the welfare of the world, these (the ascetic) shall neither perform nor cause others to do. V-48. He shall not be attached to heterodox doctrines nor pursue a means of living. He shall not indulge in assertive arguments nor lean to either side in a debate. V-49. He shall not have a following of disciples nor study many books. He shall not utilise a commentary nor initiate inaugural functions anywhere. V-50. Without displaying any distinctive emblem or motive the ascetic shall show himself to the people as a mad man or a child or a dumb person though he is (all) wise. V-51. He shall neither do nor speak on anything. He shall have no thoughts good or bad. Delighting in the Self, the sage shall move about, leading this way of life. V-52. He shall move about the country alone, free from attachment, his senses subdued, playing with and rejoicing in the Self, self-possessed, equanimous. V-53. Wise (but) playful like a child, well versed but appearing dull-witted, (the ascetic) shall journey. Learned, he may speak like a mad man. Seeking food like a cow he shall walk in the path of the Upanishads. V-54-55. Disregarded, insulted, deceived, envied, beaten, obstructed or made to suffer by denial of food by wicked people or when faeces and urine are thrown at him by the ignorant and shaken in various ways, (the ascetic) desiring welfare but fallen into difficulties shall raise himself by the (power of the) Self. V-56-57. Honour received by the ascetic brings about great loss to the wealth of his penance (Yoga), but when he is disregarded by ignorant people he attains success in the practice of Yoga (as he becomes free of ego by the ordeal). Without transgressing right conduct of the good the Yogin may so move about, that (ordinary) people may disregard him; but they shall never associate with him. V-58. They Yogin (absorbed in meditation) shall do no harm by word, thought or physical action to beings such as the womb-born, the egg-born and others. He shall avoid all associations. V-59. Abandoning all defects, such as passion and anger as well as pride, greed, delusion, etc., the mendicant monk shall remain free from fear. V-60. Eaten food given as alms, observing silence, penance, meditation specially, (possessing) correct knowledge and dispassion – these are considered to be the duties of a mendicant monk. V-61. Wearing ochre garment, ever devoted to the Yoga of meditation, he may take shelter (for the night) at the outskirts of a village, the shade of a tree or even in a temple. He shall always live on alms and nowhere eat food obtained from one house alone. V-62. A wise man (before embracing renunciation) shall always be on the move till he attains purity of mind; there the pure-minded shall renounce worldly life and move about here and there. V-63. Visualising God (the Lord Vishnu) everything, both outwardly and inwardly, he shall move about at all times, silent and free from impurity like the breeze. V-64. Equanimous in joy and sorrow, patient and forgiving, eating what comes to his hand and seeing without enmity equally on the ‘twice-born’, the cow, the horse and the deer, etc., (he shall journey). V-65. Meditating on Vishnu (who is) the supreme Self and the Lord (Ishana), contemplating on the Supreme bliss and remembering that he is Brahman alone (he shall spend the time). V-66. Thus having become wise and possessing complete control over the mind, turning away from desires, unclad (by becoming an Avadhuta), always discarding all worldly affairs by thought, word and deed and turning his face away from the illusory phenomenal world, (the sage) becomes liberated (from worldly bondage) by deep meditation on his Self according to the maxim of the wasp and the worm. Thus (ends the fifth chapter of) the Upanishad. VI-1. Then Narada asked of the grandfather (Brahma): ‘Lord, (the sage attains liberation) by that practice, according to the maxim of the wasp and the worm. How is that practice (accomplished) ?’ The god Brahma said to him: ‘True in speech he shall lead the life, with his body remaining distinctive by the (power of) wisdom and dispassion.’ VI-2. Wisdom is the (wise man’s) body; know that dispassion is his life; tranquillity and self restraint his eyes; the mind his face; intelligence his digit (kala) (consisting of sixteen parts beginning with Prana and ending with naman); the twenty-five elements his limbs, the (aggregate of the) states (of waking, etc.,) his five primary elements (of earth, water, etc.,); action, devotion, wisdom and dispassion are the branches (i.e. hands in the form of his) waking, dreaming, deep sleep and the fourth state (turiya); the fourteen organs are of the form of (unstable) pillars (fixed) in slime. None the less, as a pilot guides a boat even from a muddy place (to safety), as a mahout an (intractable) elephant, the man of dispassion shall bring them (organs) under his control by his discernment; and considering everything other than the ‘I’ (i.e. the Self) to be false and transitory, he shall always speak of himself as Brahman. There is nothing else for him to know other than his Self. Being thus ‘liberated while living’ (jivanmukta) he lives as one who has fulfilled himself. He shall never say, ‘I am not Brahman’, but (feel) incessantly ‘Brahman I am’ in the states of waking, dreaming and deep sleep; (then) reaching the turiya state he shall be merged in the state of turiyatita (of disembodied final beatitude). VI-3. (In the fourth state of turiya) the day is the waking state, the night is the dreaming state and mid-night is the state of deep sleep. In one state there are the four states. Among the fourteen organs, each of which has a single function under its control, the functions of the eye, etc., (will now be described). By the eye there is the comprehension of form, by the ears that of sound, by the tongue that of taste, by the nose that of smell, by speech that of articulate expression, by the hand that of seizure, by the feet that of movement, by the anus that of evacuation, by the genitals that of (sexual) pleasure and by the skin that of touch. Intelligence which comprehends objects is dependent on these (described above). (It) comprehends by intelligence. It becomes conscious by the mind (chitta). It becomes conceited by the ego. Having specially created these the individual Self (Jiva) becomes as such due to the conscious possession of the body. The Jiva pervades the body as a householder moves in his house conscious of its possession. Having understood (the nature) of the face (of consciousness) (in the lotus of the heart) namely, that it experiences goodness in the eastern petal, sleep and sloth in the south-eastern, cruelty in the southern, sinfulness in the south-western, sportiveness in the western, inclination to move about in the north-western, tranquillity in the northern, wisdom in the north-eastern, dispassion in the pericarp, and thought of the Self in the filaments (the sage is left with the consciousness of the turiyatita Brahman alone simultaneously with the dawn of that wisdom). VI-4. There is in the state (of the awareness) of life, the first of the waking state, the second of dreaming, the third of deep sleep, the fourth of the turiya state; and the ‘state beyond the fourth’ (turiyatita) when the four states are absent. The Self is one only (spoken of as) having the different states of vishva, taijasa, prajna and tatastha (the passive state). There is (only) one luminous Being, the witness, the one free of all attributes; the sage shall speak (i.e. feel) that he is Brahman (alone). Otherwise there are the four states of waking, etc., in the waking state, the four states of dreaming, etc., in the dreaming state, the four states of deep sleep, etc., in the state of deep sleep and the four states of turiya, etc., in the turiya state. Not so in the state of turiyatita which is devoid of attributes. As vishva, taijasa, prajna and Ishvara in the states of the gross, subtle and causal bodies, the witness remains as one alone in all the states. Is the passive one (tatastha) the witness ? The tatastha is the not the witness. Due to being a witness, he is not the witness alone. The Jiva is affected by his states of doing, enjoying and egotism, etc. The one other than the Jiva is unaffected (by the various states). If argued that the Jiva too is unaffected, it is not so. There is the conscious feeling of the body due to the consciousness of being the Jiva and of being a Jiva due to the possession of the body. There is an intervention in the state of the Jiva as between the ether in the pot and the all pervading ether. It is due to this intervention alone that the Jiva, pretending inhalation and exhalation investigates (into the supreme witness) by the mantra, ‘The Hamsa (Brahman), that I am”. Thus realizing (that there is really no difference between the Jiva and the supreme witness) one shall abandon conscious feeling of the body; thus one becomes free of the consciousness of the body. Such a one alone is said to be Brahman. VI-5. Giving up attachment, conquering anger, taking a very moderate diet, subduing the senses and blocking the gates (of the body) by his intelligence, (the ascetic) shall direct his mind towards deep meditation. VI-6. In solitary places alone, in caves and forests, the Yogin, ever in harmony, shall always begin well his meditation (on the Self). VI-7. In receptions, ceremonies performed in honour of the manes (Sraddhas) and sacrifices, in religious processions and festivities and in the assemblies of people the knower of Yoga desiring final emancipation shall never be present. VI-8. The Yogin absorbed in meditation shall so move about that the people disregard and insult him; but he shall never swerve from the path of the good. VI-9. The three disciplines are restraint in speech, restraint in action and perfect control of the mind; he who practises these three restraints is ‘the observer of the three disciplines’ (tridandin) and is a great sage. VI-10. That ascetic is considered as the foremost of all, who goes to receive alms from different houses of very learned Brahmanas, as a bee does for honey, when the ritual fire emits no smoke and has burnt itself out. VI-11. He is a despicable ascetic who goes for alms continuously (without any restraint), remains in that order (of ascetics) without an inward urge and has no dispassion. VI-12. He is considered an ascetic and no other, who, knowing that alms are specially attainable in a particular house, does not go there again. VI-13-14. That ascetic is considered as one beyond the castes and orders (ativarnashramin) who realizes the supreme truth which is free of the body, senses, etc., which is the all-witness, the spiritual wisdom, the self of bliss and the self-radiant. Castes and orders, etc., pertaining to the body are invented by the bamboozling illusion. VI-15. They (the castes and orders) are never part of my Self which is of the form of pure consciousness. He who realizes thus by the (teachings of the) Upanishads shall be deemed as one beyond the castes and orders. VI-16. He whose conduct conforming to castes and orders has dropped out on visualising his Self, goes beyond all (restrictions of) castes and orders and remains in the (bliss of his) Self. VI-17. The knowers of the truth of all the Vedas declare that man to be beyond the castes and orders who is established in his Self, having reached the stage beyond his order (ashrama) an his caste (varna). VI-18. Therefore, Oh Narada, even the castes and the orders of other people have all been superimposed on the Self by delusion (of the ordinary people); this is not done by the knower of the Self. VI-19. There is no (Vedic) injunction, no prohibition, no rule of exclusion or inclusion to those who have realized Brahman; nor is there anything else (restricting their conduct), Oh Narada. VI-20-21. Unattached to all beings and even to the (attainment of the) position of the god Brahma and uprooting tenderness towards everything, even to his children, wealth, etc., (the novice), full of faith in the path leading to liberation and desiring to acquire the wisdom of the Upanishads, should approach a Guru who has realized Brahman, with a present in his hand. VI-22. Pleasing him by rendering personal service attentively for a long time, he shall always listen with great attention to (his exposition of) the truths of the Upanishads. VI-23. Free from ‘mine-ness’ and egotism, bereft of all attachment and always possessing tranquillity, etc., he visualises the Atman in his Self. VI-24. Dispassion always dawns (on one) only when one sees the defects of worldly life. To one discontented with the life in the world renunciation will come. There is no doubt about it. VI-25. One (truly) desiring liberation is called a Paramahamsa. (Before reaching this state) the ascetic shall practise (in his life) the wisdom of the scripture which is evidently the one means of liberation, by listening to the exposition of the Upanishads, etc. VI-26. In order to attain the wisdom of the scripture (that results in self-realization) the sage called the Paramahamsa should be equipped with all the means such as tranquillity, self-restraint, etc. VI-27-29. Deeply intent on the practice of the (wisdom of the) Upanishads, tranquil, self restrained, conquering the senses, fearless, free always from ‘mine-ness’, unaffected by the pairs (of opposites), without dependants or other belongings (the ascetic) shall be clad in a tattered loincloth and be with shaven head; or he may be unclad. Wise, proficient in the Vedanta, practising yoga, free from ‘mine-ness’ and egotism, equanimous towards friends, etc., friendly to all beings, alone, the man of wisdom and the self-controlled – (such an ascetic) crosses (the ocean of worldly misery) and not any other. VI-30. (As novice) he shall be devoted to the welfare of his elders and reside a year there (in the abode of the Guru). He shall always be vigilant in the observance of the lesser vows (niyamas) as well as the great moral duties (yamas). VI-31. Then at the end (of the year) having attained the excellent Yoga of wisdom he shall move about the country in conformity with (lit. without antagonizing) right conduct. VI-32. Thereafter at the end of another year he shall give up (even) the excellent wisdom of the Yajnavalkya and the triad of orders (of Kutichaka, etc.,) and reach the state of the Paramahamsa. VI-33. And bidding farewell to the Gurus (elders and preceptors) he shall indeed move about the country, giving up all attachment, subduing anger, being very moderate in diet, and conquering the senses. VI-34. These two (people) do not fare well due to incompatibility in their action; the householder not engaging himself in productive work and the mendicant monk busying himself with work. VI-35. On seeing a young handsome woman (he) becomes inflamed with passion, and drinking liquor he becomes intoxicated. Therefore he shall avoid from afar a woman who is poison to the eye. VI-36. Conversing with women, as well as chatting with and sending them on errands, their dance, music and laughter and scandals about them – these (the ascetic) shall avoid. VI-37. Neither (ceremonial) ablution nor muttering prayers, nor worship (of the gods), nor offering oblation to gods, nor means of accomplishing anything, nor fire-ritual, etc., is to be practised by him here, Oh Narada. VI-38. He has not (to do) the worshipping (of gods), offering oblation to the manes, going on pilgrimage and the observing of vows; he has neither righteous conduct (dharma) nor unrighteous conduct (adharma); nor has he any rule (of conduct) nor worldly action. VI-39-41. The Yogin shall give up all (worldly) duties and those conforming to popular practices in every way. The wise ascetic, the Yogin, his mind dwelling on the highest truth, shall not destroy insects, worms, moths, as well as trees. With your attention always turned inward, pure, composed in mind, your mind filled with the Self, discarding inward contact (with outward objects), may you, Oh Narada, move freely in the world. Journeying alone the ascetic shall not move about in an anarchical country. VI-42. Praising none, bowing to no one, not uttering Svadha (as he worships no manes), residing in unstable (deserted houses) and hills the ascetic shall move about without any restraint. Thus (ends the sixth chapter of) the Upanishad. VII-1. Then asked about the restrictions to (the conduct of) the ascetic, the god Brahma said to them in front of Narada. (The ascetic) being dispassionate shall reside in a fixed abode during the rains and move about for eight months alone; he shall not (then) reside in one place (continuously). The mendicant monk shall not stay in one place like a deer out of fright. He shall not accept (any proposal to prolong his stay) which militates against his departure. He shall not cross a river (swimming) with his hands. Neither shall he climb a tree (for fruits). He shall not witness the festival in honour of any god. He shall not subsist on food from one place (alone). He shall not perform external worship of gods. Discarding everything other than the Self and subsisting on food secured as alms from a number of houses as a bee (gathers honey), becoming lean, not increasing fat (in the body), he shall discard (the fattening) ghee like blood. (He shall consider) getting food in one house alone as (taking) meat, anointing himself with fragrant unguent as smearing with an impure thing, treacle as an outcaste, garment as a plate with leavings of another, oil-bath as attachment to women, delighting with friends as urine, desire as beef, the place previously known to him as the hut of an outcaste, women as snakes, gold as deadly poison, an assembly hall as a cemetery, the capital city as dreadful hell (Kumbhipaka), and food in one house as lumps of flesh of a corpse. Discarding the sight of others as different from himself and also the ways of the world, leaving his native place, avoiding the places previously known to him, recollecting the bliss of the Self like the joy of regaining a forgotten object and forgetting the pride in his body and native place, admitting that his body is fit to be discarded like a corpse, he shall remain far away leaving the place of his children and close relatives as a thief does when released from prison. Subsisting on food secured without effort, devoting himself to meditation on Brahman and the Pranava and freed of all (worldly) activities, having burnt passion, anger, greed, delusion, pride, envy, etc., and unaffected by the three gunas (Sattva etc.,), free of the six human infirmities (hunger, thirst, etc.,), devoid of change due to the six states (of beings namely origin, existence, etc.,), true in speech, pure, not hating any one, (residing) one night in a village, five nights in a city, five nights in sacred spots, five nights in holy places on the banks of sacred rivers, without a fixed abode, with a steady mind, never uttering a falsehood, he may reside in mountain-caves; he shall journey alone, (but intent on the four months of rest during the rains, chaturmashya) he may journey in the company of another towards a village, and as three or four towards a city. (The rule is) that a mendicant monk shall journey alone. He shall not allow free play to the fourteen organs there. Enjoying the wealth of dispassion brought on by the full knowledge (of the transient nature of worldly life), (firmly) resolved in himself that there is no one other than his Self and there is no other different from him, seeing everywhere his own form and (thus) attaining liberation while living (jivanmukti), and conscious of his fourfold Self (as Otir, etc.,) till the end of the sway of prarabdha-karman, (the ascetic) shall live meditating on his Self till his body falls. VII-2. (These are) bathing at the three periods (sandhyas) of the day by the Kutichaka ascetic, twice by the Bahudaka, once by the Hamsa, mental bath by the Paramahamsa, bath (i.e. smearing) of holy ashes by the Turiyatita, and air-bath by the Avadhuta. VII-3. The Kutichaka should put on the perpendicular mark of sandal on the forehead (urdhvapundra), the Bahudaka the three horizontal lines of holy ashes (tripundra), the Hamsa (either) the urdhvapundra or the tripundra, the Paramahamsa the smearing of holy ashes, the Turiyatita the mark of sandal (tilakapundra), the Avadhuta none at all (or) the Turiyatita and the Avadhuta (have none at all). VII-4. The Kutichaka shall have a shave (in each of the six) seasons, the Bahudaka a shave (at the end of) two seasons, the Paramahamsa no shave or if there is, a shave in six months (at the time of the solstice, ayana), and no shave to the Turiyatita and the Avadhuta. VII-5. The Kutichaka takes food in one house, the Bahudaka collects alms from door to door as a bee does honey, the Hamsa and the Paramahamsa use the hand as the vessel (i.e. begging bowl), the Turiyatita is cow-mouthed (i.e. food is placed in his mouth) and the Avadhuta takes food at random (as does a python). VII-6. The Kutichaka (wears) two garments, the Bahudaka one garment, the Hamsa a piece (of cloth), the Paramahamsa is either unclad or wears a single loin-cloth, the Turiyatita and the Avadhuta are unclad (lit. they remain as at the time of birth). The Hamsa and the Paramahamsa wear a (deer-)skin, not the others. VII-7. The Kutichaka and the Bahudaka (practise) worship of gods, the Hamsa and the Paramahamsa worship mentally, the Turiyatita and the Avadhuta feel, ‘That I am’ (i.e. they identify the individual soul with the supreme spirit) VII-8. The Kutichaka and the Bahudaka have the right to recite mantras, the Hamsa and the Paramahamsa to meditate (on them), the Turiyatita and the Avadhuta have no right for either of the two (practices), (but) the Turiyatita and the Avadhuta have the right to give instruction on the great Vedantic texts; so also the Paramahamsa. The Kutichaka, the Bahudaka and the Hamsa have no right to give instruction to others. VII-9. The Kutichaka and the Bahudaka (are to meditate on) the Pranava of men (the external Pranava consisting of four mantras), the Hamsa and the Paramahamsa on the antarapranava (consisting of eight mantras), the Turiyatita and the Avadhuta on brahmapranava (consisting of sixteen matras). VII-10. The Kutichaka and the Bahudaka shall listen (to the exposition of the Vedanta), the Hamsa and the Paramahamsa reflect on them, the Turiyatita and the Avadhuta have profound and repeated meditation on them. The rule is that all these (ascetics) shall meditate on the Self. VII-11. Thus the aspirant after liberation always remembering the liberating mantra (Om) which enables him to cross (the ocean of) worldly life, shall live ‘liberated while living’; the ascetic shall seek the means to attain final beatitude (Kaivalya) according to the rules of the special order (of the ascetic in which he finds himself). Thus (ends the seventh chapter of) the Upanishad. VIII-1. Then Narada asked the god Brahma: ‘Be pleased to expound the saviour mantra for ending the course of worldly life’. Agreeing to it the god Brahma commenced to expound it. The Om (is) Brahman in the mode of viewing it as made up of many separate bodies (vyashti) and as made up of parts each of which is cosubstantially the same with the whole (samashti). Which is the vyashti ? Which is the samashti ? The samhara Pranava and srishti Pranava are of three kinds: the inner Pranava (Antah-Pranava), the outer Pranava (Bahya-Pranava) and the combined inner and outer Pranava (Ubhayatmaka-Pranava). The (one) Brahma-Pranava is (sometimes) the inner Pranava (consisting of eight matras) and the practical Pranava (Vyaharika-Pranava). The outer Pranava and the Pranava of the sages (Arsha-Pranava). The combined inner and outer Pranava is the Virat-Pranava. The Samhara-Pranava, the Brahma-Pranava and the Ardhamatra-Pranava. (Thus the Brahma-Pranava is of eight kinds: Samhara-Pranava, Srishti-Pranava, Antah-Pranava, Bahya-Pranava, Vyavaharika-Pranava, Arsa-Pranava, Virat-Pranava and Ardhamatra-Pranava). VIII-2. The Om is Brahman. Know that the Om consisting of one syllable is the Antah-Pranava. It is divided into eight (matras) – the vowel ‘a’, the vowel ‘u’, the consonant ‘m’, the half-syllable (ardha-matra) the nada, the bindu, the kala and the shakti. Hence it is not four (as its chief matras have been said to be). The vowel ‘a’ consists of ten thousand parts, the vowel ‘u’ is of a thousand parts, the letter ‘m’ of a hundred parts and the Ardhamatra-Pranava consists of an endless number of parts. The Virat-Pranava is possessed of attributes (Saguna) and the Samhara-Pranava is free of attributes (Nirguna), the Utpatti-Pranava consists of both (Saguna and Nirguna). The Virat-Pranava is prolated (pluta). The Samhara-Pranava is pluta-pluta. VIII-3. The Virat-Pranava consists of sixteen matras and is beyond the thirty-six primary substances. How has it sixteen matras. They are enumerated: the vowel ‘a’ is the first, the vowel ‘u’ is the second, the letter ‘m’ is the third, the ardhamatra is the fourth, the bindu is the fifth, the nada the sixth, the kala the seventh, the kalatita the eighth, shanti the ninth, the santyatita the tenth, the unmani the eleventh, the manonmani the twelfth, the puri the thirteenth, the madhyama the fourteenth, the pashyanti the fifteenth, and the para the sixteenth. Again the Brahma-Pranava though only one attains the state of possessing or not possessing attributes (Saguna and Nirguna), having attained the state of possessing 128 matras, due to the twofold character of Prakriti and Purusha, when it has sixty-four matras each. VIII-4. This (Brahma-Pranava) is the prop of all, the supreme effulgence and the lord of all –thus (the sages with true vision) look upon it. It consists of all gods and the prop of all universe (the Lord) is in it. VIII-5. It consists of all the syllables; it is the Time; it is composed of all the scripture and is the auspicious one (Shiva). It is the most excellent of all the Vedas and consists of (the essence) of all the Upanishads; this (Om, the Atman) should be sought. VIII-6. Past, present and future constitute the three periods – the indestructible syllable Om (pervades and transcends) these; know that it is the beginning (of everything) and the bestower of final beatitude. VIII-7. The same (Om) which is the Atman has been described by the word Brahman. Similarly experiencing it as the one (without a second), the ageless, the immortal, the Om and super-imposing the Om along with the body (on Brahman) it becomes one with it. Know it for certain then that the triple-bodied Atman is the supreme Brahman. VIII-8. One should deeply meditate on the supreme Brahman in the due order of Vishva, etc., (the Vishva, the Viraj, the Otir and the Turya). VIII-9-11. This Atman is fourfold – as experiencing the gross aspect (as the Vishva) when it is an individual in the gross aspect, as enjoying (the world) in the dreaming state in a subtle form when it has assumed the subtle form (of the Taijasa), as (enjoying bliss) in the state of identity (of the Prajna and the Ishvara), and as enjoying bliss (in the Turya state). The Atman is of four padas (quarters). The Vishva consisting of four stages (Vishva-Vishva, Vishva-Taijasa, Vishva-Prajna and Vishva-Turya) is the Purusha Vaishvanara. It functions in the waking state. It perceives gross forms (of the phenomenal world) and experiences them. It possesses nineteen faces (the five organs of perception, the five organs of action, the five vital airs and the four inner senses of manas, buddhi, ahamkara and chitta), has eight limbs (the sky as the head, the sun and the moon the two eyes, the directions the ears, the sea the lower part of the abdomen, the earth the feet), moves everywhere and is the master (Prabhu). VIII-12-13. This Vishva (jit) is the first pada (of the Atman).The Vishva (the Vishvapada of the Atman) has four aspects in the four states of waking, dreaming, deep sleep and the Turya. In the waking state it functions through the senses and experiences the sight, etc., of objects. This is the waking within the waking state (jagrat-jagrana). Its experiencer in the individual aspect is the Vishva-Vishva (the Vishva subdivision of the Vishvapada of the Atman); it is Virat-Viraj in the collective aspect. It is Otir-Otir in the individual and collective aspects. When the mind grasps objects without the functioning of the senses it is dreaming within the waking state (jagrat-svapna); its experiencer is Vishva-Taijasa (the Taijasa subdivision of the Vishva). When one is not conscious of anything but remains as if unconscious then it is sleep within the waking state (jagrat-susupti); its experiencer is the Vishva-Prajna (the Prajna subdivision of the Vishva). When one is in equanimity due to the grace of the Guru or the fruition of one’s good deeds (punya), as if one were in Samadhi, and behaves like an onlooker (sakshin) it is the Turya in the waking state (jagrat-turya). Its experiencer is the Vishva-Turya (the Turya subdivision of the Vishva). The second pada (of the Atman the Taijasa, too, has four aspects (the Taijasa-Vishva, the Taijasa-Taijasa, the Taijasa-Prajna and the Taijasa-Turya) and is the lord of beings, the Hiranyagarbha. It functions as the master in the dreaming state. It perceives subtle forms (of the phenomenal world) and experiences them. Though possessing eight limbs it is one and not different, Oh Narada (lit. the tormentor of foes). VIII-14-16. When in the dreaming state the Atman experiences the sight, etc., of objects with dream-eyes, etc., without the active functioning of the mind then there is the waking within the dreaming state (svapna-jagarana) and its experiencer is the Taijasa-Vishva (the Vishva subdivision of the Taijasa). Its experiencer is the Sutra-Viraj in the collective aspect of the experiences of the svapna-jagarana state; it is the Otir subdivision of the Anujnatir in the individual and collective aspects. When in the dreaming state the Atman enjoys the objects by the mind alone without the functioning of the dream-eyes, etc., and the svapna-jagarana state, it is the state of svapna-svapna (dreaming within the dreaming state). Its experiencer is the Taijasa-taijasa (the Taijasa subdivision of the Taijasa pada of the Atman). When there is no experience of the svapna-jagarana and the svapna-svapna states and there is no perception either by the dream-eyes, etc., or by the mind and there is a total forgetfulness of external objects and of oneself, that state of insensibility is the svapna-susupti (the state of deep sleep within the dreaming state). The Atman who experiences this state is the Taijasa-Prajna (the Prajna subdivision of the Taijasa pada of the Atman). When due to the fruition of one’s good deeds there are no perceptions of the three previous states of the dreaming state and the Atman remains in the Turya state of the dreaming state, when there shines a neutral state (the state of a witness) of generic and particular experiences of the external world and of the inner senses, that state is svapna-turya (the Turya subdivision of dreaming state) and the Atman who experiences this is the Taijasa-Turya (the Turya subdivision of the Taijasa pada of the fourfold Atman. When one is asleep and neither hankers after desire nor sees any dream, that is clearly deep sleep. In this state functions the four-fold Prajna (as Prajna-Vishva, Prajna-Taijasa, Prajna-Prajna and Prajna-Turya), which is termed the third pada of the Atman. This Atman is one, remains in the state of deep sleep, possesses the fullness of wisdom, enjoys happiness, consists of everlasting bliss and remains in the heart of all beings; yet he enjoys bliss, has the mind for his face, is omnipresent and indestructible and is the Ishvara. VIII-17. He is the lord of all, omniscient and subtle in conception. He permeates all beings; he is the prime source, the origin and the destruction of all. VIII-18. All these three stages (of waking, dreaming and deep sleep) are a hindrance to the annihilation of all activities to beings (i.e. for self-realization); hence they are akin to the state of deep sleep; it is really dream-stuff and has been said to be an illusion alone. In the state of deep sleep when the person remaining in either of the two states of waking or dreaming desires to move to the state of deep sleep and experiences the false notion of form, etc., of objects with the eyes, etc., then it is the state of waking within deep sleep (susupti-jagrat); its experiencer in the individual aspect is the Vishva subdivision of the Prajna; in its collective aspect it is the Viraj subdivision of the Bijatman; in the combined individual and collective aspect it is the Anujnaikarasotir. In the state of deep sleep when the Atman is free of the false notion of form, etc., of external objects and occupying a position in either of the waking or dreaming states experiences the false notions of form, etc., of objects, it is the state of dreaming with in deep sleep (svapna-svapna). The experiencing Atman then is the Prajna-Taijasa (the Taijasa subdivision of the Prajna). Again in deep sleep when the Atman, though experiencing the false notion of form, etc., of objects with the false activities (of seeing, etc.), which pervade one’s consciousness (Chaitanya), is yet not experiencing them as if stagnant, then it is the state of deep sleep within deep sleep. The experiencing Atman then is the Prajna-Prajna (the Prajna subdivision immanent in the Prajna). Again in the state of deep sleep when the Atman enjoys bliss, remaining as the witness of the experiences of the three previous stages in deep sleep, then it is the Turya state of deep sleep and the experiencing Atman is the Prajna-Turya (the Turya subdivision of the Prajna). VIII-19-20. The fourth (pada, the Turya) though fourfold (as Turya-Vishva, Turya-Taijasa, Turya-Prajna and Turya-Turya) is indeed the one essence of pure consciousness, for the reason that each one of these (Vishva, etc.,) culminates in the Turya state. (The Turya state) forms the basis for the differentiation (of the Atman) as Otir, Anujnatir and Anujnana (i.e. Anujnanaikarasa). These three different states are (really) susupta (as they merely constitute a veil of the Turya-Turya which is supreme bliss) and consists of an inward dream-stuff. Knowing that (anything other than the Turya-Turya) is mere illusion, there remains the next moment the one essence of pure consciousness. VIII-21. As the Turya-Turya, being the one state of bliss, is incapable of subdivisions in the individual, collective, and partly individual and partly collective aspects, the Turya by itself is not of a fourfold nature, but only three (excluding the Turya-Turya). This threefold nature of the Turya may be explained thus: As there are distinctions in external objects, the knower of Brahman perceives them with his senses, but without distinction; this state is the turya-jagarana; the Atman who experiences this state individually is the Turya-Vishva, collectively it is the Turya-Viraj, partly individual partly collective it is the Avikalpa-Otir. When the knower of Brahman, with all sense-activities abated, perceives the oneness of the Self with Brahman by his mind alone it is the state of turya-svapna; the Atman who experiences this is the Turya-Taijasa. When the person is in distinctionless deep meditation (Nirvikalpa-samadhi) and remains as if in a state of suspended animation, it is the state of turya-susupti and the experiencing Atman is the Turya-Prajna. Here is the distinct precept that the Turya-Turya is not at any time gross wisdom, (as it is not the Otrotir which is the same as Vishva-Vishva and the Viraj-Viraj, experiencing the jagrat-jagarana state), nor indeed the subtle sentience (as it is different from the Taijasa, Sutra and Anujnatir of the Svapna-jagarana state), nor pure consciousness (Prajna), (as it is different from the Otir-Avikalpa, the same as the Vishva, the Viraj and the Turya of the form of consciousness disclosing the presence or absence of the jagrat-jagarana and other states), nor anywhere else, Oh sage. VIII-22. It is not non-consciousness (Aprajna) (as it is far away from the Anujnatir-Otir, identical with the Taijasa-Vishva and the Sutra-Viraj that are without outward perception in the svapna-jagarana state), nor of both gross and subtle consciousness (as it is outside the scope of Otir-Anujnaikarasa, identified with the Vishva-Prajna and the Viraj-Bija of the jagrat-svapna state which is outside the province of true knowledge), nor exclusive intelligence (as it is not within the scope of Anujnatir-Anujnaikarasa, identified with the Taijasa-Prajna and the Sutra-Bija of the form of exclusive intelligence functioning in the svapna-svapna state) and is never perceptible (as it is beyond the range of the Anujnatir-Anujnatir, identified with the taijasa-Taijasa and the Sutra-Sutra deluded by the vision created by the mind in the svapna-svapna state). VIII-23. It cannot be defined (as it is different from the Anujnaikarasa-Anujnatir, identified with the Prajna-Taijasa and the Bija-Sutra which can be known only through the ignorance of the Atman in the svapna-svapna state), cannot be grasped (as it is different from the Anujnaikarasa-Otir, identified with the Prajna-Vishva and the Bija-Viraj, which can be grasped through the ignorance of the Atman in the svapna-jagarana state), is incapable of being expressed (as it is different from the Anujnatir-Avikalpa, identified with the Taijasa-Sutra-Turiya, which manifests the presence or absence of the svapna-jagarana and other states in the svapna-turya state), is beyond thought (as it is outside the Anujnaikarasa-Anujnaikarasa, identified with the Prajna-Prajna and the Bija-Bija in the svapa-svapa state, having only the recollection, ‘I know not anything of that state’), is incapable of being given a name (as it is untouched by the perception of the Anujnaikarasa-Avikalpa, identified with the Prajna-Bija-Turya, that could be named as the witness of the presence or absence of the svapna-jagarana and similar states in the svapna-turya state), is also the essence of the conviction in the one Atman (as it is different from the perceptions of the Avikalpa-Otir, identified with the Turya-Vishva-Viraj, experiencing the turya-jagarana state), is the annihilation of worldly life (as it cannot bear even the smell of the Avikalpa-Anujnatir, identified with the Turya-Taijasa-Sutra which in some cases does not put an end to worldly life and which experiences the turya-svapna state), is quiescent (as it differs from the experience of the Avikalpa-Anujnaikarasa, identified with the Turya-Prajna-Bija experiencing the turya-svapna state), is the auspicious one (as it is the same as final beatitude – Kaivalya – in the disembodied state) and is the non-dual one (as it is of the form of the supreme non-dual state without a counter-part) – this (the knowers of Brahman) consider as the fourth (the turya-turya); it is the (same as the) Brahma-Pranava. This should be realized and not any other (called) turya. This (turya-turya) is the prop to the seekers after liberation as the sun (to the phenomenal world); it is self-effulgent (as it is the source of lustre to the sun, etc.,); it is the ether of Brahman (as it is without a counter-part); it always shines as it is the transcendent Brahman. Thus (ends the eighth chapter of) the Upanishad. IX-1. Then Narada inquired: ‘How is the real form of Brahman ?’ The god Brahma answered (expounding) the real form of Brahman. Those who consider that He (the transcendent Brahman) is one and himself (the individual self) as another are beasts, though not beasts in their (true) nature. The wise (sage) having realized thus (that the individual Self and Brahman are identical) is released from the jaws of death (i.e. belief in duality results in death and renunciation-birth; that in non-duality, in immortality). There is no other path known to reach the goal (of final beatitude). IX-2. Time (is the root-cause of worldly life, say some philosophers), Nature (say the Mimamsakas), chance (say the atheists), the (five) elements (say the Jainas who believe in the eternality of the world), Matter (Prakriti) (say the Saktas), the Purusha (Hiranyagarbha) (say the Yogins) – thus the speculation (on the cause of worldly life). The combination of these is not (the cause) on account of the existence of the Self. The Self too is incapable (of being the cause) on account of its being subject to happiness and misery. IX-3. They (the knowers of Brahman) resorting to the Yoga of deep meditation perceived the power (Maya) of the self-luminous Atman, well hidden by its own attributes (of Sattva, etc.,), who, alone, governs all these causes including Time and the individual Self. IX-4. (Maya, under the guidance of the Saguna-Brahman – Ishvara – created the universe. Brahman itself does not perform any action as it is nishkriya). (They perceived) that (world resembling the wheel of a chariot) in one felly (Maya), covered with three (the gods Brahma, Vishnu and Shiva, possessing the power of creation, sustenance and withdrawal of the world, due to the association with the three gunas), possessing sixteen powers (kalas), having fifty spokes with twenty nails (in the form of the senses and their objects), having six groups of eight (astakas) with one fetter (desire) of many forms, with three kinds of paths, and having delusion which is the cause of the two (goodness and sin, based on love and hatred). IX-5. We think of that (river) the water of which flows in five ways (currents), which has five fierce mouths due to five causes, the waves of which are the five vital airs, whose source is (the ego) which controls the five senses of perception, which has five whirlpools, whose speed of flow consists of the five miseries, which has fifty divisions and which has five junctures. IX-6. In this wheel of Brahman which is (the cause of) the life of all, (the substratum of) the dissolution of all and extensive (far vaster than the sky), the Hamsa (the Paramatman in the form of the individual Self) is revolved. Having considered himself as separate (as the individual Self, as the ether in the pot with reference to the all-pervading ether), and Brahman as the controlling Self (he is revolved in the wheel of worldly life); and then becoming beloved by Him (on realizing the truth in 'Thou art That', and ‘I am Brahman’) (the individual soul) attains immortality. IX-7. This (described before as different from the Saguna Brahman, or Ishvara) has indeed been sung (in the Upanishads) as the supreme Brahman; on Him (the essence of the Pranava) the triad (is super-imposed) and it is the support (of the phenomenal world) which is in itself; it is imperishable. Knowers of the Veda realizing the difference (between the Self and Brahman to be false) and being completely devoted to Him are absorbed in the transcendent Brahman. IX-8. The Lord sustains the universe unified (by cause and effect), the perishable (phenomenal world) and the imperishable (Maya), the manifested (Nature) and the unmanifested (cause, Maya). The individual Atman is considered to be powerless due to its nature of being an experiencer (of pleasure and pain); having realized the self-effulgent Being, he becomes free of all bonds. IX-9. The omniscient and the ignorant are the two uncreated beings; the (former) is the Lord and (the other) the powerless (anisha); there is indeed the one uncreated (Prakriti) which is intended for the things of experience and the experiencer The (transcendent) Atman is unlimited and omnipresent and is not an agent (of actions). When (one) realizes these three (Ishvara, the individual Self and Prakriti) to be Brahman (one becomes Brahman). IX-10. Prakriti (Pradhana) is perishable; the Lord (Hara, who dispels ignorance) is immortal and imperishable. The one self-effulgent Being rules over the perishable (Prakriti) and the individual Atman. By repeated deep meditation on Him and concentration of the mind (in Yoga, ‘I am He’) and by the realization of true reality, (there shall be) the disappearance of the universal illusion (Maya) at the end (of one’s ignorance). IX-11. Having realized the self-effulgent Lord (as identical with the Self) one is released from all bonds; with all miseries destroyed there will be an end to births and deaths. By deeply meditating on that (that he is no other than that reality) and when the difference between the body (and the Self has disappeared) (the sage) realizes the third supreme state (of the Parameshvara) and (therein) final beatitude (kevala), and (thus) has fulfilled himself. IX-12. This (Brahman) should be realized (as oneself), it is everlasting and present as the individual Atman; for there is nothing other than that that is worthy of realization. Having considered (with illusory vision) the experiencer (individual Atman), the objective world (of experience) and the Ishvara (ruler) (as different), (know) that all this triad has been well declared (by the knowers of the Vedanta) to be Brahman (alone). IX-13. The means of realizing this Brahman is the Brahma-Vidya (the teaching of the Upanishads) and penance (i.e. deep meditation); it is solely dependent on the Upanishads (for its realization). IX-14. To one who thus understands and meditates on one’s Self alone, ‘What delusion is there, what sorrow, to one who beholds oneness ?’ Hence (the separateness of) Viraj, the past, the present and the future (disappears and they) become of the form of the indestructible (Brahman). IX-15. Subtler than the atom, greater than the great, the Self is situated in the heart of this (every) creature. One sees this transcendent Lord who is free from passions by the grace of the creator and (thus) becomes freed from sorrow. IX-16. Having no hands and feet, (the Lord) moves fast and grasps (objects); without eyes He sees; without ears He hears. He knows things to be known (without a mind, as he is omniscient); no one knows Him. (knowers of the Vedanta) speak of Him as the foremost transcendental Purusha (the supreme Consciousness). IX-17. The wise (Yogin) does not feel sorrow, having realized the Atman who is bodiless, transcendent and all pervading and who is present in (all) bodies which are impermanent. IX-18. This transcendent (Being) the prop of all (as Vishnu), whose powers are beyond (the reach of) thought, who is to be realized by the esoteric meaning of all the Upanishads, and who is greater than the (indestructible) great, ought to be realized; at the end of everything (phenomenal) the emancipator (lit. the harbinger of death to avidya) ought to be known. IX-19. The (all-)wise, the (most) ancient, the most exalted of sentient beings, the Lord of all, the one adored by all gods, and devoid of beginning, middle and end, the infinite, the indestructible and the prop (lit. the mountain) to (the gods) Shiva, Vishnu and Brahma (should be realized). IX-20. All this Universe made up of the five elements and remaining in the five, which becomes endless in variety by their quintuplication is pervaded by him (the Atman as Antaryamin, etc.,); but it is unencompassable by the parts (thus) quintuplicated; (for) it is the highest of the high and greater than the great, and eternal auspiciousness by the effulgence of its own form. (Thus the seeker after liberation should realize the Self as Brahman). IX-21. Neither one who has not refrained from bad conduct, nor one who is not peaceful, nor one without concentrated meditation, nor one whose mind is not quiescent can realize him (Brahman) by (mere) knowledge (of the scripture). (By the one gaining true knowledge (Prajnana) by refraining from the evils described above realizes Brahman). IX-22. The Self (remaining in oneself) reveals itself neither to one (who considers it) as inwardly wise, nor as outwardly wise, nor as gross, nor as subtle, nor as knowledge, nor as ignorance, nor as knowledge of both (external and internal), nor as conceivable, nor as directly connected with worldly activities. He who realizes it thus becomes liberated; he becomes liberated. Thus said the god Brahma. IX-23. The mendicant monk is a knower of the real nature of the Self. The mendicant monk journeys alone (as duality is foreign to him even in a crowd). Like a deer timid through fear, he remains (without mixing with company). He does not stand in the way (of others’ progress). Discarding everything other than his (bare) body, sustaining his life in the manner of a bee (by collecting food from different places) and deeply meditating on his Self and without seeing any difference in all things from his own Self, he becomes liberated. This mendicant monk abstaining from being the agent of all (worldly) actions, freed from (duties of) the preceptor, disciple, scripture, etc., and discarding all bands of the phenomenal world, is untouched by delusions. How can the mendicant monk devoid of wealth be happy ? He is rich (as he has the wealth of Brahman), beyond both knowledge and ignorance, beyond pleasure and pain, illumined by self-effulgence, celebrated among all (people), omniscient, the giver of all great powers, the lord of all – thus he considers himself. That is the highest place of Lord Vishnu where the Yogins, having reached it never return (therefrom). The sun shines not there, nor does the moon. He never again returns (to worldly life), he never returns. That is final beatitude (Kaivalya). Thus (ends) the Upanishad. End of the ninth chapter (and the Upanishad). Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! 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 Narada-Parivrajakopanishad, included in the Atharva-Veda
pārivrājyadharmapūgālaṅkārā yatprabodhataḥ । daśapraṇavalakṣyārthaṃ yānti taṃ rāmamāśraye ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ ॥ bhadraṃ paśyemākṣabhiryajatrāḥ ॥ sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ ॥ vyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ ॥ svasti naḥ pūṣā viśvadevāḥ ॥ svasti nastārkṣyo ariṣṭanemiḥ ॥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ parivrāṭtriśikhī sītācūḍānirvāṇamaṇḍalam dakṣiṇā śarabhaṃ skandaṃ mahānārāyaṇādvayam ॥ atha kadācitparivrājakābharaṇo nāradaḥ sarvalokasaṃcāraṃ kurvannapūrvapuṇyasthalāni puṇyatīrthāni tīrthīkurvannavalokya cittaśuddhiṃ prāpya nirvairaḥ śānto dāntaḥ sarvato nirvedamāsādya svarūpānusandhānamanusandhaya niyamānandaviśeṣagaṇyaṃ munijanairupasaṃkīrṇaṃ naimiṣāraṇyaṃ puṇyasthalamavalokya sarigamapadhanisa- saṃjñairvairāgyabodhakaraiḥ svaraviśeṣaiḥ prāpañcika- parāṅmukhāirharikathālāpaiḥ sthāvarajaṅgamanāmakai- rbhagavadbhaktiviśeṣāirnaramṛgakiṃpuruṣāmarakiṃnara- apsarogaṇānsaṃmohayannāgataṃ brahmātmajaṃ bhagavadbhaktaṃ nāradamavalokya dvādaśavarṣasatrayāgopasthitāḥ śrutādhyayanasaṃpannāḥ sarvajñāstaponiṣṭhāparāśca jñānavairāgyasaṃpannāḥ śaunakādimaharṣayaḥ pratyutthānaṃ kṛtvā natvā yathocitātithyapūrvakamupaveśayitvā svayaṃ sarve'pyupaviṣṭā bho bhagavanbrahmaputra kathaṃ muktyupāyo'smākaṃ vaktavya ityuktastānsa hovāca nāradaḥ satkulabhavopanītaḥ samyagupanayanapūrvakaṃ catuścatvāriṃśat- saṃskārasaṃpannaḥ svābhimataikagurusamīpe svaśākhādhyayana- pūrvakaṃ sarvavidyābhyāsaṃ kṛtvā dvādaśavarṣaśuśrūṣā- pūrvakaṃ brahmacaryaṃ pañcaviṃśativatsaraṃ gārhasthyaṃ pañcaviṃśativatsaraṃ vānaprasthāśramaṃ tadvidhivatkramānnirvartya caturvidhabrahmacaryaṃ ṣaḍvidhaṃ gārhasthyaṃ caturvidhaṃ vānaprasthadharmaṃ samyagabhyasya taducitaṃ karma sarvaṃ nirvartya sādhanacatuṣṭayasaṃpannaḥ sarvasaṃsāropari manovākkāya- karmabhiryathāśānivṛttastathā vāsanaiṣaṇoparyapi nirvairaḥ śānto dāntaḥ saṃnyāsī paramahaṃsāśrameṇāskhalitasvasvarūpa- dhyānena dehatyāgaṃ karoti sa mukto bhavati sa mukto bhavatītyupaniṣat ॥ iti prathamopadeśaḥ ॥ 1॥ atha hainaṃ bhagavantaṃ nāradaṃ sarve śaunakādayaḥ papracchurbho bhagavansaṃnyāsavidhiṃ no brūhīti tānavalokya nāradastatsvarūpaṃ sarvaṃ pitāmahamukhenaiva jñātumucitamityuktvā satrayāgapūrtyanantaraṃ taiḥ saha satyalokaṃ gatvā vidhivadbrahmaniṣṭhāparaṃ parameṣṭhinaṃ natvā stutvā yathocitaṃ tadājñayā taiḥ sahopaviśya nāradaḥ pitāmahamuvāca gurustvaṃ janakastvaṃ sarvavidyā- rahasajñaḥ sarvajñastvamato matto madiṣṭaṃ rahasyamekaṃ vaktavyaṃ tvadvinā madabhimatarahasyaṃ vaktuṃ kaḥ samarthaḥ । kimiticetpārivrājyasvarūpakramaṃ no brūhīti nāradena prārthitaḥ parameṣṭhi sarvataḥ sarvānavalokya muhūrtamātraṃ samādhiniṣṭho bhūtvā saṃsārātinivṛtyanveṣaṇa iti niścitya nāradamavalokya tamāha pitāmahaḥ । purā matputra puruṣasūktopaniṣadrahasyaprakāraṃ niratiśayākārāvalambinā virāṭpuruṣeṇopadiṣṭaṃ rahasyaṃ te vivicyocyate tatkramamatirahasyaṃ bāḍhamavahito bhūtvā śrūyatāṃ bho nārada vidhivadādāvanupanītopanayānantaraṃ tatsatkulaprasūtaḥ pitṛmātṛvidheyaḥ pitṛsamīpādanyatra satsaṃpradāyasthaṃ śraddhāvantaṃ satkulabhavaṃ śrotriyaṃ śāstravātsalyaṃ guṇavantamakuṭilaṃ sadgurumāsādya natvā yathopayogaśuśrūṣāpūrvakaṃ svābhimataṃ vijñāpya dvādaśavarṣasevāpuraḥsaraṃ sarvavidyābhyāsaṃ kṛtvā tadanujñayā svakulānurūpāmabhimatakanyāṃ vivāhya pañcaviṃśativatsaraṃ gurukulavāsaṃ kṛtvātha gurvanujñayā gṛhasthocitakarma kurvandaurbrāhmaṇyanivṛttimetya svavaṃśavṛddhikāmaḥ putramekamāsādya gārhasthyocita- pañcaviṃśativatsaraṃ tīrtvā tataḥ pañcaciṃśativatsaraparyantaṃ triṣavaṇamudakasparśanapūrvakaṃ caturthakālamekavāramāhāra- māharannayameka eva vanastho bhūtvā puragrāmaprāktanasañcāraṃ vihāya nikāravirahitatadāśritakarmocitakṛtyaṃ nirvartya dṛṣṭaśravaṇaviṣayavaitṛṣṇyametya catvāriṃśatsaṃkāra- saṃpannaḥ sarvato viraktaścittaśuddhimetyāśāsūyerṣyāhaṅkāraṃ dagdhvā sādhanacatuṣṭayasaṃpannaḥ saṃnyastumarhatītyupaniṣat ॥ iti dvitīyopadeśaḥ ॥ 2॥ atha hainaṃ nāradaḥ pitāmahaṃ papraccha bhagavankena saṃnyāsādhikārī vetyevamādau saṃnyāsādhikāriṇaṃ nirūpya paścātsaṃnyāsavidhirucyate avahitaḥ śṛṇu । atha ṣaṇḍaḥ patito'ṅgavikalaḥ straiṇo badhiro'rbhako mūkaḥ pāṣaṇḍaścakrī liṅgī vaikhānasaharadvijau bhṛtakādhyāpakaḥ śipiviṣṭo'nagniko vairāgyavanto'pyete na saṃnyāsārhāḥ saṃnyastā yadyapi mahāvākyopadeśena adhikāriṇaḥ pūrvasaṃnyāsī paramahaṃsādhikārī ॥-- pareṇaivātmanaścāpi parasyaivātmanā tathā । abhayaṃ samavāpnoti sa parivrāḍiti smṛtiḥ ॥ 1॥ ṣaṇḍo'tha vikalo'pyandho bālakaścāpi pātakī । patitaśca paradvārī vaikhānasaharadvijau ॥ 2॥ cakrī liṅgī ca pāṣaṇḍī śipiviṣṭo'pyanagnikaḥ । dvitrivāreṇa saṃnyasto bhṛtakādhyāpako'pi ca । ete nārhanti saṃnyāsamātureṇa vinā kramam ॥ 3॥ āturakālaḥ kathamāryasaṃmataḥ ॥-- prāṇasyotkramaṇāsannakālastvāturasaṃjñakaḥ । netarastvāturaḥ kālo muktimārgapravartakaḥ ॥ 4॥ āture'pi ca saṃnyāse tattanmantrapuraḥsaram । mantrāvṛttiṃ ca kṛtvaiva saṃnyasedvidhivadbudhaḥ ॥ 5॥ āture'pi krame vāpi praiṣabhedo na kutracit । na mantraṃ karmarahitaṃ karma mantramapekṣate ॥ 6॥ akarma mantrarahitaṃ nāto mantraṃ parityajet । mantraṃ vinā karma kuryādbhasmanyāhutivadbhavet ॥ 7॥ vidhyuktakarmasaṃkṣepātsaṃnyāsastvāturaḥ smṛtaḥ । tasmādāturasaṃnyāse mantrāvṛttividhirmune ॥ 8॥ āhitāgnirviraktaśceddeśāntaragato yadi । prājāpatyeṣṭimapsveva nirvṛtyaivātha saṃnyaset ॥ 9॥ manasā vātha vidhyuktamantrāvṛttyāthavā jale । śrutyanuṣṭhānamārgeṇa karmānuṣṭhānameva vā ॥ 10॥ samāpya saṃnyasedvidvānno cetpātityamāpnuyāt ॥ 11॥ yadā manasi sañjātaṃ vaitṛṣṇyaṃ sarvavastuṣu । tadā saṃnyāsamiccheta patitaḥ syādviparyaye ॥ 12॥ viraktaḥ pravrajeddhīmānsaraktastu gṛhe vaset । sarāgo narakaṃ yāti pravrajanhi dvijādhamaḥ ॥ 13॥ yasyaitāni suguptāni jihvopasthodaraṃ karaḥ । saṃnyasedakṛtodvāho brāhmaṇo brahmacaryavān ॥ 14॥ saṃsārameva niḥsāraṃ dṛṣṭvā sāradidṛkṣayā । pravrajantyakṛtodvāhāḥ paraṃ vairāgyamāśritāḥ ॥ 15॥ pravṛttilakṣaṇaṃ karma jñānaṃ saṃnyāsalakṣaṇam । tasmājjñānaṃ puraskṛtya saṃnyasediha buddhivān ॥ 16॥ yadā tu viditaṃ tattvaṃ paraṃ brahma sanātanam । tadaikadaṇḍaṃ saṃgṛhya sopavītāṃ śikhāṃ tyajet ॥ 17॥ paramātmani yo rakto virakto'paramātmani । sarvaiṣaṇāvinirmuktaḥ sa bhaikṣaṃ bhoktumarhati ॥ 18॥ pūjito vanditaścaiva suprasanno yathā bhavet । tathā cettāḍyamānastu tadā bhavati bhaikṣabhuk ॥ 19॥ ahamevākṣaraṃ brahma vāsudevākhyamadvayam । iti bhāvo dhruvo yasya tadā bhavati bhaikṣabhuk ॥ 20॥ yasmiñśāntiḥ śamaḥ śaucaṃ satyaṃ santoṣa ārjavam । akiñcanamadambhaśca sa kaivalyāśrame vaset ॥ 21॥ yadā na kurute bhāvaṃ sarvabhūteṣu pāpakam । karmaṇā manasā vācā tadā bhavati bhaikṣabhuk ॥ 22॥ daśalakṣaṇakaṃ dharmamanutiṣṭhansamāhitaḥ । vedāntānvidhivacchṛtvā saṃnyastedanṛṇo dvijaḥ ॥ 23॥ dhṛtiḥ kṣamā damo'steyaṃ śaucamindriyanigrahaḥ । dhīrvidyā satyamakrodho daśakaṃ dharmalakṣaṇam ॥ 24॥ atītānna smaredbhogānna tathānāgatānapi । prāptāṃśca nāminandedyaḥ sa kaivalyāśrame vaset ॥ 25॥ antasthānīndriyāṇyantarbahiṣṭhānviṣayānbahiḥ । śaknoti yaḥ sadā kartuṃ sa kaivalyāśrame vaset ॥ 26॥ prāṇe gate yathā dehaḥ sukhaṃ duḥkhaṃ na vindati । tathā cetprāṇayukto'pi sa kaivalyāśrame vaset ॥ 27॥ kaupīnayugalaṃ kanthā daṇḍa ekaḥ parigrahaḥ । yateḥ paramahaṃsasya nādhikaṃ tu vidhīyate ॥ 28॥ yadi vā kurute rāgādadhikasya parigraham । rauravaṃ narakaṃ gatvā tiryagyoniṣu jāyate ॥ 29॥ viśīrṇānyamalānyeva celāni grathitāni tu । kṛtvā kanthāṃ bahirvāso dhārayeddhāturañjitam ॥ 30॥ ekavāsā avāsā vā ekadṛṣṭiralolupaḥ । eka eva carennityaṃ varṣāsvekatra saṃvaset ॥ 31॥ kuṭumbaṃ putradārāṃśca vedāṅgāni ca sarvaśaḥ । yajñaṃ yajñopavītaṃ ca tyaktvā gūḍhaścareedyatiḥ ॥ 32॥ kāmaḥ krodhastathā darpo lobhamohādayaśca ye । tāṃstu doṣānparityajya parivrāṇnirmamo bhavet ॥ 33॥ rāgadveṣaviyuktātmā samaloṣṭāśmakāñcanaḥ । prāṇihiṃsānivṛttaśca muniḥ syātsarvaniḥspṛhaḥ ॥ 34॥ dambhāhaṅkāranirmukto hiṃsāpaiśūnyavarjitaḥ । ātmajñānaguṇopeto yatirmokṣamavāpnuyāt ॥ 35॥ indriyāṇāṃ prasaṅgena doṣamṛcchatyasaṃśayaḥ । saṃniyamya tu tānyeva tataḥ siddhiṃ nigacchati ॥ 36॥ na jātu kāmaḥ kāmānāmupabhogena śāmyati । haviṣā kṛṣṇavartmeva bhūya evābhivardhate ॥ 37॥ śrutvā spṛṣṭvā ca bhuktvā ca dṛṣṭvā ghrātvā ca yo naraḥ । na hṛṣyati glāyati vā sa vijñeyo jitendriyaḥ ॥ 38॥ yasya vāṅmanasī śuddhe samyaggupte ca sarvadā । sa vai sarvamavāpnoti vedāntopagataṃ phalam ॥ 39॥ saṃmānādbrāhmaṇo nityamudvijeta viṣādiva । amṛtasyeva cākāṅkṣedavamānasya sarvadā ॥ 40॥ sukhaṃ hyavamataḥ śete sukhaṃ ca pratibudhyate । sukhaṃ carati loke'sminnavamantā vinaśyati ॥ 41॥ ativādāṃstitikṣeta nāvamanyeta kañcana । na cemaṃ dehamāśritya vairaṃ kurvīta kenacit ॥ 42॥ krudhyantaṃ na pratikrudhyedākruṣṭaḥ kuśalaṃ vadet । saptadvārāvakīrṇāṃ ca na vācamanṛtāṃ vadet ॥ 43॥ adhyātmaratirāsīno nirapekṣo nirāśiṣaḥ । ātmanaiva sahāyena sukhārthī vicarediha ॥ 44॥ indriyāṇāṃ nirodhena rāgadveṣakṣayeṇa ca । ahiṃsayā ca bhūtānāmamṛtatvāya kalpate ॥ 45॥ asthisthūṇaṃ snāyubaddhaṃ māṃsaśoṇitalepitam । carmāvabaddhaṃ durgandhi pūrṇaṃ mūtrapurīṣayoḥ ॥ 46॥ jarāśokasamāviṣṭaṃ rogāyatanamāturam । rajasvalamanityaṃ ca bhūtāvāsaimaṃ tyajet ॥ 47॥ māṃsāsṛkpūyaviṇmūtrasnāyumajjāsthisaṃhatau । dehe cetprītimānmūḍho bhavitā narake'pi saḥ ॥ 48॥ sā kālaputrapadavī sā māhāvīcivāgurā । sāsipatravanaśreṇī yā dehe'hamiti sthitiḥ ॥ 49॥ sā tyājyā sarvayatnena sarvanāśe'pyupasthite । spraṣṭavyā sā na bhavyena saśvamāṃseva pulkasī ॥ 50॥ priyeṣu sveṣu sukṛtamapriyeṣu ca duṣkṛtam । visṛjya dhyānayogena brahmāpyeti sanātanam ॥ 51॥ anena vidhinā sarvāṃstyaktvā saṅgāñśanaiḥ śanaiḥ । sarvadvandvairvinirmukto brahmaṇyevāvatiṣṭhate ॥ 52॥ eka eva carennityaṃ siddhyarthamasahāyakaḥ । siddhimekasya paśyanhi na jahāti na hīyate ॥ 53॥ kapālaṃ vṛkṣamūlāni kucelānyasahāyatā । samatā caiva sarvasminnaitanmuktasya lakṣaṇam ॥ 54॥ sarvabhūtahitaḥ śāntastridaṇḍī sakamaṇḍaluḥ । ekārāmaḥ parivrajya bhikṣārthaṃ grāmamāviśet ॥ 55॥ eko bhikṣuryathoktaḥ syādvāveva mithunaṃ smṛtam । trayo grāmaḥ samākhyāta ūrdhvaṃ tu nagarāyate ॥ 56॥ nagaraṃ na hi kartavyaṃ grāmo vā mithunaṃ tathā । etattrayaṃ prakurvāṇaḥ svadharmāccyavate yatiḥ ॥ 57॥ rājavārtāditeṣāṃ syādbhikṣāvārtā parasparam । snehapaiśūnyamātsaryaṃ saṃnikarṣānna saṃśayaḥ ॥ 58॥ ekākī niḥspṛhastiṣṭhena hi kena sahālapet । dadyānnārāyaṇetyeva prativākyaṃ sadā yatiḥ ॥ 59॥ ekākī cintayedbrahma manovākkāyakarmabhiḥ । mṛtyuṃ ca nābhinandeta jīvitaṃ vā kathaṃcana ॥ 60॥ kālameva pratīkṣeta yāvadāyuḥ samāpyate । nābhinandeta maraṇaṃ nābhinandeta jīvitam ॥ 61॥ ajihvaḥ ṣaṇḍakaḥ paṅgurandho badhira eva ca । mugdhaśca mucyate bhikṣuḥ ṣaḍbhiretairna saṃśayaḥ ॥ 62॥ idamiṣṭamidaṃ neti yo'śnannapi na sajjati । hitaṃ satyaṃ mitaṃ vakti tamajihvaṃ pracakṣate ॥ 63॥ adyajātāṃ yathā nārīṃ tathā ṣoḍaśavārṣikīm । śatavarṣaṃ ca yo dṛṣṭvā nirvikāraḥ sa ṣaṇḍakaḥ ॥ 64॥ bhikṣārthamaṭanaṃ yasya viṇmūtrakaraṇāya ca । yojanānna paraṃ yāti sarvathā paṅgureva saḥ ॥ 65॥ tiṣṭhato vrajato vāpi yasya cakṣurna dūragam । caturyugāṃ bhuvaṃ muktvā parivrāṭ so'ndha ucyate ॥ 66॥ hitāhitaṃ manorāmaṃ vacaḥ śokāvahaṃ tu yat । śrutvāpi na śṛṇotīva badhiraḥ sa prakīrtitaḥ ॥ 67॥ sānnidhye viṣayāṇāṃ yaḥ samartho vikalendriyaḥ । suptavadvartate nityaṃ sa bhikṣurmugdha ucyate ॥ 68॥ naṭādiprekṣaṇaṃ dyūtaṃ pramadāsuhṛdaṃ tathā । bhakṣyaṃ bhojyamudakyāṃ ca ṣaṇna paśyetkadācana ॥ 69॥ rāgaṃ dveṣaṃ madaṃ māyāṃ drohaṃ mohaṃ parātmasu । ṣaḍetāni yatirnityaṃ manasāpi na cintayet ॥ 70॥ mañcakaṃ śuklavastraṃ ca strīkathālaulyameva ca । divā svāpaṃ ca yānaṃ ca yatīnāṃ pātakāni ṣaṭ ॥ 71॥ dūrayātrāṃ prayatnena varjayedātmacintakaḥ । sadopaniṣadaṃ vidyāmabhyasenmuktihaitukīm ॥ 72॥ na tīrthasevī nityaṃ syānnopavāsaparo yatiḥ । na cādhyayanaśīlaḥ syānna vyākhyānaparo bhavet ॥ 73॥ apāpamaśaṭhaṃ vṛttamajihmaṃ nityamācaret । indriyāṇi samāhṛtya kūrmo'ṅgānīva sarvaśaḥ ॥ 74॥ kṣīṇendriyamanovṛttirnirāśīrniṣparigrahaḥ । nirdvandvo nirnamaskāro niḥsvadhākāra eva ca ॥ 75॥ nirmamo nirahaṅkāro nirapekṣo nirāśiṣaḥ । viviktadeśasaṃsakto mucyate nātra saṃśaya iti ॥ 76॥ apramattaḥ karmabhaktijñānasaṃpannaḥ svatantro vairāgyametya brahmacārī gṛhī vānaprastho vā mukhyavṛttikā cedbrahmacaryaṃ samāpya gṛhī bhavedgṛhādvanī bhūtvā pravrajedyadivetaratathā brahmacaryādeva pravrajedgṛhādvā vanādvātha punaravratī vā vratī vā snātako vā'snātako votsannāgniranagniko vā yadahareva virajettadahareva pravrajettaddhaike prājāpatyāmeveṣṭiṃ kurvanyathavā na kuryādagneyyameva kuryādagnirhiprāṇaḥ prāṇamevaitayā karoti tasmāttraidhātavīyāmeva kuryādetaiva trayo dhātavo yaduta sattvaṃ rajastama iti ॥ ayaṃ te yonirṛtviyo yato jāto arocathāḥ । taṃ jānannagna ārohāthāno vardhayā rayimityanena mantreṇāgnimājighredeśa vā agneryoniryaḥ prāṇaḥ prāṇaṃ gaccha svāṃ yoniṃ gaccha svāhetyevamevaitadāhavanīyādagnimāhṛtya pūrvavadagnimājighredyadagniṃ na vindedapsu juhuyādāpo vai sarvā devatāḥ sarvābhyo devatābhyo juhomi svāheti hutvodhṛtya tadudakaṃ prāśnīyātsājyaṃ haviranāmayaṃ modamiti śikhāṃ yajñopavītaṃ pitaraṃ putraṃ kalatraṃ karma cādhyayanaṃ mantrāntaraṃ visṛjyaiva parivrajatyātmavinmokṣamantraistraidhātavīyairvidhestadbrahma tadupāsitavyamevaitaditi ॥ pitāmahaṃ punaḥ papraccha nāradaḥ kathamayajñopavītī brāhmaṇa iti ॥ tamāha pitāmahaḥ ॥ saśikhaṃ vapanaṃ kṛtvā bahiḥsūtraṃ tyajedbudhaḥ । yadakṣaraṃ paraṃ brahma tatsūtramiti dhārayet ॥ 77॥ sūcanātsūtramityāhuḥ sūtraṃ nāma paraṃ padam । tatsūtraṃ viditaṃ yena sa vipro vedapāragaḥ ॥ 78॥ yena sarvamidaṃ protaṃ sūtre maṇigaṇā iva । tatsūtraṃ dhārayedyogī yogavittattvadarśanaḥ ॥ 79॥ bahiḥsūtraṃ tyajedvidvānyogamuttamamāsthitaḥ । brahmabhāvamidaṃ sūtraṃ dhārayedyaḥ sacetanaḥ । dhāraṇāttasya sūtrasya nocchiṣṭo nāśucirbhavet ॥ 80॥ sūtramantargataṃ yeṣāṃ jñānayajñopavītinām । te vai sūtravido loke te ca yajñopavītinaḥ ॥ 81॥ jñānaśikhino jñānaniṣṭhā jñānayajñopavītinaḥ । jñānameva paraṃ teṣāṃ pavitraṃ jñānamucyate ॥ 82॥ agneriva śikhā nānyā yasya jñānamayī śikhā । sa śikhītyucyate vidvānnetare keśadhāriṇaḥ ॥ 83॥ karmaṇyadhikṛtā ye tu vaidike brāhmaṇādayaḥ । tebhirdhāryamidaṃ sūtraṃ kriyāṅgaṃ taddhi vai smṛtam ॥ 84॥ śikhā jñānamayī yasya upavītaṃ ca tanmayam । brāhmaṇyaṃ sakalaṃ tasya iti brahmavido viduriti ॥ 85॥ tadetadvijñāya brāhmaṇaḥ parivrajya parivrāḍekaśāṭī muṇḍo'parigrahaḥ śarīrakleśāsahiṣṇuścedathavā yathāvidhiścejjātarūpadharo bhūtvā saputramitrakalatrāpta- bandhādvīni svādhyāyaṃ sarvakarmāṇi saṃnyasyāyaṃ brahmāṇḍaṃ ca sarvaṃ kaupīnaṃ daṇḍamācchādanaṃ ca tyaktvā dvandvasahiṣṇurna śītaṃ na coṣṇaṃ na sukhaṃ na duḥkhaṃ na nidrā na mānāvamāne ca ṣaḍūrmivarjito nindāhaṅkāramatsaragarvadambherṣyāsūyecchādveṣa- sukhaduḥkhakāmakrodhalobhamohādīnvisṛjya svavapuḥ śavākāramiva smṛtvā svavyatiriktaṃ sarvamantarbahiramanyamānaḥ kasyāpi vandanamakṛtvā na namaskāro na svāhākāro na svadhākāro na nindāstutiryādṛcchiko bhavedyadṛcchā- lābhasantuṣṭaḥ suvarṇādīnna parigrahennāvāhanaṃ na visarjanaṃ na mantraṃ nāmantraṃ na dhyānaṃ nopāsanaṃ na lakṣyaṃ nālakṣyaṃ na pṛthak nāpṛthak na tvanyatra sarvatrāniketaḥ sthiramatiḥ śūnyāgāravṛkṣamūladevagṛhatṛṇakūṭakulālaśālāgnihotra- śālāgnidigantaranadītaṭapulinabhūgṛhakandaranirjharasthaṇḍileṣu vane vā śvetaketuṛbhunidāghaṛṣabhadurvāsaḥsaṃvartakadattātreyaraivataka- vadavyaktaliṅgo'vyaktācāro bālonmattapiśācavadanunmattonmatta- vadācaraṃstridaṇḍaṃ śikyaṃ pātraṃ kamaṇḍaluṃ kaṭisūtraṃ ca tatsarvaṃ bhūḥsvāhetyapsu parityajya kaṭisūtraṃ ca kauopīnaṃ daṇḍaṃ vastraṃ kamaṇḍaluṃ sarvamapsu visṛjyātha jātarūpadharaścaredātmānamanvicchedyathā jātarūpadharo nirdvandvo niṣparigrahastattvabrahmamārge samyak saṃpannaḥ śuddhamānasaḥ prāṇasandhāraṇārthaṃ yathoktakāle karapātreṇānyena vā yācitāhāramāharan lābhalābhe samo bhūtvā nirmamaḥ śukladhyānaparāyaṇo'dhyātmaniṣṭhaḥ śubhāśubhakarmanirmūlanaparaḥ saṃnyasya pūrṇānandaikabodhastadbrahmāhamasmīti brahmapraṇavamanusmaranbhramarakīṭanyāyena śarīratrayamutsṛjya saṃnyāsenaiva dehatyāgaṃ karoti sa kṛtakṛtyo bhavatītyupaniṣat ॥ iti tṛtīyopadeśaḥ ॥ 3॥ tyaktvā lokāṃśca vedāṃśca viṣayānindriyāṇi ca । ātmanyeva sthito yastu sa yāti paramāṃ gatim ॥ 1॥ nāmagotrādivaraṇaṃ deśaṃ kālaṃ śrutaṃ kulam । yayo vṛttaṃ vrataṃ śīlaṃ khyāpayennaiva sadyatiḥ ॥ 2॥ na sambhāṣetstriyaṃ kāñcitpūrvadṛṣṭāṃ ca na smaret । kathāṃ ca varjayettāsāṃ na paśyellikhitāmapi ॥ 3॥ etaccatuṣṭayaṃ mohātstrīṇāmācarato yateḥ । cittaṃ vikriyate'vaśyaṃ tadvikārātpraṇaśyati ॥ 4॥ tṛṣṇā krodho'nṛtaṃ māyā lobhamohau priyāpriye । śilpaṃ vyākhyānayogaśca kāmo rāgaparigrahaḥ ॥ 5॥ ahaṅkāro mamatvaṃ ca cikitsā dharmasāhasam । prāyaścittaṃ pravāsaśca mantrauṣadhagarāśiṣaḥ ॥ 6॥ pratiṣiddhāni caitāni sevamāno vrajedadhaḥ । āgaccha gaccha tiṣṭheti svāgataṃ suhṛdo'pi vā ॥ 7॥ sanmānanaṃ ca na brūyānmunirmokṣaparāyaṇaḥ । pratigrahaṃ na gṛhṇīyānnaiva cānyaṃ pradāpayet ॥ 8॥ prerayedvā tayā bhikṣuḥ svapne'pi na kadācana । jāyābhrātṛsutādīnāṃ bandhūnāṃ ca śubhāśubham ॥ 9॥ śrutvā dṛṣṭvā na kampeta śokaharṣau tyajedyatiḥ । ahiṃsāsatyamasteyabrahmacaryāparigrahaḥ ॥ 10॥ anauddhattyamadīnatvaṃ prasādaḥ sthairyamārjavam । asneho guruśuśrūṣā śraddhā kṣāntirdamaḥ śamaḥ ॥ 11॥ upekṣā dhairyamādhurye titikṣā karuṇā tathā । hrīstathā jñānavijñāne yogo laghvaśanaṃ dhṛtiḥ ॥ 12॥ eṣa svadharmo vikhyāto yatīnāṃ niyatātmanām । nirdvandvo nityasattvasthaḥ sarvatra samadarśanaḥ ॥ 13॥ turīyaḥ paramo haṃsaḥ sākṣānnārāyaṇo yatiḥ । ekarātraṃ vasedgrāme nagare pañcarātrakam ॥ 14॥ varṣābhyo'nyatra varṣāsu māsāṃśca caturo vaset । dvirātraṃ vā vasedgrāme bhikṣuryadi vasettadā ॥ 15॥ rāgādayaḥ prasajyeraṃstenāsau nārakī bhavet । grāmānte nirjane deśe niyatātmā'niketanaḥ ॥ 16॥ paryaṭetkīṭavadbhūmau varṣāsvekatra saṃvaset । ekavāsā avāsā vā ekadṛṣṭiralolupaḥ ॥ 17॥ adūṣayansatāṃ mārgaṃ dhyānayukto mahīṃ caret । śucau deśe sadā bhikṣuḥ svadharmamanupālayan ॥ 18॥ paryaṭeta sadā yogī vīkṣayanvasudhātalam । na rātrau na ca madhyāhne sandhyayornaiva paryaṭan ॥ 19॥ na śūnye na ca durge vā prāṇibādhākare na ca । ekarātraṃ vasedgrāme pattane tu dinatrayam ॥ 20॥ pure dinadvayaṃ bhikṣurnagare pañcarātrakam । varṣāsvekatra tiṣṭheta sthāne puṇyajalāvṛte ॥ 21॥ ātmavatsarvabhūtāni paśyanbhikṣuścarenmahīm । andhavatkuñjavaccaiva badhironmattamūkavat ॥ 22॥ snānaṃ triṣavaṇaṃ proktaṃ bahūdakavanasthayoḥ । haṃse tu sakṛdeva syātparahaṃse na vidyate ॥ 23॥ maunaṃ yogāsanaṃ yogastitikṣaikāntaśīlatā । niḥspṛhatvaṃ samatvaṃ ca saptaitānyaikadaṇḍinām ॥ 24॥ parahaṃsāśramastho hi snānāderavidhānataḥ । aśeṣacittavṛttīnāṃ tyāgaṃ kevalamācaret ॥ 25॥ tvaṅmāṃsarudhirasnāyumajjāmedosthisaṃhatau । viṇmūtrapūye ramatāṃ krimīṇāṃ kiyadantaram ॥ 26॥ kva śarīramaśeṣāṇāṃ śleṣmādīnāṃ mahācayaḥ । kva cāṅgaśobhāsaubhāgyakamanīyādayo guṇāḥ ॥ 27॥ māṃsāsṛkpūyaviṇmūtrasnāyumajjāsthisaṃhatau । dehe cetprītimānmūḍho bhavitā narake'pi saḥ ॥ 28॥ strīṇāmavācyadeśasya klinnanāḍīvraṇasya ca । abhede'pi manomedājjanaḥ prāyeṇa vañcyate ॥ 29॥ carmakhaṇḍaṃ dvidhā bhinnamapānodgāradhūpitam । ye ramanti namastebhyaḥ sāhasaṃ kimataḥ param ॥ 30॥ na tasya vidyate kāryaṃ na liṅgaṃ vā vipaścitaḥ । nirmamo nirbhayaḥ śānto nirdvandvo'varṇabhojanaḥ ॥ 31॥ muniḥ kaupīnavāsāḥ syānnagno vā dhyānatatparaḥ । evaṃ jñānaparo yogī brahmabhūyāya kalpate ॥ 32॥ liṅge satyapi khalvasmiñjñānameva hi kāraṇam । nirmokṣāyeha bhūtānāṃ liṅgagrāmo nirarthakaḥ ॥ 33॥ yanna santaṃ na cāsantaṃ nāśrutaṃ na bahuśrutam । na suvṛttaṃ na durvṛttaṃ veda kaścitsa brāhmaṇaḥ ॥ 34॥ tasmādaliṅgo dharmajño brahmavṛttamanuvratam । gūḍhadharmāśrito vidvānajñānacaritaṃ caret ॥ 35॥ sandigdhaḥ sarvabhūtānāṃ varṇāśramavivarjitaḥ । andhavajjaḍavaccāpi mūkavacca mahīṃ caret ॥ 36॥ taṃ dṛṣṭvā śāntamanasaṃ spṛhayanti divaukasaḥ । liṅgābhāvāttu kaivalyamiti brahmānuśāsanamiti ॥ 37॥ atha nāradaḥ pitāmahaṃ saṃnyāsavidhiṃ no brūhīti papraccha । pitāmahastathetyaṅgīkṛtyāture vā krame vāpi turīyāśramasvīkārārārthaṃ kṛcchraprāyaścitta- pūrvakamaṣṭaśrāddhaṃ kuryāddevarṣidivyamanuṣya- bhūtapitṛmātrātmetyaṣṭaśrāddhāni kuryāt । prathamaṃ satyavasusaṃjñakānviśvāndevāndevaśrāddhe brahmaviṣṇumaheśvarānṛṣiśrāddhe devarṣikṣatriyarṣi- manuṣyarṣīn divyaśrāddhe vasurudrādutyarūpānmanuṣyaśrāddhe sanakasanandanasanatkumārasanatsujātānbhūtaśrāddhe mātṛpitāmahīprapitāmahīrātmaśrāddhe ātmapitṛpitāmahāñjīvatpitṛkaścetpitaraṃ tyaktvā ātmapitāmahaprapitāmahāniti sarvatra yugmaklṛptyā brāhmaṇānarcayedekādhvarapakṣe'ṣṭādhvarapakṣe vā svaśākhānugatamantrairaṣṭaśrāddhānyaṣṭadineṣu vā ekadine vā pitṛyāgoktavidhānena brāhmaṇānabhyarcya muktyantaṃ yathāvidhi nirvartya piṇḍapradānāni nirvartya dakṣiṇātāṃbūlaistoṣayitvā brāhmaṇanpreṣayitvā śeṣakarmasiddhyarthaṃ saptakeśānvisṛjya --'śeṣakarmaprasiddhyarthaṃ keśānsaptāṣṭa vā dvijaḥ । saṃkṣipya vāpayetpūrvaṃ keśaśmaśrunakhāni ce'ti saptakeśānsaṃrakṣya kakṣopasthavarjaṃ kṣaurapūrvakaṃ snātvā sāyaṃsandhyāvandanaṃ nirvartya sahasragāyatrīṃ japtvā brahmayajñaṃ nirvartya svādhīnāgnimupasthāpya svaśākhopasaṃharaṇaṃ kṛtvā taduktaprakāreṇājyāhuti- mājyabhāgāntaṃ hutvāhutividhi, n samāpyātmādibhistrivāraṃ saktuprāśanaṃ kṛtvācamanapūrvakamagniṃ saṃrakṣya svayamagneruttarataḥ kṛṣṇajinopari sthitvā purāṇaśravaṇapūrvakaṃ jāgaraṇaṃ kṛtvā caturthayāmānte snātvā tadagnau caruṃ śrapayitvā puruṣasūktenānnasya ṣoḍaśāhutirhutvā virajāhomaṃ kṛtvā athācamya sadakṣiṇaṃ vastraṃ suvarṇapātraṃ dhenuṃ datvā samāpya brahmodvāsanaṃ kṛtvā । saṃmāsiñcantu marutaḥ samindraḥ saṃbṛhaspatiḥ । saṃmāyamagniḥ siñcatvāyuṣā ca dhanena ca balena cāyuṣmantaḥ karotu meti । yā te agne yajñiyā tanūstayehyārohātmātmānam । acchā vasūni kṛṇvannasme naryā purūṇi । yajño bhūtvā yajñamāsīda svāṃ yoniṃ jātavedo bhuva ājāyamānaḥ sa kṣaya edhītyanenāgnimātmanyāropya dhyātvāgniṃ pradakṣiṇanamaskārapūrvakamudvāsya prātaḥsandhyāmupāsya sahasragāyatrīpūrvakaṃ sūryopasthānaṃ kṛtvā nābhidaghnodakamupaviśya aṣṭadikpālakārghyapūrvakaṃ gāyatryudvāsanaṃ kṛtvā sāvitrīṃ vyāhṛtiṣu praveśayitvā । ahaṃ vṛkṣasya reriva । kīrtiḥ pṛṣṭhaṃ gireriva । ūrdhvapavitro vājinīvasvamṛtamasmi । draviṇaṃ me savarcasaṃ sumedhā amṛtokṣitaḥ । iti triśaṅkorvedānuvacanam । yaśchandasāmṛṣabho viśvarūpaḥ । chandobhyodhyamṛtātsaṃbabhūva । sa mendro medhayā spṛṇotu । amṛtasya devadhāraṇo bhūyāsam । śarīraṃ me vicarṣaṇam । jihvā me madhumattamā । karṇābhyāṃ bhūri viśravam । brahmaṇaḥ kośo'si medhayāpihitaḥ । śrutaṃ me gopāya । dāreṣaṇāyāśca vitteṣaṇāyāśca lokeṣaṇāyāśca vyutthito'haṃ oṃ bhūḥ saṃnyastaṃ mayā oṃ bhuvaḥ saṃnyastaṃ mayā oṃ suvaḥ saṃnyastaṃ mayā oṃ bhūrbhuvaḥsuvaḥ saṃnyastaṃ mayeti mandramadhyamatālaja- dhvanibhirmanasā vācoccāryābhayaṃ sarvabhūtebhyo mattaḥ sarvaṃ pravartate svahetyanena jalaṃ prāśya prācyāṃ diśi pūrṇāñjaliṃ prakṣipyoṃsvāheti śikhāmutpāṭhya । yajñopavītaṃ paramaṃ pavitraṃ prajāpateryatsahajaṃ purastāt । āyuṣyamagryaṃ pratimuñcya śubhraṃ yajñopavītaṃ balamastu tejaḥ । yajñopavīta bahirna nivasettvamantaḥ praviśya madhye hyajasraṃ paramaṃ pavitraṃ yaśo balaṃ jñānavairāgyaṃ medhāṃ prayaccheti yajñopavītaṃ chittvā udakāñjalinā saha oṃ bhūḥ samudraṃ gaccha svāhetyapsu juhuyādoṃ bhūḥ saṃnyastaṃ mayā oṃ bhuvaḥ saṃnyastaṃ mayā oṃ suvaḥ saṃnyastaṃ mayeti triruktvā trivāramabhimantrya tajjalaṃ prāśyācamya oṃ bhūḥ svāhetyapsu vastraṃ kaṭisūtramapi visṛjya sarvakarmanirvartako'hamiti smṛtvā jātarūpadharo bhūtvā svarūpānusandhānapūrvakamūrdhvabāhurudīcīṃ gacchetpūrvavadvidvatsaṃnyāsī cedguroḥ sakāśātpraṇava- mahāvākyopadeśaṃ prāpya yathāsukhaṃ viharanmattaḥ kaścinnānyo vyatirikta iti phalapatrodakāhāraḥ parvatavanadevālayeṣu saṃcaretsaṃnyasyātha digaṃbaraḥ sakalasaṃcārakaḥ sarvadānandasvānubhavaikapūrṇahṛdayaḥ karmātidūralābhaḥ prāṇāyāmaparāyaṇaḥ phalarasatvakpatramūlodakairmokṣārthī girikandareṣu visṛjeddehaṃ smaraṃstārakam । vividiṣāsaṃnyāsī cecchatapathaṃ gatvācāryādibhirvipraistiṣṭha tiṣṭha mahābhāga daṇḍaṃ vastraṃ kamaṇḍaluṃ gṛhāṇa praṇava mahāvākyagrahaṇārthaṃ gurunikaṭamāgacchetyācāryairdaṇḍakaṭisūtrakaupīnaṃ śāṭīmekāṃ kamaṇḍaluṃ pādādimastakapramāṇamavraṇaṃ samaṃ saumyamakākapṛṣṭhaṃ salakṣaṇaṃ vaiṇavaṃ daṇḍamekamācamanapūrvakaṃ sakhā mā gopāyaujaḥ sakhāyo'sīndrasya vajro'si vārtragnaḥ śarma me bhava yatpāpaṃ tannivārayeti daṇḍaṃ parigrahejjagajjīvanaṃ jīvanādhārabhūtaṃ mā te mā mantrayasva sarvadā sarvasaumyeti praṇavapūrvakaṃ kamaṇḍaluṃ parigrahya kaupīnādhāraṃ kaṭisūtramomiti guhyācchādakaṃ kaupīnamomiti śītavātoṣṇatrāṇakaraṃ dehaikarakṣaṇamomiti kaṭisūtrakaupīnavastramācamanapūrvakaṃ yogapaṭṭābhiṣikto bhūtvā kṛtārtho'hamiti matvā svāśramācāraparo bhavedityupaniṣat ॥ iti caturthopadeśaḥ ॥ 4॥ atha hainaṃ pitāmahaṃ nāradaḥ papraccha bhagavansarvakarmanivartakaḥ saṃnyāsa iti tvayaivoktaḥ punaḥ svāśramācāraparo bhavedityucyate । tataḥ pitāmaha uvāca । śarīrasya dehino jāgratsvapnasuṣuptiturīyāvasthāḥ santi tadadhīnāḥ karmajñānavairāgyapravartakāḥ puruṣā jantavastadanukūlācārāḥ santi tathaiva cedbhagavansaṃnyāsāḥ katibhedāstadanuṣṭhānabhedāḥ kīdṛśāstattvato'smākaṃ vaktumarhasīti । tathetyaṅgīkṛtya tu pitāmahena saṃnyāsabhedairācārabhedaज़ kathamiti cettattvatastveka eva saṃnyāsaḥ ajñānenāśaktivaśā- tkarmalopaśca traividhyametya vairāgyasaṃnyāso jñānavairāgyasaṃnyāsaḥ karmasaṃnyāsaśceti cāturvidhyamupāgatastadyatheti duṣṭamadanābhācceti viṣayavaitṛṣṇyametya prākpuṇyakarmavaśātsaṃnyastaḥ sa vairāgyasaṃnyāsī śāstrajñānātpāpapuṇyalokānubhava- śravaṇātprapañcoparataḥ krodherṣyāsūyāhaṅkārā- bhimānātmakasarvasaṃsāraṃ nirvṛtya dāreṣaṇādhaneṣaṇā- lokeṣaṇātmakadehavāsanāṃ śāstravāsanāṃ lokavāsanāṃ tyaktvā vamanānnamiva prakṛtīyaṃ sarvamidaṃ heyaṃ matvā sādhanacatuṣṭayasaṃpanno yaḥ saṃnyasati sa eva jñānasaṃnyāsī । krameṇa sarvamabhyasya sarvamanubhūya jñānavairāgyābhyāṃ svarūpānusandhānena dehamātrāvaśiṣṭaḥ saṃnyasya jātarūpadharo bhavati sa jñānavairāgyasaṃnyāsī । brahmacaryaṃ samāpya gṛhī bhūtvā vānaprasthāśramametya vairāgyabhāve'pyāśramakramānusāreṇa yaḥ saṃnyasyati sa karmasaṃnyāsī । brahmacaryeṇa saṃnyasya saṃnyāsājjātarūpadharo vairāgyasaṃnyāsī । vidvatsaṃnyāsī jñānasaṃnyāsī vividiṣāsaṃnyāsī karmasaṃnyāsī । karmasaṃnyāso'pi dvividhaḥ nimittasaṃnyāso'nimittasaṃnyāsaśceti । nimittastvāturaḥ । animittaḥ kramasaṃnyāsaḥ । āturaḥ sarvakarmalopaḥ prāṇasyotkramaṇakālasaṃnyāsaḥ sa nimittasaṃnyāsaḥ । dṛḍhāṅgo bhūtvā sarvaṃ kṛtakaṃ naśvaramiti dehādikaṃ sarvaṃ heyaṃ prāpya । haṃsaḥ śuciṣadvasurantarikṣasaddhotā vediṣadatidhirduroṇasat । nṛṣadvarasadṛtasadvyomasadabjā gojā ṛtajā adrijā ṛtaṃ bṛhat । brahmavyatiriktaṃ sarvaṃ naśvaramiti niścityātho krameṇa yaḥ saṃnyasyati sa saṃnyāso'nimittasaṃnyāsaḥ । saṃnyāsaḥ ṣaḍvidho bhavati । kuṭīcako bahūdako haṃsaḥ paramahaṃsaḥ turīyātīto'vadhūtaśceti । kuṭīcakaḥ śikhāyajñopavītī daṇḍakamaṇḍaludharaḥ kaupīnakanthādharaḥ pitṛmātṛgurvārādhanaparaḥ piṭharakhanitraśikyādimantrasādhanapara ekatrānnādanaparaḥ śvetordhvapuṇḍradhārī tridaṇḍaḥ । bahūdakaḥ śikhādikanthādharastripuṇḍradhārī kuṭīcakavatsarvasamo madhukaravṛttyāṣṭakavalāśī haṃso jaṭādhārī tripuṇḍrordhvapuṇḍradhārī asaṃklṛptamādhukarānnāśī kaupīnakhaṇḍatuṇḍadhārī । paramahaṃsaḥ śikhāyajñopavītarahitaḥ pañcagṛheśvekarātrānnādanaparaḥ karapātrī ekakaupīnadhārī śāṭīmekāmekaṃ vaiṇavaṃ daṇḍamekaśāṭīdharo vā bhasmoddhūlanaparaḥ sarvatyāgī । turīyātīto gomukhaḥ phalāhārī । annāhārī cedgṛhatraye dehamātrāvaśiṣṭo digaṃbaraḥ kuṇapavaccharīravṛttikaḥ । avadhūtastvaniyamo'bhiśastapatitavarjanapūrvakaṃ sarvavarṇeṣvajagara- vṛttyāhāraparaḥ svarūpānusandhānaparaḥ । āturo jīvati cetkramasaṃnyāsaḥ kartavyaḥ kuṭīcakabahūdakahaṃsānāṃ brahmaca- ryāśramāditurīyāśramavat kuṭīcakādīnāṃ saṃnyāsavidhiḥ । paramahaṃsāditrayāṇāṃ na kaṭīsūtraṃ na kaupīnaṃ na vastraṃ na kamaṇḍalurna daṇḍaḥ sārvavarṇaika- bhaikṣāṭanaparatvaṃ jātarūpadharatvaṃ vidhiḥ । saṃnyāsakāle'pyalaṃbuddhiparyantamadhītya tadanantaraṃ kaṭīsūtraṃ kaupīnaṃ daṇḍaṃ vastraṃ kamaṇḍaluṃ sarvamapsu visṛjyātha jātarūpadharaścarenna kanthāveśo nādhyetavyo na śrotavyamanyatkiñcitpraṇavādanyaṃ na tarkaṃ paṭhenna śabdamapi bṛhacchabdānnādhyāpayenna mahadvācoviglāpanaṃ girā pāṇyādinā saṃbhāṣaṇaṃ nānyasmādvā viśeṣeṇa na śūdrastrīpatitodakyāsaṃbhāṣaṇaṃ na yaterdevapūjā notsavadarśanaṃ tīrthayātrāvṛttiḥ । punaryativiśeṣaḥ । kuṭīcasyaikatra bhikṣā bahūdakasyāsaṃklṛptaṃ mādhukaraṃ haṃsasyāṣṭagṛheṣvaṣṭakavalaṃ paramahaṃsasya pañcagṛheṣu karapātraṃ phalāhāro gomukhaṃ turīyātītasyāvadhūtasyājagaravṛttiḥ sārvavarṇikeṣu yatirnaikarātraṃ vasenna kasyāpi nametturīyātītāvadhūtayorna jyeṣṭho yo na svarūpajñaḥ sa jyeṣṭho'pi kaniṣṭho hastābhyāṃ nadyuttaraṇaṃ na kuryānna vṛkṣamārohenna yānādirūḍho na krayavikrayaparo na kiñcidvinimayaparo na dāmbhiko nānṛtavādī na yateḥ kiṃcitkartavyamastyasticetsāṃkaryam । tasmānmananādau saṃnyāsināmadhikāraḥ । āturakuṭīcakayorbhūrloko bahūdakasya svargaloko haṃsasya tapolokaḥ paramahaṃsasya satyalokasturīyātītāvadhūtayoḥ svātmanyeva kaivalyaṃ svarūpānusandhānena bhramarakīṭanyāyavat । yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram । taṃ tameva samāpnoti nānyathā śrutiśāsanam । tadevaṃ jñātvā svarūpānusandhānaṃ vinānyathācāraparo na bhavettadācāravaśāttattallokaprāptirjñāna- vairāgyasaṃpannasya svasminneva muktiriti na sarvatrācāraprasakti- stadācāraḥ । jāgratsvapnasuṣupteṣvekaśarīrasya jāgratkāle viśvaḥ svapnakāle taijasaḥ suṣuptikāle prājñaḥ avasthābhedādavastheśvarabhedaḥ kāryabhedātkāraṇabhedastāsu caturdaśakāraṇānāṃ bāhyavṛttayo'tarvṛtayasteṣā- mupādānakāraṇam । vṛttayaścatvāraḥ manobuddhirahaṅkāraścittaṃ ceti । tattadvṛttivyāpārabhedena pṛthagācārabhedaḥ । netrasthaṃ jāgaritaṃ vidyātkaṇṭhe svapnaṃ samāviśat । suṣuptaṃ hṛdayasthaṃ tu turīyaṃ mūrdhni saṃsthitam । turīyamakṣaramiti jñātvā jāgarite suṣuptyavasthāpanna iva yadyacchṛtaṃ yadyadṛṣṭaṃ tatsatsarvamavijñātamiva yo vasettasya svapnāvasthāyāmapi tādṛgavasthā bhavati । sa jīvanmukta iti vadanti । sarvaśrutyarthapratipādanamapi tasyaiva muktiriti । bhikṣurnaihikāmuṣmikāpekṣaḥ । yadyapekṣāsti tadanurūpo bhavati । svarūpānusandhānavyatiriktānyaśāstrā- bhyāsairuṣṭrakuṅkumabhāravadvyartho na yogaśāstra- pravṛttirna sāṅkhyaśāstrābhyāso na mantratantravyāpāraḥ । itaraśāstrapravṛttiryaterasti cecchavālaṅkāravaccarmakārava- datividūrakarmācāravidyādūro na praṇavakīrtanaparo yadyatkarma karoti tattatphalamanubhavati eraṇḍatailaphenavadataḥ sarvaṃ parityajya tatprasaktaṃ manodaṇḍaṃ karapātraṃ digambaraṃ dṛṣṭvā parivrajedbhikṣuḥ । bālonmattapiśācavanmaraṇaṃ jīvitaṃ vā na kāṅkṣeta kālameva pratīkṣeta nirdeśabhṛtakanyāyena parivrāḍiti । titikṣājñānavairāgyaśamādiguṇavarjitaḥ । bhikṣāmātreṇa jīvi syātsa yatiryativṛttihā ॥ 1॥ na daṇḍadhāraṇena na muṇḍanena na veṣeṇa na dambhācāreṇa muktiḥ । jñānadaṇḍo dhṛto yena ekadaṇḍī sa ucyate । kāṣṭhadaṇḍo dhṛto yena sarvāśī jñānavarjitaḥ । sa yāti narakānghorānmahārauravasaṃjñitān ॥ 2॥ pratiṣṭhā sūkarīviṣṭhāsamā gītā maharṣibhiḥ । tasmādenāṃ parityajya kīṭavatparyaṭedyatiḥ ॥ 3॥ ayācitaṃ yathālābhaṃ bhojanācchādanaṃ bhavet । parecchayā ca digvāsāḥ snānaṃ kuryātparecchayā ॥ 4॥ svapne'pi yo yuktaḥ syājjāgratīva viśeṣataḥ । īdṛkceṣṭaḥ smṛtaḥ śreṣṭho variṣṭho brahmavādinām ॥ 5॥ alābhe na viṣādī syāllābhe caiva na harṣayet । prāṇayātrikamātraḥ syānmātrāsaṅgādvinirgataḥ ॥ 6॥ abhipūjitalābhāṃśca jugupsetaiva sarvaśaḥ । abhipūjitalābhaistu yatirmukto'pi badhyate ॥ 7॥ prāṇayātrānimittaṃ ca vyaṅgāre bhuktavajjane । kāle praśaste varṇānāṃ bhikṣārthaṃ paryaṭedgṛhān ॥ 8॥ pāṇipātraścaranyogī nāsakṛdbhaikṣamācaret । tiṣṭhanbhuñjyāccaranbhuñjyānmadhyenācamanaṃ tathā ॥ 9॥ abdhivaddhṛtamaryādā bhavanti viśādāśayāḥ । niyatiṃ na vimuñcanti mahānto bhāskarā eva ॥ 10॥ āsyena tu yadāhāraṃ govanmṛgayate muniḥ । tadā samaḥ syātsarveṣu so'mṛtatvāya kalpate ॥ 11॥ anindyaṃ vai vrajangehaṃ nindyaṃ gehaṃ tu varjayet । anāvṛte viśeddvāri gehe naivāvṛte vrajet ॥ 12॥ pāṃsunā ca praticchannaśūnyāgārapratiśrayaḥ । vṛkṣamūlaniketo vā tyaktasarvapriyāpriyaḥ ॥ 13॥ yatrāstamitaśāyī syānniragniraniketanaḥ । yathālabdhopajīvī syānmunirdānto jitendriyaḥ ॥ 14॥ niṣkramya vanamāsthāya jñānayajño jitendriyaḥ । kālakāṅkṣī caranneva brahmabhūyāya kalpate ॥ 15॥ abhayaṃ sarvabhūtebhyo dattvā carati yo muniḥ । na tasya sarvabhūtebhyo bhayamutpadyate kvacit ॥ 16॥ nirmānaścānahaṅkāro nirdvandvaśchinnasaṃśayaḥ । naiva krudhyati na dveṣṭi nānṛtaṃ bhāṣate girā ॥ 17॥ puṇyāyatanacārī ca bhūtānāmavihiṃsakaḥ । kāle prāpte bhavadbhaikṣaṃ kalpyate brahmabhūyase ॥ 18॥ vānaprasthagṛhasthābhyāṃ na saṃsṛjyeta karhicit । ajñātacaryāṃ lipseta na cainaṃ harṣa āviśet ॥ 19॥ adhvā sūryeṇa nirdiṣṭaḥ kīṭavadvicarenmahīm । āśīryuktāni karmāṇi hiṃsāyuktāni yāni ca ॥ 20॥ lokasaṃgrahayuktāni naiva kuryānna kārayet । nāsacchātreṣu sajjeta nopajīveta jīvikām । ativādāṃstyajettarkānpakṣaṃ kañcana nāśrayet ॥ 21॥ na śiṣyānanubadhnīta granthānnaivābhyasedbahūn । na vyākhyāmupayuñjīta nārambhānārabhetkvacit ॥ 22॥ avyaktaliṅgo'vyaktārtho munirunmattabālavat । kavirmūkavadātmānaṃ taddṛṣṭyā darśayennṛṇām ॥ 23॥ na kuryānna vadetkiñcinna dhyāyetsādhvasādhu vā । ātmārāmo'nayā vṛttyā vicarejjaḍavanmuniḥ ॥ 24॥ ekaścarenmahīmetāṃ niḥsaṅgaḥ saṃyatendriyaḥ । ātmakrīḍa ātmaratirātmavānsamadarśanaḥ ॥ 25॥ budho bālakavatkrīḍetkuśalo jaḍavaccaret । vadedunmattavadvidvān gocaryāṃ naigamaścaret ॥26॥ kṣipro'vamānito'sadbhiḥ pralabdho'sūyito'pi vā । tāḍitaḥ saṃniruddho vā vṛttyā vā parihāpitaḥ ॥ 27॥ viṣṭhito mūtrito vājñairbahudhaivaṃ prakampitaḥ । śreyaskāmaḥ kṛcchragata ātmanātmānamuddharet ॥ 28॥ saṃmānanaṃ parāṃ hāniṃ yogarddheḥ kurute yataḥ । janenāvamato yogī yogasiddhiṃ ca vindati ॥ 29॥ tathā careta vai yogī satāṃ dharmamadūṣayan । janā yathāvamanyerangaccheyurnaiva saṅgatim ॥ 30॥ jarāyujāṇḍajādīnāṃ vāṅmanaḥkāyakarmabhiḥ । yuktaḥ kurvīta na drohaṃ sarvasaṅgāṃśca varjayet ॥ 31॥ kāmakrodhau tathā darpalobhamohādayaśca ye । tāṃstu doṣānparityajya parivrāḍ bhayavarjitaḥ ॥ 32॥ bhaikṣāśanaṃ ca maunitvaṃ tapo dhyānaṃ viśeṣataḥ । samyagjñānaṃ ca vairāgyaṃ dharmo'yaṃ bhikṣuke mataḥ ॥ 33॥ kāṣāyavāsāḥ satataṃ dhyānayogaparāyaṇaḥ । grāmānte vṛkṣamūle vā vaseddevālaye'pi vā ॥ 34॥ bhaikṣeṇa vartayennityaṃ naikānnāśī bhavetkvacit । cittaśuddhirbhavedyāvattāvannityaṃ caretsudhīḥ ॥ 35॥ tataḥ pravrajya śuddhātmā saṃcaredyatra kutracit । bahirantaśca sarvatra saṃpaśyanhi janārdanam ॥ 36॥ sarvatra vicarenmaunī vāyuvadvītakalmaṣaḥ । samaduḥkhasukhaḥ kṣānto hastaprāptaṃ ca bhakṣayet ॥ 37॥ nirvaireṇa samaṃ paśyandvijagośvamṛgādiṣu । bhāvayanmanasā viṣṇuṃ paramātmānamīśvaram ॥ 38॥ cinmayaṃ paramānandaṃ brahmaivāhamiti smaran । jñātvaivaṃ manodaṇḍaṃ dhṛtvā āśānivṛtto bhūtvā āśāmbaradharo bhūtvā sarvadā manovākkāyakarmabhiḥ sarvasaṃsāramutsṛjya prapañcāvāṅmukhaḥ svarūpānusandhānena bhramarakīṭanyāyena mukto bhavatītyupaniṣat ॥ iti pañcamopadeśaḥ ॥ 5॥ atha nāradaḥ pitāmahamuvāca । bhagavan tadabhyāsavaśāt bhramakīṭanyāyavattadabhyāsaḥ kathamiti । tamāha pitāmahaḥ । satyavāgjñānavairāgyābhyāṃ viśiṣṭadehāvaśiṣṭo vaset । jñānaṃ śarīraṃ vairāgyaṃ jīvanaṃ viddhi śāntidāntī netre manomukhaṃ buddhiḥ kalā pañcaviṃśatitattvānyavayava avasthā pañcamahābhūtāni karma bhaktijñānavairāgyaṃ śākhā jāgratsvapnasuṣuptiturīyāścaturdaśakaraṇāni paṅkastambhākārāṇīti । evamapi nāvamatipaṅkaṃ karṇadhāra iva yanteva gajaṃ svabuddhyā vaśīkṛtya svavyatiriktaṃ sarvaṃ kṛtakaṃ naśvaramiti matvā viraktaḥ puruṣaḥ sarvadā brahmāhamiti vyavaharennānyatkiñcidveditavyaṃ svavyatirekeṇa । jīvanmukto vasetkṛtakṛtyo bhavati । na nāhaṃ brahmeti vyavaharetkintu brahmāhamasmītyajasraṃ jāgratsvapnasuṣuptiṣu । turīyāvasthāṃ prāpya turīyātītatvaṃ vrajeddivā jāgrannaktaṃ svapnaṃ suṣuptamardharātraṃ gatamityekāvasthāyāṃ catasro'vasthāstvekaikakaraṇādhīnānāṃ caturdaśakaraṇānāṃ vyāpāraścakṣurādīnām । cakṣuṣo rūpagrahaṇaṃ śrotrayoḥ śabdagrahaṇaṃ jihvāyā rasāsvādanaṃ ghrāṇasya gandhagrahaṇaṃ vacaso vāgvyāpāraḥ pāṇerādānaṃ pādayoḥ saṃcāraḥ pāyorutsarga upasthasyānandagrahaṇaṃ tvacaḥ sparśagrahaṇam । tadadhīnā ca viṣayagrahaṇabuddhiḥ buddhyā buddhyati cittena cetayatyahaṅkāreṇāhaṅkaroti । visṛjya jīva etāndehābhimānena jīvo bhavati । gṛhābhimānena gṛhastha iva śarīre jīvaḥ saṃcarati । prāgdale puṇyāvṛttirāgneyāṃ nidrālasyau dakṣiṇāyāṃ krauryabuddhirnairṛtyāṃ pāpabuddhiḥ paścime krīḍāratirvāyavyāṃ gamane buddhiruttare śāntirīśānye jñānaṃ karṇikāyāṃ vairāgyaṃ kesareṣvātmacintā ityevaṃ vaktraṃ jñātvā jīvadavasthāṃ prathamaṃ jāgraddvitīyaṃ svapnaṃ tṛtīyaṃ suṣuptaṃ caturthaṃ turīyaṃ caturbhirvirahitaṃ turīyātītam । viśvataijasaprājñataṭasthabhedaireka eva eko devaḥ sākṣī nirguṇaśca tadbrahmāhamiti vyāharet । no cejjāgradavasthāyāṃ jāgradādicatasro'vasthāḥ svapne svapnādicatasro'vasthāḥ suṣupte suṣuptyādicatasro'vasthāḥ turīye turīyādicatasro'vasthāḥ natvevaṃ turīyātītasya nirguṇasya । sthūlasūkṣmakāraṇarūpairviśvataijasaprājñeśvaraiḥ sarvāvasthāsu sākṣī tveka evāvatiṣṭhate । uta taṭastho draṣṭā taṭastho na draṣṭā draṣṭṛtvānna draṣṭaiva kartṛtvabhoktṛtva ahaṅkārādibhiḥ spṛṣṭo jīvaḥ jīvetaro na spṛṣṭaḥ । jīvo'pi na spṛṣṭa iti cenna । jīvābhimānena kṣetrābhimānaḥ । śarīrābhimānena jīvatvam । jīvatvaṃ ghaṭākāśamahākāśava- dvyavadhāne'sti । vyavadhānavaśādeva haṃsaḥ so'hamiti mantreṇocchvāsaniḥśvāsavyapadeśenānusandhānaṃ karoti । evaṃ vijñāya śarīrābhimānaṃ tyajenna śarīrābhimānī bhavati । sa eva brahmetyucyate। tyaktasaṅgo jitakrodho laghvāhāro jitendriyaḥ । pidhāya buddhyā dvārāṇi mano dhyāne niveśayet ॥ 1॥ śūnyeṣvevāvakāśeṣu guhāsu ca vaneṣu ca । nityayuktaḥ sadā yogī dhyānaṃ samyagupakramet ॥ 2॥ ātithyaśrāddhayajñeṣu devayātrotsaveṣu ca । mahājaneṣu siddhyarthī na gacchedyogavitkvacit ॥ 3॥ yathainamavamanyante janāḥ paribhavanti ca । tathā yuktaścedyogī satāṃ vartma na dūṣayet ॥ 4॥ vāgdaṇḍaḥ karmadaṇḍaśca manodaṇḍaśca te trayaḥ । yasyaite niyatā daṇḍāḥ sa tridaṇḍī mahāyatiḥ ॥ 5॥ vidhūme ca praśāntāgnau yastu mādhukarīṃ caret । gṛhe ca viprmukhyānāṃ yatiḥ sarvottamaḥ smṛtaḥ ॥ 6॥ daṇḍabhikṣāṃ ca yaḥ kuryātsvadharme vyasanaṃ vinā । yastiṣṭhati na vairāgyaṃ yāti nīcayatirhi saḥ ॥ 7॥ yasmingṛhe viśeṣeṇa labhedbhikṣāṃ ca vāsanāt । tatra no yāti yo bhūyaḥ sa yatirnetaraḥ smṛtaḥ ॥ 8॥ yaḥ śarīrendriyādibhyo vihīnaṃ sarvasākṣiṇam । pāramārthika vijñānaṃ sukhātmānaṃ svayaṃprabham ॥ 9॥ paratattvaṃ vijānāti so'tivarṇāśramī bhavet । varṇāśramādayo dehe māyayā parikalpitāḥ ॥ 10॥ nātmano bodharūpasya mama te santi sarvadā । iti yo veda vedāntaiḥ so'tivarṇāśramī bhavet ॥ 11॥ yasya varṇāśramācāro galitaḥ svātmadarśanāt । sa varṇānāśramānsarvānatītya svātmani sthitaḥ ॥ 12॥ yo'tītya svāśramānvarṇānātmanyeva sthitaḥ pumān । so'tivarṇāśramī proktaḥ sarvavedārthavedibhiḥ ॥ 13॥ tasmādanyagatā varṇā āśramā api nārada । ātmanyāropitāḥ sarve bhrāntyā tenātmavedinā ॥ 14॥ na vidhirna niṣedhaśca varjyāvarjya kalpanā । brahmavijñānināmasti tathā nānyacca nārada ॥ 15॥ virajya sarvabhūtebhya āviriñcipadādapi । ghṛṇāṃ vipāṭhya sarvasminputramitrādikeṣvapi ॥ 16॥ śraddhālurmuktimārgeṣu vedāntajñānalipsayā । upāyanakaro bhūtvā guruṃ brahmavidaṃ vrajet ॥ 17॥ sevābhiḥ paritoṣyainaṃ cirakālaṃ samāhitaḥ । sadā vedāntavākyārthaṃ śruṇuyātsusamāhitaḥ ॥ 18॥ nirmamo nirahaṅkāraḥ sarvasaṅgavivarjitaḥ । sadā śāntyādiyuktaḥ sannātmanvātmānamīkṣate ॥ 19॥ saṃsāradoṣadṛṣṭyaiva viraktirjāyate sadā । viraktasya tu saṃsārātsaṃnyāsaḥ syānna saṃśayaḥ ॥ 20॥ mumukṣuḥ parahaṃsākhyaḥ sākṣānmokṣaikasādhanam । abhyasedbrahmavijñānaṃ vedāntaśravaṇādinā ॥ 21॥ brahmavijñānalābhāya parahaṃsa samāhvayaḥ । śāntidāntyādibhiḥ sarvaiḥ sādhanaiḥ sahito bhavet ॥ 22॥ vedāntābhyāsanirataḥ śānto dānto jitendriyaḥ । nirbhayo nirmamo nityo nirdvandvo niṣparigrahaḥ ॥ 23॥ jīrṇakaupīnavāsāḥ syānmuṇḍī nagno'thavā bhavet । prājño vedāntavidyogī nirmamo nirahaṅkṛtiḥ ॥ 24॥ mitrādiṣu samo maitraḥ samasteṣveva jantuṣu । eko jñānī praśāntātmā sa santarati netaraḥ ॥ 25॥ gurūṇāṃ ca hite yuktastatra saṃvatsaraṃ vaset । niyameṣvapramāttastu yameṣu ca sadābhavet ॥ 26॥ prāpya cānte tataścaiva jñānayogamanuttamam । avirodhena dharmasya saṃcaretpṛthivīmimām ॥ 27॥ tataḥ saṃvatsarasyānte jñānayogamanuttamam । āśramatrayamutsṛjya prāptaśca paramāśramam ॥ 28॥ anujñāpya gurūṃścaiva careddhi pṛthivīmimām । tyaktasaṅgo jitakrodho laghvāhāro jitendriyaḥ ॥ 29॥ dvāvimau na virajyete viparītena karmaṇā । nirārambho gṛhasthaśca kāryavāṃścaiva bhikṣukaḥ ॥ 30॥ mādyati pramadāṃ dṛṣṭvā surāṃ pītvā ca mādyati । tasmāddṛṣṭiviṣaṃ nārīṃ dūrataḥ parivarjayet ॥ 31॥ saṃbhāṣaṇaṃ saha strībhirālāpaḥ prekṣaṇaṃ tathā । nṛttaṃ gānaṃ sahāsaṃ ca parivādāṃśca varjayet ॥ 32॥ na snānaṃ na japaḥ pūjā na homo naiva sādhanam । nāgnikāryādikāryaṃ ca naitasyāstīha nārada ॥ 33॥ nārcanaṃ pitṛkāryaṃ ca tīrthayātrā vratāni ca । dharmādharmādikaṃ nāsti na vidhirlaukikī kriyā ॥ 34॥ santyajetsarvakarmāṇi lokācāraṃ ca sarvaśaḥ । kṛmīkīṭapataṅgāśca tathā yogī vanaspatīn ॥ 35॥ na nāśayedbudho jīvanparamārthamatiryatiḥ । nityamantarmukhaḥ svacchaḥ praśāntātmā svapūrṇadhīḥ ॥ 36॥ antaḥsaṅgaparityāgī loke vihara nārada । nārājake janapade caratyekacaro muniḥ ॥ 37॥ niḥstutirnirnamaskāro niḥsvadhākāra eva ca । calācalaniketaśca yatiryādṛcchiko bhavedityupaniṣat ॥ iti ṣaṣṭhopadeśaḥ ॥ 6॥ atha yaterniyamaḥ kathamiti pṛṣṭaṃ nāradaṃ pitāmahaḥ puraskṛtya viraktaḥ sanyo varṣāsu dhruvaśīlo'ṣṭau māsyekākī carannekatra nivasedbhikṣurbhayātsāraṅgavadekatra na tiṣṭhesvagamananirodhagrahaṇaṃ na kuryāddhastābhyāṃ nadyuttaraṇaṃ na kuryānna vṛkṣārohaṇamapi na devotsavadarśanaṃ kuryānnaikatrāśī na bāhyadevārcanaṃ kuryātsvavyatiriktaṃ sarvaṃ tyaktvā madhukaravṛttyāhāramahārankṛśo bhūtvā medovṛddhimakurvannājyaṃ rudhiramiva tyajedekatrānnaṃ palalamiva gandhalepanamaśuddhilepanamaiva kṣāramantyajamiva vastramucchiṣṭapātramivābhyaṅgaṃ strīsaṅgamiva mitrāhlādakaṃ mūtramiva spṛhāṃ gomāṃsamiva jñātacaradeśaṃ caṇḍālavāṭikāmiva striyamahimiva suvarṇaṃ kālakūṭamiva sabhāsthalaṃ smaśānasthalamiva rājadhānīṃ kumbhīpākamiva śavapiṇḍavadekatrānnaṃ na dehāntaradarśanaṃ prapañcavṛttiṃ parityajya svadeśamutsṛjya jñātacaradeśaṃ vihāya vismṛtapadārthaṃ punaḥ prāptaharṣa iva svamānandamanusmara- nsvaśarīrābhimānadeśavismaraṇaṃ matvā śavamiva heyamupagamya kārāgṛhavinirmuktacoravatputrāptabandhubhavasthalaṃ vihāya dūrato vaset । ayatnena prāptamāharanbrahmapraṇavadhyānānusandhānaparo bhūtvā sarvakarmanirmuktaḥ kāmakrodhalobhamohamada- mātsaryādikaṃ dagdhvā triguṇātītaḥ ṣaḍūrmirahitaḥ ṣaḍbhāvavikāraśūnyaḥ । satyavākchuciradrohī grāma ekarātraṃ pattane pañcarātraṃ kṣetre pañcarātraṃ tīrthe pañcarātramaniketaḥ sthiramatirnānṛtavādī girikandareṣu vasedeka eva dvau vā caret grāmaṃ tribhirnagaraṃ caturbhi- rgrāmamityekaścaret । bhikṣuścaturdaśakaraṇānāṃ na tatrāvakāśaṃ dadyādavicchinnajñānādvairāgyasaṃpatti- manubhūya matto na kaścinnānyo vyatirikta ityātmanyālocya sarvataḥ svarūpameva paśyañjīvanmuktimavāpya prārabdha- pratibhāsanāśaparyantaṃ caturvidhaṃ svarūpaṃ jñātvā dehapatanaparyantaṃ svarūpānusandhānena vaset । triṣavaṇasnānaṃ kuṭīcakasya bahūdakasya dvivāraṃ haṃsasyaikavāraṃ paramahaṃsasya mānasasnānaṃ turīyātītasya bhasmasnānamavadhūtasya vāyavyasnānaṃ ūrdhvapuṇḍraṃ kuṭīcakasya tripuṇḍraṃ bahūdakasya ūrdhvapuṇḍraṃ tripuṇḍraṃ haṃsasya bhasmoddhūlanaṃ paramahaṃsasya turīyātītasya tilakapuṇḍramavadhūtasya na kiñcit । turīyātītāvadhūtayoḥ ṛtukṣauraṃ kuṭīcakasya ṛtudvayakṣauraṃ bahūdakasya na kṣauraṃ haṃsasya paramahaṃsasya ca na kṣauram । asticedayanakṣauram । turīyātītāvadhūtayoḥ na kṣauram । kuṭīcakasyaikānnaṃ mādhukaraṃ bahūdakasya haṃsaparamahaṃsayoḥ karapātraṃ turīyātītasya gomukhaṃ avadhūtasyājagaravṛttiḥ । śāṭidvayaṃ kuṭīcakasya bahūdakasyaikaśāṭī haṃsasya khaṇḍaṃ digaṃbaraṃ paramahaṃsasya ekakaupīnaṃ vā turīyātītāvadhūtayo- rjātarūpadharatvaṃ haṃsaparamahaṃsayorajinaṃ na tvanyeṣām । kuṭīcakabahūdakayordevārcanaṃ haṃsaparamahaṃsayo- rmānasārcanaṃ turīyātītāvadhūtayoḥ sohaṃbhāvanā । kuṭīcakabahūdakayormantrajapādhikāro haṃsaparamahaṃsayo- rdhyānādhikārasturīyātītāvadhūtayorna tvanyādhikāra- sturīyātītāvadhūtayormahāvākyopadeśādhikāraḥ paramahaṃsasyāpi । kuṭīcakabahūdakahaṃsānāṃ nānyasyopadeśādhikāraḥ। kuṭīcakabahūdakayormānuṣapraṇavaḥ haṃsaparamahaṃsayorāntarapraṇavaḥ turīyātītāvadhūtayorbrahmapraṇavaḥ । kuṭīcakabahūdakayoḥ śravaṇaṃ haṃsaparamahaṃsayormananaṃ turīyātītāvadhūtayornididhyāsaḥ । sarveṣāmātmanusandhānaṃ vidhirityeva mumukṣuḥ sarvadā saṃsāratārakaṃ tārakamanusmara- ñjīvanmukto vasedadhikāraviśeṣeṇa kaivalyaprāptyupāya- manviṣyedyatirityupaniṣat ॥ iti saptamopadeśaḥ ॥ 7॥ atha hainaṃ bhagavantaṃ parameṣṭhinaṃ nāradaḥ papraccha saṃsāratārakaṃ prasanno brūhīti । tatheti parameṣṭhī vaktumucakrame omiti brahmeti vyaṣṭisamaṣṭiprakāreṇa । kā vyaṣṭiḥ kā samaṣṭiḥ saṃhārapraṇavaḥ sṛṣṭipraṇava- ścāntarbahiścobhayātmakatvāttrividho brahmapraṇavaḥ । antaḥpraṇavo vyāvahārikapraṇavaḥ । bāhyapraṇava ārṣapraṇavaḥ । ubhayātmako virāṭpraṇavaḥ । saṃhārapraṇavo brahmapraṇava ardhamātrāpraṇavaḥ । omitibrahma । omityekākṣara- mantaḥpraṇavaṃ viddhi । sacāṣṭadhā bhidyate । akārokāramakārārdhamātrānādabindukalāśaktiśceti । tatra catvāra akāraścāyutāvayavānvita ukāraḥ sahasrāvayavānvito makāraḥ śatāvayavopeto'rdhamātrā- praṇavo'nantāvayavākāraḥ । saguṇo virāṭpraṇavaḥ saṃhāro nirguṇapraṇava ubhayātmakotpattipraṇavo yathāpluto virāṭplutaḥ plutasaṃhāro virāṭpraṇavaḥ ṣoḍaśamātrātmakaḥ ṣaṭtriṃśattattvātītaḥ । ṣoḍaśamātrātmakatvaṃ kathamityucyate । akāraḥ prathamokāro dvitīyā makāra- stṛtīyārdhamātrā caturthī nādaḥ pañcamī binduḥ ṣaṣṭhī kalā saptamī kalātītāṣṭamī śāntirnavamī śāntyatītā daśamī unmanyekādaśī manonmanī dvādaśī purī trayodaśī madhyamā caturdaśī paśyantī pañcadaśī parā । ṣoḍaśī punaścatuḥṣaṣṭimātrā prakṛti- puruṣadvaividhyamāsādyāṣṭāviṃśatyuttarabhedamātrā- svarūpamāsādya saguṇanirguṇatvamupetyaiko'pi brahmapraṇavaḥ sarvādhāraḥ paraṃjyotireṣa sarveśvaro vibhuḥ । sarvadevamayaḥ sarvaprapañcādhāragarbhitaḥ ॥ 1॥ sarvākṣaramayaḥ kālaḥ sarvāgamamayaḥ śivaḥ । sarvaśrutyuttamo mṛgyaḥ sakalopaniṣanmayaḥ ॥ 2॥ bhūtaṃ bhavyaṃ bhaviṣyadyattrikāloditamavyayam । tadapyoṅkāramevāyaṃ viddhi mokṣapradāyakam ॥ 3॥ tamevātmānamityetadbrahmaśabdena varṇitam । tadekamamṛtamajaramanubhūya tathomiti ॥ 4॥ saśarīraṃ samāropya tanmayatvaṃ tathomiti । triśarīraṃ tamātmānaṃ paraṃbrahma viniścinu ॥ 5॥ paraṃbrahmānusandadhyādviśvādīnāṃ kramaḥ kramāt । sthūlatvātsthūlabhuktvācca sūkṣmatvātsūkṣmabhuk param ॥ 6॥ aikatvānandabhogācca so'yamātmā caturvidhaḥ । catuṣpājjāgaritaḥ sthūlaḥ sthūlaprajño hi viśvabhuk ॥ 7॥ ekonaviṃśatimukhaḥ sāṣṭāṅgaḥ sarvagaḥ prabhu । sthūlabhuk caturātmātha viśvo vaiśvānaraḥ pumān ॥ 8॥ viśvajitprathamaḥ pādaḥ svapnasthānagataḥ prabhuḥ । sūkṣmaprajñaḥ svato'ṣṭāṅga eko nānyaḥ paraṃtapa ॥ 9॥ sūkṣmabhuk caturātmātha taijaso bhūtarāḍayam । hiraṇyagarbhaḥ sthūlo'ntardvitīyaḥ pāda ucyate ॥ 10॥ kāmaṃ kāmayate yāvadyatra supto na kañcana । svapnaṃ paśyati naivātra tatsuṣuptamapi sphuṭam ॥ 11॥ ekībhūtaḥ suṣuptasthaḥ prajñānaghanavānsukhī । nityānandamayo'pyātmā sarvajīvāntarasthitaḥ ॥ 12॥ tathāpyānandabhuk cetomukhaḥ sarvagato'vyayaḥ । caturātmeśvaraḥ prājñastṛtīyaḥ pādasaṃjñitaḥ ॥ 13॥ eṣa sarveśvaraścaiṣa sarvajñaḥ sūkṣmabhāvanaḥ । eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau ॥ 14॥ bhūtānāṃ trayamapyetatsarvoparamabādhakam । tatsuṣuptaṃ hi yatsvapnaṃ māyāmātraṃ prakīrtitam ॥ 15॥ caturthaścaturātmāpi saccidekaraso hyayam । turīyāvasitattvācca ekaikatvanusārataḥ ॥ 16॥ jñātānujñātrananujñātṛvikalpajñānasādhanam । vikalpatrayamatrāpi suṣuptaṃ svapnamāntaram ॥ 17॥ māyāmātraṃ viditvaivaṃ saccidekaraso hyayam । vibhakto hyayamādeśo na sthūlaprajñamanvaham ॥ 18॥ na sūkṣmaprajñamatyantaṃ na prajñaṃ na kvacinmune । naivāprajñaṃ nobhayataḥprajñaṃ na prajñamāntaram ॥ 19॥ nāprajñamapi na prajñāghanaṃ cādṛṣṭameva ca । tadalakṣaṇamagrāhyaṃ yadvyavahāryamacintya- mavyapadeśyamekātmapratyayasāraṃ prapañcopaśamaṃ śivaṃ śāntamadvaitaṃ caturthaṃ manyante sa brahma praṇavaḥ sa vijñeyo nāparasturīyaḥ sarvatra bhānuvanmumukṣūṇāmādhāraḥ svayaṃjyotirbrahmākāśaḥ sarvadā virājate paraṃbrahmatvādityupaniṣat ॥ iti aṣṭamopadeśaḥ ॥ 8॥ atha brahmasvarūpaṃ kathamiti nāradaḥ papraccha । taṃ hovāca pitāmahaḥ kiṃ brahmasvarūpamiti । anyosāvanyohamasmīti ye viduste paśavo na svabhāva- paśavastamevaṃ jñātvā vidvānmṛtyumukhātpramucyate nānyaḥ panthā vidyate'yanāya । kālaḥ svabhāvo niyatiryadṛcchā bhūtāni yoniḥ puruṣa iti cintyam । saṃyoga eṣāṃ natvātmabhāvā- dātmā hyanīśaḥ sukhaduḥkhahetoḥ ॥ 1॥ te dhyānayogānugatā apaśyan devātmaśaktiṃ svaguṇairnigūḍhām । yaḥ kāraṇāni nikhilāni tāni kālātmayuktānyadhitiṣṭhatyekaḥ ॥ 2॥ tamekasmiṃstrivṛtaṃ ṣoḍaśāntaṃ śatārdhāraṃ viṃśapratityarābhiḥ । aṣṭakaiḥ ṣaḍbhirviśvarūpaikapāśaṃ trimārgabhedaṃ dvinimittaikamoham ॥ 3॥ pañcasrotombuṃ pañcayonyugravaktrāṃ pañcaprāṇormiṃ pañcabuddhyādimūlām । pañcāvartāṃ pañcaduḥkhaughavegāṃ pañcaśadbhedāṃ pañcaparvāmadhīmaḥ ॥ 4॥ sarvājīve sarvasaṃsthe bṛhante tasminhaṃso bhrāmyate brahmacakre । pṛthagātmānaṃ preritāraṃ ca matvā juṣṭastatastenāmṛtatvameti ॥ 5॥ udgīthametatparamaṃ tu brahma tasmiṃstrayaṃ svapratiṣṭhākṣaraṃ ca । atrāntaraṃ vedavido viditvā līnāḥ pare brahmaṇi tatparāyaṇāḥ ॥ 6॥ saṃyuktametatkṣaramakṣaraṃ ca vyaktāvyaktaṃ bharate viśvamīśaḥ । anīśaścātmā badhyate bhoktṛbhāvā- jjñātvā devaṃ mucyate sarvapāśaiḥ ॥ 7॥ jñājñau dvāvajāvīśanīśāvajā hyekā bhoktṛbhogārthayuktā । anantaścātmā viśvarūpo hyakartā trayaṃ yadā vindate brahmametat ॥ 8॥ kṣaraṃ pradhānamamṛtākṣaraṃ haraḥ kṣarātmānāvīśate deva ekaḥ । tasyābhidhyānādyojanāttattvabhāvā- dbhūyaścānte viśvamāyānivṛttiḥ ॥ 9॥ jñātvā devaṃ mucyate sarvapāśaiḥ kṣīṇaiḥ kleśairjanmamṛtyuprahāṇiḥ । tasyābhidhyānāttṛtayaṃ dehabhede viśvaiśvaryaṃ kevala ātmakāmaḥ ॥ 10॥ etajjñeyaṃ nityamevātmasaṃsthaṃ nātaḥ paraṃ veditavyaṃ hi kiñcit । bhoktā bhogyaṃ preritāraṃ ca matvā sarvaṃ proktaṃ trividhaṃ brahmametat ॥ 11॥ ātmavidyā tapomūlaṃ tadbrahmopaniṣatparam । ya evaṃ viditvā svarūpamevānucintayaṃ- statra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ ॥ 12॥ tasmāvirāḍbhūtaṃ bhavyaṃ bhaviṣyadbhavatyanaśvarasvarūpam । aṇoraṇīyānmahato mahīyā- nātmāsya jantornihito guhāyām । tamakratuṃ paśyati vītaśoko dhātuḥprasādānmahimānamīśam ॥ 13॥ apāṇipādo javano grahītā paśyatyacakṣuḥ sa śruṇotyakarṇaḥ । sa vetti vedyaṃ na ca tasyāsti vettā tamāhuragryaṃ puruṣaṃ mahāntam ॥ 14॥ aśarīraṃ śarīreṣvanavastheśvavasthitam । mahāntaṃ vibhumātmānaṃ matvā dhīro na śocati ॥ 15॥ sarvasya dhātāramacintyaśaktiṃ sarvāgamāntārthaviśeṣavedyam । parātparaṃ paramaṃ veditavyaṃ sarvāvasāne sakṛdveditavyam ॥ 16॥ kaviṃ purāṇaṃ puruṣottamottamaṃ sarveśvaraṃ sarvadevairupāsyam । anādi madhyāntamanantamavyayaṃ śivācyutāmbhoruhagarbhabhūdharam ॥ 17॥ svenāvṛtaṃ sarvamidaṃ prapañcaṃ pañcātmakaṃ pañcasu vartamānam । pañcīkṛtānantabhavaprapañcaṃ pañcīkṛtasvāvayavairasaṃvṛtam । parātparaṃ yanmahato mahāntaṃ svarūpatejomayaśāśvataṃ śivam ॥ 17॥ nāvirato duścaritānnāśānto nāsamāhitaḥ । nāśāntamanaso vāpi prajñānenainamāpnuyāt ॥ 18॥ nāntaḥprajñaṃ na bahiḥprajñaṃ na sthūlaṃ nāsthūlaṃ na jñānaṃ nājñānaṃ nobhayataḥprajñamagrāhya- mavyavahāryaṃ svāntaḥsthitaḥ svayameveti ya evaṃ veda sa mukto bhavati sa mukto bhavatītyāha bhagavānpitāmahaḥ । svasvarūpajñaḥ parivrāṭ parivrāḍekākī carati bhayatrastasāraṅgavattiṣṭhati । gamanavirodhaṃ na karoti । svaśarīravyatiriktaṃ sarvaṃ tyaktvā ṣṭpadavṛttyā sthitvā svarūpānusandhānaṃ kurvansarvamananyabuddhyā svasminneva mukto bhavati । sa parivrāṭ sarvakriyākārakanivartako guruśiṣyaśāstrādivinirmuktaḥ sarvasaṃsāraṃ visṛjya cāmohitaḥ parivrāṭ kathaṃ nirdhanikaḥ sukhī dhanavā- ñjñānājñānobhayātītaḥ sukhaduḥkhātītaḥ svayaṃjyotiprakāśaḥ sarvavedyaḥ sarvajñaḥ sarvasiddhidaḥ sarveśvaraḥ so'hamiti । tadviṣṇoḥ paramaṃ padaṃ yatra gatvā na nivartante yoginaḥ । sūryo na tatra bhāti na śaśāṅko'pi na sa punarāvartate na sa punarāvartate tatkaivalyamityupaniṣat ॥ iti navamopadeśaḥ ॥ 9॥ oṃ bhadraṃ karṇebhiḥ śruṇuyāma devā । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ॥ iti nāradaparivrājakopaniṣatsamāptā ॥