ॐ भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवंसस्तनूभिर्व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु । ॐ शान्तिः शान्तिः शान्तिः। हरिः ॐ ॥ अथ योगिनं परमहंसनं कोऽयं मार्नस्तेषं का स्थितिरिति नारदो भगवन्तमुपगत्योवाच । तं भगवानाः । योऽयं परमहंसमार्गो लोके दुर्लभतरो न तु बाहुल्यो यद्येको भवति स एव नित्यपूतस्थः स एव वेदपुरुष इति विदुषो मन्यन्ते महापुरुषो यच्चित्तं तत्सर्वदा मय्येवावतिष्टते तस्मादहं च तस्मिन्नेवावस्थीयते । असौ स्वपुत्रमित्रकलत्रबन्व्वादीञ्शिखायज्ञोपवीते स्वाध्यायं च सर्वकर्माणि संन्यस्यायं ब्रह्माण्डं च हित्वा कौपीनं दण्डमाच्छादनं च स्वशरीरोपभोगार्थाय च लोकस्योपकारार्थाय च परिग्रहेत्तच्च न मुख्योऽस्ति कोऽयं मुख्य इति चेदयं मुख्यः ॥ १॥ न दण्डं न शिखं न यज्ञोपवीतं न चाच्छादनं चरति परमहंसः । न शितं न चोष्णं न सुखं न दुःखं न मानावमाने च षडूर्मिवर्जं निन्दागर्वमत्सरदम्मदर्पेच्छाद्वेषसुखदुःखकामकोधलोभमोहहर्षसु उयाहंकारादींश्च हित्वा स्ववपुः कुणपमिव दृष्यते यतस्तद्वपुरपध्वस्तं संशयविपरीतमिथ्याज्ञानानां यो हेतुस्तेन नित्यनिवृत्तस्तन्नित्यबोधस्तत्स्वयमेवावस्थितिस्तं शन्तमचलमद्वयानन्दविज्ञानघन एवास्मि । तदेव मम परम्धाम तदेव शिखा च तदेवोपवीत च । परमात्मात्मनोरेकत्वज्ञानेन तयोर्भेद एव विभग्नः सा सध्या ॥ २॥ सर्वान्कामान्परित्यज्य अद्वैते परमस्थितिः । ज्ञानदण्डो धृतो येन एकदण्डो स उच्यते ॥ काष्ठदण्डो धृतो येन सर्वाशि ज्ञानवर्जितः । स याति नरकान्धोरान्महारौरवसंज्ञकान् ॥ इदमन्तरं ज्ञात्वा स परमहंसः ॥ ३॥ आशाम्बरो न नमर्कारो न स्वधाकारो न निन्दा न स्तुतिर्यादृच्छिको भवेद्भिक्षुर्नाऽऽवाहनं न विसर्जनं न मन्त्रं न ध्यानं नोपासनं च न लक्ष्यं नाकक्ष्यं न पृथग्नापृथगहं न न त्वं न सर्व चानिकेतस्थितिरेव भिक्षुः सौवर्णादीनं नैव परिग्नहेन्न लोकं नावलोकं चाऽऽबाधकं क इति चेद्बाधकोऽस्त्येव यस्माद्भिक्षुर्हिरण्यं रसेन दृष्टं च स ब्रह्महा भवेत् । यस्माद्भिक्षुर्हिरण्यं रसेन ग्राह्यं च स आत्महा भवेत् । तस्माद्भिक्षुर्हिरण्यं रसेन न दृष्टं च न स्पृष्टं च न ग्राह्यं च । सर्वे कामा मनोगता व्यावर्तन्ते । दुःखे नोद्विग्नः सुखे न स्पृहा त्यागो रागे सर्वत्र शुभाशुभयोरनभिस्नेहो न द्वेष्टि न मोदं च । सर्वेषामिन्द्रियाणां गतिरुपरमते य आत्मन्येवावस्थीयते यत्पूर्णानन्दैकबोधस्तदब्रह्माहमस्मीति कृतकृत्यो भवति कृतकृत्यो भवति ॥ ४॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवंसस्तनूभिर्व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु । ॐ शान्तिः शान्तिः शान्तिः। हरिः ॐ ॥ इति श्रीपरमहंसोपनिषत्समाप्ता ॥
Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Peace ! Peace ! Peace ! 1. “What is the path of the Paramahamsa Yogis, and what are their duties ?” – was the question Narada asked on approaching the Lord Brahma (the Creator). To him the Lord replied: The path of the Paramahamsas that you ask of is accessible with the greatest difficulty by people; they have not many exponents, and it is enough if there be one such. Verily, such a one rests in the ever-pure Brahman; he is verily the Brahman inculcated in the Vedas – this is what the knowers of Truth hold; he is the great one, for he rests his whole mind always in Me; and I, too, for that reason, reside in him. Having renounced his sons, friends, wife, and relations, etc., and having done away with the Shikha, the holy thread, the study of the Vedas, and all works, as well as this universe, he should use the Kaupina, the staff, and just enough clothes, etc., for the bare maintenance of his body, and for the good of all. And that is not final. If it is asked what this final is, it is as follows: 2. The Paramahamsa carries neither the staff, nor the hair-tuft, nor the holy thread nor any covering. He feels neither cold, nor heat, neither happiness nor misery, neither honour, nor contempt etc. It is meet that he should be beyond the reach of the six billows of this world-ocean. Having given up all thought of calumny, conceit, jealousy, ostentation, arrogance, attachment or antipathy to objects, joy and sorrow, lust, anger, covetousness, self-delusion, elation, envy, egoism, and the like, he regards his body as a corpse, as he has thoroughly destroyed the body-idea. Being eternally free from the cause of doubt, and of misconceived and false knowledge, realising the Eternal Brahman, he lives in that himself, with the consciousness “I myself am He, I am That which is ever calm, immutable, undivided, of the essence of knowledge-bliss, That alone is my real nature.” That (Jnana) alone is his Shikha. That (Jnana) alone is his holy thread. Through the knowledge of the unity of the Jivatman with the Paramatman, the distinction between them is wholly gone too. This (unification) is his Sandhya ceremony. 3. He who relinquishing all desires has his supreme rest in the One without a second, and who holds the staff of knowledge, is the true Ekadandi. He who carries a mere wooden staff, who takes to all sorts of sense-objects, and is devoid of Jnana, goes to horrible hells known as the Maharauravas. Knowing the distinction between these two, he becomes a Paramahamsa. 4. The quarters are his clothing, he prostrates himself before none, he offers no oblation to the Pitris (manes), blames none, praises none – the Sannyasin is ever of independent will. For him there is no invocation to God, no valedictory ceremony to him; no Mantra, no meditation, no worship; to him is neither the phenomenal world nor That which is unknowable; he sees neither duality nor does he perceive unity. He sees neither “I” nor ‘thou”, nor all this. The Sannyasin has no home. He should not accept anything made of gold or the like, he should not have a body of disciples, or accept wealth. If it be asked what harm there is in accepting them, (the reply is) yes, there is harm in doing so. Because if the Sannyasin looks at gold with longing, he makes himself a killer of Brahman; because if the Sannyasin touches gold with longing, he becomes degraded into a Chandala; because if he takes gold with longing, he makes himself a killer of the Atman. Therefore, the Sannyasin must neither look at, nor touch nor take gold, with longing. All desires of the mind cease to exist, (and consequently) he is not agitated by grief, and has no longing for happiness; renunciation of attachment to sense-pleasures comes, and he is everywhere unattached in good or evil, (consequently) he neither hates nor is elated. The outgoing tendency of all the sense-organs subsides in him who rests in the Atman alone. Realising “I am that Brahman who is the One Infinite Knowledge-Bliss” he reaches the end of his desires, verily he reaches the end of his desires. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Peace ! Peace ! Peace ! Here ends the Paramahamsopanishad belonging to the Sukla-Yajur-Veda.
oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvaṃsastanūbhirvyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravaḥ svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo'riṣṭanemiḥ svasti no bṛhaspatirdadhātu । oṃ śāntiḥ śāntiḥ śāntiḥ। hariḥ oṃ ॥ atha yoginaṃ paramahaṃsanaṃ ko'yaṃ mārnasteṣaṃ kā sthitiriti nārado bhagavantamupagatyovāca । taṃ bhagavānāḥ । yo'yaṃ paramahaṃsamārgo loke durlabhataro na tu bāhulyo yadyeko bhavati sa eva nityapūtasthaḥ sa eva vedapuruṣa iti viduṣo manyante mahāpuruṣo yaccittaṃ tatsarvadā mayyevāvatiṣṭate tasmādahaṃ ca tasminnevāvasthīyate । asau svaputramitrakalatrabanvvādīñśikhāyajñopavīte svādhyāyaṃ ca sarvakarmāṇi saṃnyasyāyaṃ brahmāṇḍaṃ ca hitvā kaupīnaṃ daṇḍamācchādanaṃ ca svaśarīropabhogārthāya ca lokasyopakārārthāya ca parigrahettacca na mukhyo'sti ko'yaṃ mukhya iti cedayaṃ mukhyaḥ ॥ 1॥ na daṇḍaṃ na śikhaṃ na yajñopavītaṃ na cācchādanaṃ carati paramahaṃsaḥ । na śitaṃ na coṣṇaṃ na sukhaṃ na duḥkhaṃ na mānāvamāne ca ṣaḍūrmivarjaṃ nindāgarvamatsaradammadarpecchādveṣasukhaduḥkhakāmakodhalobhamohaharṣasu uyāhaṃkārādīṃśca hitvā svavapuḥ kuṇapamiva dṛṣyate yatastadvapurapadhvastaṃ saṃśayaviparītamithyājñānānāṃ yo hetustena nityanivṛttastannityabodhastatsvayamevāvasthitistaṃ śantamacalamadvayānandavijñānaghana evāsmi । tadeva mama paramdhāma tadeva śikhā ca tadevopavīta ca । paramātmātmanorekatvajñānena tayorbheda eva vibhagnaḥ sā sadhyā ॥ 2॥ sarvānkāmānparityajya advaite paramasthitiḥ । jñānadaṇḍo dhṛto yena ekadaṇḍo sa ucyate ॥ kāṣṭhadaṇḍo dhṛto yena sarvāśi jñānavarjitaḥ । sa yāti narakāndhorānmahārauravasaṃjñakān ॥ idamantaraṃ jñātvā sa paramahaṃsaḥ ॥ 3॥ āśāmbaro na namarkāro na svadhākāro na nindā na stutiryādṛcchiko bhavedbhikṣurnā''vāhanaṃ na visarjanaṃ na mantraṃ na dhyānaṃ nopāsanaṃ ca na lakṣyaṃ nākakṣyaṃ na pṛthagnāpṛthagahaṃ na na tvaṃ na sarva cāniketasthitireva bhikṣuḥ sauvarṇādīnaṃ naiva parignahenna lokaṃ nāvalokaṃ cā''bādhakaṃ ka iti cedbādhako'styeva yasmādbhikṣurhiraṇyaṃ rasena dṛṣṭaṃ ca sa brahmahā bhavet । yasmādbhikṣurhiraṇyaṃ rasena grāhyaṃ ca sa ātmahā bhavet । tasmādbhikṣurhiraṇyaṃ rasena na dṛṣṭaṃ ca na spṛṣṭaṃ ca na grāhyaṃ ca । sarve kāmā manogatā vyāvartante । duḥkhe nodvignaḥ sukhe na spṛhā tyāgo rāge sarvatra śubhāśubhayoranabhisneho na dveṣṭi na modaṃ ca । sarveṣāmindriyāṇāṃ gatiruparamate ya ātmanyevāvasthīyate yatpūrṇānandaikabodhastadabrahmāhamasmīti kṛtakṛtyo bhavati kṛtakṛtyo bhavati ॥ 4॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvaṃsastanūbhirvyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravaḥ svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo'riṣṭanemiḥ svasti no bṛhaspatirdadhātu । oṃ śāntiḥ śāntiḥ śāntiḥ। hariḥ oṃ ॥ iti śrīparamahaṃsopaniṣatsamāptā ॥