परब्रह्मोपनिषदि वेद्याखण्डसुखाकृति । परिव्राजकहृद्गेयं परितस्त्रैपदं भजे ॥ 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 ॥ हरिः ॐ ॥ अथ हैनं महाशालः शौनकोऽङ्गिरसं भगवन्तं पिप्पलादं विधिवदुपसन्नः पप्रच्छ दिव्ये ब्रह्मपुरे के संप्रतिष्ठिता भवन्ति । कथं सृज्यन्ते । नित्यात्मन एष महिमा । विभज्य एष महिमा विभुः । क एषः । तस्मै स होवाच । एतत्सत्यं यत्प्रब्रवीमि ब्रह्मविद्यां वरिष्ठां देवेभ्यः प्राणेभ्यः । परब्रह्मपुरे विरजं निष्कलं शुभमक्षरं विरजं विभाति । स नियच्छति मधुकरः श्वेव विकर्मकः । अकर्मा स्वामीव स्थितः । कर्मतरः कर्षकवत्फलमनुभवति । कर्ममर्मज्ञाता कर्म करोति । कर्ममर्म ज्ञात्वा कर्म कुर्यात् । को जालं विक्षिपेदेको नैनमपकर्षत्यपकर्षति । प्राणदेवा- श्चत्वारः । ताः सर्वा नाड्यः सुषुप्तश्येनाकाशवत् । यथा श्येनः खमाश्रित्य याति स्वमालयं कुलायम् । एवं सुषुप्तं ब्रूत । अयं च परश्च स सर्वत्र हिरण्मये परे कोशे । अमृता ह्येषा नाडी त्रयं संचरति । तस्य त्रिपादं ब्रह्म । एषात्रेष्य ततोऽनुतिष्ठति । अन्यत्र ब्रूत । अयं च परं च सर्वत्र हिरण्मये कोशे । यथैष देवदत्तो यष्ट्या च ताड्यमानो नैवैति । एवमिष्टापूर्तकर्मशुभाशुभैर्न लिप्यते । यथा कुमारको निष्काम आनन्दमभियाति । तथैष देवः स्वप्न आनन्दमभियाति वेद एव परं ज्योतिः । ज्योतिषामा ज्योतिरानन्दयत्येवमेव । तत्परं यच्चित्तं परमात्मान- मानन्दयति । शुभ्रवर्णमाजायतेश्वरात् । भूयस्तेनैव मार्गेण स्वप्नस्थानं नियच्छति । जलूकाभाववद्यथा- काममाजायतेश्वरात् । तावतात्मानमानन्दयति । परसन्धि यदपरसन्धीति । तत्परं नापरं त्यजति । तदैव कपालष्टकं सन्धाय य एष स्तन इवावलम्बते सेन्द्रयोनिः स वेदयोनिरिति । अत्र जाग्रति । शुभाशुभातिरिक्तः शुभाशुभैरपि कर्मभिर्न लिप्यते । य एष देवोऽन्यदेवास्य संप्रसादोऽन्तर्याम्यसङ्गचिद्रूपः पुरुषः । प्रणवहंसः परं ब्रह्म । न प्राणहंसः । प्रणवो जीवः । आद्या देवता निवेदयति । य एवं वेद । तत्कथं निवेदयते । जीवस्य ब्रह्मत्वमापादयति । सत्त्वमथास्य पुरुषस्यान्तः शिखोपवीतत्वं ब्राह्मणस्य । मुमुक्षोरन्तः शिखोपवीतधारणम् । बहिर्लक्ष्यमाणशिखायज्ञोपवीतधारणं कर्मिणो गृहस्थस्य । अन्तरुपवीतलक्षणं तु बहिस्तन्तुवदव्यक्तमन्तस्तत्त्वमेलनम् । न सन्नासन्न सदसद्भिन्नाभिन्नं न चोभयम् । न सभागं न निर्भागं न चाप्युभयरूपकम् ॥ ब्रह्मात्मैकत्वविज्ञानं हेयं मिथ्यत्वकारणादिति । पञ्चपाद्ब्रह्मणो न किंचन । चतुष्पादन्तर्वर्तिनोऽन्त- र्जीवब्रह्मणश्चत्वारि स्थानानि । नाभिहृदयकण्ठमूर्धसु जाग्रत्स्वप्नसुषुप्तितुरीयावस्थाः । आहवनीयगार्हपत्य- दक्षिणसभ्याग्निषु । जागरिते ब्रह्मा स्वप्ने विष्णुः सुषुप्तौ रुद्रस्तुरीयमक्षरं चिन्मयम् । तस्माच्चतुरवस्था । चतुरङ्गुलवेष्टनमिव षण्णवतितत्त्वानि तन्तुवद्विभज्य तदा हितं त्रिगुणीकृत्य द्वात्रिंशत्तत्त्वनिष्कर्षमापाद्य ज्ञानपूतं त्रिगुणस्वरूपं त्रिमूर्तित्वं पृथग्विज्ञाय नवब्रह्माख्यनवगुणोपेतं ज्ञात्वा नवमानमितस्त्रिगुणीकृत्य सूर्येन्द्वग्निकलास्वरूपत्वेनैकीकृत्याद्यन्तरेकत्वमपि मध्ये त्रिरावृत्य ब्रह्मविष्णुमहेश्वरत्वमनुसंधायाद्यन्तमेकीकृत्य चिद्ग्रन्थावद्वैतग्रन्थिं कृत्वा नाभ्यादिब्रह्मबिलप्रमाणं पृथक् पृथक् सप्तविंशतितत्त्वसंबन्धं त्रिगुणोपेतं त्रिमूर्तिलक्षणलक्षितमप्येकत्वमापाद्य वामांसादिदक्षिणकण्ठ्यन्तं विभाव्याद्यन्तग्रहसंमेलनमेकं ज्ञात्वा मूलमेकं सत्यं मृण्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् । हंसेति वर्णद्वयेनान्तः शिखोपवीतित्वं निश्चित्य ब्राह्मणत्वं ब्रह्मध्यानार्हत्वं यतित्वमलक्षितान्तःशिखोपवीतित्वमेवं बहिर्लक्षितकर्मशिखा ज्ञानोपवीतं गृहस्थस्याभासब्रह्मणत्वस्य केशसमूहशिखाप्रत्यक्षकार्पासतन्तु- कृतोपवीतत्वं चतुर्गुणीकृत्य चतुर्विंशतितत्त्वापादनतन्तुकृत्त्वं नवतत्त्वमेकमेव ॥ परंब्रह्म तत्प्रतिसरयोग्यत्वाद्बहुमार्गप्रवृत्तिं कल्पयन्ति । सर्वेषां ब्रह्मादीनां देवर्षीणां मनुष्याणां मूर्तिरेका । ब्रह्मैकमेव । ब्राह्मणत्वमेकमेव । वर्णाश्रमाचारविशेषाः पृथक्पृथक् शिखावर्णाश्रमिणामेककैव । अपवर्गस्य यतेः शिखायज्ञोपवीतमूलं प्रणवमेकमेव वदन्ति । हंसः शिखा । प्रणव उपवीतम् । नादः संधानम् । एष धर्मो नेतरो धर्मः । तत्कथमिति । प्रणवहंसो नादस्त्रिवृत्सूत्रं स्वहृदि चैतन्ये तिष्ठति त्रिविधं ब्रह्म । तद्विद्धि प्रापञ्चिकशिखोपवीतं त्यजेत् । सशिखं वपनं कृत्वा बहिःसूत्रं त्यजेद्बुधः । यदक्षरं परंब्रह्म तत्सूत्रमिति धारयेत् ॥ १॥ पुनर्जन्मनिवृत्यर्थं मोक्षस्याहर्निशं स्मरेत् । सूचनात्सूत्रमित्युक्तं सूत्रं नाम परं पदम् ॥ २॥ तत्सूत्रं विदितं येन स मुमुक्षुः स भिक्षुकः । स वेदवित्सदाचारः स विप्रः पङ्क्तिपावनः ॥ ३॥ येन सर्वमिदं प्रोतं सूत्रे मणिगणा इव । तत्सूत्रं धारयेद्योगी योगविद्ब्राह्मणो यतिः ॥ ४॥ बहिःसूत्रं त्यजेद्विप्रो योगविज्ञानतत्परः । ब्रह्मभावमिदं सूत्रं धारयेद्यः स मुक्तिभाक् ॥ ५॥ नाशुचित्वं न चोच्छिष्टं तस्य सूत्रस्य धारणात् । सूत्रमन्तर्गतं येषां ज्ञानयज्ञोपवीतिनाम् ॥ ६॥ ये तु सूत्रविदो लोके ते च यज्ञोपवीतिनः । ज्ञानशिखिनो ज्ञाननिष्ठा ज्ञानयज्ञोपवीतिनः । ज्ञानमेव परं तेषां पवित्रं ज्ञानमीरितम् ॥ ७॥ अग्नेरिव शिखा नान्या यस्य ज्ञानमयी शिखा । स शिखीत्युच्यते विद्वान्नेतरे केशधारिणः ॥ ८॥ कर्मण्यधिकृतः ये तु वैदिके लौकिकेऽपि वा । ब्राह्मणाभासमात्रेण जीवन्ते कुक्षिपूरकाः । व्रजन्ते निरयं ते तु पुनर्जन्मनि जन्मनि ॥ ९॥ वामांसदक्षकण्ठ्यन्तं ब्रह्मसूत्रं तु सव्यतः । अन्तर्बहिरिवात्यर्थं तत्त्वतन्तुसमन्वितम् ॥ १०॥ नाभ्यादिब्रह्मरन्ध्रान्तप्रमाणं धारयेत्सुधीः । तेभिर्धार्यमिदं सूत्रं क्रियाङ्गं तन्तुनिर्मितम् ॥ ११॥ शिखा ज्ञानमयी यस्य उपवीतं च तन्मयम् । ब्राह्मण्यं सकलं तस्य नेतरेषां तु किंचन ॥ १२॥ इदं यज्ञोपवीतं तु परमं यत्परायणम् । विद्वान्यज्ञोपवीती संधारयेद्यः स मुक्तिभाक् ॥ १३॥ बहिरन्तश्चोपवीती विप्रः संन्यस्तुमर्हति । एकयज्ञोपवीती तु नैव संन्यस्तुमर्हति ॥ १४॥ तस्मात्सर्वप्रयत्नेन मोक्षापेक्षी भवेद्यतिः । बहिःसूत्रं परित्यज्य स्वान्तःसूत्रं तु धारयेत् ॥ १५॥ बहिःप्रपञ्चशिखोपवीतित्वमनादृत्य प्रणवहंसशिखोपवीतित्वमवलम्ब्य मोक्षसाधनं कुर्यादित्याह भगवाञ्छौनक इत्युपनिषत् ॥ 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 ॥ हरिः ॐ तत्सत् ॥ इति परब्रह्मोपनिषत्समाप्ता ॥
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 ! 1. Now then Saunaka, the great householder (mahashala) approached in due form the revered sage Pippalada of Angiras family and asked him: (All created things) were surely present in the divine ether of the heart of Brahman (the Hiranyagarbha). How did the great lord create them out of himself in different species and who is this great and powerful lore ? To him (Pippalada) said: The most excellent lore of Brahman which I now expound, (Brahman of that alone) is true. It shines brilliantly in the city of the transcendent Brahman, being beyond Rajas (and the other gunas), partless, pure, indestructible and sustaining the power of the senses and the vital airs. He is the creator of the group of bees (in the form of individual souls) and restrains (their outward vision). Remaining in the city of his Self, doing no worldly work (as an ascetic) (he realizes oneness with Brahman). (But) as a doer of action he reaps the fruit (of repeated births and deaths), like a farmer. The knower of the true nature of action does action, (without attachment). Knowing the secret of action, (that unattached action leads to liberation) (the ascetic) shall do action. Which person (possessing discrimination) will throw the net (of motivated action) on the one (Brahman, screening it) ? (Motiveless action) will not drag him (to worldliness), will not drag him. 2. The deities presiding over the vital breath are four (Vishva, Viraj, Otir and Turya). All the nadis (where the vital breath and the deities remain are also four). (The former two active in Rama and Arama get fatigued in the waking and dreaming states and rest during) deep sleep as a hawk flying in the sky. Just as a hawk flying in the sky goes (when fatigued) into its abode, the nest, so the speaker (the Self) after remaining in this (waking) and the other (dreaming state, rests in deep sleep). This Self (while resting) in the golden transcendent sheath (of the ether of the heart) and being immortal is active in the three nadis (Rama, etc.,). (The first pada of this being avidya) it remains in the state of Brahman in the three quarters. The remaining pada (the Jiva) attains (its natural state) and then follows (i.e. attains liberation). Hence the speaker of elsewhere (the Jiva in the avidya) and the other (the Tripada Brahman are fancied to be different and thereby the Jiva wanders in bondage. (Although) the Jiva remains in the golden transcendent sheath (of the ether of the heart, yet it experiences the states of waking, etc., due to avidya). Just as Devadatta (i.e. any person) awakened from sleep when prodded with a stick does not go back (to sleep immediately, so also the Jiva getting wisdom from the Vedanta does not have the delusion of the three states of waking, etc.,); and it is not tainted by good or bad acts (such as the optional) charitable deeds. It is similar to a small boy who experiences joy without specific desires (in whatever thing that comes to him). Just as the luminous being (Jiva), (after getting fatigued in the waking and dreaming states) welcomes the joy of deep sleep, so it experiences bliss by realizing (its oneness with) the supreme effulgence (Brahman), which gives all round lustre to luminaries (such as the sun). Thus the heart (chitta) merges itself in the highest (Brahman) and thus realizing the Paramatman enjoys bliss. The pure colour (i.e. the state of non-distinction) arises from the (grace of) Ishvara. Again by the same path of turya-svapna (dreaming in the fourth state) he gives rest to the Self. Just as a leech moves from one position to another (the Jiva moves from the waking state of the turya to the dreaming state of the turya); this desire (to move from one state to another in the turya) arises due to (the grace of) Ishvara. By this the Jiva enjoys itself (by means of the distinctionful and distinctionless deep meditation, Savikalpa and Nirvikalpa Samadhi). The juncture of the individual and supreme consciousness is rejected as there is a tinge of distinction involved in it. (When distinctionlessness alone exists) it is the highest (i.e. Brahman) and there is nothing other than that. (When Self-realization does not result by the study, etc., of the scripture) then one shall resort to the eight-limbed Yoga; this like a flower of a plantain tree (ever rubbing against the stem and attaining the state of a blossom) succeeds (in attaining perfection). That which remains as the source of Indra (Ishvara) is ever awake there, as the source of the Veda (as Parameshvara). Beyond (the bonds of) good and bad, he (the ascetic) is not tainted by (accidental) good or bad actions. This effulgent Being is the (bestower of) favour on other gods (like the god Brahma), the ‘internal check’ of the form of unattached pure consciousness, the Purusha, the Hamsa of the Pranava, the supreme Brahman. It is not the chief Prana (vital breath). The Pranava is the Self (Jiva). (This state of the Jiva) remains as the first effulgent being. How can he who knows thus (the true nature of the Pranava) set forth difference (between the Jiva and Brahman) ? He realizes that the Jiva is Brahman (alone). 3. Then to this realized person reality (i.e. true wisdom) constitutes the inner tuft and sacred thread. To the Brahmana desirous of liberation is (allowed) the state of the inward tuft and sacred thread. The wearing of externally visible tuft and sacred thread (is necessary) for the householders engaged in rituals. The characteristic of the inward sacred thread is not clearly visible like external thread; it is the union with reality inwardly. 4. It (avidya) is not existent (as the cause is not visible), nor non-existent (as the effect is visible as the phenomenal world), nor both (existent and non-existent part, as the two are incompatible). It is not different (from Brahman as it has no independent existence), nor non-different (as it is not a substance), nor of both (different and non-different, as it is an impossibility). It is not possessed of parts (as the parts are absent in the cause), nor partless (as the effect is seen possessed of parts), nor a combination of both. (Thus avidya is indescribable). It is to be discarded by the realization of oneness of Brahman and the Self; for it is the cause of illusion. Thus (it is to be understood). 5. There is nothing other than Brahman of the five padas (i.e. the turyatita). There are four places for realizing the inward Jiva-Brahman who consists of four padas inside the body. (The vyasti’s four padas are: Vishva, Taijasa, Prajna and Turiya. The samasti’s four padas are: Viraj, Sutra, Bija and Turiya). In the eyes, throat, heart and head there are (the four) states of waking, dreaming, deep sleep and turya. (Moreover the Atman is to be conceived as) the Ahavaniya, Garhapatya, Dakshina and Sabhya fires. In the waking state (the presiding deity is) the god Brahma, in dreaming state Vishnu, in deep sleep Rudra and the fourth state is the indestructible one, consisting of consciousness. Hence the four states (waking, etc.,) are to be considered as a covering by four fingers and just as the sacred thread is of ninety-six four-finger breadths (in extent) so the inward brahma-sutra consists of ninety-six categories (tattvas). As the sacred thread consists of three threads so the inward brahma-sutra is brought to the state of thirty two categories in each of the three gunas. This state of the triad purified by wisdom is to be known separately as the three gods (Brahma, Vishnu and Shiva). This is known as the nine Brahman-s possessed of nine attributes. These counted as nine, being rendered into three each having three attributes, are to be identified with the digits of the sun, moon and fire. The first and last (of the triad) are to be turned thrice in the middle and are to be considered as Brahma, Vishnu and Maheshvara. The first and last are to be joined and the knot of non-duality is to be made in the knot of consciousness. Then this which extends from the navel to the Brahmarandhra and connected with the twenty-seven tattvas separately and possessing the three gunas is to be considered as one though they are seen with the characteristics of the Trinity. This (inward) brahma-sutra is to be considered as hanging from the left shoulder reaching up to the right hip. The meeting together of the first and last is to be understood as having one foundation. Things made of clay are considered real (but) it is verbosity (born of ignorance); the transformation is a (mere) name; that it is clay alone is the truth. (As there is no pot without clay, so the primary cause, Brahman alone is real). With the two letters of the Hamsa (i.e. I am the Hamsa, Brahman) he should be convinced of the internal tuft and sacred thread. The state of a Brahmana is the state deserving meditation on Brahman. The state of being a sage has the absence of visible tuft and sacred thread. Thus the householder has visible tuft for performing ritual and the sacred thread for acquiring wisdom. To the state of the semblance of a Brahmana there is the tuft consisting of a mass of hair and sacred thread made of cotton threads. (The brahma-sutra is one alone); it is four (as Vishva, Viraj, etc.,) by quadruplication. The twenty-four tattvas constitute the threads. The nine tattvas constitute the one transcendent Brahman, (but people) provide many paths (such as Sankhya, Yoga, etc.,) due to difference in approach. Liberation is one alone to all, whether they are Brahma and the other gods, divine sages or human beings. Brahman is one alone. The state of the Brahmana is one alone. Castes, stages of life and special duties are divergent. The tuft is the same to the castes and stages of life. To the ascetic seeking salvation the basis of tuft and sacred thread, (the wise) declare, is the Pranava alone. The Hamsa is the tuft, the Pranava is the sacred thread and the Nada is the connecting link. This is the dharma and no other is the dharma. How is that ? The Pranava, Hamsa and Nada constitute the three fold thread and this remains in consciousness in one’s heart. Know this to be the three fold Brahman. (The ascetic) shall discard the worldly tuft and sacred thread. 6. Having had a shave removing the tuft, a wise person shall discard the external sacred thread. He shall have as the sacred thread the transcendent Brahman which is indestructible. 7. For avoiding rebirth he shall ever long for liberation. The sutra is so called as it indicates (liberation); the sutra indeed is the highest position. 8. He knows the sutra who has become a seeker after liberation, a mendicant monk. He is the knower of the Veda, having unimpeachable conduct. He is the learned Brahmana who sanctifies by his presence the persons who sit in the same row to dine with him. 9. The Yogin, who is the knower of Yoga, a Brahmana and an ascetic shall wear that sutra by which all this (phenomenal world) is joined together (as a unity) just as gems are strung together in a thread. 10. A learned Brahmana who is deeply intent on Yoga and spiritual wisdom shall discard the external sacred thread. He who wears the sutra consisting of devotion to Brahman attains salvation. There is neither impurity nor the state of eating the leavings of others when one possesses that sutra. 11. Those who, having the sacred thread of spiritual wisdom, possess the sutra inwardly are the knowers of the sutra in the world and they are the (true) wearers of the sacred thread. 12. Their tuft and sacred thread consist of spiritual wisdom (Jnana), they are established in Jnana; to them Jnana alone is supreme and this Jnana is declared to be sanctifying. 13. The wise one whose tuft consists of Jnana and no other, like the flame emanating from fire, is said to possess the (true) tuft; not the others who wear (a mass of) hair. 14. Those who are immersed in activities, whether Vedic (ritual) or worldly actions live as Brahmanas in name only, filling their bellies. They come to grief and have rebirth again and again. 15. The sacred thread hanging from the left shoulder to the right hip is contrariwise (to liberation). The wise shall wear (i.e. possess) true knowledge which is rooted in consciousness, having threads in the form of true principles (tattvas) and extending from the navel to the tip of the aperture in the crown of the head (Brahmarandhra). 16. This sacred thread which forms part of ritual and made of (cotton) threads is to be worn by them (i.e. the ignorant). He whose tuft consists of wisdom as also his sacred thread has all the (true) characteristics of a Brahmana; others have none at all. 17. It is this sacred thread which is the supreme panacea. The wise one who wears this sacred thread attains liberation. 18. That learned Brahmana is entitled to renunciation who has the sacred thread both within and without; but the one having one (i.e. the external one) alone is never entitled to renunciation. 19. Hence by all effort the ascetic shall long for liberation. Discarding the external thread he shall wear the internal sutra within himself. 20. Disregarding the external phenomenal world, tuft and sacred thread he shall hold on to the tuft and sacred thread in the form of the sacred syllable (Pranava) and Brahman (Hamsa) and thus equip himself for liberation. Thus declared the revered sage Saunaka. Thus (ends) the Upanishad. Om ! O Devas, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious, O ye worthy of worship ! May we enjoy the term of life allotted by the Devas, Praising them with our body and limbs steady ! May the glorious Indra bless us ! May the all-knowing Sun bless us ! May Garuda, the thunderbolt for evil, bless us ! May Brihaspati grant us well-being ! Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Parabrahmopanishad, included in the Atharva-Veda.
parabrahmopaniṣadi vedyākhaṇḍasukhākṛti । parivrājakahṛdgeyaṃ paritastraipadaṃ bhaje ॥ 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 ॥ hariḥ oṃ ॥ atha hainaṃ mahāśālaḥ śaunako'ṅgirasaṃ bhagavantaṃ pippalādaṃ vidhivadupasannaḥ papraccha divye brahmapure ke saṃpratiṣṭhitā bhavanti । kathaṃ sṛjyante । nityātmana eṣa mahimā । vibhajya eṣa mahimā vibhuḥ । ka eṣaḥ । tasmai sa hovāca । etatsatyaṃ yatprabravīmi brahmavidyāṃ variṣṭhāṃ devebhyaḥ prāṇebhyaḥ । parabrahmapure virajaṃ niṣkalaṃ śubhamakṣaraṃ virajaṃ vibhāti । sa niyacchati madhukaraḥ śveva vikarmakaḥ । akarmā svāmīva sthitaḥ । karmataraḥ karṣakavatphalamanubhavati । karmamarmajñātā karma karoti । karmamarma jñātvā karma kuryāt । ko jālaṃ vikṣipedeko nainamapakarṣatyapakarṣati । prāṇadevā- ścatvāraḥ । tāḥ sarvā nāḍyaḥ suṣuptaśyenākāśavat । yathā śyenaḥ khamāśritya yāti svamālayaṃ kulāyam । evaṃ suṣuptaṃ brūta । ayaṃ ca paraśca sa sarvatra hiraṇmaye pare kośe । amṛtā hyeṣā nāḍī trayaṃ saṃcarati । tasya tripādaṃ brahma । eṣātreṣya tato'nutiṣṭhati । anyatra brūta । ayaṃ ca paraṃ ca sarvatra hiraṇmaye kośe । yathaiṣa devadatto yaṣṭyā ca tāḍyamāno naivaiti । evamiṣṭāpūrtakarmaśubhāśubhairna lipyate । yathā kumārako niṣkāma ānandamabhiyāti । tathaiṣa devaḥ svapna ānandamabhiyāti veda eva paraṃ jyotiḥ । jyotiṣāmā jyotirānandayatyevameva । tatparaṃ yaccittaṃ paramātmāna- mānandayati । śubhravarṇamājāyateśvarāt । bhūyastenaiva mārgeṇa svapnasthānaṃ niyacchati । jalūkābhāvavadyathā- kāmamājāyateśvarāt । tāvatātmānamānandayati । parasandhi yadaparasandhīti । tatparaṃ nāparaṃ tyajati । tadaiva kapālaṣṭakaṃ sandhāya ya eṣa stana ivāvalambate sendrayoniḥ sa vedayoniriti । atra jāgrati । śubhāśubhātiriktaḥ śubhāśubhairapi karmabhirna lipyate । ya eṣa devo'nyadevāsya saṃprasādo'ntaryāmyasaṅgacidrūpaḥ puruṣaḥ । praṇavahaṃsaḥ paraṃ brahma । na prāṇahaṃsaḥ । praṇavo jīvaḥ । ādyā devatā nivedayati । ya evaṃ veda । tatkathaṃ nivedayate । jīvasya brahmatvamāpādayati । sattvamathāsya puruṣasyāntaḥ śikhopavītatvaṃ brāhmaṇasya । mumukṣorantaḥ śikhopavītadhāraṇam । bahirlakṣyamāṇaśikhāyajñopavītadhāraṇaṃ karmiṇo gṛhasthasya । antarupavītalakṣaṇaṃ tu bahistantuvadavyaktamantastattvamelanam । na sannāsanna sadasadbhinnābhinnaṃ na cobhayam । na sabhāgaṃ na nirbhāgaṃ na cāpyubhayarūpakam ॥ brahmātmaikatvavijñānaṃ heyaṃ mithyatvakāraṇāditi । pañcapādbrahmaṇo na kiṃcana । catuṣpādantarvartino'nta- rjīvabrahmaṇaścatvāri sthānāni । nābhihṛdayakaṇṭhamūrdhasu jāgratsvapnasuṣuptiturīyāvasthāḥ । āhavanīyagārhapatya- dakṣiṇasabhyāgniṣu । jāgarite brahmā svapne viṣṇuḥ suṣuptau rudrasturīyamakṣaraṃ cinmayam । tasmāccaturavasthā । caturaṅgulaveṣṭanamiva ṣaṇṇavatitattvāni tantuvadvibhajya tadā hitaṃ triguṇīkṛtya dvātriṃśattattvaniṣkarṣamāpādya jñānapūtaṃ triguṇasvarūpaṃ trimūrtitvaṃ pṛthagvijñāya navabrahmākhyanavaguṇopetaṃ jñātvā navamānamitastriguṇīkṛtya sūryendvagnikalāsvarūpatvenaikīkṛtyādyantarekatvamapi madhye trirāvṛtya brahmaviṣṇumaheśvaratvamanusaṃdhāyādyantamekīkṛtya cidgranthāvadvaitagranthiṃ kṛtvā nābhyādibrahmabilapramāṇaṃ pṛthak pṛthak saptaviṃśatitattvasaṃbandhaṃ triguṇopetaṃ trimūrtilakṣaṇalakṣitamapyekatvamāpādya vāmāṃsādidakṣiṇakaṇṭhyantaṃ vibhāvyādyantagrahasaṃmelanamekaṃ jñātvā mūlamekaṃ satyaṃ mṛṇmayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam । haṃseti varṇadvayenāntaḥ śikhopavītitvaṃ niścitya brāhmaṇatvaṃ brahmadhyānārhatvaṃ yatitvamalakṣitāntaḥśikhopavītitvamevaṃ bahirlakṣitakarmaśikhā jñānopavītaṃ gṛhasthasyābhāsabrahmaṇatvasya keśasamūhaśikhāpratyakṣakārpāsatantu- kṛtopavītatvaṃ caturguṇīkṛtya caturviṃśatitattvāpādanatantukṛttvaṃ navatattvamekameva ॥ paraṃbrahma tatpratisarayogyatvādbahumārgapravṛttiṃ kalpayanti । sarveṣāṃ brahmādīnāṃ devarṣīṇāṃ manuṣyāṇāṃ mūrtirekā । brahmaikameva । brāhmaṇatvamekameva । varṇāśramācāraviśeṣāḥ pṛthakpṛthak śikhāvarṇāśramiṇāmekakaiva । apavargasya yateḥ śikhāyajñopavītamūlaṃ praṇavamekameva vadanti । haṃsaḥ śikhā । praṇava upavītam । nādaḥ saṃdhānam । eṣa dharmo netaro dharmaḥ । tatkathamiti । praṇavahaṃso nādastrivṛtsūtraṃ svahṛdi caitanye tiṣṭhati trividhaṃ brahma । tadviddhi prāpañcikaśikhopavītaṃ tyajet । saśikhaṃ vapanaṃ kṛtvā bahiḥsūtraṃ tyajedbudhaḥ । yadakṣaraṃ paraṃbrahma tatsūtramiti dhārayet ॥ 1॥ punarjanmanivṛtyarthaṃ mokṣasyāharniśaṃ smaret । sūcanātsūtramityuktaṃ sūtraṃ nāma paraṃ padam ॥ 2॥ tatsūtraṃ viditaṃ yena sa mumukṣuḥ sa bhikṣukaḥ । sa vedavitsadācāraḥ sa vipraḥ paṅktipāvanaḥ ॥ 3॥ yena sarvamidaṃ protaṃ sūtre maṇigaṇā iva । tatsūtraṃ dhārayedyogī yogavidbrāhmaṇo yatiḥ ॥ 4॥ bahiḥsūtraṃ tyajedvipro yogavijñānatatparaḥ । brahmabhāvamidaṃ sūtraṃ dhārayedyaḥ sa muktibhāk ॥ 5॥ nāśucitvaṃ na cocchiṣṭaṃ tasya sūtrasya dhāraṇāt । sūtramantargataṃ yeṣāṃ jñānayajñopavītinām ॥ 6॥ ye tu sūtravido loke te ca yajñopavītinaḥ । jñānaśikhino jñānaniṣṭhā jñānayajñopavītinaḥ । jñānameva paraṃ teṣāṃ pavitraṃ jñānamīritam ॥ 7॥ agneriva śikhā nānyā yasya jñānamayī śikhā । sa śikhītyucyate vidvānnetare keśadhāriṇaḥ ॥ 8॥ karmaṇyadhikṛtaḥ ye tu vaidike laukike'pi vā । brāhmaṇābhāsamātreṇa jīvante kukṣipūrakāḥ । vrajante nirayaṃ te tu punarjanmani janmani ॥ 9॥ vāmāṃsadakṣakaṇṭhyantaṃ brahmasūtraṃ tu savyataḥ । antarbahirivātyarthaṃ tattvatantusamanvitam ॥ 10॥ nābhyādibrahmarandhrāntapramāṇaṃ dhārayetsudhīḥ । tebhirdhāryamidaṃ sūtraṃ kriyāṅgaṃ tantunirmitam ॥ 11॥ śikhā jñānamayī yasya upavītaṃ ca tanmayam । brāhmaṇyaṃ sakalaṃ tasya netareṣāṃ tu kiṃcana ॥ 12॥ idaṃ yajñopavītaṃ tu paramaṃ yatparāyaṇam । vidvānyajñopavītī saṃdhārayedyaḥ sa muktibhāk ॥ 13॥ bahirantaścopavītī vipraḥ saṃnyastumarhati । ekayajñopavītī tu naiva saṃnyastumarhati ॥ 14॥ tasmātsarvaprayatnena mokṣāpekṣī bhavedyatiḥ । bahiḥsūtraṃ parityajya svāntaḥsūtraṃ tu dhārayet ॥ 15॥ bahiḥprapañcaśikhopavītitvamanādṛtya praṇavahaṃsaśikhopavītitvamavalambya mokṣasādhanaṃ kuryādityāha bhagavāñchaunaka ityupaniṣat ॥ 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 ॥ hariḥ oṃ tatsat ॥ iti parabrahmopaniṣatsamāptā ॥