॥ नृसिंहपूर्वतापिन्युपनिषत् ॥ यत्तुर्योङ्काराग्रपराभूमिस्थिरवरासनम् । प्रतियोगिविनिर्मुक्ततुर्यंतुर्यमहं महः ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु । ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ आपो वा इदमासंस्तत्सलिलमेव । स प्रजापतिरेकः पुष्करपर्णे समभवत् । तस्यान्तर्मनसि कामः समवर्तत इदं सृजेयमिति । तस्माद्यत्पुरुषो मनसाभिगच्छति तद्वाचा वदति तत्कर्मणा करोति तदेषभ्यनूक्ता । कामस्तदग्रे समवर्तताधि मनसो रेतः प्रथमं यदासीत् । सतो बन्धुमसति निरविन्दन्हृदि प्रतीष्या कवयो मनीषेति उपैनं तदुपनमति यत्कामो भवति य एवं वेद स तपोऽतप्यत स तपस्तप्त्वा स एतं मन्त्रराजं नारसिंहमानुष्टभमपश्यत्तेन वै सर्वमिदमसृजत यदिदं किञ्च । तस्मात्सर्वमानुष्टुभमित्याचक्षते यदिदं किञ्च । अनुष्टुभो वा इमानि भूतानि जायन्ते अनुष्टुभा जातानि जीवन्ति अनुष्टुभं प्रयन्त्यभिसंविशन्ति तस्यैशा भवति अनुष्टुप्प्रथमा भवति अनुष्टुबुत्तमा भवति वाग्वा अनुष्टुप् वाचैव प्रयन्ति वाचोद्यन्ति परमा वा एषा छन्दसां यदनुष्टुबिति ॥ १॥ ससागरां सपर्वतां सप्तद्वीपां वसुन्धरां तत्साम्नः प्रथमं पादं जानीयात् यक्षगन्धर्वाप्सरोगणसेवितमन्तरिक्षं तत्साम्नो द्वितीतयं पादं जानीयाद्वसुरुद्रादित्यैः सर्वैर्देवैः सेवितं दिवं तत्साम्नस्तृतीयं पादं जानीयात् ब्रह्मस्वरूपं निरञ्जनं परमं व्योमकं तत्साम्नश्चतुर्थं पादं जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति ऋग्यजुःसामाथर्वाणश्चत्वारो वेदाः साङ्गाः सशाखाश्चत्वारः पादा भवन्ति किं ध्यानं किं दैवतं कान्यङ्गानि कानि दैवतानि किं छन्दः क ऋषिरिति ॥ २॥ स होवाच प्रजापतिः स यो ह वै सावित्र्यस्याष्टाक्षरं पदं श्रियाभिषिक्तं तत्साम्नोऽङ्गं वेद श्रिया हैवाभिषिच्यते सर्वे वेदाः प्राणवादिकास्तं प्रवणं तत्साम्नोऽङ्गं वेद स त्रींल्लोकाञ्जयति चतुर्विंशत्यक्षरा महालक्ष्मीर्यजुस्तत्साम्नोऽङ्गं वेद स आयुर्यशःकीर्ति- ज्ञानैश्वैर्यवान्भवति तस्मादिदं साङ्गं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति सावित्रीं प्रणवं यजुर्लक्ष्मीं स्त्रीशूद्राय नेच्छन्ति द्वात्रिंशदक्षरं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति सावित्रीं लक्ष्मीं यजुः प्रणवं यदि जानीयात् स्त्री शूद्रः स मृतोऽधो गच्छति तस्मात्सर्वदा नाचष्टे यद्याचष्टे स आचार्यस्तेनैव स मृतोऽधो गच्छति ॥ ३॥ स होवाच प्रजापतिः अग्निर्वै देवा इदं सर्वं विश्वा भूतानि प्राणा वा इन्द्रियाणि पशवोऽन्नमभृतं सम्राट् स्वराड्विराट् तत्साम्नः प्रथमं पादं जानीयात् ऋग्यजुःसामाथर्वरूपः सूर्योऽन्तरादित्ये हिरण्मयः पुरुषस्तत्साम्नो द्वितीयं पादं जानीयात् य ओषधीनां प्रभुर्भवति ताराधिपतिः सोमस्तत्साम्नस्तृतीयं पादं जानीयात् स ब्रह्मा स शिवः स हरिः सेन्द्रः सोऽक्षरः परमः स्वराट् तत्साम्नश्चतुर्थं पादं जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति उग्रं प्रथमस्याद्यं ज्वलं द्वितीयस्याद्यं नृसिंहं तृतीयस्याद्यं मृत्युं चतुर्थस्याद्यं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति तस्मादिदं साम यत्र कुत्रचिन्नाचष्टे यदि दातुमपेक्षते पुत्राय शुश्रूषवे दास्यत्यन्यस्मै शिष्याय वा चेति ॥ ४॥ स होवाच प्रजापतिः क्षीरोदार्णवशायिनं नृकेसरिविग्रहं योगिध्येयं परं पदं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति वीरं प्रथमास्याद्यार्ध्यान्त्यं तं स द्वितीयस्याद्यार्ध्यान्त्यं हं भी तृतीयस्याद्यार्ध्यान्त्यं मृत्युं चतुर्थस्याद्यार्ध्यान्त्यं साम तु जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति तस्मादिदं साम येन केनचिदाचार्यमुखेन यो जानीते स तेनैव शरीरेण संसारान्मुच्यते मोचयति मुमुक्षुर्भवति जपात्तेनैव शरीरेण देवतादर्शनं करोति तस्मादिदमेव मुख्यद्वारं कलौ नान्येषं भवति तस्मादिदं साङ्गं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति ॥ ५॥ ऋतं सत्यं परं ब्रह्म पुरुषं कृष्णपिङ्गलम् । ऊर्ध्वरेतं विरूपाक्षं शङ्करं नीललोहितम् ॥ उमापतिः पशुपतिः पिनाकी ह्यमितद्युतिः । ईशानः सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्माधिपतिर्ब्रह्मणोऽधिपतिर्यो वै यजुर्वेदवाच्यस्त्वं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति महाप्रथमान्तार्धस्याद्यन्तवतो द्वितीयान्तार्धस्याद्यं षणं तृतीयान्तार्धस्याद्यं नाम चतुर्थान्तर्धस्याद्यं साम जानीते सोऽमृतत्वं च गच्छति तस्मादिदं साम सच्चिदानन्दमयं परं ब्रह्म तमेववंविद्वानमृत इह भवति तस्मादिदं साङ्गं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति ॥ ६॥ विश्वसृज एतेन वै विश्वमिदमसृजन्त यद्विश्वमसृजन्त तस्माद्विश्वसृजो विश्वमेनाननु प्रजायते ब्रह्मणः सलोकतां सार्ष्टितां सायुज्यं यान्ति तस्मादिदं साङ्गं जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति विष्णुं प्रथमान्त्यं मुखं द्वितीयान्त्यं भद्रं तृतीयान्त्यं म्यहं चतुर्थ्यान्तं साम जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति स्त्रीपुंसयोर्वा इहैव स्थातुमपेक्षते तस्मै सर्वैश्वैर्यं ददाति यत्र कुत्रापि म्रियते देहान्ते देवः परमं ब्रह्म तारकं व्याचष्टे येनासावमृतीभूत्वा सोऽमृतत्वं च गच्छति तस्मादिदं साम मध्यगं जपति तस्मादिदं सामाङ्गं प्रजापतिस्तस्मादिदं सामाङ्गं प्रजापतिर्य एवं वेदेति महोपनिषत् । य एतां महोपनिषदं वेद स कृतपुरश्चरणो महाविष्णुर्भवति महाविष्णुर्भवति ॥ ७॥ इति प्रथमोपनिषत् ॥ १॥ देवा ह वै मृत्योः पाप्मभ्यः संसाराच्च बिभीयुस्ते प्रजापतिमुपाधावंस्तेभ्य एतं मन्त्रराजं नारसिंहमानुष्टुभं प्रायच्छत्तेन वै ते मृत्युमजयन् पाप्मानं चातरन्संसारं चातरंस्तस्माद्यो मृत्योः पाप्मभ्यः संसाराच्च बिभीयात्स एतं मन्त्रराजं नारसिंहमानुष्टुभं प्रतिगृह्णीयात्स मृत्युं तरति स पाप्मानं तरति स संसारं तरति तस्य ह वै प्रणवस्य या पूर्वा मात्रा पृथिव्यकारः स ऋग्भिरृग्वेदो ब्रह्मा वसवो गायत्री गार्हपत्यः सा साम्नः प्रथमः पादो भवति द्वितीयान्तरिक्षं स उकारः स यजुभिर्यजुर्वेदो विष्णुरुद्रा- स्त्रिष्टुब्दक्षिणाग्निः सा साम्नो द्वितीयः पादो भवति तृतीया द्यौः स मकारः स सामभिः सामवेदो रुद्रा आदित्या जगत्याहवनीयः सा साम्नस्तृतीयः पादो भवति यावसानेऽस्य चतुर्थ्यर्धमात्रा स सोमलोक ओङ्कारः सोऽथर्वणैर्मन्त्रैरथर्ववेदः संवर्तकोऽग्निर्मरुतो विराडेकर्षिर्भास्वती स्मृता सा साम्नश्चतुर्थः पादो भवति ॥ १॥ अष्टाक्षरः प्रथमः पादो भवत्यष्टाक्षरास्त्रयः पादा भवन्त्येवं द्वात्रिंशदक्षराणि संपद्यन्ते द्वात्रिंशदक्षरा वा अनुष्टुब्भवत्यनुष्टुभा सर्वमिदं सृष्टमनुष्टुभा सर्वमुपसंहृतं तस्य हैतस्य पञ्चाङ्गानि भवन्ति चत्वारः पादाश्चत्वारङ्गानि भवन्ति सप्रणवं सर्वं पञ्चमं भवति हृदयाय नमः शिरसे स्वाहा शिखायै वषट् कवचाय हुं अस्त्राय फडिति प्रथमं प्रथमेन संयुज्यते द्वितीयं द्वितीयेन तृतीयं तृतीयेन चतुर्थं चतुर्थेन पञ्चमं पञ्चमेन व्यतिषजति व्यतिषिक्ता वा इमे लोकास्तस्माद्व्यतिषिक्तान्यङ्गानि भवन्ति ओमित्येतदक्षरमिदं सर्वं तस्मात्प्रत्यक्षरमुभयत ओङ्कारो भवति अक्षराणां न्यासमुपदिशन्ति ब्रह्मवादिनः ॥ २॥ तस्य ह वा उग्रं प्रथमं स्थानं जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति वीरं द्वितीयं स्थानं महाविष्णुं तृतीयं स्थानं ज्वलन्तं चतुर्थं स्थानं सर्वतोमुखं पञ्चमं स्थानं नृसिंहं षष्ठं स्थानं भीषणं सप्तमं स्थानं भद्रमष्टमं स्थानं मृत्युमृत्युं नवमं स्थानं नमामि दशमं स्थानममेकादशं स्थानं जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति एकादशपदा वा अनुष्टुब्भवत्यनुष्टुभा सर्वमिदं सृष्टमनुष्टुभा सर्वमिदमुपसंहृतं तस्मात्सर्वानुष्टुभं जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति ॥ ३॥ देव ह वै प्रजापतिमब्रुवन्नथ कस्मादुच्यत उग्रमिति स होवाच प्रजापतिर्यस्मात्स्वमहिम्ना सर्वांॅल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि भूतान्युद्वृह्णात्यजस्रं सृजति विसृजति वासयत्त्युद्ग्राह्यत उद्गृह्यते स्तुहि श्रुतं गर्तसदं युवानं मृगं न भीममुपहन्त्रुमुग्रं मृडाजरित्रे रुद्रस्तवानो अन्यन्ते अस्मन्निवपन्तु सेनाः तस्मादुच्यत उग्रमिति ॥ अथ कस्मादुच्यते वीरमिति यस्मात्स्वमहिम्ना सर्वांॅल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि भूतानि विरमति विरामयत्यजस्रं सृजति विसृजति वासयति यतो वीरः कर्मण्यः सुदृक्षो युक्तग्राव जायते देवकामस्तस्मादुच्यते वीरमिति ॥ अथ कस्मादुच्यते महाविष्णुमिति यस्मात्स्वमहिम्ना सर्वांॅल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि भूतानि व्याप्नोति व्यापयति स्नेहो यथा पललपिण्डं शान्तमूलमोतं प्रोतमनुव्यासं व्यतिषिक्तो व्यापयते यस्मान्न जातः परो अन्यो अस्ति य आविवेश भुवनानि विश्वा प्रजापतिः प्रजया संविदानः त्रीणि ज्योतींषि सचते सषोडषीं तस्मादुच्यते महाविष्णुमिति ॥ अथ कस्मादुच्यते ज्वलन्तमिति यस्मात्स्वमहिम्ना सर्वाॅंल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि स्वतेजसा ज्वलति ज्वालयति ज्वाल्यते ज्वालयते सविता प्रसविता दीप्तो दीपयन्दीप्यमानः ज्वलं ज्वलिता तपन्वितपन्त्संतपन्रोचनो रोचमानः शोभनः शोभमानः कल्याणस्तस्मादुच्यते ज्वलन्तमिति ॥ अथ कस्मादुच्यते सर्वतोमुखमिति यस्मात्स्वमहिम्ना सर्वांॅल्लोकान्सर्वान्देवान्सर्वानात्मनः सर्वाणि भूतानि स्वयमनिन्द्रियोऽपि सर्वतः पश्यति सर्वतः शृणोति सर्वतो गच्छति सर्वत आदत्ते सर्वगः सर्वगतस्तिष्ठति । एकः पुरस्ताद्य इदं बभूव यतो बभूव भुवनस्य गोपाः । यमप्येति भुवनं सांपराये नमामि तमहं सर्वतोमुखमिति तस्मादुच्यते सर्वतोमुखमिति ॥ अथ कस्मादुच्यते नृसिंहमिति यस्मात्सर्वेषां भूतानां ना वीर्यतमः श्रेष्ठतमश्च सिंहो वीर्यतमः श्रेष्ठतमश्च । तस्मान्नृसिंह आसीत्परमेश्वरो जगद्धितं वा एतद्रूपं यदक्षरं भवति प्रतद्विष्णुस्तवते वीर्याय मृगो न भीमः कुचरो गिरिष्ठाः । यस्योरुषु त्रिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा तस्मादुच्यते नृसिंहमिति ॥ अथ कस्मादुच्यते भीषणमिति यस्माद्भीषणं यस्य रूपं दृष्ट्वा सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि भीत्या पलायन्ते स्वयं यतः कुतश्च न बिभेति भीषास्मत्द्वातः पवते भीषोदेति सूर्यः भीषास्मादग्निश्चेन्द्रस्य मृत्युर्धावति पञ्चम इति तस्मादुच्यते भीषणमिति ॥ अथ कस्मादुच्यते भद्रमिति यस्मात्स्वयं भद्रो भूत्वा सर्वदा भद्रं ददाति रोचनो रोचमानः शोभनः शोभमानः कल्याणः । भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिर्व्यशेम देवहितं यदायुः तस्मादुच्यते भद्रमिति ॥ अथ कस्मादुच्यते मृत्युमृत्युमिति यस्मात्स्वमहिम्ना स्वभक्तानां स्मृत एव मृत्युमपमृत्युं च मारयति । य आत्मदा बलदा यस्य विश्व उपासते प्रशिषं यस्य देवाः यस्य छायामृतं यो मृत्युमृत्युः कस्मै देवाय हविषा विधेम तस्मादुच्यते मृत्युमृत्युमिति ॥ अथ कस्मादुच्यते नमामीति यस्माद्यं सर्वे देवा नमन्ति मुमुक्षवो ब्रह्मवादिनश्च । प्र नूनं ब्रह्मणस्पतिर्मन्त्रं वदत्युक्थ्यं यस्मिन्निन्द्रो वरुणो मित्रो अर्यमा देवा ओकांसि चक्रिरे तस्मादुच्यते नमामीति ॥ अथ कस्मादुच्यतेऽहमिति । अहमस्मि प्रथमजा ऋतास्य पूर्वं देवेभ्यो अमृतस्य नाभिः । यो मा ददाति स इदेवमावाः अहमन्नमन्नमदन्तमद्मि अहं विश्वं भुवनमभ्यभवां सुवर्णज्योतिर्य एवं वेदेति महोपनिषत् ॥ ४॥ इति द्वितीयोपनिषत् ॥ २॥ देवा ह वै प्रजापतिमब्रुवन्नानुष्टुभस्य मन्त्रराजस्य नारसिंहस्य शक्तिं बीजं नो ब्रूहि भगवन्निति स होवाच प्रजापतिर्माया वा एषा नारसिंही सर्वमिदं सृजति सर्वमिदं रक्षति सर्वमिदं संहरति तस्मान्मायामेतां शक्तिं विद्याद्य एअतां मायां शक्तिं वेद स पाप्मानं तरति स मृत्युं तरति स संसारं तरति सोऽमृतत्वं च गच्छति महतीं श्रियमश्नुते मीमांसन्ते ब्रह्मवादिनो ह्रस्वा दीर्घा प्लुता चेति ॥ यदि ह्रस्वा भवति सर्वं पाप्मानं दहत्यमृतत्वं च गच्छति यदि दीर्घा भवति महतीं श्रियमाप्नोत्यमृतत्वं च गच्छति यदि प्लुता भवति ज्ञानवान्भवत्यमृतत्वं च गच्छति तदेतदृषिणोक्तं निदर्शनं स ईं पाहि य ऋजीषी तरुत्रः श्रियं लक्ष्मीमौपलामम्बिकां गां षष्ठीं च यामिन्द्रसेनेत्युदाहुः तां विद्यां ब्रह्मयोनिं सरूपामीआयुषे शरणमहं प्रपद्ये सर्वेषां वा एतद्भूतानामाकाशः परायणं सर्वाणि ह वा इमानि भूतान्याकाशादेव जायन्त आकाशादेव जातानि जीवन्त्याकाशं प्रयत्यभिसंविशन्ति तस्मादाकाशं बीजं विद्यात्तदेव ज्यायस्तदेतदृषिणोक्तं निदर्शनं हंसः शुचिषद्वसुरन्तरिक्षसद्धोत वेदिषदतिथिर्दुरोणसत् ॥ नृषद्वरसदृतसद्व्योमसदब्जागोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ य एवं वेदेति महोपनिषत् ॥ इति तृतीयोपनिषत् ॥ ३॥ देवा ह वै प्रजापतिमब्रुवन्ननुष्टुभस्य मन्त्रराजस्य नारसिंहस्याङ्गमन्त्रान्नो ब्रूहि भगव इति स होवाच प्रजापतिः प्रणवं सावित्रीं यजुर्लक्ष्मीं नृसिंहगायत्रीमित्यङ्गानि जानीयाद्यो जानीते सोऽमृतत्वं च गच्छति ॥ १॥ ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं भवद्भविष्यदिति सर्वमोङ्कार एव यच्चान्यत्त्रिकालातीतं तदप्योङ्कार एव सर्वं ह्येतद्ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पाज्जागरितस्थानो बहिःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः । स्वप्नस्थानोऽन्तप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः । यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत्सुषुप्तं सुषुप्तस्थान एकीभूतः प्रज्ञानघन एकानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयो पादः । एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानां नान्तःप्रज्ञं न बहिःप्रज्ञं नोभयतःप्रज्ञं न प्रज्ञं नाप्रज्ञं न प्रज्ञानघनमदृष्ट- मव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्य- मैकात्म्यप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ २॥ अथ सावित्री गायत्र्या यजुषा प्रोक्ता तया सर्वमिदं व्याप्तं घृणिरिति द्वे अक्षरे सूर्य इति त्रीणि एतद्वै सावित्रस्याष्टाक्षरं पदं श्रियाभिषिक्तं य एवं वेद श्रिया हैवाभिषिच्यते । तदेतदृचाभ्युक्तं ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधिविश्वे निषेदुः । यस्तन्न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासत इति न ह वा एतस्यर्चा न यजुषा न साम्नार्थोऽस्ति यः सावित्रं वेदेति । ॐभूर्लक्ष्मीर्भुवर्लक्ष्मीः स्वर्लक्ष्मीः कालकर्णी तन्नो महालक्ष्मीः प्रचोदयात् इत्येषा वै महाअलक्ष्मीर्यजुर्गायत्री चतुर्विंशत्यक्षरा भवति । गायत्री वा इदं सर्वं यदिदं किञ्च तस्माद्य एतां महालक्ष्मीं याजुषीं वेद महतीं श्रियमश्नुते । ॐ नृसिंहाय विद्महे वज्रनखाय धीमहि । तन्नः सिंहः प्रचोदयात् इत्येषा वै नृसिंहगायत्री देवानां वेदानां निदानं भवति य एवं वेद निदानवान्भवति ॥ ३॥ देवा ह वै प्रजापतिमब्रुवन्नथ कैर्मन्त्रैः स्तुतो देवः प्रीतो भवति स्वात्मानं दर्शयति तन्नो ब्रूहि भगवन्निति स होवाच प्रजापतिः । ॐ यो ह वै नृसिंहो देवो भगवान्यश्च ब्रह्मा बूर्भुवः स्वस्तस्मै वै नमो नमः ॥ १॥ यथा प्रथममन्त्रोक्तावाद्यन्तौ तथा सर्वमन्त्रेषु द्रष्टव्यौ॥ यश्च विष्णुः ॥ २॥ यश्च महेश्वरः ॥ ३॥ यश्च पुरुषः ॥ ४॥ यश्चेश्वरः ॥ ५॥ या सरस्वती ॥ ६॥ या श्रीः ॥ ७॥ या गौरी ॥ ८॥ या प्रकृतिः ॥ ९॥ या विद्या ॥ १०॥ यश्चोङ्कारः ॥ ११॥ याशतस्रोऽर्धमात्राः ॥ १२॥ ये वेदाः साङ्गाः सशाखाः सेतिहासाः ॥ १३॥ ये च पञ्चाग्नयः ॥ १४॥ याः सप्त महाव्याहृतयः ॥ १५॥ ये चाष्टौ लोकपालाः ॥ १६॥ ये चाष्टौ वसवः ॥ १७॥ ये चैकादश रुद्राः ॥ १८॥ ये च द्वादशादित्याः ॥ १९॥ ये चाष्टौ ग्रहाः ॥ २०॥ यानि च पञ्चमहाभूतानि ॥ २१॥ यश्च कालः ॥ २२॥ यश्च मनुः ॥ २३॥ यश्च मृत्युः ॥ २४॥ यश्च यमः ॥ २५॥ यश्चान्तकः ॥ २६॥ यश्च प्राणः ॥ २७॥ यश्च सूर्यः ॥ २८॥ यश्च सोमः ॥ २९॥ यश्च विराट् पुरुषः ॥ ३०॥ यश्च जीवः ॥ ३१॥ यच्च सर्वम् ॥ ३२॥ इति द्वात्रिंशत् इति तान्प्रजापतिरब्रवीदेतैर्मन्त्रैर्नित्यं देवं स्तुवध्वम् । ततो देवः प्रीतो भवति स्वात्मानं दर्शयति तस्माद्य एतैर्मन्त्रैर्नित्यं देवं स्तौति स देवं पश्यति सोऽमृतत्वं च गच्छति य एवं वेदेति महोपनिषत् ॥ इति चतुर्थ्युपनिषत् ॥ ४॥ देवा ह वै प्रजापतिमब्रुवन्नानुष्टुभस्य मन्त्रराजस्य नारसिंहस्य महाचक्रं नाम चक्रं नो ब्रूहि भगव इति सार्वकामिकं मोक्षद्वारं उद्योगिन उपदिशन्ति स होवाच प्रजापतिः षडक्षरं वा एतत्सुदर्शनं महाचक्रं तस्मात्षडरं भवति षट्पत्रं चक्रं भवति षड्वा ऋतव ऋतुभिः संमितं भवति मध्ये नाभिर्भवति नाभ्यां वा एते अराः प्रतिष्ठिता मायया एतत्सर्वं वेष्टितं भवति नात्मानं माया स्पृशति तस्मान्मायया बहिर्वेष्टितं भवति । अथाष्टारमष्टपत्रं चक्रं भवत्यष्टाक्षरा वै गायत्री गायत्र्या संमितं भवति बहिर्मायया वेष्टितं भवति क्षेत्रं क्षेत्रं वै मायैषा सम्पद्यते । अथ द्वादशारं द्वादशपत्रं चक्रं भवति द्वादशाक्षरा वै जगती जगत्या संमितं भवति बहिर्मायया वेष्टितं भवति । अथ षोडशारं षोडशपत्रं चक्रं भवति षोडशकालो वै पुरुषः पुरुष एवेदं सर्वं पुरुषेण संमितं भवति षोडशकालो वै पुरुषः पुरुष एवेदं सर्वं पुरुषेण संमितं भवति मायया बहिर्वेष्टितं भवति । अथ द्वात्रिंशदरं द्वात्रिंशत्पत्रं चक्रं भवति द्वात्रिंशदक्षरा वा अनुष्टुब्भवत्यनुष्टुभा सर्वमिदं भवति बहिर्मायया वेष्टितं भवत्यरैर्वा एतत्सुबद्धं भवति वेदा वा एते अराः पत्रैर्वा एतत्सर्वतः परिक्रामति छन्दांसि वै पत्राणि ॥ १॥ एतत्सुदर्शनं महाचक्रं तस्य मध्ये नाभ्यां तारकं यदक्षरं नारसिंहमेकाक्षरं तद्भवति षट्सु पत्रेषु षडक्षरं सुदर्शनं भवत्यष्टसु पत्रेष्वष्टाक्षरं नारायणं भवति द्वादशसु पत्रेषु द्वादशाक्षरं वासुदेवं भवति षोडशसु पत्रेषु मातृकाद्याः सबिन्दुकाः षोडश स्वरा भवन्ति द्वात्रिंशत्सु पत्रेषु द्वात्रिंशदक्षरं मन्त्रराजं नारसिंहमानुष्टुभं भवति तद्वा एतत्सुदर्शनं नाम चक्रं सार्वकामिकं मोक्षद्वारमृङ्मयं यजुर्मयं साममयं ब्रह्ममयममृतमयं भवति तस्य पुरस्ताद्वसव आसते रुद्रा दक्षिणत आदित्याः पश्चाद्विश्वेदेवा उत्तरतो ब्रह्मविष्णुमहेश्वरा नाभ्यां सूर्याचन्द्रमसौ पार्श्वयोस्तदेतदृचाभ्युक्तम् । ऋचो अक्षरे परमे व्योमन्यस्मिन्देवा अधिविश्वे निषेदुः । यस्तन्न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासत इति तदेतत्सुदर्शनं महाचक्रे बालो वा युवा वा वेद स महान्भवति स गुरुः सर्वेषां मन्त्राणामुपदेष्टा भवत्यनुष्टुभा होमं कुर्यादनुष्टुभार्चनं कुर्यात्तदेतद्रक्षोघ्नं मृत्युतारकं गुरुणा लब्धं कण्ठे वाहौ शिखायां वा बध्नीत सप्तद्वीपवती भूमिर्दक्षिणार्थं नावकल्पते तस्माच्छ्रद्धया यां काञ्चिद्गां दद्यात्स दक्षिणा भवति ॥ २॥ देवा ह वै प्रजापतिमब्रुवन्नानुष्टुभस्य मन्त्रराजस्य नारसिंहस्य फलं नो ब्रूहि भगव इति स होवाच प्रजापतिर्य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते सोऽग्नोपूतो भवति स वायुपूतो भवति स आदित्यपूतो भवति स सोमपूतो भवति स सत्यपूतो भवति स ब्रह्मपूतो भवति स विष्णुपूतो भवति स रुद्रपूतो भवति स सर्वपूतो भवति स सर्वपूतो भवति ॥ ३॥ य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते स मृत्युं तरति स पाप्मानं तरति स भ्रूणहत्यां तरति स वीरहत्यां तरति स सर्वहत्यां तरति स संसारं तरति स सर्वं तरति स सर्वं तरति ॥ ४॥ य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते सोऽग्निं स्तम्भयति स वायुं स्तम्भयति स आदित्यं स्तम्भयति स स्तोमं स्तम्भयति स उदकं स्तम्भयति स सर्वान्देवांस्तम्भयति स सर्वान्ग्रहांस्तम्भयति स विषं स्तम्भयति स विषं स्तम्भयति ॥ ५॥ य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते स देवानाकर्षयति स यक्षानाकर्षयति स नागानाकर्षयति स ग्रहानाकर्षयति स मनुष्यानाकर्षयति स सर्वानाकर्षयति स सर्वानाकर्षयति ॥ ६॥ य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते स भूर्लोकं जयति स भुवर्लोकं जयति स स्वर्लोकं जयति स महर्लोकं जयति स जनोलोकं जयति स तपोलोकं जयति स सत्यलोकं जयति स सर्वांल्लोकाञ्जयति स सर्वांल्लोकाञ्जयति ॥ ७॥ य एतं मन्त्रराजमानुष्टुभं नित्यमधीते सोऽग्निष्टोमेन यजते स उक्थ्येन यजते स षोडशिना यजते स वाजपेयेन यजते सोऽतिरात्रेण यजते सोऽप्तोर्यामेण यजते सोऽश्वमेधेन यजते स सर्वैः क्रतुभिर्यजते स सर्वैः क्रतुभिर्यजते ॥ ८॥ य एतं मन्त्रराजं नारसिंहमानुष्टुभं नित्यमधीते स ऋचोऽधीते स यजूंष्यधीते स सामान्यधीते सोऽथर्वणमधीते सोऽङ्गिरसमधीते स शाखा अधीते स पुराणान्यधीते स कल्पानधीते स गाथामधीते स नाराशंसीरधीते स प्रणवमधीते यः प्रणवमधीते स सर्वमधीते स सर्वमधीते ॥ ९॥ अनुपनीतशतमेकमेकेनोपनीतेन तत्सममुपनीतशतमेकमेकेन गृहस्थेन तत्समं गृहस्थशतमेकमेकेन वानप्रस्थेन तत्समं वानप्रस्थशतमेकमेकेन यतिना तत्समं यतीनां तु शतं पूर्णमेकमेकेन रुद्रजापकेन तत्समं रुद्रजापकशतमेकमेकेन- अथर्वशिरःशिखाध्यापकेन तत्सममथर्वशिरः- शिखाध्यापकशतमेकमेकेन तापनीयोपनिषद- ध्यापकेन तत्समं तापनीयोपनिषदध्यापक- शतमेकमेकेन मन्त्रराजध्यापकेन तत्समं तद्वा एतत्परमं धाम मन्त्रराजाध्यापकस्य यत्र न सूर्यस्तपति यत्र न वायुर्वाति यत्र न चन्द्रमा भाति यत्र न नक्षत्राणि भान्ति यत्र नाग्निर्दहति यत्र न मृत्युः प्रविशति यत्र न दुःखं सदानन्दं परमानन्दं शान्तं शाश्वतं सदाशिवं ब्रह्मादिवन्दितं योगिध्येयं परमं पदं यत्र गत्वा न निवर्तन्ते योगिनः ॥ तदेतदृचाभ्युक्तम् । तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् । तद्विप्रासो विपन्यवो जागृवांसः समिन्धते । विष्णोर्यत्परमं पदम् । तदेतन्निष्कामस्य भवति तदेतन्निष्कामस्य भवति य एवं वेदेति महोपनिषत् ॥ १०॥ इति पञ्चमोपनिषत् ॥ ५॥ इति नृसिंहपूर्वतापिन्युपनिषत् ॥ ॥ नृसिंहोत्तरतापिन्युपनिषत् ॥ नृसिंहोत्तरतापिन्यां तुर्यतुर्यात्मकं महः । परमाद्वैतसाम्राज्यं प्रत्यक्षमुपलभ्यते ॥ ॐ देवा ह वै प्रजापतिमब्रुवन्नणोरणीयां- समिममात्मानमोङ्कारं नो व्याचक्ष्वेति तथेत्योमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं भवद्भविष्यदिति सर्वमोङ्कार एव यच्चान्यत्त्रिकालातीतं तदप्योङ्कार एव सर्वं ह्येतद्ब्रह्मायमात्मा ब्रह्म तमेतमात्मानमोमिति ब्रह्मणैकीकृत्य ब्रह्म चात्मानमोमित्येकीकृत्य तदेकमजरममृतमभयमोमित्यनुभूय तस्मिन्निदं सर्वं त्रिशरीरमारोप्य तन्मयं हि तदेवेति संहरेदोमिति तं वा एतं त्रिशरीरमात्मानं त्रिशरीरं परं ब्रह्मानुसन्दध्यात्स्थूलत्वात्- स्थूलभुक्त्वाच्च सूक्ष्मत्वात्सूक्ष्मभुक्त्वा- च्चैक्यादानन्दभोगाच्च सोऽयमात्मा चतुष्पाज्जागरितस्थानः स्थूलप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुक् चतुरात्मा विश्वो वैश्वानरः प्रथमः पादः ॥ स्वप्नस्थानः सूक्ष्मप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः सूक्ष्मभुक् चतुरात्मा तैजसो हिरण्यगर्भो द्वितीयः पादः ॥ यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत्सुषुप्तं सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखश्चतुरात्मा प्राज्ञ ईश्वरस्तृतीयः पादः ॥ एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्यामेष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानं त्रयमप्येतत्सुषुप्तं स्वप्नं मायामात्रं चिदेकरसो ह्ययमात्माथ तुरीयश्चतुरात्मा तुरीयावसितत्वादेकैकस्योतानुज्ञात्रनुज्ञाविकल्पै- स्त्रयमप्यत्रापिसुषुप्तं स्वप्नं मायामात्रं चिदेकरसो ह्ययमात्माथायमादेशो न स्थूलप्रज्ञं न सूक्ष्मप्रज्ञं नोभयतःप्रज्ञं न प्रज्ञं नाप्रज्ञं न प्रज्ञानघन- मदृष्टमव्यवहार्यमग्राह्यमलक्षण- मचिन्त्यमचिन्त्यमव्यपदेश्यमैकात्म्यप्रत्ययसारं प्रपञ्चोपशमं शिवं शान्तमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेय ईश्वरग्रासस्तुरीयस्तुरीयः ॥ इति प्रथमः खण्डः ॥ १॥ तं वा एतमात्मानं जाग्रत्यस्वप्नमसुषुप्तं स्वप्ने जाग्रतमसुषुप्तं सुषुप्ते जाग्रतमस्वप्नं तुरीये जाग्रतमस्वप्नमसुषुप्तव्यभिचारिणं नित्यानन्दं सदेकरसं ह्येव चक्षुषो द्रष्टा श्रोत्रस्य द्रष्टा वाचो द्रष्टा मनसो द्रष्टा बुद्धेर्द्रष्टा प्राणस्य द्रष्टा तमसो द्रष्टा सर्वस्य द्रष्टा ततः सर्वस्मादन्यो विलक्षणचक्षुषः साक्षी श्रोत्रस्य साक्षी वाचः साक्षी मनसः साक्षीः बुद्धेः साक्षी प्राणस्य साक्षी तमसः साक्षी सर्वस्य साक्षी ततोऽविक्रियो महाचैतन्योऽस्मात्सर्वस्मात्प्रियतम आनन्दघनं ह्येवमस्मात्सर्वस्मात्पुरतः सुविभातमेकरसमेवाजरममृतमभयं ब्रह्मैवाप्यजयैनं चतुष्पादं मात्राभिरोङ्कारेण चैकीकुर्याज्जागरितस्थानश्चतुरात्मा विश्वो वैश्वानरश्चतूरूपोङ्कार एव चतूरूपो ह्ययमकारः स्थूलसूक्ष्मबीजसाक्षिभिरकाररूपै- राप्तेरादिमत्त्वाद्वा स्थूलत्वात्सूक्ष्मत्वाद्- बीजत्वात्साक्षित्वाच्चाप्नोति ह वा इदं सर्वमादिश्च भवति य एवं वेद ॥ स्वप्नस्थानश्चतुरात्मा तैजसो हिरण्यगर्भश्चतूरूप उकार एव चतूरूपो ह्ययमुकारः स्थूलसूक्ष्मबीज- साक्षिभिरुकाररूपैरुत्कर्षादुभयत्वात्स्थूलत्वात्- सूक्ष्मत्वाद्बीजत्वात्साक्षित्वाच्चोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति य एवं वेद ॥ सुषुप्तस्थानश्चतुरात्म प्राज्ञैइश्वरश्चतुरूपो मकार एव चतूरूपो ह्ययं मकारः स्थूलसूक्ष्म- बीजसाक्षिभिर्मकाररूपैर्मितेरपीतेर्वा स्थूलत्वात्- सूक्ष्मत्वाद्बीजत्वात्साक्षित्वाच्च मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ॥ मात्रामात्राः प्रतिमात्राः कुर्यादथ तुरीय ईश्वरग्रासः स स्वराट् स्वयमीश्वरः स्वप्रकाशश्चतुरात्मो- तानुज्ञात्रनुज्ञाविकल्पैरोतो ह्ययमात्मा ह्यथैवेदं सर्वमन्तकाले कालाग्निः सूर्योस्रैरनुज्ञातो ह्ययमात्मा ह्यस्य सर्वस्य स्वात्मानं ददातीदं सर्वं स्वात्मानमेव करोति यथा तमः सवितनुज्ञकरसो ह्ययमात्मा चिद्रूप एव यथा दाह्यं दग्ध्वाग्निरविकल्पो ह्ययमात्मा वाङ्मनोऽगोचरत्वाच्चिद्रूपश्चतूरूप ॐकार एव चतूरूपो ह्ययमोङ्कार ओतानुज्ञात्रनुज्ञा- विकल्पैरोङ्काररूपैरात्मैव नामरूपात्मकं हीदं सर्वं तुरीयत्वाच्चिद्रूपत्वाच्चोतत्वादनुज्ञातृत्वाद- नुज्ञानत्वादविकल्परूपत्वाच्चाविकल्परूपं हीदं सर्वं नैव तत्र काचन भिदास्त्यथ तस्यायमादेशो मात्रश्चतुर्थो व्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत ॐकार आत्मैव संविशत्यात्मनात्मानं य एवं वेदैष वीरो नारसिंहेन वानुष्टुभा मन्त्रराजेन तुरीयं विद्यादेष ह्यात्मानं प्रकाशयति सर्वसंहारसमर्थः परिभवासहः प्रभुर्व्याप्तः सदोज्ज्वलोऽविद्यातत्कार्यहीनः स्वात्मबन्धहरः सर्वदा द्वैतरहित आनन्दरूपः सर्वाधिष्ठानः सन्मात्रो निरस्ताविद्यातमोमोहोऽहमेवेति तस्मादेवमेवेममात्मानं परं ब्रह्मानुसन्दध्यादेष वीरो नृसिंह एवेति ॥ इति द्वितीयः खण्डः ॥ २॥ तस्य ह वै प्रणवस्य या पूर्वा मात्रा सा प्रथमः पादो भवति द्वितीया द्वितीयस्य तृतीया तृतीयस्य चतुर्थ्योतानुज्ञात्रनुज्ञाविकल्परूपा तया तुरीयं चतुरात्मानमन्विष्य चतुर्थपादेन च तया तुरीयेणानुचिन्तयन्ग्रसेत्तस्य ह वा एतस्य प्रणवस्य या पूर्वा मात्रा सा पृथिव्यकारः स ऋग्भिरृग्वेदो ब्रह्मा वसवो गायत्री गार्हपत्यः सा प्रथमः पादो भवति च सर्वेषु पादेषु चतुरात्मा स्थूलसूक्ष्म- बीजसाक्षिभिर्द्वितीयान्तरिक्षं स उकारः स यजुभिर्- यजुर्वेदो विष्णुरुद्रास्त्रिष्टुब्दक्षिणाग्निः सा द्वितीयः पादो भवति च सर्वेषु पादेषु चतुरात्मा स्थूलसूक्ष्मबीजसाक्षिभिस्तृतीया द्यौः स मकारः स सामभिः सामवेदो रुद्रादित्या जगत्याहवनीयः सा तृतीयः पादो भवति भवति च सर्वेषु पादेषु चतुरात्मा स्थूलसूक्ष्मबीजसाक्षिभिर्यावसानेऽस्य चतुर्थ्यर्धमात्रा सा सोमलोक ॐकारः साथर्वणै- र्मन्त्रैरथर्ववेदः संवर्तकोऽग्निर्मरुतो विराडेकर्षिर्भास्वती स्मृता चतुर्थः पादो भवति भवति च सर्वेषु पादेषु चतुरात्मा स्थूलसूक्ष्मबीजसाक्षिभिर्मात्रामात्राः प्रतिमात्राः कृत्वोतनुज्ञात्रनुज्ञाविकल्परूपं चिन्तयन्ग्रसेज्ज्ञोऽमृतो हुतसंवित्कः शुद्धः संविष्टो निर्विग्न इममसुनियमेऽनुभूयेहेदं सर्वं दृष्ट्वा स प्रपञ्चहीनोऽथ सकलः साधारोऽमृतमयश्चतुरात्माथ महापीठे सपरिवारं तमेतं चतुःसप्तात्मानं चतुरात्मानं मूलाग्नावग्निरूपं प्रणवं सन्दध्यात्सप्तात्मानं चतुरात्मानमकारं रुद्रं भ्रूमध्ये सप्तात्मानं चतुरात्मानं चतुःसप्तात्मानं चतुरात्मानमोङ्कारं सर्वेश्वरं द्वादशान्ते सप्तात्मानं चतुरात्मानं चतुःसप्तात्मानमोङ्कारं तुरीयमानन्दामृतरूपं षोडशान्तेऽथानन्दामृतेनै- तांश्चतुर्धा संपूज्य तथा ब्रह्माणमेव विष्णुमेव रुद्रमेव विभक्तांस्त्रीनेवाविभक्तांस्त्रीनेव लिङ्गरूपनेव च संपूज्योपहारैश्चतुर्धाथ लिङ्गात्संहृत्य तेजसा शरीरत्रयं संव्याप्य तदधिष्ठानमात्मानं संज्वाल्य तत्तेज आत्मचैतन्यरूपं बलमवष्टभ्य गुणैरैक्यं संपाद्य महास्थूलं महासूक्ष्मे महासूक्ष्मं महाकारणे च संहृत्य मात्राभिरोता- नुज्ञात्रनुज्ञाविकल्परूपं चिन्तयन्ग्रसेत् ॥ इति तृतीयः खण्डः ॥ ३॥ तं वा एतमात्मानं परमं ब्रह्मोङ्कारं तुरीयोङ्काराग्रविद्योतमनुष्टुभा नत्वा प्रसाद्योमिति संहृत्याहमित्यनुसन्दध्यादथैतमेवात्मानं परमं ब्रह्मोङ्कारं तुरीयोङ्काराग्रविद्योतमेका- दशात्मानं नारसिंहं नत्वोमिति संहरन्नानुसन्दध्या- दथैतमेवमात्मानं परमं ब्रह्मोङ्कारं तुरीयोङ्काराग्रविद्योतं प्रणवेन संचिन्त्यानुष्टुभा नत्वा सच्चिदानन्दपूर्णात्मसु नवात्मकं सच्चिदानन्दपूर्णात्मानं परं ब्रह्म संभाव्याह- मित्यात्मानमादाय मनसा ब्रह्मणैकीकुर्याद्यदनुष्टुभैव वा एष उपवसन्नेष हि सर्वत्र सर्वदा सर्वात्मा सन् सर्वमत्ति नृसिंहोऽसौ परमेश्वरोऽसौ हि सर्वत्र सर्वदा सर्वात्मा सन्त्सर्वमत्ति नृसिंह एवैकल एष तुरीय एअष एवोग्र एष एव वीर एष एव महानेष एव विष्णुरेष एव ज्वलन्नेष एव सर्वतोमुख एष एष नृसिंह एष एव भीषण एष एव भद्र एष एव मृत्युमृत्युरेष एव नमाम्येष एवाहमेवं योगारूढो ब्रह्मण्येवानुष्टुभं सन्दध्यादोङ्कार इति ॥ तदेतौ श्लोकौ भवतः ॥ संस्तभ्य सिंह स्वसुतान्गुणार्था- न्संयोज्य शृङ्गैरृषभस्य हत्वा ॥ वश्यां स्फुरन्तीमसतीं निपीड्य संभक्ष्य सिंहेन स एष वीरः ॥ शृङ्गप्रोतान्पादान्स्पृष्ट्वा हत्वा तानग्रसत्स्वयम् । नत्वा च बहुधा दृष्ट्वा नृसिंहः स्वयमुद्बभाविति ॥ इति चतुर्थः खण्डः ॥ ४॥ अथैष उ एव अकार आप्ततमार्थ आत्मन्येव नृसिंहे देवे ब्रह्मणि वर्तत एष ह्येवाप्ततम एष हि साक्ष्येष ईश्वरस्तत्सर्वगतो नहीदं सर्वमेष हि व्याप्ततमैदं सर्वं यदयमात्मा मायामात्र एष एवोग्र एष हि व्याप्ततम एष एव वीर एष हि व्याप्ततम एष एव महानेष हि व्याप्ततम एष एव विष्णुरेष हि व्याप्ततम एष एव ज्वलन्नेष हि व्याप्ततम एष एव सर्वतोमुख एष हि व्याप्ततम एष एव नृसिंह एष हि व्याप्ततम एष एव भीषण एष हि व्याप्ततम एष एव भद्र एष हि व्याप्ततम एष एव मृत्युमृत्युरेष हि व्याप्ततम एष एव नमाम्येष हि व्याप्ततम एष एवाहमेष हि व्याप्ततम आत्मैव नृसिंहो देवो ब्रह्म भवति य एवं वेद सोऽकामो निष्काम आप्तकाम आत्मकामेन तस्य प्राणा उत्क्रामन्त्यत्रैव समवलीयन्ते ब्रह्मैव सन्ब्रह्माप्येत्यथैष एवोङ्कार उत्कृष्टतमार्थ आत्मन्येव नृसिंहे देवे ब्रह्मणि वर्तते तस्मादेष सत्यस्वरूपो न ह्यन्यदस्त्यप्रमेयमनात्मप्रकाशमेष हि स्वप्रकाशोऽसङ्गोऽन्यन्न वीक्षत आत्मातो नान्यथा प्राप्तिरात्ममात्रं ह्येतदुत्कृष्टमेष एवोग्र एष ह्येवोत्कृष्ट एष एव विष्णुरेष ह्येवोत्कृष्ट एष एव ज्वलन्नेष ह्येवोत्कृष्ट एष एव सर्वतोमुख एष ह्येवोत्कृष्ट एष एव नृसिंह एष ह्येवोत्कृष्ट एष एव भीषण एष ह्येवोत्कृष्ट एष एव भद्र एष ह्येवोत्कृष्ट एष एव मृत्युमृत्युरेष ह्येवोत्कृष्ट एष एव नमाम्येष ह्येवोत्कृष्ट एष एवाहमेष ह्येवोत्कृष्टस्तस्मादात्मानमेवैनं जानीयादात्मैव नृसिंहो देवो ब्रह्म भवति य एवं वेद सोऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्त्यत्रैव समवलीयन्ते ब्रह्मैव सन्ब्रह्माप्येत्यथैष एव मकारो महाविभूत्यर्थ आत्मन्यैव नृसिंहे देवे ब्रह्मणि वर्तते तस्मादयमनल्पो भिन्नरूपः स्वप्रकाशो ब्रह्मैवाप्ततम उत्कृष्टतम एतदेव ब्रह्मापि सर्वज्ञं महामायं महाविभूत्येतदेवोग्रमेतद्धि महाविभूत्येतदेव वीरमेतद्धि महाविभूत्यतदेव महदेतद्धि महाविभूत्येतदेव विष्ण्वेतद्धि महाविभूत्येतदेव ज्वलदेतद्धि महाविभूत्येतदेव सर्वतोमुखमेतद्धि महाविभूत्येतदेव नृसिंहमेतद्धि महाविभूत्येतदेव भीषणमेतद्धि महाविभूत्येतदेव भद्रमेतद्धि महाविभूत्येतदेव मृत्युमृत्य्वेतद्धि महाविभूत्येतदेव नमाम्येतद्धि महाविभूत्येतदेवाहमेतद्धि महाविभूति तस्मादकारोकाराभ्यामिममात्मानमाप्ततममुत्कृष्टतमं चिन्मात्रं सर्वद्रष्टारं सर्वसाक्षिणं सर्वग्रासं सर्वप्रेमास्पदं सच्चिदानन्दमात्रमेकरसं पुरतोऽस्मात्सर्वस्मात्सुविभातमन्विष्याप्ततममुत्कृष्टतमं महामायं महाविभूति सच्चिदानन्दमात्रमेकरसं पुरमेव ब्रह्म मकारेण जानीयादात्मैव नृसिंहो देवः परमेव ब्रह्म भवति य एवं वेद सोऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्त्यत्रैव समवलीयन्ते ब्रह्मैव सन्ब्रह्माप्येतीति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥ इति पञ्चमः खण्डः ॥ ५॥ ते देवा इममात्मानं ज्ञातुमैच्छंस्तान्हासुरः पाप्मा परिजग्राह त ऐक्षन्तहन्तैनमासुरं पाप्मानं ग्रसाम इत्येतमेवोङ्काराग्रविद्योतं तुरीयतुरीयमात्मानमुग्रमनुग्रं वीरमवीरं महान्तममहान्तं विष्णुमविष्णुं ज्वलन्तमज्वलन्तं सर्वतोमुखमसर्वतोमुखं नृसिंहमनृसिंहं भीषणमभीषणं भद्रमभद्रं मृत्युमृत्युममृत्युमृत्युं नमाम्यनमाम्यहमनहं नृसिंहानुष्टुभैव बुबुधिरे तेभ्यो हासावासुरः पाप्मा सच्चिदानन्दघनज्योतिरभवत्तस्मादपक्वकषाय इममेवोङ्काराग्रविद्योतं तुरीयतुरीयमात्मानं नृसिंहानुष्टुभैव जानीयात्तस्यासुरः पाप्मा सच्चिदानन्दघनज्योतिर्भवति ते देवा ज्योतिरुत्तितीर्षवो द्वितीयाद्भयमेव पश्यन्त इममेवोङ्काराग्रविद्योतं तुरीयतुरीयमात्मानमनुष्टुभान्विष्य प्रणवेनैव तस्मिन्नवस्थितास्तेभ्यस्तज्ज्योतिरस्य सर्वस्य पुरतः सुविभातमविभातमद्वैतमचिन्त्यमलिङ्गं स्वप्रकाशमानन्दघनं शून्यमभवदेवंवित्स्वप्रकाशं परमेव ब्रह्म भवति ते देवाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च ससाधनेभ्यो व्युत्थाय निराकारा निष्परिग्रहा अशिखा अयज्ञोपवीता अन्धा बधिरा मुग्धाः क्लीबा मूका उन्मत्त इव परिवर्तमानाः शान्ता दान्ता उपरतास्तितिक्षवः समाहिता आत्मरतय आत्मक्रीडा आत्ममिथुना आत्मानन्दाः प्रणवमेव परं ब्रह्मात्मप्रकाशं शून्यं जानन्तस्तत्रैव परिसमाप्तास्तस्माद्देवानां व्रतमाचरन्नोङ्कारे परे ब्रह्मणि पर्यवसितो भवेत्स आत्मन्येवात्मानं परं ब्रह्म पश्यति ॥ तदेष श्लोकः ॥ शृङ्गेश्वशृङ्गं संयोज्य सिंहं शृङ्गेषु योजयेत् । शृङ्गाभ्यां शृङ्गमाबध्य त्रयो देव उपासत इति ॥ इति षष्ठः खण्डः ॥ ६॥ देवा ह वै प्रजापतिमब्रुवन् भूय एव नो भगवान्विज्ञापयत्विति तथेत्यजत्वादमरत्वाद- जरत्वादमृतत्वादशोकत्वादमोहत्वादनशनायत्वाद- पिपासत्वादद्वैतत्वाच्चाकरेणेममात्मान- मन्विष्योत्कृष्टत्वादुत्पादकत्वादुत्प्रवेष्टत्वादु- त्थापयितृत्वादुद्द्रष्टृत्वादुत्कर्तृत्वादुत्पथ- वारकत्वाद्दुद्ग्रासत्वादुद्भ्रान्तत्वादुत्तीर्णविकृतत्वा- च्चोङ्कारेणेममात्मानं परमं ब्रह्म नृसिंहमन्विष्याकारेणेममात्मानमुकारं पूर्वार्हमाकृष्य सिंहीकृत्योत्तरार्धेन तं सिंहमाकृष्य महत्त्वान्महस्त्वान्मानत्वा- न्मुक्तत्वान्महादेवत्वान्महेश्वरत्वान्महासत्त्वा- न्महाचित्त्वान्महानन्दत्वान्महप्रभुत्वाच्च मकारार्धेनानेनात्मनैकीकुर्यादशरीरो निरिन्द्रियोऽप्राणोऽतमाः सच्चिदानन्दमात्रः स स्वराड् भवति य एवं वेद कस्त्वमित्यहमिति होवाचैवमेवेदं सर्वं तस्मादहमिति सर्वाभिधानं तस्यादिरयमकारः स एव भवति सर्वं ह्ययमात्मानं हि सर्वान्तरो न हीदं सर्वमहमिति होवाचैव निरात्मकमात्मैवेदं सर्वं तस्मात्सर्वात्मकेनाकारेण सर्वात्मकमात्मानमन्विच्छेद्ब्रह्मैवेदं सर्वं सच्चिदानन्दरूपं सच्चिदानन्दरूपमिदं सर्वं सद्धीदं सर्वं सत्सदिति चिद्धीदं सर्वं काशते प्रकाशते चेति किं सदितीदमिदं नेत्यनुभूतिरिति कैषेतीयमियं नेत्यवचनेनैवानुभवन्नुवाचिअवमेव चिदानन्दावप्यवचनेनैवानुभवन्नुवाच सर्वमन्यदिति स परमानन्दस्य ब्रह्मणो नाम ब्रह्मेति तस्यान्त्योऽयं मकारः स एव भवति तस्मान्मकारेण परमं ब्रह्मान्विच्छेत्किमिदमेवमित्युकार इत्येवाहाविचिकित्स- न्नकारेणेममात्मानमन्विष्य मकारेण ब्रह्मणानु- सन्दध्यादुकारेणाविचिकित्सन्नशरीरोऽनिन्द्रियोऽप्राणोऽतमाः सच्चिदानन्दमात्रः स स्वराड् भवति य एवं वेद ब्रह्म वा इदं सर्वमत्तृत्वादुग्रत्वाद्वीरत्वान्महत्वाद्- विष्णुत्वाज्ज्वलत्वात्सर्वतोमुखत्वान्नृसिंहत्वाद्भीषणत्वा- द्भद्रत्वान्मृत्युमृत्युत्वान्नमामित्वादहंवादिति सततं ह्येतद्ब्रह्मोग्रत्वाद्वीरत्वान्महत्त्वाद्विष्णुत्वाज्ज्वलत्वा- सर्वतोमुखत्वान्नृसिंहत्वाद्भीषणत्वाद्भद्रत्वा- न्मृत्युमृत्युत्वान्नमामित्वादिति तस्मादकारेण परमं ब्रह्मान्विष्य मकारेण मन आद्यवितारं मन आदिसाक्षिण- मन्विच्छेत्स यदैतत्सर्वमपेक्षते तदैतत्सर्वमस्मिन्प्रविशति स यदा प्रतिबुध्यते तदेतत्सर्वमस्मादेवोत्तिष्ठति तदेव तत्सर्वं निरूह्य प्रत्यूह्य संपीड्य संज्वाल्य संभक्ष्य स्वात्मानमेवैषा ददात्यत्युग्रोऽतिवीरोतिमहानिति विष्णुरतिज्वलन्नतिसर्वतोमुखोऽतिनृसिंहोऽतिभीषणोऽति- भद्रोतिमृत्युमृत्युरतिनमामत्यहं भूत्वा स्वे महिम्नि सदा समासते तस्मादेनमकारार्थेन परेण ब्रह्मणैकीकुर्यादुकारेणाविचिकित्सन्नशरीरो निरिन्द्रियोऽप्राणोऽमनः सच्चिदानन्दमात्रः स स्वराड् भवति य एवं वेद॥ तदेष श्लोकः ॥ शृङ्गं शृङ्गार्धमाकृष्य शृङ्गेणानेन योजयेत् । शृङ्गमेनं परे शृङ्गे तमनेनापि योजयेत् ॥ इति सप्तमः खण्डः ॥ ७॥ अथ तुरीयेणोतश्च प्रोतश्च ह्ययमात्मा नृसिंहोऽस्मिन्सर्वमयं सर्वात्मानं हि सर्वं नैवातोऽद्वयो ह्ययमात्मैकल एवावविकल्पो न हि वस्तु सदयं ह्योत इव सद्धनोऽयं चिद्धन आनन्दघन एवैकरसोऽव्यवहार्यः केनचनाद्वितीय ओतश्च प्रोतश्चैष ओङ्कार एवं नैवमिति पृष्ट ओमित्येवाह वाग्वा ओङ्कारो वागेवेदं सर्वं न ह्यशब्दमिवेहास्ति चिन्मयो ह्ययमोङ्कारश्चिन्मयमिदं सर्वं तस्मात्परमेश्वर एवैकमेव तद्भवत्येत- दमृतमयमेतद्ब्रह्माभयं वै ब्रह्म भवति य एवं वेदेति रहस्यमनुज्ञाता ह्ययमात्मैष ह्यस्य सर्वस्य स्वात्मानमनुजानाति न हीदं सर्वं स्वत आत्मविन्न ह्ययमोतो नानुज्ञातासङ्गत्वाद- विकारित्वादसत्त्वादन्यस्यानुज्ञाता ह्ययमोङ्कार ओमिति ह्यनुजानाति वाग्वा ओङ्कारो वागेवेदं सर्वमनुजानाति चिन्मयो ह्ययमोङ्कारश्चिद्धीदं सर्वं निरात्मकमात्मसात्करोति तस्मात्परमेश्वर एवैकमेव तद्भवत्येतदमृतमभयमेतद्ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेदेति रहस्यमनुज्ञैकरसो ह्ययमात्मा प्रज्ञानघन एवायं यस्मात्सर्वात्पुरतः सुविभातोऽतश्चिद्धन एव न ह्ययमोतो नानुज्ञातैतदात्म्यं हीदं सर्वं सदिवानुज्ञैकरसो ह्ययमोङ्कार ओमिति ह्येवान्नुजानाति वाग्वा ओङ्कारो वागेव ह्यनुजानाति चिन्मयो ह्ययमोङ्कारश्चिदेव ह्यनुज्ञाता तस्मात्परमेश्वर एवैकमेव तद्भवत्येतदमृतमभयमेतद्ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेदेति रहस्यमविकल्पो ह्ययमात्माऽद्वितीयत्वादविकल्पो ह्ययमोङ्कारोऽद्वितीयत्वादेव चिन्मयो ह्ययमोङ्कार- स्तस्मात्परमेश्वर एवैकमेव तद्भवत्यविकल्पोऽपि नात्र काचन भिदास्ति नैव तत्र काचन भिदास्त्यत्र हि भिदामिव मन्यमानः शतधा सहस्रधा भिन्नो मृत्योः स मृत्युमाप्नोति तदेतदद्वयं स्वप्रकाशं महानन्दमात्माइवैतदमृतमभयमेतद्ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेदेति रहस्यम् ॥ इत्यष्टमः खण्डः ॥ ८॥ देवा ह वै प्रजापतिमब्रुवन्निममेव नो भगवन्नोङ्कारमात्मानमुपदिशेति तथेत्युपद्रष्टानुमन्तैष आत्मा नृसिंहश्चिद्रूप एवाविकारो ह्युपलब्धः सर्वस्य सर्वत्र न ह्यस्ति द्वैतसिद्धिरात्मैव सिद्धोऽद्वितीयो मायया ह्यन्यदिव स वा एष आत्मा पर एषैव सर्वं तथाहि प्रज्ञेनैषा विद्या जगत्सर्वमात्मा परमात्मैव स्वप्रकाशोऽप्यविषयज्ञानत्वाज्जानन्नेव ह्यन्यत्रान्यन्न विजानात्यनुभुतेर्माया च तमोरूपानुभूतिस्तदेतज्जडं मोहात्मकम- नन्तमिदं रूपस्यास्य व्यञ्जिका नित्यनिवृत्तापि मूढैरात्मेव दृष्टास्य सत्त्वमसत्त्वं च दर्शयति सिद्धत्वासिद्धत्वाभ्यां स्वतन्त्रा- स्वतन्त्रत्वने सैषा वटबीजसामान्यवदनेक- वटशक्तिरेकैव तद्यथा वटबीजसामन्यमेक- मनेकान्स्वाव्यतिरिक्तान्वटान्सबीजानुत्पाद्य तत्र तत्र पूर्णं सत्तिष्ठत्येवमेवैषा माया स्वाव्यतिरिक्तानि पूर्णानि क्षेत्राणि दर्शयित्वा जीवेशावभासेन करोति माया चाविद्या च स्वयमेव भवति सैषा चित्रा सुदृढा बह्वङ्कुरा स्वयं गुणभिन्नाङ्कुरेष्वपि गुणभिन्ना सर्वत्र ब्रह्मविष्णुशिवरूपिणी चैतन्यदीप्ता तस्मादात्मन एव त्रैविध्यं सर्वत्र योनित्वमभिमन्ता जीवो नियन्तेश्वरः सर्वाहंमानी हिरण्यगर्भस्त्रिरूप ईश्वर- वद्व्यक्तचैतन्यःसर्वगो ह्येष ईश्वरः क्रियाज्ञानात्मा सर्वं सर्वमयं सर्वे जीवाः सर्वमयाः सर्वास्ववस्थासु तथाप्यल्पाः स वा एष भूतानिन्द्रियाणि विराजं देवताः कोशांश्च सृष्ट्वा प्रविश्यामूढो मूढ इव व्यवहरन्नास्ते माययैव तस्मादद्वय एवायमात्मा सन्मात्रो नित्यः शुद्धो बुद्धः सत्यो मुक्तो निरञ्जनो विभुरद्वयानन्दः परः प्रत्यगेकरसः प्रमाणैरेतैरवगतः सत्तामात्रं हीदं सर्वं सदेव पुरस्तात्सिद्धं हि ब्रह्म न ह्यत्र किञ्चानुभूयते नाविद्यानुभवात्मा न स्वप्रकाशे सर्वसाक्षिण्यविक्रियेऽद्वये पश्यतेहापि सन्मात्रमसदन्यत्सत्यं हीत्थं पुरस्तादयोनि स्वात्मस्थमानन्दचिद्धनं सिद्धं ह्यसिद्धं तद्विष्णुरीशानो ब्रह्मान्यदपि सर्वं सर्वगतं सर्वमत एव शुद्धोऽबाध्यस्वरूपो बुद्धः सुखस्वरूप आत्मा न ह्येतन्निरात्मकमपि नात्मा पुरतो हि सिद्धो न हीदं सर्वं कदाचिदात्मा हि स्वमहिमस्थो निरपेक्ष एक एव साक्षी स्वप्रकाशः किं तन्नित्यमात्मात्र ह्येव न विचिकित्समेतद्धीदं सर्वं साधयति द्रष्टा द्रष्टुः साक्ष्यविक्रियः सिद्धो निरवद्यो बाह्याभ्यन्तरवीक्षणात्सुविस्फुटतमः स परताद्ब्रूतैष दृष्टोऽदृष्टोऽव्यवहार्योऽप्यल्पो नाल्पः साक्ष्यविशेषोऽनन्योऽसुखदुःखोऽद्वयः परमात्मा सर्वज्ञोऽनन्तोऽभिन्नोऽद्वयः सर्वदा संवित्तिर्मायया नासंवित्तिः स्वप्रकाशे यूयमेव दृष्टाः किमद्वयेन द्वितीयमेव न यूयमेव ब्रूह्येव भगवन्निति देवा ऊचुर्यूयमेव दृश्यते चेन्नात्मज्ञा असङ्गो ह्ययमात्मातो यूयमेव स्वप्रकाशा इदं हि सत्संविन्मयत्वाद्यूयमेव नेति होचुर्हन्तासङ्गा वयमिति होचुः कथं पश्यन्तीति होवाच न वयं विद्म इति होचुस्ततो यूयमेव स्वप्रकाशा इति होवाच न च सत्संविन्मया एतौ हि पुरस्तात्सुविभातमव्यवहार्य- मेवाद्वयं ज्ञातो नैष विज्ञातो विदिताविदितात्पर इति होचुः स होवाच तद्वा एतद्ब्रह्माद्वयं ब्रह्मत्वान्नित्यं शुद्धं बुद्धं मुक्तं सत्यं सूक्ष्मं परिपूर्णमद्वयं सदानन्दचिन्मात्र- मात्मैवाव्यवहार्यं केन च तत्तदेतदात्मान- मोमित्यपश्यन्तः पश्यत तदेतत्सत्यमात्मा ब्रह्मैव ब्रह्मात्मैवात्र ह्येव न विचिकित्स्यमित्यों सत्यं तदेतत्पण्डिता एव पश्यन्त्येतद्ध्यशब्द- मस्पर्शमरूपमरसमगन्धमवक्तव्यमन- दातव्यमगन्तव्यमविसर्जयितव्यमनानन्दयितव्य- ममन्तव्यमबोद्धव्यममनहङ्कर्तयितव्यम- चेतयितव्यमप्राणयितव्यमनपानयितव्यम- व्यानयितव्यमनुदानयितव्यमसमानयितव्यम- निन्द्रियमविषयमकरणमलक्षणमसङ्गम- गुणमविक्रियमव्यपदेश्यमसत्त्वमरस्कम- तमस्कममायमभयमप्यौपनिषदमेव सुविभातं सकृद्विभातं पुरतोऽस्मात्सर्वस्मा- त्सुविभातमद्वयं पश्यत हंसः सोऽहमिति स होवाच किमेष दृष्टोऽदृष्टो वेति दृष्टो विदिताविदितात्पर इति होचुः क्वैषा कथमिति होचुः किं तेन न किंचनेति होचुर्यूयमेवाश्चर्यरूपा इति होवाच न चेत्याहुरोमित्यनुजानीध्वं ब्रूतैनमिति ज्ञातोऽज्ञातश्चेति होचुर्नचैनमिति होचुरिति ब्रूतैवैवमात्मसिद्धमिति होवाच पश्याम एव भगवो न च वयं पश्यामो नैव वयं वक्तुं शक्नुमो नमस्तेऽस्तु भगवन् प्रसीदेति होचुर्न भेतव्यं पृच्छतेति होवाच क्वैषनुज्ञेत्येष एवात्मेति होवाच ते होचुर्नमस्तुभ्यं वयं त इति ह प्रजापतिर्देवाननु शशासानुशशासेति ॥ तदेष श्लोकः ॥ ओतमोतेन जानीयादनुज्ञातारमान्तरम् । अनुज्ञामद्वयं लब्ध्वा उपद्रष्टारमाव्रजेत् ॥ इति नवमः खण्डः ॥ ९॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः । व्यशेम देवहितं यदायुः । ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति नृसिंहोत्तरतापिन्युपनिषत्समाप्ता ॥
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 ! The First Upanishad Bhagawan Narasimha who is partly human and partly lion shines as Parabrahma with Rutha (discipline of the visible world) and Sathya (basic truth). He appears with two colours viz. black and golden red. His nature is to go up and he has a very terrible and fearsome stare but he is a “Sankara” doing good to people. He is called “Neela Lohitha (He who is red and black)” because his neck is black and the top of it is red. In another of his aspects he is Umapathi (husband of Uma) and Pasupathi (Lord of all beings). He holds the bow called “Pinaka” and has great luster. He is the god of all knowledge. He is god of all beings. He is the Lord of all Vedas. He is the boss of Brahma and He is praised by Yajur Veda. One should know the praise of Sama Veda of him. Those who know that will attain the deathless state. The Second Upanishad Devas were afraid of death, sins and family life. They approached Praja Pathi. He told them about the Narasimha Mantra which was “the King of all Mantras” written in Anushtup meter. Because of this, they won victory over death. They won over all sins and also destroyed the problems of family life. So any of those who are afraid of death, sins and family life, should get themselves taught the “Narasimha Mantra” which is called “the King of Mantras” and which is written in anushtup meter. They all would win over death and win over sin as well problems due to family life. The King of Mantras: [The following is a simple translation of the King of Mantras of Lord Narasimha and what follows is an explanation and justification of each description.) My salutations to That Nrusimha, Who is fierce, Who is heroic, Who is Maha Vishnu, Who is burning, Who has faces every where, Who is half Lion and half Man, Who is fearful, Who is safe, Who is death and deathlessness. 1. He is called “Ugra [fierce]” because by his power He creates, looks after, destroys and elevates without break and also attracts all devas, all beings, all bhoothas Hey Lord Narasimha, you who is being praised by me, please give me perennial happiness even when I am in this body which is not permanent. Let your soldiers kill all my enemies who are different from me. 2. He is called “Veera [heroic]” because by his power He makes all worlds, all devas, all beings and all boothas play, and allow them to take rest and also creates, helps them grow and attracts without any break these worlds, devas, beings and boothas. He is behind every action, very capable, mountain like and one who fulfills the desires of devas. 3. He is “Maha Vishnu”, because he pervades in all the worlds and makes all the world pervade, similar to the fatty gum that spreads in all meat, from this side to that and also from other side to this side. There is nothing in the world that is not him. He is pervading in all things in the world. He is the leader of all souls. Worship of souls is His worship. He exists in all the three shining things viz. Moon, Sun and fire. 4. He is called “Jwalantham [burning]”, because he makes the entire world which includes all devas, all beings and all Bhoothas shine because of his luster and also shines in them and makes them release flames. He is the one who created the world and makes it rapidly multiply. He is the one who shines because of his own luster and also makes others shine. He spreads heat throughout the world and makes the world swelter. He spreads his rays everywhere and makes them release rays. He has a personality which causes only good. He gives only that which is good and he is good. 5. He is called “Sarvatho Mukham [having faces everywhere]” because he sees everywhere without having any organs, he is able to hear every thing, he is able to go every where, he is able to attract everything, and also because he is spread everywhere and exists every where. In the beginning he was alone and he has become all these things now. Those who rule over the world came from him. In the end everything goes back and merges in him. I salute him who has faces every where. 6. Among all animals the most fear some and also most special is the lion. That is why God of the Universe took birth as Narasimha. That deathless form became one which does good to the entire world. That is why he is called “Narasimham [half man and half lion]”. That Maha Vishnu who has this fearsome form does not cause fear among his devotees. He is being worshipped and praised by them. He is the one who travels all over earth and also one who lives on the mountain top. In his form of Trivikrama, he measured all the worlds in three steps. 7. He is called “Bheeshanam [fear full]” because all the crowds of devas, men and Bhoothas and all the worlds run away fearing Him; but he is not afraid of anything. The wind blows because it is afraid of Him. The Sun rises above because he is afraid of Him. It is because of fear for Him, that the God of fire, Indra and the God of death do their work. 8. He is called “Bhadram [safe]’ because he is good things personified, because he forever shines giving good things, because he makes others shine, because he is superior and because he does very good things. Hey Devas, we have to hear with our ears about this “Bhadram”. Hey, those of you who are fit to be worshipped, we have to see with our eyes that “Bhadram”. Let us live as much as the Gods live with healthy organs and healthy bodies praising and singing Him. 9. He is called “Mruthyu-Mruthyum [death and deathlessness]” because just by mere thought of His devotees, he destroys death and untimely death to them. He is one who gives the knowledge of the soul and also one who gives strength. All devas bow before Him and praise Him. Let us satisfy Him by offering Him “Havis-food” through the fire sacrifice because even his shadow is nectar and he is the death which destroys death. 10. He is worshipped by the chanting of “Namami [I salute him]”, because he is being worshipped by all devas, all those who have forsaken his world and all those who swear by Brahmam and also because the lord of the Vedas worship him telling these words. Indra, Mithra (Sun), Aryama and all other devas exist in him. 11. I was born before this world which is pretty and orderly. I existed even before the devas. I am the central power of that which never dies. He who gives me (in my form as food for people) in charity, becomes the one who protects the soul. If given without understanding this, I who am food, eat the one who eats. I am the one who becomes all the world and destroys it. My light is like that of a sun, who standing alone gives light to all the world. This Upanishad says that one who understands this attains salvation. The Third Upanishad The devas requested Brahma to teach them the power of Anushtup Mantra Raja (The king of Chants set to anushtup meter) and also its root. Brahma told them: This illusion (Maya) which is the power of Narasimha (which is EEm) is the one which creates everything, protects them and destroys them. Therefore you have to realize that this illusion is the power. The one who understands the power of this illusion, he crosses all sins and also attains deathlessness. He enjoys the wealth with fame. The experts in Brahmam argue among themselves whether this is short, long or extra long (Pronunciation?). One who pronounces this with short ending, will burn away all sins and would attain deathlessness. He who pronounces this in long ending, would get wealth with fame and also attain deathlessness. He who pronounces it with extra long ending would attain ethereal knowledge and also deathlessness. What follows is the explanation given by sages: “Oh power behind EEm who is the personification of the power of illusion, please protect us. Please bless us so that we are able to cross easily in a straight forward manner this sea of birth and death. People who know you, call you also as Sreedevi, Lakshmi, Parvathy, Bhoodevi (The Goddess of Earth), Sashti Devi, Sree Vidhya and Indra Sena. Requesting you to give me long life, I submit myself to you who is the mother of all Vedas. All the beings and things in the world were produced from the sky (Ether). All living things were made from the sky. They live in the sky. They go towards the sky and enter and disappear there. So we have to understand that the sky is the root (The root word for the sky is Ham).” The explanation given by sages are as follows: “That root “Ham” is the Sun God traveling in the pure sky, in “Air” in the atmosphere, in “Fire” in fire sacrifices, and exists as “Guests” in homes. That is the only one thing which is with devas and also with men. It is the truth. It is that thing which is born out of sky, water, earth, sacrificial fire and mountains. This is the great truth. The Upanishad says that “only the one who knows this knows the secret implication of the mantra”. Fourth Upanishad The devas approached Brahma and asked him to teach them about the branch (part) mantras of the Narasimha Mantra Raja. Brahma told them that they should know that the Pranava, Savithri, Yajur Lakshmi and Narasimha Gayathri are the four parts (Branches) of Narasimha Mantra and also that any one who knows this attains deathlessness. 1. Pranavam is nothing but “Om” 2. The Savithri Mantra which protects those who chant it is told in Yajur Veda. It has spread throughout the world. The Savithri Ashtakshara (Eight letters) consists of the two letters “Gruni”, the three letters, “Soorya” and the three letters “Aadhithya”. This is a chant which increases your stature and your wealth. Great wealth will come in search of one who knows this. 3. The Yajur Mahalakshmi Mantra is “Om Bhoor Lakshmi, Bhuvar Lakshmi, Suva Kala Karni, Thanno Lakshmi Prachodayath”. This has 24 letters. All this universe is in the form of this Gayathri. So the one who knows this Yajur Maha Lakshmi Mantra, would enjoy great wealth with lot of fame. 4. The Narasimha Gayathri is, “Om Nrusimhaya Vidhmahe Vajra Nakhaya Deemahi. Thannah Simha Prachodayath”. This is the mantra in which all the Vedas and Devas reside. The one who knows this would be the one with whom the Devas and Vedas will live forever. The devas approached Brahma and asked him, “By chanting which Mantra, God will take great mercy on us and give us a sight of His form. Please tell us about that.” Then Brahma told them as follows: “Om, Um, Om. Yo Vai Nirusimho Devo Bhagawan Yascha Brahma Thasmai Vo Namo Namah. Om Kram Om. Yo Vai Nrusimho Devo Bhagwan Yascha Vishnu Thasmai Vai Namo Nama. Om Veem Om. Yo Vai Nrusimho Devo Bhagwan Yascha Maheswara Thasmai Vai Namo Nama.” [The 32 gods to whom similar mantra has to be prayed with Um-kram-Veem-Ram are Brahma, Vishnu, Maheswara Purusha, Eashwara, Saraswathi, Sree Gowri, Prakuthi, Vidhya, Omkara, Ardha mathra, Vedhaa, Panchakhya, Saptha Vyahrudaya, Loka Pala, Vasava, Rudra, Aadhithya, Ashtou Gruha, Maha Bhootha, Kaala, Manu, Mruthyu, Yama, Kandhaka, Paraana, Soorya, Soma, Virat Purusha, and Jeeva and in the end chant “Om Ham, Om, Yo Vai Nrusimho Devo Bhagawan Yascha Sarvam Tasmai Vai Namo Nama.”) Brahma told, “If One who prays God daily using these 32 mantras, God will become greatly pleased and would appear personally. So to any one who prays Bhagawan Narasimha using these mantras, He would appear to him personally. That devotee would also see everything and attain deathlessness .Thus tells the great Upanishad.” Fifth Upanishad Devas approached Brahma and requested him, “Bhagawan, please tell us about the famous Chakra called Maha Chakra. The sages tell that ”It is supposed to fulfill all the wishes and is the gateway to salvation”. Lord Brahma told them: “Sudharshana (the holy wheel of Lord Vishnu) is that great Chakra. On its middle is written, the Taraka mantra (OM) and also the single letter of Narasimha (Kshroum), on its six petals of the Sudarshana six letters (Sahasrara Hum Phat) are written, on its eight petals the eight letters (Om Namo Narayanaya) are written, on its twelve petals is written the twelve holy letters (Om Namo Vasudevaya), on its sixteen petals, the mathruka (model) sixteen letters with their roots (Am Aam, Em, EEm…. Aha) is written and on its 32 petals are written the letters of the “Narasimha Anushtup Mantra Raja.” This is the Sudarshana Chakra, This fulfills all ones wishes and is the gateway of salvation. It is a form of Yajur Veda, Rig Veda, Sama Veda, Brahmam and Amrutha (nectar). The one who daily chants this “Narasimha Anushtup Mantra Raja“ would be able to control fire, control wind, control Sun, control moon, control water, control all devas, control all planets and control poison. Rig Veda tells us about this, “The devotees who practice this would be able to see Lord Vishnu in the ethereal sky, like an ordinary man is able to see the sun in the sky. The devotees who are Brahmins would be able to praise the lighted Vishnu’s form. The Upanishads tell that, this would be attained only by one who worships without any desire.” 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 Nrisimha Poorva Tapaniyopanishad, as contained in the Atharva-Veda. [Publisher's Note: Nrisimha Tapaniya Upanishad, listed as one of the 108 Upanishads in our version of Muktika Upanishad, has been shown as two Upanishads (Nrisimha Poorva Tapaniya Upanishad and Nrisimha Uttara Tapaniya Upanishad) in another version of Muktika Upanishad. Hence their translations are being provided here separately.] Nrisimha Uttara Tapaniya Upanishad Translated by P. R. Ramachander Published by celextel.org 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 ! First Chapter Devas approached Lord Brahma and requested him, “Please teach us about the soul which is more minute than the atom and also about the letter “Om”. He said, “So be it” and what he said was: “All this is the letter “Om”. What is past, what is present and what will be in future are its interpretations. All these are Om. All these are Brahmam. This soul also is Brahmam. Joining this Atma (soul) with the Brahmam called Om and joining together the Brahmam and the soul, and realizing that the birthless, deathless, nectar drenched and fearless Brahmam is nothing but the Om, and then putting together the three types of bodies and all these in to it and then making it our own so as to become one with that and then destroy it. Continue to meditate that Om which is the soul with the three types of bodies and also the Parabrahmam with three types of bodies. This soul which is gross and enjoys mega pleasures, which is also very minute and enjoys even the minutest pleasures and which becomes united and enjoys the pleasures of happiness, has four legs (branches). When it is awake its feelings are gross. It enjoys gross feelings with its seven organs and 19 faces (ten sense organs, five pranas, mind, brain, sensibility and ego). Its name is,Chaturathma Viswan (on the whole) and Vaisvanaran (partly). This is its first leg. In the state of dream, its feelings are very minute. It will enjoy this minute sense with its seven organs and nineteen faces. Its name is Chaturathma Thaijasan (on the whole) and also Hiranygarbhan (partly). This is its second leg. Where there is no desire and also where there are no dreams, that state is called Sushupthi. In that state, one is single, personification of knowledge, having an endless form, one who enjoys happiness and steadfastly concentrates only on knowledge. His name is Chaturathma Pragnan (knower). This is the third leg (aspect). He alone is Lord of all beings, one who knows everything, one who resides in everything, one who is the root cause of everything and one where all beings which were born meet their end. These three involving Sushupthi and Swapna are only illusions. Soul is the only form which is real. The fourth feet (aspect) of this four fold soul is Thureeya. It is something which make all others act, something which is within everything and it is the active essence beyond Jagrat (awakening), Sushupthi (sleep) and Swapna(dream). Something about it is as follows: It is without macro consciousness. It is without micro consciousness. It is without medium consciousness. It is the personification of consciousness. It is not something immobile and it is not immobile consciousness. It cannot be seen. It cannot be described. It cannot be understood. It is something without any identification. It is something which is unimaginable. It is something which cannot be pointed out. It is something which can be perceived only with the firm belief that there is only one soul. It is that aspect of Pancha Boothas (Five elements viz earth, air, fire, water and ether), where the entire universe is crashed in. It is considered as the fourth state after Shiva (peace), Santha (inner peace without any negative activity), and Advaita (the concept of non dualism). It is the soul. It is that thing which has to be understood. It is that aspect of God, which is the knowledge beyond all knowledge and is called Thuriya Thuriyam. Second Chapter The four branches of Brahmam, which is Shining well, is full of same essence of happiness, is never aging, is never dying, is full of nectar and which is providing protection, should be matched with the four letters (branches) of Om. The one who knows, that the Chaturathma Viswan (on the whole) and Vaiswanaran (partly) who are awake and have similarity to the four formed Aakara (letter Aa), are spread inside everything in the form of Sthoola (macro), Sookshma (micro), Bheeja (root) and Sakshi (witness) and are the first of everything, would realize all his wishes. He would be the first among every one. The Chaturathma Thaijasan (on the whole) and Hiranya Garbhan (partly) who exist in the state of dreams are similar to the four formed letter Uu. This Uu has the form of gross, micro, root and witness. Because of its greatness and because of its double relation, the one who knows this through gross, micro, root and witness aspects would increase the tide of knowledge. He would possess equanimity along with pleasure and pain. The Chaturathma Pragnan (on the whole) and Easwaran (partly), who are in the state of sleep, are similar to the four formed letter Ma. This letter Ma also has the forms of gross, micro, root and witness. The one who knows this in its aspect of its measurability and its capacity to hide it in itself by macro, micro, root and witness properties, would be able to measure the entire world by his wisdom and would be able to hide everything within himself. Like this we have to pray on the stages of wakefulness, sleep and dream by the Aa, Uu, and Ma letters of Om. The fourth letter is the one which has within itself the Easwara. It is that which can rule by itself, it is itself Easwara and it has a self glitter. This soul which is the fourth, exists as known and unknown among all beings. Its light is like the Kalagni Surya (sun who is like a fire causing death) at the time of the final deluge. It gives to all, itself as soul and would make everything in to itself. Like the Sun which swallows darkness, this soul which is the unified power, exists like fire which remains detached after burning the fuel, beyond word and mind and has a holy divine form and is the Thuriya. This is the Om. It is within everything which has a name and form, and is the knowledge and the knower. Because it exists as Thuriya and has a divine form and is within everything as knowledge and the knower and is detached and formless, there are no differences within it. And so the teaching regarding this is as follows: Because it is without syllable, it is peace (Shiva), it is the place where universe meets the end, it is indescribable, it has a non dualistic form and is placed in the fourth position, and it is “Om” itself. The soul, who understands this in this manner, would attain the soul himself. This valorous hero would understand Thuriya using the Narsaimha Anushtup Mantra Raja. This would make the soul shine. He should deeply meditate on Brahmam as something which would destroy everything, which cannot be conquered by any one, which is everywhere, which shines for ever, which is devoid of ignorance, which is able to cut off his own bondage, which is non dual, which is personification of happiness, which is the basis for everything, which exists for ever and which is one without ignorance, passion and base qualities. Third Chapter Meditate deeply on Pranava (Om) in the form of Chidagni (The fire within) which is in Agni Mandala (Orbit of fire) of the Mooladhara, in the Maha Peeta (consisting of 4, 7 and 32 petal lotus) with its family of four worlds (Earth, atmosphere, heavens and moon world) and seven souls (Loka-Veda-Devatha-Gana-Chanda-Agni-Vyahruthi). Then meditate on letter Aa which is the Chaturathma (4 souls) and the Sapthathma (seven souls) as Brahma in the belly (Mani Pooraka), on letter Uu as Vishnu in the heart (Aanahatha), on letter Ma as Rudra in the middle of eyelids (Aagna), on the dot which is the happy nectar form of the soul of Omkara (Sound of Om) in Dwadasantha (just above the eyes) and the soul (Athma) in the form of sound in Shodasantha. Thus after worshipping with nectar (Ananda Amrutha) the four fold Brahmas (Devatha, Teacher, Mantra and the soul), Vishnu, Rudra separately and then together in the form of Linga with offerings and then unifying the linga forms in the Atma Jyothi (Light of the soul) and filling up the macro, micro and causal bodies with this light, we have to unify Atma Jyothi which is their basis with macro, micro, root and witness properties. Afterwards adjust the very gross Virat form in the very micro Hiranyagarbha form, and this micro form in the great causal Iswara form and after arranging the mantras similarly, and meditating on “Otha-Anuj-Jnathru-Anugna-Avikalpa” stages, and merging all this in to the Omkara (sound of Om) in Thuriya, we have to reach the Nirvikalpa Paramathma (formless great truth). Fourth Chapter Thus the soul should be meditated upon nine times as the Omkara form of Para Brahma with thuriya pranava sound. Using anushtup mantra as the ever happy full Atma starting with the chants “Om Ugram, Sachidananda Poorna-Prathyag-Sadathmanam, Nrusimham Pramathmanam Param Brahma Chinthayami” and ending with “Om Mruthyum Mruthyum….”. Then the same prayer nine times with Chidathmanam instead of Sadathmanam. Then the same prayer 9 times with Anandathmanam instead of Sadathmanam. Then the same prayer 9 times with Poornathmanam instead of Sadathmanam and again the same prayer with Pratyagathmanam instead of Sadathmanam. Meditating well on the five forms of Sath, Chit, Ananda, Poorna and Atma and pray with the Navathmaka mantras and then meditate on the soul using “Aham (self)”, then salute and then unite yourself with Brahmam. [Example for mantras of Namaskara (saluting) “Om Ugram Sachidananda Poorna Prathyag Sadathmanam (substitute Chidathmanam etc) Nrusimham Paramathmanam Param Brahma Aham Namami.”] The other alternative is to pray Lord Narasimha using the Anushtup Mantra. He (Narasimha) who is God exists as a human being and also as soul of every one for all times and every where, and also as one who destroys attachments and also as God of the universe. He is the soul of Thuriya. Believing he is yourself, the one who practices yoga should meditate on the Omkara Brahmam. He is the great sage who serves God, who establishes the lion with its fame, after mutually attracting Viswa, Thaijasa and Pragna who are like the sons of Atma with Pranava which has been pointed out as the bull of Vedas, after making them without separate identity and finishing them in Sakshi Chaithanya and afterwards kill the darkness of ignorance using the fame of the lion. That devotee who after saluting Virat, Hiranya Garbha and Easwara who have been joined in the horns of Pranava and uniting them in the same Paramatma principle and then saluting Narasimha as described above and make him personally present by methods like Ugra (Very angry) and Veera (great hero), would exist in the form similar to Narasimha. Fifth Chapter That type of practitioner would not have any desire towards worldly things, would have all his earlier desires fulfilled and would have desire only on Atma (soul). His Pranas (soul spirits) do not start and go any where and would attain their ultimate here itself in Brahmam. He exists as Brahmam and attains Brahmam. He who worships the exalted Atma in Omkara (the letter Om), attains Brahmam in the form of Narasimham. He who meditates and venerates the ultimate God in the form of Aa, Uu and Ma, which is incomparable, which is the holy spirit, which sees every thing, which is the witness of everything, which swallows everything, which is the darling of every body, which is prior to everything and which makes everything else shine, would understand and know Para Brahma. One who knows like that would shine as God Para Brahma Narasimha. Sixth Chapter Devas wanted to understand this Atma (soul). The Asura qualities caught hold of them. To get rid of that effect, they worshipped Narasimha who is the Thuriya soul which is in the summit of Omkara using the Anushtup Mantra. Then the sin like Asura qualities itself became the great light of wisdom which is the prime happiness (like poison becoming medicine). Those devas became mentally calm, having their sensory organs under control, became those who were not attracted by worldly desires, became those having patience, became those whose conduct became stable, became those who were attracted by the Atma, became those who were having playfulness, unity and happiness, and became those who realized that “Om” is “light of Atma which is Para Brahmam”, and felt that all other places are empty and merged in to the “Om”. So the practitioner should do penance like devas, stabilize his mind in the Omkara Para Brahmam, and would make other people see his Atma as Para Brahmam. There is a holy stanza about this viz. “After meditating on the horns which are the different parts of Pranava and further meditating on the Thuriya Paramatma which is a horn but not a part, add the Nrusimha Raja Mantra to the different parts of Pranava.” The three types of Devas(Sathvika, Rajasa and Thamasa) serve the pranava in which, the first two letters (Aa and Uu) are merged and fixed in the third letter Ma and make themselves exalted. Seventh Chapter Adding the first half of the Uu with the letter Aa, and making it as the form of Lord Narasimha, and then using the second half of letter Uu on Narasimha Brahma because it is macro, because it is shining, because it is famous, because it is Mahadeva (great God), because he is Maheswara (Greatest God), because it is the best Sathva (sathvic quality), because it is the greatest wisdom, because it is the greatest happiness, and because it is the greatest lord, then unite it with soul which is the meaning of the letter Ma. One who knows this, would be without a body, without sensory organs, without soul, without ignorance, with the form of Sat Chit Ananda (ever lasting bliss) and would become as one who attained salvation (one who attains Swarajya). Therefore one has to meditate on Para Brahma with the letter Aa, cross the mind with letter Ma and search for that state where one is the witness of the mind. When one pushes out everything, then everything enters in and when he attains awakening of wisdom, then everything rises from him. Thus if one meditates, catch it, set fire and swallow, he would become Narasimha who is of the form of Atma and would establish himself in his own power. There is a holy stanza about this. Its meaning is like this: Join Aa the first letter of Pranava, with the first part of its second letter Uu, and join these together with letter Ma and merge it with Thuriya Brahma which is the meaning of Pranava and is a witness beyond the states of waking sleep and dream. Eighth Chapter His soul is woven completely from side to side with thuriya. This with its Narasimha form, and in which every thing pervades and which is the soul of everything, contains everything. This is the secret and is without form or seed. This soul is non dualistic and without form or seed. The word “Om” is non dualistic and is full of wisdom. (Narasimha, the soul of thuriya and the meaning of Omkara are all the same. They swallow everything). This is the unique body of Parameshwara (lord of every thing). This is without form or seed. This which does not have any form or seed, does not have differences within. The one who thinks that there is difference between them, breaks into hundred pieces and breaks in to thousand pieces and attains death from death. This is without a two, self resplendent and great joy. That soul is the ultimate support. It is Brahmam. Brahmam is the ultimate support. The one who knows this becomes Brahmam which is the ultimate support. Ninth Chapter Devas approached Prajapathi and requested him, “Oh God, please tell us about the Omkaratma (the letter Om which is the soul). He agreed and told them: Atma stands behind and observes and is with you as a witness. It is lion, a form beyond thought, a form without feelings and something which can be attained from every where. There is nothing second to it, which is separate from that. It is the Atma which is ready everywhere. Due to the illusion this Atma appears as something different. From Pragna, due to the cover of ignorance, the world is produced. For the living being, Atma is the resplendent Paramatma. Because the sensory organs are not able to feel it, it is not known, even when it is known. Prajapathi told devas, “see that Atma which is resplendent and without second, which is before you, as, “I am it and it is me”. Has it been seen?” Devas replied, “Yes, it has been seen. It is beyond things which are known and things which are not known. Where has illusion gone now? How did illusion disappear?” Prajapathi told them, “It is not surprising that the illusion has disappeared. Because you are all people with a wonderful form. There is nothing surprising even in that. That form of the soul is natural to you all. Understand that is the form of “Om”. You now tell me what you have understood.” They said, “it appears as if we have understood it and also appears as if that we have not understood it. It also appears as if it is beyond all description”. Prajapathi told them, “You have now got the knowledge about the soul”. They told him, “Oh, God, we are seeing it but we are not seeing it, like we see other things. We do not have capacity to describe it. Oh, God salutations to you. Please shower your grace on us.” Prajapathi told them, “If you want to know any thing more, please ask me. Ask without fear.” They told, “This knowledge about the soul is a great blessing. Our salutations to you.” Thus Prajapathi taught them. There is a stanza about it: “Understand that Atma which is spread everywhere by the practice of Om. Understand that, the Atma which does not have any thing which is different and which is in you as the knower, is very much within you. After understanding that stabilize there, as a witness who advises”. 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 Nrisimha Uttara Tapaniyopanishad, as contained in the Atharva-Veda. [Publisher's Note: Nrisimha Tapaniya Upanishad, listed as one of the 108 Upanishads in our version of Muktika Upanishad, has been shown as two Upanishads (Nrisimha Poorva Tapaniya Upanishad and Nrisimha Uttara Tapaniya Upanishad) in another version of Muktika Upanishad. Hence their translations are being provided here separately.]
॥ nṛsiṃhapūrvatāpinyupaniṣat ॥ yatturyoṅkārāgraparābhūmisthiravarāsanam । pratiyogivinirmuktaturyaṃturyamahaṃ mahaḥ ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no bṛhaspatirdadhātu । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ āpo vā idamāsaṃstatsalilameva । sa prajāpatirekaḥ puṣkaraparṇe samabhavat । tasyāntarmanasi kāmaḥ samavartata idaṃ sṛjeyamiti । tasmādyatpuruṣo manasābhigacchati tadvācā vadati tatkarmaṇā karoti tadeṣabhyanūktā । kāmastadagre samavartatādhi manaso retaḥ prathamaṃ yadāsīt । sato bandhumasati niravindanhṛdi pratīṣyā kavayo manīṣeti upainaṃ tadupanamati yatkāmo bhavati ya evaṃ veda sa tapo'tapyata sa tapastaptvā sa etaṃ mantrarājaṃ nārasiṃhamānuṣṭabhamapaśyattena vai sarvamidamasṛjata yadidaṃ kiñca । tasmātsarvamānuṣṭubhamityācakṣate yadidaṃ kiñca । anuṣṭubho vā imāni bhūtāni jāyante anuṣṭubhā jātāni jīvanti anuṣṭubhaṃ prayantyabhisaṃviśanti tasyaiśā bhavati anuṣṭupprathamā bhavati anuṣṭubuttamā bhavati vāgvā anuṣṭup vācaiva prayanti vācodyanti paramā vā eṣā chandasāṃ yadanuṣṭubiti ॥ 1॥ sasāgarāṃ saparvatāṃ saptadvīpāṃ vasundharāṃ tatsāmnaḥ prathamaṃ pādaṃ jānīyāt yakṣagandharvāpsarogaṇasevitamantarikṣaṃ tatsāmno dvitītayaṃ pādaṃ jānīyādvasurudrādityaiḥ sarvairdevaiḥ sevitaṃ divaṃ tatsāmnastṛtīyaṃ pādaṃ jānīyāt brahmasvarūpaṃ nirañjanaṃ paramaṃ vyomakaṃ tatsāmnaścaturthaṃ pādaṃ jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ṛgyajuḥsāmātharvāṇaścatvāro vedāḥ sāṅgāḥ saśākhāścatvāraḥ pādā bhavanti kiṃ dhyānaṃ kiṃ daivataṃ kānyaṅgāni kāni daivatāni kiṃ chandaḥ ka ṛṣiriti ॥ 2॥ sa hovāca prajāpatiḥ sa yo ha vai sāvitryasyāṣṭākṣaraṃ padaṃ śriyābhiṣiktaṃ tatsāmno'ṅgaṃ veda śriyā haivābhiṣicyate sarve vedāḥ prāṇavādikāstaṃ pravaṇaṃ tatsāmno'ṅgaṃ veda sa trīṃllokāñjayati caturviṃśatyakṣarā mahālakṣmīryajustatsāmno'ṅgaṃ veda sa āyuryaśaḥkīrti- jñānaiśvairyavānbhavati tasmādidaṃ sāṅgaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati sāvitrīṃ praṇavaṃ yajurlakṣmīṃ strīśūdrāya necchanti dvātriṃśadakṣaraṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati sāvitrīṃ lakṣmīṃ yajuḥ praṇavaṃ yadi jānīyāt strī śūdraḥ sa mṛto'dho gacchati tasmātsarvadā nācaṣṭe yadyācaṣṭe sa ācāryastenaiva sa mṛto'dho gacchati ॥ 3॥ sa hovāca prajāpatiḥ agnirvai devā idaṃ sarvaṃ viśvā bhūtāni prāṇā vā indriyāṇi paśavo'nnamabhṛtaṃ samrāṭ svarāḍvirāṭ tatsāmnaḥ prathamaṃ pādaṃ jānīyāt ṛgyajuḥsāmātharvarūpaḥ sūryo'ntarāditye hiraṇmayaḥ puruṣastatsāmno dvitīyaṃ pādaṃ jānīyāt ya oṣadhīnāṃ prabhurbhavati tārādhipatiḥ somastatsāmnastṛtīyaṃ pādaṃ jānīyāt sa brahmā sa śivaḥ sa hariḥ sendraḥ so'kṣaraḥ paramaḥ svarāṭ tatsāmnaścaturthaṃ pādaṃ jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ugraṃ prathamasyādyaṃ jvalaṃ dvitīyasyādyaṃ nṛsiṃhaṃ tṛtīyasyādyaṃ mṛtyuṃ caturthasyādyaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati tasmādidaṃ sāma yatra kutracinnācaṣṭe yadi dātumapekṣate putrāya śuśrūṣave dāsyatyanyasmai śiṣyāya vā ceti ॥ 4॥ sa hovāca prajāpatiḥ kṣīrodārṇavaśāyinaṃ nṛkesarivigrahaṃ yogidhyeyaṃ paraṃ padaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati vīraṃ prathamāsyādyārdhyāntyaṃ taṃ sa dvitīyasyādyārdhyāntyaṃ haṃ bhī tṛtīyasyādyārdhyāntyaṃ mṛtyuṃ caturthasyādyārdhyāntyaṃ sāma tu jānīyādyo jānīte so'mṛtatvaṃ ca gacchati tasmādidaṃ sāma yena kenacidācāryamukhena yo jānīte sa tenaiva śarīreṇa saṃsārānmucyate mocayati mumukṣurbhavati japāttenaiva śarīreṇa devatādarśanaṃ karoti tasmādidameva mukhyadvāraṃ kalau nānyeṣaṃ bhavati tasmādidaṃ sāṅgaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ॥ 5॥ ṛtaṃ satyaṃ paraṃ brahma puruṣaṃ kṛṣṇapiṅgalam । ūrdhvaretaṃ virūpākṣaṃ śaṅkaraṃ nīlalohitam ॥ umāpatiḥ paśupatiḥ pinākī hyamitadyutiḥ । īśānaḥ sarvavidyānāmīśvaraḥ sarvabhūtānāṃ brahmādhipatirbrahmaṇo'dhipatiryo vai yajurvedavācyastvaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati mahāprathamāntārdhasyādyantavato dvitīyāntārdhasyādyaṃ ṣaṇaṃ tṛtīyāntārdhasyādyaṃ nāma caturthāntardhasyādyaṃ sāma jānīte so'mṛtatvaṃ ca gacchati tasmādidaṃ sāma saccidānandamayaṃ paraṃ brahma tamevavaṃvidvānamṛta iha bhavati tasmādidaṃ sāṅgaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ॥ 6॥ viśvasṛja etena vai viśvamidamasṛjanta yadviśvamasṛjanta tasmādviśvasṛjo viśvamenānanu prajāyate brahmaṇaḥ salokatāṃ sārṣṭitāṃ sāyujyaṃ yānti tasmādidaṃ sāṅgaṃ jānīyādyo jānīte so'mṛtatvaṃ ca gacchati viṣṇuṃ prathamāntyaṃ mukhaṃ dvitīyāntyaṃ bhadraṃ tṛtīyāntyaṃ myahaṃ caturthyāntaṃ sāma jānīyādyo jānīte so'mṛtatvaṃ ca gacchati strīpuṃsayorvā ihaiva sthātumapekṣate tasmai sarvaiśvairyaṃ dadāti yatra kutrāpi mriyate dehānte devaḥ paramaṃ brahma tārakaṃ vyācaṣṭe yenāsāvamṛtībhūtvā so'mṛtatvaṃ ca gacchati tasmādidaṃ sāma madhyagaṃ japati tasmādidaṃ sāmāṅgaṃ prajāpatistasmādidaṃ sāmāṅgaṃ prajāpatirya evaṃ vedeti mahopaniṣat । ya etāṃ mahopaniṣadaṃ veda sa kṛtapuraścaraṇo mahāviṣṇurbhavati mahāviṣṇurbhavati ॥ 7॥ iti prathamopaniṣat ॥ 1॥ devā ha vai mṛtyoḥ pāpmabhyaḥ saṃsārācca bibhīyuste prajāpatimupādhāvaṃstebhya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ prāyacchattena vai te mṛtyumajayan pāpmānaṃ cātaransaṃsāraṃ cātaraṃstasmādyo mṛtyoḥ pāpmabhyaḥ saṃsārācca bibhīyātsa etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ pratigṛhṇīyātsa mṛtyuṃ tarati sa pāpmānaṃ tarati sa saṃsāraṃ tarati tasya ha vai praṇavasya yā pūrvā mātrā pṛthivyakāraḥ sa ṛgbhirṛgvedo brahmā vasavo gāyatrī gārhapatyaḥ sā sāmnaḥ prathamaḥ pādo bhavati dvitīyāntarikṣaṃ sa ukāraḥ sa yajubhiryajurvedo viṣṇurudrā- striṣṭubdakṣiṇāgniḥ sā sāmno dvitīyaḥ pādo bhavati tṛtīyā dyauḥ sa makāraḥ sa sāmabhiḥ sāmavedo rudrā ādityā jagatyāhavanīyaḥ sā sāmnastṛtīyaḥ pādo bhavati yāvasāne'sya caturthyardhamātrā sa somaloka oṅkāraḥ so'tharvaṇairmantrairatharvavedaḥ saṃvartako'gnirmaruto virāḍekarṣirbhāsvatī smṛtā sā sāmnaścaturthaḥ pādo bhavati ॥ 1॥ aṣṭākṣaraḥ prathamaḥ pādo bhavatyaṣṭākṣarāstrayaḥ pādā bhavantyevaṃ dvātriṃśadakṣarāṇi saṃpadyante dvātriṃśadakṣarā vā anuṣṭubbhavatyanuṣṭubhā sarvamidaṃ sṛṣṭamanuṣṭubhā sarvamupasaṃhṛtaṃ tasya haitasya pañcāṅgāni bhavanti catvāraḥ pādāścatvāraṅgāni bhavanti sapraṇavaṃ sarvaṃ pañcamaṃ bhavati hṛdayāya namaḥ śirase svāhā śikhāyai vaṣaṭ kavacāya huṃ astrāya phaḍiti prathamaṃ prathamena saṃyujyate dvitīyaṃ dvitīyena tṛtīyaṃ tṛtīyena caturthaṃ caturthena pañcamaṃ pañcamena vyatiṣajati vyatiṣiktā vā ime lokāstasmādvyatiṣiktānyaṅgāni bhavanti omityetadakṣaramidaṃ sarvaṃ tasmātpratyakṣaramubhayata oṅkāro bhavati akṣarāṇāṃ nyāsamupadiśanti brahmavādinaḥ ॥ 2॥ tasya ha vā ugraṃ prathamaṃ sthānaṃ jānīyādyo jānīte so'mṛtatvaṃ ca gacchati vīraṃ dvitīyaṃ sthānaṃ mahāviṣṇuṃ tṛtīyaṃ sthānaṃ jvalantaṃ caturthaṃ sthānaṃ sarvatomukhaṃ pañcamaṃ sthānaṃ nṛsiṃhaṃ ṣaṣṭhaṃ sthānaṃ bhīṣaṇaṃ saptamaṃ sthānaṃ bhadramaṣṭamaṃ sthānaṃ mṛtyumṛtyuṃ navamaṃ sthānaṃ namāmi daśamaṃ sthānamamekādaśaṃ sthānaṃ jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ekādaśapadā vā anuṣṭubbhavatyanuṣṭubhā sarvamidaṃ sṛṣṭamanuṣṭubhā sarvamidamupasaṃhṛtaṃ tasmātsarvānuṣṭubhaṃ jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ॥ 3॥ deva ha vai prajāpatimabruvannatha kasmāducyata ugramiti sa hovāca prajāpatiryasmātsvamahimnā sarvāṃॅllokānsarvāndevānsarvānātmanaḥ sarvāṇi bhūtānyudvṛhṇātyajasraṃ sṛjati visṛjati vāsayattyudgrāhyata udgṛhyate stuhi śrutaṃ gartasadaṃ yuvānaṃ mṛgaṃ na bhīmamupahantrumugraṃ mṛḍājaritre rudrastavāno anyante asmannivapantu senāḥ tasmāducyata ugramiti ॥ atha kasmāducyate vīramiti yasmātsvamahimnā sarvāṃॅllokānsarvāndevānsarvānātmanaḥ sarvāṇi bhūtāni viramati virāmayatyajasraṃ sṛjati visṛjati vāsayati yato vīraḥ karmaṇyaḥ sudṛkṣo yuktagrāva jāyate devakāmastasmāducyate vīramiti ॥ atha kasmāducyate mahāviṣṇumiti yasmātsvamahimnā sarvāṃॅllokānsarvāndevānsarvānātmanaḥ sarvāṇi bhūtāni vyāpnoti vyāpayati sneho yathā palalapiṇḍaṃ śāntamūlamotaṃ protamanuvyāsaṃ vyatiṣikto vyāpayate yasmānna jātaḥ paro anyo asti ya āviveśa bhuvanāni viśvā prajāpatiḥ prajayā saṃvidānaḥ trīṇi jyotīṃṣi sacate saṣoḍaṣīṃ tasmāducyate mahāviṣṇumiti ॥ atha kasmāducyate jvalantamiti yasmātsvamahimnā sarvāॅṃllokānsarvāndevānsarvānātmanaḥ sarvāṇi svatejasā jvalati jvālayati jvālyate jvālayate savitā prasavitā dīpto dīpayandīpyamānaḥ jvalaṃ jvalitā tapanvitapantsaṃtapanrocano rocamānaḥ śobhanaḥ śobhamānaḥ kalyāṇastasmāducyate jvalantamiti ॥ atha kasmāducyate sarvatomukhamiti yasmātsvamahimnā sarvāṃॅllokānsarvāndevānsarvānātmanaḥ sarvāṇi bhūtāni svayamanindriyo'pi sarvataḥ paśyati sarvataḥ śṛṇoti sarvato gacchati sarvata ādatte sarvagaḥ sarvagatastiṣṭhati । ekaḥ purastādya idaṃ babhūva yato babhūva bhuvanasya gopāḥ । yamapyeti bhuvanaṃ sāṃparāye namāmi tamahaṃ sarvatomukhamiti tasmāducyate sarvatomukhamiti ॥ atha kasmāducyate nṛsiṃhamiti yasmātsarveṣāṃ bhūtānāṃ nā vīryatamaḥ śreṣṭhatamaśca siṃho vīryatamaḥ śreṣṭhatamaśca । tasmānnṛsiṃha āsītparameśvaro jagaddhitaṃ vā etadrūpaṃ yadakṣaraṃ bhavati pratadviṣṇustavate vīryāya mṛgo na bhīmaḥ kucaro giriṣṭhāḥ । yasyoruṣu triṣu vikramaṇeṣvadhikṣiyanti bhuvanāni viśvā tasmāducyate nṛsiṃhamiti ॥ atha kasmāducyate bhīṣaṇamiti yasmādbhīṣaṇaṃ yasya rūpaṃ dṛṣṭvā sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni bhītyā palāyante svayaṃ yataḥ kutaśca na bibheti bhīṣāsmatdvātaḥ pavate bhīṣodeti sūryaḥ bhīṣāsmādagniścendrasya mṛtyurdhāvati pañcama iti tasmāducyate bhīṣaṇamiti ॥ atha kasmāducyate bhadramiti yasmātsvayaṃ bhadro bhūtvā sarvadā bhadraṃ dadāti rocano rocamānaḥ śobhanaḥ śobhamānaḥ kalyāṇaḥ । bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ bhadraṃ paśyemākṣabhiryajatrāḥ sthirairaṅgaistuṣṭuvām̐sastanūbhirvyaśema devahitaṃ yadāyuḥ tasmāducyate bhadramiti ॥ atha kasmāducyate mṛtyumṛtyumiti yasmātsvamahimnā svabhaktānāṃ smṛta eva mṛtyumapamṛtyuṃ ca mārayati । ya ātmadā baladā yasya viśva upāsate praśiṣaṃ yasya devāḥ yasya chāyāmṛtaṃ yo mṛtyumṛtyuḥ kasmai devāya haviṣā vidhema tasmāducyate mṛtyumṛtyumiti ॥ atha kasmāducyate namāmīti yasmādyaṃ sarve devā namanti mumukṣavo brahmavādinaśca । pra nūnaṃ brahmaṇaspatirmantraṃ vadatyukthyaṃ yasminnindro varuṇo mitro aryamā devā okāṃsi cakrire tasmāducyate namāmīti ॥ atha kasmāducyate'hamiti । ahamasmi prathamajā ṛtāsya pūrvaṃ devebhyo amṛtasya nābhiḥ । yo mā dadāti sa idevamāvāḥ ahamannamannamadantamadmi ahaṃ viśvaṃ bhuvanamabhyabhavāṃ suvarṇajyotirya evaṃ vedeti mahopaniṣat ॥ 4॥ iti dvitīyopaniṣat ॥ 2॥ devā ha vai prajāpatimabruvannānuṣṭubhasya mantrarājasya nārasiṃhasya śaktiṃ bījaṃ no brūhi bhagavanniti sa hovāca prajāpatirmāyā vā eṣā nārasiṃhī sarvamidaṃ sṛjati sarvamidaṃ rakṣati sarvamidaṃ saṃharati tasmānmāyāmetāṃ śaktiṃ vidyādya eatāṃ māyāṃ śaktiṃ veda sa pāpmānaṃ tarati sa mṛtyuṃ tarati sa saṃsāraṃ tarati so'mṛtatvaṃ ca gacchati mahatīṃ śriyamaśnute mīmāṃsante brahmavādino hrasvā dīrghā plutā ceti ॥ yadi hrasvā bhavati sarvaṃ pāpmānaṃ dahatyamṛtatvaṃ ca gacchati yadi dīrghā bhavati mahatīṃ śriyamāpnotyamṛtatvaṃ ca gacchati yadi plutā bhavati jñānavānbhavatyamṛtatvaṃ ca gacchati tadetadṛṣiṇoktaṃ nidarśanaṃ sa īṃ pāhi ya ṛjīṣī tarutraḥ śriyaṃ lakṣmīmaupalāmambikāṃ gāṃ ṣaṣṭhīṃ ca yāmindrasenetyudāhuḥ tāṃ vidyāṃ brahmayoniṃ sarūpāmīāyuṣe śaraṇamahaṃ prapadye sarveṣāṃ vā etadbhūtānāmākāśaḥ parāyaṇaṃ sarvāṇi ha vā imāni bhūtānyākāśādeva jāyanta ākāśādeva jātāni jīvantyākāśaṃ prayatyabhisaṃviśanti tasmādākāśaṃ bījaṃ vidyāttadeva jyāyastadetadṛṣiṇoktaṃ nidarśanaṃ haṃsaḥ śuciṣadvasurantarikṣasaddhota vediṣadatithirduroṇasat ॥ nṛṣadvarasadṛtasadvyomasadabjāgojā ṛtajā adrijā ṛtaṃ bṛhat ॥ ya evaṃ vedeti mahopaniṣat ॥ iti tṛtīyopaniṣat ॥ 3॥ devā ha vai prajāpatimabruvannanuṣṭubhasya mantrarājasya nārasiṃhasyāṅgamantrānno brūhi bhagava iti sa hovāca prajāpatiḥ praṇavaṃ sāvitrīṃ yajurlakṣmīṃ nṛsiṃhagāyatrīmityaṅgāni jānīyādyo jānīte so'mṛtatvaṃ ca gacchati ॥ 1॥ omityetadakṣaramidaṃ sarvaṃ tasyopavyākhyānaṃ bhūtaṃ bhavadbhaviṣyaditi sarvamoṅkāra eva yaccānyattrikālātītaṃ tadapyoṅkāra eva sarvaṃ hyetadbrahmāyamātmā brahma so'yamātmā catuṣpājjāgaritasthāno bahiḥprajñaḥ saptāṅga ekonaviṃśatimukhaḥ sthūlabhugvaiśvānaraḥ prathamaḥ pādaḥ । svapnasthāno'ntaprajñaḥ saptāṅga ekonaviṃśatimukhaḥ praviviktabhuktaijaso dvitīyaḥ pādaḥ । yatra supto na kañcana kāmaṃ kāmayate na kañcana svapnaṃ paśyati tatsuṣuptaṃ suṣuptasthāna ekībhūtaḥ prajñānaghana ekānandamayo hyānandabhuk cetomukhaḥ prājñastṛtīyo pādaḥ । eṣa sarveśvara eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānāṃ nāntaḥprajñaṃ na bahiḥprajñaṃ nobhayataḥprajñaṃ na prajñaṃ nāprajñaṃ na prajñānaghanamadṛṣṭa- mavyavahāryamagrāhyamalakṣaṇamacintyamavyapadeśya- maikātmyapratyayasāraṃ prapañcopaśamaṃ śāntaṃ śivamadvaitaṃ caturthaṃ manyante sa ātmā sa vijñeyaḥ ॥ 2॥ atha sāvitrī gāyatryā yajuṣā proktā tayā sarvamidaṃ vyāptaṃ ghṛṇiriti dve akṣare sūrya iti trīṇi etadvai sāvitrasyāṣṭākṣaraṃ padaṃ śriyābhiṣiktaṃ ya evaṃ veda śriyā haivābhiṣicyate । tadetadṛcābhyuktaṃ ṛco akṣare parame vyomanyasmindevā adhiviśve niṣeduḥ । yastanna veda kimṛcā kariṣyati ya ittadvidusta ime samāsata iti na ha vā etasyarcā na yajuṣā na sāmnārtho'sti yaḥ sāvitraṃ vedeti । oṃbhūrlakṣmīrbhuvarlakṣmīḥ svarlakṣmīḥ kālakarṇī tanno mahālakṣmīḥ pracodayāt ityeṣā vai mahāalakṣmīryajurgāyatrī caturviṃśatyakṣarā bhavati । gāyatrī vā idaṃ sarvaṃ yadidaṃ kiñca tasmādya etāṃ mahālakṣmīṃ yājuṣīṃ veda mahatīṃ śriyamaśnute । oṃ nṛsiṃhāya vidmahe vajranakhāya dhīmahi । tannaḥ siṃhaḥ pracodayāt ityeṣā vai nṛsiṃhagāyatrī devānāṃ vedānāṃ nidānaṃ bhavati ya evaṃ veda nidānavānbhavati ॥ 3॥ devā ha vai prajāpatimabruvannatha kairmantraiḥ stuto devaḥ prīto bhavati svātmānaṃ darśayati tanno brūhi bhagavanniti sa hovāca prajāpatiḥ । oṃ yo ha vai nṛsiṃho devo bhagavānyaśca brahmā būrbhuvaḥ svastasmai vai namo namaḥ ॥ 1॥ yathā prathamamantroktāvādyantau tathā sarvamantreṣu draṣṭavyau॥ yaśca viṣṇuḥ ॥ 2॥ yaśca maheśvaraḥ ॥ 3॥ yaśca puruṣaḥ ॥ 4॥ yaśceśvaraḥ ॥ 5॥ yā sarasvatī ॥ 6॥ yā śrīḥ ॥ 7॥ yā gaurī ॥ 8॥ yā prakṛtiḥ ॥ 9॥ yā vidyā ॥ 10॥ yaścoṅkāraḥ ॥ 11॥ yāśatasro'rdhamātrāḥ ॥ 12॥ ye vedāḥ sāṅgāḥ saśākhāḥ setihāsāḥ ॥ 13॥ ye ca pañcāgnayaḥ ॥ 14॥ yāḥ sapta mahāvyāhṛtayaḥ ॥ 15॥ ye cāṣṭau lokapālāḥ ॥ 16॥ ye cāṣṭau vasavaḥ ॥ 17॥ ye caikādaśa rudrāḥ ॥ 18॥ ye ca dvādaśādityāḥ ॥ 19॥ ye cāṣṭau grahāḥ ॥ 20॥ yāni ca pañcamahābhūtāni ॥ 21॥ yaśca kālaḥ ॥ 22॥ yaśca manuḥ ॥ 23॥ yaśca mṛtyuḥ ॥ 24॥ yaśca yamaḥ ॥ 25॥ yaścāntakaḥ ॥ 26॥ yaśca prāṇaḥ ॥ 27॥ yaśca sūryaḥ ॥ 28॥ yaśca somaḥ ॥ 29॥ yaśca virāṭ puruṣaḥ ॥ 30॥ yaśca jīvaḥ ॥ 31॥ yacca sarvam ॥ 32॥ iti dvātriṃśat iti tānprajāpatirabravīdetairmantrairnityaṃ devaṃ stuvadhvam । tato devaḥ prīto bhavati svātmānaṃ darśayati tasmādya etairmantrairnityaṃ devaṃ stauti sa devaṃ paśyati so'mṛtatvaṃ ca gacchati ya evaṃ vedeti mahopaniṣat ॥ iti caturthyupaniṣat ॥ 4॥ devā ha vai prajāpatimabruvannānuṣṭubhasya mantrarājasya nārasiṃhasya mahācakraṃ nāma cakraṃ no brūhi bhagava iti sārvakāmikaṃ mokṣadvāraṃ udyogina upadiśanti sa hovāca prajāpatiḥ ṣaḍakṣaraṃ vā etatsudarśanaṃ mahācakraṃ tasmātṣaḍaraṃ bhavati ṣaṭpatraṃ cakraṃ bhavati ṣaḍvā ṛtava ṛtubhiḥ saṃmitaṃ bhavati madhye nābhirbhavati nābhyāṃ vā ete arāḥ pratiṣṭhitā māyayā etatsarvaṃ veṣṭitaṃ bhavati nātmānaṃ māyā spṛśati tasmānmāyayā bahirveṣṭitaṃ bhavati । athāṣṭāramaṣṭapatraṃ cakraṃ bhavatyaṣṭākṣarā vai gāyatrī gāyatryā saṃmitaṃ bhavati bahirmāyayā veṣṭitaṃ bhavati kṣetraṃ kṣetraṃ vai māyaiṣā sampadyate । atha dvādaśāraṃ dvādaśapatraṃ cakraṃ bhavati dvādaśākṣarā vai jagatī jagatyā saṃmitaṃ bhavati bahirmāyayā veṣṭitaṃ bhavati । atha ṣoḍaśāraṃ ṣoḍaśapatraṃ cakraṃ bhavati ṣoḍaśakālo vai puruṣaḥ puruṣa evedaṃ sarvaṃ puruṣeṇa saṃmitaṃ bhavati ṣoḍaśakālo vai puruṣaḥ puruṣa evedaṃ sarvaṃ puruṣeṇa saṃmitaṃ bhavati māyayā bahirveṣṭitaṃ bhavati । atha dvātriṃśadaraṃ dvātriṃśatpatraṃ cakraṃ bhavati dvātriṃśadakṣarā vā anuṣṭubbhavatyanuṣṭubhā sarvamidaṃ bhavati bahirmāyayā veṣṭitaṃ bhavatyarairvā etatsubaddhaṃ bhavati vedā vā ete arāḥ patrairvā etatsarvataḥ parikrāmati chandāṃsi vai patrāṇi ॥ 1॥ etatsudarśanaṃ mahācakraṃ tasya madhye nābhyāṃ tārakaṃ yadakṣaraṃ nārasiṃhamekākṣaraṃ tadbhavati ṣaṭsu patreṣu ṣaḍakṣaraṃ sudarśanaṃ bhavatyaṣṭasu patreṣvaṣṭākṣaraṃ nārāyaṇaṃ bhavati dvādaśasu patreṣu dvādaśākṣaraṃ vāsudevaṃ bhavati ṣoḍaśasu patreṣu mātṛkādyāḥ sabindukāḥ ṣoḍaśa svarā bhavanti dvātriṃśatsu patreṣu dvātriṃśadakṣaraṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ bhavati tadvā etatsudarśanaṃ nāma cakraṃ sārvakāmikaṃ mokṣadvāramṛṅmayaṃ yajurmayaṃ sāmamayaṃ brahmamayamamṛtamayaṃ bhavati tasya purastādvasava āsate rudrā dakṣiṇata ādityāḥ paścādviśvedevā uttarato brahmaviṣṇumaheśvarā nābhyāṃ sūryācandramasau pārśvayostadetadṛcābhyuktam । ṛco akṣare parame vyomanyasmindevā adhiviśve niṣeduḥ । yastanna veda kimṛcā kariṣyati ya ittadvidusta ime samāsata iti tadetatsudarśanaṃ mahācakre bālo vā yuvā vā veda sa mahānbhavati sa guruḥ sarveṣāṃ mantrāṇāmupadeṣṭā bhavatyanuṣṭubhā homaṃ kuryādanuṣṭubhārcanaṃ kuryāttadetadrakṣoghnaṃ mṛtyutārakaṃ guruṇā labdhaṃ kaṇṭhe vāhau śikhāyāṃ vā badhnīta saptadvīpavatī bhūmirdakṣiṇārthaṃ nāvakalpate tasmācchraddhayā yāṃ kāñcidgāṃ dadyātsa dakṣiṇā bhavati ॥ 2॥ devā ha vai prajāpatimabruvannānuṣṭubhasya mantrarājasya nārasiṃhasya phalaṃ no brūhi bhagava iti sa hovāca prajāpatirya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte so'gnopūto bhavati sa vāyupūto bhavati sa ādityapūto bhavati sa somapūto bhavati sa satyapūto bhavati sa brahmapūto bhavati sa viṣṇupūto bhavati sa rudrapūto bhavati sa sarvapūto bhavati sa sarvapūto bhavati ॥ 3॥ ya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte sa mṛtyuṃ tarati sa pāpmānaṃ tarati sa bhrūṇahatyāṃ tarati sa vīrahatyāṃ tarati sa sarvahatyāṃ tarati sa saṃsāraṃ tarati sa sarvaṃ tarati sa sarvaṃ tarati ॥ 4॥ ya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte so'gniṃ stambhayati sa vāyuṃ stambhayati sa ādityaṃ stambhayati sa stomaṃ stambhayati sa udakaṃ stambhayati sa sarvāndevāṃstambhayati sa sarvāngrahāṃstambhayati sa viṣaṃ stambhayati sa viṣaṃ stambhayati ॥ 5॥ ya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte sa devānākarṣayati sa yakṣānākarṣayati sa nāgānākarṣayati sa grahānākarṣayati sa manuṣyānākarṣayati sa sarvānākarṣayati sa sarvānākarṣayati ॥ 6॥ ya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte sa bhūrlokaṃ jayati sa bhuvarlokaṃ jayati sa svarlokaṃ jayati sa maharlokaṃ jayati sa janolokaṃ jayati sa tapolokaṃ jayati sa satyalokaṃ jayati sa sarvāṃllokāñjayati sa sarvāṃllokāñjayati ॥ 7॥ ya etaṃ mantrarājamānuṣṭubhaṃ nityamadhīte so'gniṣṭomena yajate sa ukthyena yajate sa ṣoḍaśinā yajate sa vājapeyena yajate so'tirātreṇa yajate so'ptoryāmeṇa yajate so'śvamedhena yajate sa sarvaiḥ kratubhiryajate sa sarvaiḥ kratubhiryajate ॥ 8॥ ya etaṃ mantrarājaṃ nārasiṃhamānuṣṭubhaṃ nityamadhīte sa ṛco'dhīte sa yajūṃṣyadhīte sa sāmānyadhīte so'tharvaṇamadhīte so'ṅgirasamadhīte sa śākhā adhīte sa purāṇānyadhīte sa kalpānadhīte sa gāthāmadhīte sa nārāśaṃsīradhīte sa praṇavamadhīte yaḥ praṇavamadhīte sa sarvamadhīte sa sarvamadhīte ॥ 9॥ anupanītaśatamekamekenopanītena tatsamamupanītaśatamekamekena gṛhasthena tatsamaṃ gṛhasthaśatamekamekena vānaprasthena tatsamaṃ vānaprasthaśatamekamekena yatinā tatsamaṃ yatīnāṃ tu śataṃ pūrṇamekamekena rudrajāpakena tatsamaṃ rudrajāpakaśatamekamekena- atharvaśiraḥśikhādhyāpakena tatsamamatharvaśiraḥ- śikhādhyāpakaśatamekamekena tāpanīyopaniṣada- dhyāpakena tatsamaṃ tāpanīyopaniṣadadhyāpaka- śatamekamekena mantrarājadhyāpakena tatsamaṃ tadvā etatparamaṃ dhāma mantrarājādhyāpakasya yatra na sūryastapati yatra na vāyurvāti yatra na candramā bhāti yatra na nakṣatrāṇi bhānti yatra nāgnirdahati yatra na mṛtyuḥ praviśati yatra na duḥkhaṃ sadānandaṃ paramānandaṃ śāntaṃ śāśvataṃ sadāśivaṃ brahmādivanditaṃ yogidhyeyaṃ paramaṃ padaṃ yatra gatvā na nivartante yoginaḥ ॥ tadetadṛcābhyuktam । tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ । divīva cakṣurātatam । tadviprāso vipanyavo jāgṛvāṃsaḥ samindhate । viṣṇoryatparamaṃ padam । tadetanniṣkāmasya bhavati tadetanniṣkāmasya bhavati ya evaṃ vedeti mahopaniṣat ॥ 10॥ iti pañcamopaniṣat ॥ 5॥ iti nṛsiṃhapūrvatāpinyupaniṣat ॥ ॥ nṛsiṃhottaratāpinyupaniṣat ॥ nṛsiṃhottaratāpinyāṃ turyaturyātmakaṃ mahaḥ । paramādvaitasāmrājyaṃ pratyakṣamupalabhyate ॥ oṃ devā ha vai prajāpatimabruvannaṇoraṇīyāṃ- samimamātmānamoṅkāraṃ no vyācakṣveti tathetyomityetadakṣaramidaṃ sarvaṃ tasyopavyākhyānaṃ bhūtaṃ bhavadbhaviṣyaditi sarvamoṅkāra eva yaccānyattrikālātītaṃ tadapyoṅkāra eva sarvaṃ hyetadbrahmāyamātmā brahma tametamātmānamomiti brahmaṇaikīkṛtya brahma cātmānamomityekīkṛtya tadekamajaramamṛtamabhayamomityanubhūya tasminnidaṃ sarvaṃ triśarīramāropya tanmayaṃ hi tadeveti saṃharedomiti taṃ vā etaṃ triśarīramātmānaṃ triśarīraṃ paraṃ brahmānusandadhyātsthūlatvāt- sthūlabhuktvācca sūkṣmatvātsūkṣmabhuktvā- ccaikyādānandabhogācca so'yamātmā catuṣpājjāgaritasthānaḥ sthūlaprajñaḥ saptāṅga ekonaviṃśatimukhaḥ sthūlabhuk caturātmā viśvo vaiśvānaraḥ prathamaḥ pādaḥ ॥ svapnasthānaḥ sūkṣmaprajñaḥ saptāṅga ekonaviṃśatimukhaḥ sūkṣmabhuk caturātmā taijaso hiraṇyagarbho dvitīyaḥ pādaḥ ॥ yatra supto na kañcana kāmaṃ kāmayate na kañcana svapnaṃ paśyati tatsuṣuptaṃ suṣuptasthāna ekībhūtaḥ prajñānaghana evānandamayo hyānandabhuk cetomukhaścaturātmā prājña īśvarastṛtīyaḥ pādaḥ ॥ eṣa sarveśvara eṣa sarvajña eṣo'ntaryāmeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānaṃ trayamapyetatsuṣuptaṃ svapnaṃ māyāmātraṃ cidekaraso hyayamātmātha turīyaścaturātmā turīyāvasitatvādekaikasyotānujñātranujñāvikalpai- strayamapyatrāpisuṣuptaṃ svapnaṃ māyāmātraṃ cidekaraso hyayamātmāthāyamādeśo na sthūlaprajñaṃ na sūkṣmaprajñaṃ nobhayataḥprajñaṃ na prajñaṃ nāprajñaṃ na prajñānaghana- madṛṣṭamavyavahāryamagrāhyamalakṣaṇa- macintyamacintyamavyapadeśyamaikātmyapratyayasāraṃ prapañcopaśamaṃ śivaṃ śāntamadvaitaṃ caturthaṃ manyante sa ātmā sa vijñeya īśvaragrāsasturīyasturīyaḥ ॥ iti prathamaḥ khaṇḍaḥ ॥ 1॥ taṃ vā etamātmānaṃ jāgratyasvapnamasuṣuptaṃ svapne jāgratamasuṣuptaṃ suṣupte jāgratamasvapnaṃ turīye jāgratamasvapnamasuṣuptavyabhicāriṇaṃ nityānandaṃ sadekarasaṃ hyeva cakṣuṣo draṣṭā śrotrasya draṣṭā vāco draṣṭā manaso draṣṭā buddherdraṣṭā prāṇasya draṣṭā tamaso draṣṭā sarvasya draṣṭā tataḥ sarvasmādanyo vilakṣaṇacakṣuṣaḥ sākṣī śrotrasya sākṣī vācaḥ sākṣī manasaḥ sākṣīḥ buddheḥ sākṣī prāṇasya sākṣī tamasaḥ sākṣī sarvasya sākṣī tato'vikriyo mahācaitanyo'smātsarvasmātpriyatama ānandaghanaṃ hyevamasmātsarvasmātpurataḥ suvibhātamekarasamevājaramamṛtamabhayaṃ brahmaivāpyajayainaṃ catuṣpādaṃ mātrābhiroṅkāreṇa caikīkuryājjāgaritasthānaścaturātmā viśvo vaiśvānaraścatūrūpoṅkāra eva catūrūpo hyayamakāraḥ sthūlasūkṣmabījasākṣibhirakārarūpai- rāpterādimattvādvā sthūlatvātsūkṣmatvād- bījatvātsākṣitvāccāpnoti ha vā idaṃ sarvamādiśca bhavati ya evaṃ veda ॥ svapnasthānaścaturātmā taijaso hiraṇyagarbhaścatūrūpa ukāra eva catūrūpo hyayamukāraḥ sthūlasūkṣmabīja- sākṣibhirukārarūpairutkarṣādubhayatvātsthūlatvāt- sūkṣmatvādbījatvātsākṣitvāccotkarṣati ha vai jñānasantatiṃ samānaśca bhavati ya evaṃ veda ॥ suṣuptasthānaścaturātma prājñaiiśvaraścaturūpo makāra eva catūrūpo hyayaṃ makāraḥ sthūlasūkṣma- bījasākṣibhirmakārarūpairmiterapītervā sthūlatvāt- sūkṣmatvādbījatvātsākṣitvācca minoti ha vā idaṃ sarvamapītiśca bhavati ya evaṃ veda ॥ mātrāmātrāḥ pratimātrāḥ kuryādatha turīya īśvaragrāsaḥ sa svarāṭ svayamīśvaraḥ svaprakāśaścaturātmo- tānujñātranujñāvikalpairoto hyayamātmā hyathaivedaṃ sarvamantakāle kālāgniḥ sūryosrairanujñāto hyayamātmā hyasya sarvasya svātmānaṃ dadātīdaṃ sarvaṃ svātmānameva karoti yathā tamaḥ savitanujñakaraso hyayamātmā cidrūpa eva yathā dāhyaṃ dagdhvāgniravikalpo hyayamātmā vāṅmano'gocaratvāccidrūpaścatūrūpa oṃkāra eva catūrūpo hyayamoṅkāra otānujñātranujñā- vikalpairoṅkārarūpairātmaiva nāmarūpātmakaṃ hīdaṃ sarvaṃ turīyatvāccidrūpatvāccotatvādanujñātṛtvāda- nujñānatvādavikalparūpatvāccāvikalparūpaṃ hīdaṃ sarvaṃ naiva tatra kācana bhidāstyatha tasyāyamādeśo mātraścaturtho vyavahāryaḥ prapañcopaśamaḥ śivo'dvaita oṃkāra ātmaiva saṃviśatyātmanātmānaṃ ya evaṃ vedaiṣa vīro nārasiṃhena vānuṣṭubhā mantrarājena turīyaṃ vidyādeṣa hyātmānaṃ prakāśayati sarvasaṃhārasamarthaḥ paribhavāsahaḥ prabhurvyāptaḥ sadojjvalo'vidyātatkāryahīnaḥ svātmabandhaharaḥ sarvadā dvaitarahita ānandarūpaḥ sarvādhiṣṭhānaḥ sanmātro nirastāvidyātamomoho'hameveti tasmādevamevemamātmānaṃ paraṃ brahmānusandadhyādeṣa vīro nṛsiṃha eveti ॥ iti dvitīyaḥ khaṇḍaḥ ॥ 2॥ tasya ha vai praṇavasya yā pūrvā mātrā sā prathamaḥ pādo bhavati dvitīyā dvitīyasya tṛtīyā tṛtīyasya caturthyotānujñātranujñāvikalparūpā tayā turīyaṃ caturātmānamanviṣya caturthapādena ca tayā turīyeṇānucintayangrasettasya ha vā etasya praṇavasya yā pūrvā mātrā sā pṛthivyakāraḥ sa ṛgbhirṛgvedo brahmā vasavo gāyatrī gārhapatyaḥ sā prathamaḥ pādo bhavati ca sarveṣu pādeṣu caturātmā sthūlasūkṣma- bījasākṣibhirdvitīyāntarikṣaṃ sa ukāraḥ sa yajubhir- yajurvedo viṣṇurudrāstriṣṭubdakṣiṇāgniḥ sā dvitīyaḥ pādo bhavati ca sarveṣu pādeṣu caturātmā sthūlasūkṣmabījasākṣibhistṛtīyā dyauḥ sa makāraḥ sa sāmabhiḥ sāmavedo rudrādityā jagatyāhavanīyaḥ sā tṛtīyaḥ pādo bhavati bhavati ca sarveṣu pādeṣu caturātmā sthūlasūkṣmabījasākṣibhiryāvasāne'sya caturthyardhamātrā sā somaloka oṃkāraḥ sātharvaṇai- rmantrairatharvavedaḥ saṃvartako'gnirmaruto virāḍekarṣirbhāsvatī smṛtā caturthaḥ pādo bhavati bhavati ca sarveṣu pādeṣu caturātmā sthūlasūkṣmabījasākṣibhirmātrāmātrāḥ pratimātrāḥ kṛtvotanujñātranujñāvikalparūpaṃ cintayangrasejjño'mṛto hutasaṃvitkaḥ śuddhaḥ saṃviṣṭo nirvigna imamasuniyame'nubhūyehedaṃ sarvaṃ dṛṣṭvā sa prapañcahīno'tha sakalaḥ sādhāro'mṛtamayaścaturātmātha mahāpīṭhe saparivāraṃ tametaṃ catuḥsaptātmānaṃ caturātmānaṃ mūlāgnāvagnirūpaṃ praṇavaṃ sandadhyātsaptātmānaṃ caturātmānamakāraṃ rudraṃ bhrūmadhye saptātmānaṃ caturātmānaṃ catuḥsaptātmānaṃ caturātmānamoṅkāraṃ sarveśvaraṃ dvādaśānte saptātmānaṃ caturātmānaṃ catuḥsaptātmānamoṅkāraṃ turīyamānandāmṛtarūpaṃ ṣoḍaśānte'thānandāmṛtenai- tāṃścaturdhā saṃpūjya tathā brahmāṇameva viṣṇumeva rudrameva vibhaktāṃstrīnevāvibhaktāṃstrīneva liṅgarūpaneva ca saṃpūjyopahāraiścaturdhātha liṅgātsaṃhṛtya tejasā śarīratrayaṃ saṃvyāpya tadadhiṣṭhānamātmānaṃ saṃjvālya tatteja ātmacaitanyarūpaṃ balamavaṣṭabhya guṇairaikyaṃ saṃpādya mahāsthūlaṃ mahāsūkṣme mahāsūkṣmaṃ mahākāraṇe ca saṃhṛtya mātrābhirotā- nujñātranujñāvikalparūpaṃ cintayangraset ॥ iti tṛtīyaḥ khaṇḍaḥ ॥ 3॥ taṃ vā etamātmānaṃ paramaṃ brahmoṅkāraṃ turīyoṅkārāgravidyotamanuṣṭubhā natvā prasādyomiti saṃhṛtyāhamityanusandadhyādathaitamevātmānaṃ paramaṃ brahmoṅkāraṃ turīyoṅkārāgravidyotamekā- daśātmānaṃ nārasiṃhaṃ natvomiti saṃharannānusandadhyā- dathaitamevamātmānaṃ paramaṃ brahmoṅkāraṃ turīyoṅkārāgravidyotaṃ praṇavena saṃcintyānuṣṭubhā natvā saccidānandapūrṇātmasu navātmakaṃ saccidānandapūrṇātmānaṃ paraṃ brahma saṃbhāvyāha- mityātmānamādāya manasā brahmaṇaikīkuryādyadanuṣṭubhaiva vā eṣa upavasanneṣa hi sarvatra sarvadā sarvātmā san sarvamatti nṛsiṃho'sau parameśvaro'sau hi sarvatra sarvadā sarvātmā santsarvamatti nṛsiṃha evaikala eṣa turīya eaṣa evogra eṣa eva vīra eṣa eva mahāneṣa eva viṣṇureṣa eva jvalanneṣa eva sarvatomukha eṣa eṣa nṛsiṃha eṣa eva bhīṣaṇa eṣa eva bhadra eṣa eva mṛtyumṛtyureṣa eva namāmyeṣa evāhamevaṃ yogārūḍho brahmaṇyevānuṣṭubhaṃ sandadhyādoṅkāra iti ॥ tadetau ślokau bhavataḥ ॥ saṃstabhya siṃha svasutānguṇārthā- nsaṃyojya śṛṅgairṛṣabhasya hatvā ॥ vaśyāṃ sphurantīmasatīṃ nipīḍya saṃbhakṣya siṃhena sa eṣa vīraḥ ॥ śṛṅgaprotānpādānspṛṣṭvā hatvā tānagrasatsvayam । natvā ca bahudhā dṛṣṭvā nṛsiṃhaḥ svayamudbabhāviti ॥ iti caturthaḥ khaṇḍaḥ ॥ 4॥ athaiṣa u eva akāra āptatamārtha ātmanyeva nṛsiṃhe deve brahmaṇi vartata eṣa hyevāptatama eṣa hi sākṣyeṣa īśvarastatsarvagato nahīdaṃ sarvameṣa hi vyāptatamaidaṃ sarvaṃ yadayamātmā māyāmātra eṣa evogra eṣa hi vyāptatama eṣa eva vīra eṣa hi vyāptatama eṣa eva mahāneṣa hi vyāptatama eṣa eva viṣṇureṣa hi vyāptatama eṣa eva jvalanneṣa hi vyāptatama eṣa eva sarvatomukha eṣa hi vyāptatama eṣa eva nṛsiṃha eṣa hi vyāptatama eṣa eva bhīṣaṇa eṣa hi vyāptatama eṣa eva bhadra eṣa hi vyāptatama eṣa eva mṛtyumṛtyureṣa hi vyāptatama eṣa eva namāmyeṣa hi vyāptatama eṣa evāhameṣa hi vyāptatama ātmaiva nṛsiṃho devo brahma bhavati ya evaṃ veda so'kāmo niṣkāma āptakāma ātmakāmena tasya prāṇā utkrāmantyatraiva samavalīyante brahmaiva sanbrahmāpyetyathaiṣa evoṅkāra utkṛṣṭatamārtha ātmanyeva nṛsiṃhe deve brahmaṇi vartate tasmādeṣa satyasvarūpo na hyanyadastyaprameyamanātmaprakāśameṣa hi svaprakāśo'saṅgo'nyanna vīkṣata ātmāto nānyathā prāptirātmamātraṃ hyetadutkṛṣṭameṣa evogra eṣa hyevotkṛṣṭa eṣa eva viṣṇureṣa hyevotkṛṣṭa eṣa eva jvalanneṣa hyevotkṛṣṭa eṣa eva sarvatomukha eṣa hyevotkṛṣṭa eṣa eva nṛsiṃha eṣa hyevotkṛṣṭa eṣa eva bhīṣaṇa eṣa hyevotkṛṣṭa eṣa eva bhadra eṣa hyevotkṛṣṭa eṣa eva mṛtyumṛtyureṣa hyevotkṛṣṭa eṣa eva namāmyeṣa hyevotkṛṣṭa eṣa evāhameṣa hyevotkṛṣṭastasmādātmānamevainaṃ jānīyādātmaiva nṛsiṃho devo brahma bhavati ya evaṃ veda so'kāmo niṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmantyatraiva samavalīyante brahmaiva sanbrahmāpyetyathaiṣa eva makāro mahāvibhūtyartha ātmanyaiva nṛsiṃhe deve brahmaṇi vartate tasmādayamanalpo bhinnarūpaḥ svaprakāśo brahmaivāptatama utkṛṣṭatama etadeva brahmāpi sarvajñaṃ mahāmāyaṃ mahāvibhūtyetadevogrametaddhi mahāvibhūtyetadeva vīrametaddhi mahāvibhūtyatadeva mahadetaddhi mahāvibhūtyetadeva viṣṇvetaddhi mahāvibhūtyetadeva jvaladetaddhi mahāvibhūtyetadeva sarvatomukhametaddhi mahāvibhūtyetadeva nṛsiṃhametaddhi mahāvibhūtyetadeva bhīṣaṇametaddhi mahāvibhūtyetadeva bhadrametaddhi mahāvibhūtyetadeva mṛtyumṛtyvetaddhi mahāvibhūtyetadeva namāmyetaddhi mahāvibhūtyetadevāhametaddhi mahāvibhūti tasmādakārokārābhyāmimamātmānamāptatamamutkṛṣṭatamaṃ cinmātraṃ sarvadraṣṭāraṃ sarvasākṣiṇaṃ sarvagrāsaṃ sarvapremāspadaṃ saccidānandamātramekarasaṃ purato'smātsarvasmātsuvibhātamanviṣyāptatamamutkṛṣṭatamaṃ mahāmāyaṃ mahāvibhūti saccidānandamātramekarasaṃ purameva brahma makāreṇa jānīyādātmaiva nṛsiṃho devaḥ parameva brahma bhavati ya evaṃ veda so'kāmo niṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmantyatraiva samavalīyante brahmaiva sanbrahmāpyetīti ha prajāpatiruvāca prajāpatiruvāca ॥ iti pañcamaḥ khaṇḍaḥ ॥ 5॥ te devā imamātmānaṃ jñātumaicchaṃstānhāsuraḥ pāpmā parijagrāha ta aikṣantahantainamāsuraṃ pāpmānaṃ grasāma ityetamevoṅkārāgravidyotaṃ turīyaturīyamātmānamugramanugraṃ vīramavīraṃ mahāntamamahāntaṃ viṣṇumaviṣṇuṃ jvalantamajvalantaṃ sarvatomukhamasarvatomukhaṃ nṛsiṃhamanṛsiṃhaṃ bhīṣaṇamabhīṣaṇaṃ bhadramabhadraṃ mṛtyumṛtyumamṛtyumṛtyuṃ namāmyanamāmyahamanahaṃ nṛsiṃhānuṣṭubhaiva bubudhire tebhyo hāsāvāsuraḥ pāpmā saccidānandaghanajyotirabhavattasmādapakvakaṣāya imamevoṅkārāgravidyotaṃ turīyaturīyamātmānaṃ nṛsiṃhānuṣṭubhaiva jānīyāttasyāsuraḥ pāpmā saccidānandaghanajyotirbhavati te devā jyotiruttitīrṣavo dvitīyādbhayameva paśyanta imamevoṅkārāgravidyotaṃ turīyaturīyamātmānamanuṣṭubhānviṣya praṇavenaiva tasminnavasthitāstebhyastajjyotirasya sarvasya purataḥ suvibhātamavibhātamadvaitamacintyamaliṅgaṃ svaprakāśamānandaghanaṃ śūnyamabhavadevaṃvitsvaprakāśaṃ parameva brahma bhavati te devāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca sasādhanebhyo vyutthāya nirākārā niṣparigrahā aśikhā ayajñopavītā andhā badhirā mugdhāḥ klībā mūkā unmatta iva parivartamānāḥ śāntā dāntā uparatāstitikṣavaḥ samāhitā ātmarataya ātmakrīḍā ātmamithunā ātmānandāḥ praṇavameva paraṃ brahmātmaprakāśaṃ śūnyaṃ jānantastatraiva parisamāptāstasmāddevānāṃ vratamācarannoṅkāre pare brahmaṇi paryavasito bhavetsa ātmanyevātmānaṃ paraṃ brahma paśyati ॥ tadeṣa ślokaḥ ॥ śṛṅgeśvaśṛṅgaṃ saṃyojya siṃhaṃ śṛṅgeṣu yojayet । śṛṅgābhyāṃ śṛṅgamābadhya trayo deva upāsata iti ॥ iti ṣaṣṭhaḥ khaṇḍaḥ ॥ 6॥ devā ha vai prajāpatimabruvan bhūya eva no bhagavānvijñāpayatviti tathetyajatvādamaratvāda- jaratvādamṛtatvādaśokatvādamohatvādanaśanāyatvāda- pipāsatvādadvaitatvāccākareṇemamātmāna- manviṣyotkṛṣṭatvādutpādakatvādutpraveṣṭatvādu- tthāpayitṛtvāduddraṣṭṛtvādutkartṛtvādutpatha- vārakatvāddudgrāsatvādudbhrāntatvāduttīrṇavikṛtatvā- ccoṅkāreṇemamātmānaṃ paramaṃ brahma nṛsiṃhamanviṣyākāreṇemamātmānamukāraṃ pūrvārhamākṛṣya siṃhīkṛtyottarārdhena taṃ siṃhamākṛṣya mahattvānmahastvānmānatvā- nmuktatvānmahādevatvānmaheśvaratvānmahāsattvā- nmahācittvānmahānandatvānmahaprabhutvācca makārārdhenānenātmanaikīkuryādaśarīro nirindriyo'prāṇo'tamāḥ saccidānandamātraḥ sa svarāḍ bhavati ya evaṃ veda kastvamityahamiti hovācaivamevedaṃ sarvaṃ tasmādahamiti sarvābhidhānaṃ tasyādirayamakāraḥ sa eva bhavati sarvaṃ hyayamātmānaṃ hi sarvāntaro na hīdaṃ sarvamahamiti hovācaiva nirātmakamātmaivedaṃ sarvaṃ tasmātsarvātmakenākāreṇa sarvātmakamātmānamanvicchedbrahmaivedaṃ sarvaṃ saccidānandarūpaṃ saccidānandarūpamidaṃ sarvaṃ saddhīdaṃ sarvaṃ satsaditi ciddhīdaṃ sarvaṃ kāśate prakāśate ceti kiṃ saditīdamidaṃ netyanubhūtiriti kaiṣetīyamiyaṃ netyavacanenaivānubhavannuvāciavameva cidānandāvapyavacanenaivānubhavannuvāca sarvamanyaditi sa paramānandasya brahmaṇo nāma brahmeti tasyāntyo'yaṃ makāraḥ sa eva bhavati tasmānmakāreṇa paramaṃ brahmānvicchetkimidamevamityukāra ityevāhāvicikitsa- nnakāreṇemamātmānamanviṣya makāreṇa brahmaṇānu- sandadhyādukāreṇāvicikitsannaśarīro'nindriyo'prāṇo'tamāḥ saccidānandamātraḥ sa svarāḍ bhavati ya evaṃ veda brahma vā idaṃ sarvamattṛtvādugratvādvīratvānmahatvād- viṣṇutvājjvalatvātsarvatomukhatvānnṛsiṃhatvādbhīṣaṇatvā- dbhadratvānmṛtyumṛtyutvānnamāmitvādahaṃvāditi satataṃ hyetadbrahmogratvādvīratvānmahattvādviṣṇutvājjvalatvā- sarvatomukhatvānnṛsiṃhatvādbhīṣaṇatvādbhadratvā- nmṛtyumṛtyutvānnamāmitvāditi tasmādakāreṇa paramaṃ brahmānviṣya makāreṇa mana ādyavitāraṃ mana ādisākṣiṇa- manvicchetsa yadaitatsarvamapekṣate tadaitatsarvamasminpraviśati sa yadā pratibudhyate tadetatsarvamasmādevottiṣṭhati tadeva tatsarvaṃ nirūhya pratyūhya saṃpīḍya saṃjvālya saṃbhakṣya svātmānamevaiṣā dadātyatyugro'tivīrotimahāniti viṣṇuratijvalannatisarvatomukho'tinṛsiṃho'tibhīṣaṇo'ti- bhadrotimṛtyumṛtyuratinamāmatyahaṃ bhūtvā sve mahimni sadā samāsate tasmādenamakārārthena pareṇa brahmaṇaikīkuryādukāreṇāvicikitsannaśarīro nirindriyo'prāṇo'manaḥ saccidānandamātraḥ sa svarāḍ bhavati ya evaṃ veda॥ tadeṣa ślokaḥ ॥ śṛṅgaṃ śṛṅgārdhamākṛṣya śṛṅgeṇānena yojayet । śṛṅgamenaṃ pare śṛṅge tamanenāpi yojayet ॥ iti saptamaḥ khaṇḍaḥ ॥ 7॥ atha turīyeṇotaśca protaśca hyayamātmā nṛsiṃho'sminsarvamayaṃ sarvātmānaṃ hi sarvaṃ naivāto'dvayo hyayamātmaikala evāvavikalpo na hi vastu sadayaṃ hyota iva saddhano'yaṃ ciddhana ānandaghana evaikaraso'vyavahāryaḥ kenacanādvitīya otaśca protaścaiṣa oṅkāra evaṃ naivamiti pṛṣṭa omityevāha vāgvā oṅkāro vāgevedaṃ sarvaṃ na hyaśabdamivehāsti cinmayo hyayamoṅkāraścinmayamidaṃ sarvaṃ tasmātparameśvara evaikameva tadbhavatyeta- damṛtamayametadbrahmābhayaṃ vai brahma bhavati ya evaṃ vedeti rahasyamanujñātā hyayamātmaiṣa hyasya sarvasya svātmānamanujānāti na hīdaṃ sarvaṃ svata ātmavinna hyayamoto nānujñātāsaṅgatvāda- vikāritvādasattvādanyasyānujñātā hyayamoṅkāra omiti hyanujānāti vāgvā oṅkāro vāgevedaṃ sarvamanujānāti cinmayo hyayamoṅkāraściddhīdaṃ sarvaṃ nirātmakamātmasātkaroti tasmātparameśvara evaikameva tadbhavatyetadamṛtamabhayametadbrahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ vedeti rahasyamanujñaikaraso hyayamātmā prajñānaghana evāyaṃ yasmātsarvātpurataḥ suvibhāto'taściddhana eva na hyayamoto nānujñātaitadātmyaṃ hīdaṃ sarvaṃ sadivānujñaikaraso hyayamoṅkāra omiti hyevānnujānāti vāgvā oṅkāro vāgeva hyanujānāti cinmayo hyayamoṅkāraścideva hyanujñātā tasmātparameśvara evaikameva tadbhavatyetadamṛtamabhayametadbrahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ vedeti rahasyamavikalpo hyayamātmā'dvitīyatvādavikalpo hyayamoṅkāro'dvitīyatvādeva cinmayo hyayamoṅkāra- stasmātparameśvara evaikameva tadbhavatyavikalpo'pi nātra kācana bhidāsti naiva tatra kācana bhidāstyatra hi bhidāmiva manyamānaḥ śatadhā sahasradhā bhinno mṛtyoḥ sa mṛtyumāpnoti tadetadadvayaṃ svaprakāśaṃ mahānandamātmāivaitadamṛtamabhayametadbrahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ vedeti rahasyam ॥ ityaṣṭamaḥ khaṇḍaḥ ॥ 8॥ devā ha vai prajāpatimabruvannimameva no bhagavannoṅkāramātmānamupadiśeti tathetyupadraṣṭānumantaiṣa ātmā nṛsiṃhaścidrūpa evāvikāro hyupalabdhaḥ sarvasya sarvatra na hyasti dvaitasiddhirātmaiva siddho'dvitīyo māyayā hyanyadiva sa vā eṣa ātmā para eṣaiva sarvaṃ tathāhi prajñenaiṣā vidyā jagatsarvamātmā paramātmaiva svaprakāśo'pyaviṣayajñānatvājjānanneva hyanyatrānyanna vijānātyanubhutermāyā ca tamorūpānubhūtistadetajjaḍaṃ mohātmakama- nantamidaṃ rūpasyāsya vyañjikā nityanivṛttāpi mūḍhairātmeva dṛṣṭāsya sattvamasattvaṃ ca darśayati siddhatvāsiddhatvābhyāṃ svatantrā- svatantratvane saiṣā vaṭabījasāmānyavadaneka- vaṭaśaktirekaiva tadyathā vaṭabījasāmanyameka- manekānsvāvyatiriktānvaṭānsabījānutpādya tatra tatra pūrṇaṃ sattiṣṭhatyevamevaiṣā māyā svāvyatiriktāni pūrṇāni kṣetrāṇi darśayitvā jīveśāvabhāsena karoti māyā cāvidyā ca svayameva bhavati saiṣā citrā sudṛḍhā bahvaṅkurā svayaṃ guṇabhinnāṅkureṣvapi guṇabhinnā sarvatra brahmaviṣṇuśivarūpiṇī caitanyadīptā tasmādātmana eva traividhyaṃ sarvatra yonitvamabhimantā jīvo niyanteśvaraḥ sarvāhaṃmānī hiraṇyagarbhastrirūpa īśvara- vadvyaktacaitanyaḥsarvago hyeṣa īśvaraḥ kriyājñānātmā sarvaṃ sarvamayaṃ sarve jīvāḥ sarvamayāḥ sarvāsvavasthāsu tathāpyalpāḥ sa vā eṣa bhūtānindriyāṇi virājaṃ devatāḥ kośāṃśca sṛṣṭvā praviśyāmūḍho mūḍha iva vyavaharannāste māyayaiva tasmādadvaya evāyamātmā sanmātro nityaḥ śuddho buddhaḥ satyo mukto nirañjano vibhuradvayānandaḥ paraḥ pratyagekarasaḥ pramāṇairetairavagataḥ sattāmātraṃ hīdaṃ sarvaṃ sadeva purastātsiddhaṃ hi brahma na hyatra kiñcānubhūyate nāvidyānubhavātmā na svaprakāśe sarvasākṣiṇyavikriye'dvaye paśyatehāpi sanmātramasadanyatsatyaṃ hītthaṃ purastādayoni svātmasthamānandaciddhanaṃ siddhaṃ hyasiddhaṃ tadviṣṇurīśāno brahmānyadapi sarvaṃ sarvagataṃ sarvamata eva śuddho'bādhyasvarūpo buddhaḥ sukhasvarūpa ātmā na hyetannirātmakamapi nātmā purato hi siddho na hīdaṃ sarvaṃ kadācidātmā hi svamahimastho nirapekṣa eka eva sākṣī svaprakāśaḥ kiṃ tannityamātmātra hyeva na vicikitsametaddhīdaṃ sarvaṃ sādhayati draṣṭā draṣṭuḥ sākṣyavikriyaḥ siddho niravadyo bāhyābhyantaravīkṣaṇātsuvisphuṭatamaḥ sa paratādbrūtaiṣa dṛṣṭo'dṛṣṭo'vyavahāryo'pyalpo nālpaḥ sākṣyaviśeṣo'nanyo'sukhaduḥkho'dvayaḥ paramātmā sarvajño'nanto'bhinno'dvayaḥ sarvadā saṃvittirmāyayā nāsaṃvittiḥ svaprakāśe yūyameva dṛṣṭāḥ kimadvayena dvitīyameva na yūyameva brūhyeva bhagavanniti devā ūcuryūyameva dṛśyate cennātmajñā asaṅgo hyayamātmāto yūyameva svaprakāśā idaṃ hi satsaṃvinmayatvādyūyameva neti hocurhantāsaṅgā vayamiti hocuḥ kathaṃ paśyantīti hovāca na vayaṃ vidma iti hocustato yūyameva svaprakāśā iti hovāca na ca satsaṃvinmayā etau hi purastātsuvibhātamavyavahārya- mevādvayaṃ jñāto naiṣa vijñāto viditāviditātpara iti hocuḥ sa hovāca tadvā etadbrahmādvayaṃ brahmatvānnityaṃ śuddhaṃ buddhaṃ muktaṃ satyaṃ sūkṣmaṃ paripūrṇamadvayaṃ sadānandacinmātra- mātmaivāvyavahāryaṃ kena ca tattadetadātmāna- momityapaśyantaḥ paśyata tadetatsatyamātmā brahmaiva brahmātmaivātra hyeva na vicikitsyamityoṃ satyaṃ tadetatpaṇḍitā eva paśyantyetaddhyaśabda- masparśamarūpamarasamagandhamavaktavyamana- dātavyamagantavyamavisarjayitavyamanānandayitavya- mamantavyamaboddhavyamamanahaṅkartayitavyama- cetayitavyamaprāṇayitavyamanapānayitavyama- vyānayitavyamanudānayitavyamasamānayitavyama- nindriyamaviṣayamakaraṇamalakṣaṇamasaṅgama- guṇamavikriyamavyapadeśyamasattvamaraskama- tamaskamamāyamabhayamapyaupaniṣadameva suvibhātaṃ sakṛdvibhātaṃ purato'smātsarvasmā- tsuvibhātamadvayaṃ paśyata haṃsaḥ so'hamiti sa hovāca kimeṣa dṛṣṭo'dṛṣṭo veti dṛṣṭo viditāviditātpara iti hocuḥ kvaiṣā kathamiti hocuḥ kiṃ tena na kiṃcaneti hocuryūyamevāścaryarūpā iti hovāca na cetyāhuromityanujānīdhvaṃ brūtainamiti jñāto'jñātaśceti hocurnacainamiti hocuriti brūtaivaivamātmasiddhamiti hovāca paśyāma eva bhagavo na ca vayaṃ paśyāmo naiva vayaṃ vaktuṃ śaknumo namaste'stu bhagavan prasīdeti hocurna bhetavyaṃ pṛcchateti hovāca kvaiṣanujñetyeṣa evātmeti hovāca te hocurnamastubhyaṃ vayaṃ ta iti ha prajāpatirdevānanu śaśāsānuśaśāseti ॥ tadeṣa ślokaḥ ॥ otamotena jānīyādanujñātāramāntaram । anujñāmadvayaṃ labdhvā upadraṣṭāramāvrajet ॥ iti navamaḥ khaṇḍaḥ ॥ 9॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । oṃ svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti nṛsiṃhottaratāpinyupaniṣatsamāptā ॥