पारिव्राज्यधर्मवन्तो यज्ज्ञानाद्ब्रह्मतां ययुः । तद्ब्रह्म प्रणवैकार्थं तुर्यतुर्यं हरिं भजे ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः. स्थिरैरङ्गैस्तुष्टुवांस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः । स्वस्तो नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ अथ पितामहः स्वपितरमादिनारायणमुपसमेत्य प्रणम्य पप्रच्छ भगवंस्त्वन्मुखाद्वर्णाश्रमधर्म- क्रमं सर्वं श्रुतं विदितमवगतम् । इदानीं परमहंसपरिव्राजकलक्षणं वेदितुमिच्छामि कः परिव्रजनाधिकारी कीदृशं परिव्राजकलक्षणं कः परमहंसः परिव्राजकत्वं कथं तत्सर्वं मे ब्रूहीति । स होवाच भगवानादिनारायणः । सद्गुरुसमीपे सकलविद्यापरिश्रमज्ञो भूत्वा विद्वान्सर्व- मैहिकामुष्मिकसुखश्रमं ज्ञात्वैषणात्रयवासनात्रय- ममत्वाहङ्कारादिकं वमनान्नमिव हेयमधिगम्य मोक्ष- मार्गैकसाधनो ब्रह्मचर्यं समाप्य गृही भवेत् । गृहाद्वनी भूत्वा प्रव्रजेत् । यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्गृहाद्वा वनाद्वा । अथ पुनरव्रती वा व्रती वा स्नातको वाऽस्नातको वोत्सन्नाग्नि- रनग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेदिति बुद्ध्वा सर्वसंसारेषु विरक्तो ब्रह्मचारी गृही वानप्रस्थो वा पितरं मातरं कलत्रपुत्रमाप्तबन्धुवर्गं तदभावे शिष्यं सहवासिनं वानुमोदयित्वा तद्धैके प्राजापत्यामेवेष्टिं कुर्वन्ति तदु तथा न कुर्यात् । आग्नेय्यामेव कुर्यात् । अग्निर्हि प्राणः प्राणमेवैतया करोति त्रैधातवीयामेव कुर्यात् । एतयैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति । अयं ते योनिरृत्वियो यतो जातो आरोचथाः । तं जानन्नग्न आरोहाथानो वर्धया रयिमित्यनेन मन्त्रेणाग्नि- माजिघ्रेत् । एष वा अग्नेर्योनिर्यः प्राणं गच्छ स्वां योनिं गच्छस्वा- हेत्येवमेवैतदाह । ग्रामाच्छ्रोत्रियागारादग्निमाहृत्य स्वविध्युक्तक्रमेण पूर्ववदग्निमाजिघ्रेत् । यद्यातुरो वाग्निं न विनेदप्सु जुहुयात् । आपो वै सर्वा देवताः सर्वाभ्यो देवताभ्यो जुहोमि स्वाहेति हुत्वोद्धृत्य प्राश्नीयात् साज्यं हविरनामयम् । एष विधिर्वीराध्वाने वाऽनाशके वा सम्प्रवेशे वाग्निप्रवेशे वा महाप्रस्थाने वा । यद्यातुरः स्यान्मनसा वाचा वा संन्यसेदेष पन्थाः । स्वस्थक्रमेणैव चेदात्मश्राद्धं विरजाहोमं कृत्वाग्नि- मात्मन्यारोप्य लौकिकवैदिकसाम्र्थ्यं स्वचतुर्दशकरण- प्रवृत्तिं च पुत्रे समारोप्य तदभावे शिष्ये वा तदभावे स्वात्मन्येव वा ब्रह्मा त्वं यज्ञस्त्वमित्यभिमन्त्र्य ब्रह्म- भावनया ध्यात्वा सावित्रीप्रवेशपूर्वकमप्सु सर्वविद्यार्थ- स्वरूपां ब्राह्मण्याधारां वेदमातरं क्रमाद्व्याहृतिषु त्रिषु प्रविलाप्य व्याहृतित्रयमकारोकारमकारेषु प्रविलाप्य तत्सावधानेनापः प्राश्य प्रणवेन शिखामुत्कृष्य यज्ञोपवीतं छित्त्वा वस्त्रमपि भूमौ वाप्सु वा विसृज्य ॐ भूः स्वाहा ॐ भुवः स्वाहा ॐ सुवः स्वाहेत्यनेन जातरूपधरो भूत्वा स्वं रूपं ध्यायन्पुनः पृथक् प्रणवव्याहृतिपूर्वकं मनसा वचसापि संन्यस्तं मया संन्यस्तं मया संन्यस्तं मयेति मन्द्रमध्यमतारध्वनि- भिस्त्रिवारं त्रिगुणीकृतप्रेषोच्चारणं कृत्वा प्रणवैक- ध्यानपरायणः सन्नभयं सर्वभूतेभ्यो मत्तः स्वाहेत्यूर्ध्व- बाहुर्भूत्वा ब्रह्माहमस्मीति तत्त्वमस्यादिवाक्यार्थस्वरूपा- नुसन्धानं कुर्वन्नुदीचिं दिशं गच्छेत् । जातरूपधरश्चरेत् । एष संन्यासः । तदधिकारी न भवेद्यदि गृहस्थप्रार्थनापूर्वकमभयं सर्वभूतेभ्यो मत्तः सर्वं प्रवर्तते सखा मा गोपायौजः सखा योऽसीन्द्रस्य व्रजोऽसि वार्गघ्नः शर्म मे भव यत्पापं तन्निवारयेत्यनेन मन्त्रेण प्रणवपूर्वकं सलक्षणं वाइणवं दण्डं कटिसूत्रं कौपीनं कमण्डलुं विवर्णवस्त्रमेकं परिगृह्य सद्गुरुमुपगम्य नत्वा गुरुमुखात्तत्त्वमसीति महावाक्यं प्रणवपूर्वकमुपलभ्याथ जीर्णवल्कलाजिनं धृत्वाथ जलावतरणमूर्ध्वगमनमेकभिक्षां परित्यज्य त्रिकालस्नानमाचरन्वेदान्तश्रवणपूर्वकं प्रणवानुष्ठानं कुर्वन्ब्रह्ममार्गे सम्यक् सम्पन्नः स्वाभिमतमात्मनि गोपयित्वा निर्ममोऽध्यात्मनिष्ठः कामक्रोधलोभमोहमदमात्सर्य- दम्भदर्पाहङ्कारासूयागर्वेच्छाद्वेषहर्षामर्ष- ममत्वादींश्च हित्वा ज्ञानवैराग्ययुक्तो वित्तस्त्रीपराङ्मुखः शुद्धमानसः सर्वोपनिषदर्थमालोच्य ब्रह्मचर्या- परिग्रहाहिंसासत्यं यत्नेन रक्षञ्जितेन्द्रियो बहिरन्तःस्नेहवर्जितः शरीरसन्धारणार्थं वा त्रिषु वर्णेष्वभिशस्तपतितवर्जितेषु पशुरद्रोही भैक्ष्यमाणो ब्रह्मभूयाय भवति । सर्वेषु कालेषु लाभालाभौ समौ कृत्वा परपात्रमधूकरे- णान्नमश्नन्मेदोवृद्धिमकुर्वन्कृशीभूत्वा ब्रह्माहमस्मीति भावयन्गुर्वर्थं ग्राममुपेत्य ध्रुवशीलोऽष्टौ मास्येकाकी चरेद्द्वावेवाचरेत् । यदालम्बुद्धिर्भवेत्तदा कुटीचको वा बहूदको वा हंसो वा परमहंसो वा तत्तन्मन्त्रपूर्वकं कटिसूत्रं कौपीनं दण्डं कमण्डलुं सर्वमप्सु विसृज्याथ जातरूपधरश्चरेत् । ग्राम एकरात्रं तीर्थे त्रिरात्रं पत्तने पञ्चरात्रं क्षेत्रे सप्तरात्रमनिकेतः स्थिरमतिरनग्निसेवी निर्विकारो नियमानियाम- मुत्सृज्य प्राणसन्धारणार्थमयमेव लाभालाभौ समौ कृत्वा गोवृत्त्या भैक्षमाचरन्नुदकस्थलकमण्डलुर्- रबाधकरहस्यस्थलवासो न पुनर्लाभालाभरतः शुभाशुभ- कर्मनिर्मूलनपरः सर्वत्र भूतलशयनः क्षौरकर्मपरित्यक्तो युक्तचातुर्मास्यव्रतनियमः शुक्लध्यानपरायणोऽर्थस्त्रीपुर- पराङ्मुखोऽनुन्मत्तोऽप्युन्मत्तवदाचरन्नव्यक्तलिङ्गोऽलिङ्गोऽव्य- क्ताचारो दिवानक्तसमत्वेनास्वप्नः स्वरूपानुसन्धानब्रह्म- प्रणवध्यानमार्गेणावहितः संन्यासेन देहत्यागं करोति स परमहंसपरिव्राजको भवति । भगवन् ब्रह्मप्रणवः कीदृश इति ब्रह्मा पृच्छति । स होवाच नारायणः । ब्रह्मप्रणवः षोडशमात्रात्मकः सोऽवस्थाचतुष्टय- चतुष्टयगोचरः । जाग्रदवस्थायां जाग्रदादिचरस्रोऽवस्थाः स्वप्ने स्वप्नादि- चतस्रोवस्थाः सुषुप्तौ सुषुप्त्यादिचतस्रोऽवस्थातुरीये तुरीयादिचतस्रोऽवस्था भवन्तीति । जाग्रदवस्थायां विश्वस्य चातुर्विध्यं विश्वविश्वो विश्वतैजसो विश्वप्राज्ञो विश्वतुरीय इति । स्वप्नावस्थायां तैजसस्य चातुर्विध्यं तैजसविश्वस्तैजसतैजसस्तैजसप्राज्ञस्तैजसतुरीय इति । सुषुप्त्यवस्थायां प्राज्ञस्य चातुर्विध्यं प्राज्ञविश्वः प्राज्ञतैजसः प्राज्ञप्राज्ञः प्राज्ञतुरीय इति. तुरीयावस्थायां तुरीयस्य चातुर्विध्यं तुरीयविश्वस्तुरीयतैजसस्तुरीयप्राज्ञस्तुतुरीयतुरीय इति । ते क्रमेण षोडशमात्रा रूढाः अकारे जाग्रद्विश्व उकारे जाग्रत्तैजसो मकारे जाग्रत्प्राज्ञ अर्धमात्रायां जाग्रत्तुरीयो बिन्दौ स्वप्नविश्वोनादे स्वप्नतैजसः कलायां स्वप्नप्राज्ञः कलातीते स्वप्नतुरीयः शान्तौ सुषुप्तविश्वः शान्त्यातीते सुषुप्ततैजस उन्मन्यां सुषुप्तप्राज्ञो मनोन्मन्यां सुषुप्ततुरीयः पुर्यां तुरीयविश्वो मध्यमायां तुरीयतैजसः पश्यन्तां तुरीयप्राज्ञः परायां तुरीयतुरीयः । जाग्रन्मात्राचतुष्टयमकारांशं स्वप्नमात्राचतुष्टय- मुकारांशं सुषुप्तिमात्राचतुष्टयं मकारांशं तुरीयमात्राचतुष्टयमर्धमात्रांशम् । अयमेव ब्रह्मप्रणवः । स परमहंसतुरीयातीतावधूतैरुपास्यः । तेनैव ब्रह्म प्रकाशते तेन विदेहमुक्तिः । भगवन् कथमयज्ञोपवीत्त्यशिखी सर्वकर्मपरित्यक्तः कथं ब्रह्मनिष्ठापरः कथं ब्राह्मण इति ब्रह्मा पृच्छति । स होवाच विष्णुर्भोभोऽर्भक यस्यास्त्यद्वैतमात्मज्ञानं तदेव यज्ञोपवीतम् । तस्य ध्याननिष्ठैव शिखा । तत्कर्म स पवित्रम् । स सर्वकर्मकृत् । स ब्राह्मणः । स ब्रह्मनिष्ठापरः । स देवः । स ऋषिः । स तपस्वी । स श्रेष्ठः । स एव सर्वज्येष्ठः । स एव जगद्गुरुः । स एवाहं विद्धि । लोके परमहंसपरिव्राजको दुर्लभतरो यद्येकोऽस्ति । स एव नित्यपूतः । स एव वेदपुरुषो महापुरुषो यस्तच्चित्तं मय्येवावतिष्ठते । अहं च तस्मिन्नेवावस्थितः । स एव नित्यतृप्तः । स शीतोष्णसुखदुःखमानावमानवर्जितः । स निन्दामर्षसहिष्णुः । स षडूर्मिवर्जितः । षड्भावविकारशून्यः । स ज्येष्ठाज्येष्ठव्यवधानरहितः । स स्वव्यतिरेकेण नान्यद्रष्टा । आशाम्बरो ननमस्कारो न स्वाहाकारो न स्वधाकारश्च नविसर्जनपरो निन्दास्तुति- व्यतिरिक्तो नमन्त्रतन्त्रोपासको देवान्तरध्यानशून्यो लक्ष्यालक्ष्यनिवर्तकः सर्वोपरतः ससच्चिदानन्दाद्वय- चिद्घनः सम्पूर्णानन्दैकबोधो ब्रह्मैवाहममीत्यनवरतं ब्रह्मप्रणवानुसन्धानेन यः कृतकृत्यो भवति स ह परमहंसपरिव्राडित्युपनिषत् ॥ हरिः ॐ तत्सत् । ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः. स्थिरैरङ्गैस्तुष्टुवांस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति परमहंसपरिव्राजकोपनिषत्समाप्ता ॥
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 the god Brahma approaching his father Adinarayana, the supreme Being and paying obeisance asked of him: Lord, from your mouth all things pertaining to the nature of castes and orders have been heard, known and grasped. Now I wish to know the characteristics of the Paramahamsa mendicant monk. Who is entitled to renunciation ? What are the characteristics of a mendicant monk ? Who is a Paramahamsa monk ? How is his mendicancy ? (Pray) expound to me all this. The Lord Adinarayana then replied: (The person entitled to renunciation) is the wise one who has undergone the difficult course of learning the sacred lores from a good preceptor; has understood all the exertion necessary for happiness in this world and the next; has understood the need to discard, as vomit, the three (primary) desires, the three primary inclinations (regard for the body, etc.,), ‘mine-ness’ and egotism; has completed studentship in celibacy which is the means to reach the path of liberation and has become a householder. From the stage of a householder he shall become a forest-dweller (Vanaprastha) and then renounce (worldly life). Or alternately he may renounce from the stage of a celibate student or from the stage of a house-holder or a forest-dweller. Or, whether or not he is an observer of vows, has completed his course of study, has discontinued his fire-ritual or does not maintain the sacred fire, he shall renounce that very day on which he has become disillusioned with the world. Thus discontented with all worldly affairs, whether as a celibate student, house-holder or forest-dweller, he shall get the approval of his father, mother, wife, close kinsmen and in the absence of these, of a disciple or fellow-lodger (and then renounce the world). 2. Some (law-givers) prescribe the sacrifice called Prajapatya (of which the god Brahma is the presiding deity, prior to a twice-born embracing renunciation). But (though thus prescribed) he may not do so. He shall only perform the sacrifice Agneyi (whose presiding deity is Agni, the god of fire). For Agni is the vital breath (Prana). Thereby he does (i.e. strengthens) the vital breath. (Then) he shall perform the Traidhataviya sacrifice (whose presiding deity is the god Indra). By this (sacrifice) the three vital fluids, namely the Sattva (semen), Rajas (blood) and Tamas (the dark one) (become strong like fire). (Having performed the sacrifice in the prescribed manner he shall smell the holy fire, reciting the following mantra): ‘Oh Fire, this (vital breath) is your source; as you are born at the proper time (of the year) you put on effulgence. Knowing him (the Atman, your ultimate source) may you merge (with the Prana, your source). May you increase our wealth (of transcendent knowledge)’. So reciting the mantra he shall smell the fire. This is the source of fire, the vital air. May you go to the Prana, may you go to your source. Svaha. Thus alone the mantra says. Having procured the holy fire from the house of a well-versed Vedic scholar he shall smell the holy fire in the manner described previously. If he is afflicted (by illness) or does not get the holy fire, he shall offer the oblation in the waters. For water is (presided over by) all the gods. Reciting, ‘I offer the oblation to all gods, Svaha’, he shall tender the oblation and picking up (a small portion of) the offered oblation which is mixed with ghee, he shall eat this, as it is beneficial. (In the case of the Kshatriyas and others not entitled to renunciation) the rule is that they may seek liberation) in the path of the brave (by courting death in battle-field) or fast (unto death as a discipline), or enter into water (to rise no more) or enter fire or undertake the great journey (in which they collapse by exhaustion). If he were afflicted (by illness) he may renounce mentally or by speech (reciting mantras). This is the path (of their renunciation). 3. A healthy person (if desiring to renounce the world) in the due order (of the stages in life) shall perform the shraddha ceremony unto himself and the fire-ritual for ridding himself of passions (Viraja-homa). He shall infuse the ritual fire to be symbolically present in his person. His proficiency in the affairs of the world and Vedic learning as well as the fourteen means of action under his control (karanas) shall be transferred to his son (symbolically). In the absence (of a son) it shall be done to a disciple; in his absence it shall be transferred into his Atman. He shall then meditate on Brahman as identical with his Self, pronouncing the words ‘Brahman Thou (Art)’, ‘The sacrifice thou (Art)’. The Veda-mother, the prop of Brahmanhood and embodiment of the essence of all learning shall be consigned into the waters reciting the three vyahritis (Om Bhuh, etc.,) and the three vyahritis into the letters a, u and m (of the Pranava). He shall then ceremoniously sip water keeping his attention on that (Pranava); pull out the tuft muttering the Pranava; snap the sacred thread; discard the garment too on the ground or in the waters; become unclad reciting the mantra ‘Om Bhuh Svaha, Om Bhuvah Svaha and Om Suvah Svaha’; meditate on his own form; again recite mentally or in speech the Pranava and the vyahritis separately and utter three times three the farewell words, ‘I have renounced, I have renounced, I have renounced’ in gentle, middling and sharp tones; deeply engage in meditation on the Pranava and raise his hand saying ‘Freedom from fear to all from me, Svaha’. He shall then start for the north thinking over the meaning of great scriptural texts such as ‘The Brahman I Am’, ‘That Thou Art’ and proceed in the unclad state. This is renunciation. If one is not entitled to this (way of renunciation), he shall recite first the prayer of the house-holder and then the texts ‘Freedom from fear to all beings, every thing emanates from me, you are my friend and you guard me. You are the (source of) strength. You are the Vajra (weapon) of Indra which killed (the demon) Vritra. Be a blessing to me. Prevent that which is a sin’. Reciting this mantra preceded by the Pranava he shall take up the emblematic bamboo staff and water pot and wear the waist band, loin-cloth and a discoloured (i.e. ochre coloured) garment; then approach a good Guru, bow to him and receive from the mouth of the Guru the great scriptural text 'That Thou Art', preceded by the Pranava. Then he shall wear a tattered garment or a bark-garment or a deer-skin; avoid a landing place at a river side (for bathing, to prevent mixing with crowds), moving up (a staircase), and getting alms from a single house. He shall bathe during the three prescribed periods, listen to an exposition of the Vedanta and practise the Pranava; be well established in the path of (realizing) Brahman; merge his favourite desire in the Atman; become free of ‘mine-ness’ and get established in the Self; give up passion, anger, greed, delusion, intoxication, rivalry, false pride, pride, egotism, intolerance, arrogance, desires, hatred, gloating, impetuosity, ‘mine-ness’, etc.; possessed of wisdom and dispassion he shall turn away from wealth and women and possessing a pure mind he shall ponder over the truths of all the Upanishads; guard bestowing particular care his celibacy, non-possession, universe-injuring attitude and truthfulness; conquer his senses and be free from affection externally and internally; secure alms for sustaining the body, like a harmless cow, from members of the four castes excepting those who are accursed and fallen; such a person is considered worthy of realizing Brahman. He shall view with equanimity at gain or loss (of alms) at all times; eat food (secured as alms from many places) like a bee, using the hand as a vessel; not increase fat (but) become lean; feel that he is Brahman; approach a village for (serving the preceptor). He shall, steady in conduct, go about alone for eight months and shall not journey as two (i.e. with a companion). When he has attained sufficient good sense (i.e. dispassion) he may become a Kutichaka or a Bahudaka or a Hamsa or a Paramahamsa ascetic. Reciting the respective mantras he shall discard in the waters his waist-band, loin-cloth, staff and water vessel and move about unclad. He shall stay one night in a village, three nights in a holy place, five nights in a town and seven nights in a place of pilgrimage (Kshetra). He shall be without a (fixed) abode, be steady in mind, not resort to a fire-place (for warmth), be free from emotions, discard both rituals and non-rituals, receive alms for sustaining life alone with equanimity at its gain or loss in the manner of a cow, has his water vessel (only) in (the form of) a watering place and his residence in a solitary place free from trouble. He shall not think of gain or loss but be interested in rooting out both good and bad actions; sleep always on the floor; discard shaving, give up the restriction of observing chaturmasya, interest himself deeply in pure meditation, be averse to wealth, women and city (life), behave like an insane person although perfectly sane, possess no distinguishing emblems or distinctive conduct, have no dreams as day and night are the same to him and be attentive to the path of deep meditation on Brahman in the form of Pranava in investigating on the nature of the Self. He who thus gives up his body by resorting to renunciation is the Paramahamsa mendicant monk. 4. The god Brahma asked (Narayana): Lord, what is Brahma-Pranava ? (The Lord) Narayana replied: The Brahma-Pranava consists of sixteen parts and it is cognized in quadruples in the four states (waking, etc.,). In the waking state there are the four states, waking within waking, etc., (jagrat-jagrat); in the dreaming state the four states are waking within dreaming, etc., (svapna-jagrat); in deep sleep there are the four states waking within deep sleep, etc., (susupti-jagrat); in the fourth state (turiya) there are the four states waking within the Turiya, etc., (turiya-jagrat). In the waking state of distributive pervasion (vyashti) there is quadruplicity of vishva, namely, vishva-vishva, vishva-taijasa, vishva-prajna and vishva-turiya. In the dreaming state of distributive pervasion there is quadruplicity of taijasa, namely taijasa-vishva, taijasa-taijasa, taijasa-prajna and taijasa-turiya. In the state of deep sleep of Prajna there is quadruplicity, namely prajna-vishva, prajna-taijasa, prajna-prajna and prajna-turiya. In the fourth state (turiya) there is the quadruplicity of the turiya, namely turiya-vishva, turiya-taijasa, turiya-prajna (and turiya-turiya). These in due order make up the sixteen parts. In the letter ‘a’ (of the Om – Aum) there is jagrat-vishva, in the letter ‘u’ jagrat-taijasa, in the letter ‘m’ jagrat-prajna, in the ardha-matra (of Om) jagrat-turiya, in the bindu svapna-vishva, in the nada svapna-taijasa, in the kala svapna-prajna, in the kalatita svapna-turiya, in the shanti susupta-vishva, in the shantyatita susupta-taijasa, in pashyanti turiya-prajna, in para turiya-turiya. The four parts of jagrat pertain to the letter ‘a’, the four parts of Svapna pertain to the letter ‘u’, the four parts of Susupti pertain to the letter ‘m’, the four parts of turiya pertain to the ardha-matra. This is the Brahma-Pranava. This is to be worshipped by the Paramahamsa, Turiyatita and Avadhuta ascetics. By this Brahman is illumined. (This is) liberation in the disembodied state (Videha-mukti). 5. Lord, how is one without the sacred thread and tuft a person who has discarded all (worldly) activities ? How is he solely devoted to absorption in Brahman ? How is he a Brahmana ? Thus the god Brahma asked (Narayana). Lord Vishnu then replied: Oh child, he who has knowledge of the non-dual Atman has the real sacred thread (i.e. that knowledge itself is the sacred thread). His deep absorption in meditation is itself the tuft. This activity is (itself) the possession of the sanctifying ring of holy grass (pavitra). He does all actions, he is the Brahmana, he is deeply absorbed in Brahman, he is the illumined being (deva), he is the sage, he practises penance, he is the noblest, he is superior to all; know that he is I. In this world very rare is the mendicant monk who is a Paramahamsa. If there is one he is ever pure, he alone is the Purusha (glorified) in the Veda. He who is a great man (maha-purusha) has his mind resting in me. I too remain in him alone. He is the ever-satisfied. He is free from the (effects of) cold and heat, happiness and misery, honour and dishonour. He puts up with insult and anger. He is devoid of the six human infirmities (hunger and thirst, sorrow and delusion, old age and death), and is free from the six properties (of the body, birth, existence, change, growth, decay and death). He is without the intervention of (i.e. he is not circumscribed by) the state of elderliness or otherwise. Excepting the Self he sees nothing else. Unclad (lit. clothed by the points of the compass), bowing to none, not uttering Svaha (as he worships no gods), not uttering Svadha (to propitiate the manes), without the need to send back (gods as they have not been invoked), free from blame and praise, not resorting to mantras and rituals, not meditating on other gods (than the supreme God), refraining from aims and their absence, with all activities ceased, firmly established in Consciousness consisting of Existence, Knowledge and Bliss, being conscious of the one supreme bliss, he ever meditates on the Brahma-Pranava (to the effect) that he is Brahman alone and thus fulfils himself; such a one is the Paramahamsa mendicant monk. 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 Paramahamsa-Parivrajakopanishad, included in the Atharva-Veda.
pārivrājyadharmavanto yajjñānādbrahmatāṃ yayuḥ । tadbrahma praṇavaikārthaṃ turyaturyaṃ hariṃ bhaje ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ. sthirairaṅgaistuṣṭuvāṃstanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo'riṣṭanemiḥ । svasto no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ atha pitāmahaḥ svapitaramādinārāyaṇamupasametya praṇamya papraccha bhagavaṃstvanmukhādvarṇāśramadharma- kramaṃ sarvaṃ śrutaṃ viditamavagatam । idānīṃ paramahaṃsaparivrājakalakṣaṇaṃ veditumicchāmi kaḥ parivrajanādhikārī kīdṛśaṃ parivrājakalakṣaṇaṃ kaḥ paramahaṃsaḥ parivrājakatvaṃ kathaṃ tatsarvaṃ me brūhīti । sa hovāca bhagavānādinārāyaṇaḥ । sadgurusamīpe sakalavidyāpariśramajño bhūtvā vidvānsarva- maihikāmuṣmikasukhaśramaṃ jñātvaiṣaṇātrayavāsanātraya- mamatvāhaṅkārādikaṃ vamanānnamiva heyamadhigamya mokṣa- mārgaikasādhano brahmacaryaṃ samāpya gṛhī bhavet । gṛhādvanī bhūtvā pravrajet । yadi vetarathā brahmacaryādeva pravrajedgṛhādvā vanādvā । atha punaravratī vā vratī vā snātako vā'snātako votsannāgni- ranagniko vā yadahareva virajettadahareva pravrajediti buddhvā sarvasaṃsāreṣu virakto brahmacārī gṛhī vānaprastho vā pitaraṃ mātaraṃ kalatraputramāptabandhuvargaṃ tadabhāve śiṣyaṃ sahavāsinaṃ vānumodayitvā taddhaike prājāpatyāmeveṣṭiṃ kurvanti tadu tathā na kuryāt । āgneyyāmeva kuryāt । agnirhi prāṇaḥ prāṇamevaitayā karoti traidhātavīyāmeva kuryāt । etayaiva trayo dhātavo yaduta sattvaṃ rajastama iti । ayaṃ te yonirṛtviyo yato jāto ārocathāḥ । taṃ jānannagna ārohāthāno vardhayā rayimityanena mantreṇāgni- mājighret । eṣa vā agneryoniryaḥ prāṇaṃ gaccha svāṃ yoniṃ gacchasvā- hetyevamevaitadāha । grāmācchrotriyāgārādagnimāhṛtya svavidhyuktakrameṇa pūrvavadagnimājighret । yadyāturo vāgniṃ na vinedapsu juhuyāt । āpo vai sarvā devatāḥ sarvābhyo devatābhyo juhomi svāheti hutvoddhṛtya prāśnīyāt sājyaṃ haviranāmayam । eṣa vidhirvīrādhvāne vā'nāśake vā sampraveśe vāgnipraveśe vā mahāprasthāne vā । yadyāturaḥ syānmanasā vācā vā saṃnyasedeṣa panthāḥ । svasthakrameṇaiva cedātmaśrāddhaṃ virajāhomaṃ kṛtvāgni- mātmanyāropya laukikavaidikasāmrthyaṃ svacaturdaśakaraṇa- pravṛttiṃ ca putre samāropya tadabhāve śiṣye vā tadabhāve svātmanyeva vā brahmā tvaṃ yajñastvamityabhimantrya brahma- bhāvanayā dhyātvā sāvitrīpraveśapūrvakamapsu sarvavidyārtha- svarūpāṃ brāhmaṇyādhārāṃ vedamātaraṃ kramādvyāhṛtiṣu triṣu pravilāpya vyāhṛtitrayamakārokāramakāreṣu pravilāpya tatsāvadhānenāpaḥ prāśya praṇavena śikhāmutkṛṣya yajñopavītaṃ chittvā vastramapi bhūmau vāpsu vā visṛjya oṃ bhūḥ svāhā oṃ bhuvaḥ svāhā oṃ suvaḥ svāhetyanena jātarūpadharo bhūtvā svaṃ rūpaṃ dhyāyanpunaḥ pṛthak praṇavavyāhṛtipūrvakaṃ manasā vacasāpi saṃnyastaṃ mayā saṃnyastaṃ mayā saṃnyastaṃ mayeti mandramadhyamatāradhvani- bhistrivāraṃ triguṇīkṛtapreṣoccāraṇaṃ kṛtvā praṇavaika- dhyānaparāyaṇaḥ sannabhayaṃ sarvabhūtebhyo mattaḥ svāhetyūrdhva- bāhurbhūtvā brahmāhamasmīti tattvamasyādivākyārthasvarūpā- nusandhānaṃ kurvannudīciṃ diśaṃ gacchet । jātarūpadharaścaret । eṣa saṃnyāsaḥ । tadadhikārī na bhavedyadi gṛhasthaprārthanāpūrvakamabhayaṃ sarvabhūtebhyo mattaḥ sarvaṃ pravartate sakhā mā gopāyaujaḥ sakhā yo'sīndrasya vrajo'si vārgaghnaḥ śarma me bhava yatpāpaṃ tannivārayetyanena mantreṇa praṇavapūrvakaṃ salakṣaṇaṃ vāiṇavaṃ daṇḍaṃ kaṭisūtraṃ kaupīnaṃ kamaṇḍaluṃ vivarṇavastramekaṃ parigṛhya sadgurumupagamya natvā gurumukhāttattvamasīti mahāvākyaṃ praṇavapūrvakamupalabhyātha jīrṇavalkalājinaṃ dhṛtvātha jalāvataraṇamūrdhvagamanamekabhikṣāṃ parityajya trikālasnānamācaranvedāntaśravaṇapūrvakaṃ praṇavānuṣṭhānaṃ kurvanbrahmamārge samyak sampannaḥ svābhimatamātmani gopayitvā nirmamo'dhyātmaniṣṭhaḥ kāmakrodhalobhamohamadamātsarya- dambhadarpāhaṅkārāsūyāgarvecchādveṣaharṣāmarṣa- mamatvādīṃśca hitvā jñānavairāgyayukto vittastrīparāṅmukhaḥ śuddhamānasaḥ sarvopaniṣadarthamālocya brahmacaryā- parigrahāhiṃsāsatyaṃ yatnena rakṣañjitendriyo bahirantaḥsnehavarjitaḥ śarīrasandhāraṇārthaṃ vā triṣu varṇeṣvabhiśastapatitavarjiteṣu paśuradrohī bhaikṣyamāṇo brahmabhūyāya bhavati । sarveṣu kāleṣu lābhālābhau samau kṛtvā parapātramadhūkare- ṇānnamaśnanmedovṛddhimakurvankṛśībhūtvā brahmāhamasmīti bhāvayangurvarthaṃ grāmamupetya dhruvaśīlo'ṣṭau māsyekākī careddvāvevācaret । yadālambuddhirbhavettadā kuṭīcako vā bahūdako vā haṃso vā paramahaṃso vā tattanmantrapūrvakaṃ kaṭisūtraṃ kaupīnaṃ daṇḍaṃ kamaṇḍaluṃ sarvamapsu visṛjyātha jātarūpadharaścaret । grāma ekarātraṃ tīrthe trirātraṃ pattane pañcarātraṃ kṣetre saptarātramaniketaḥ sthiramatiranagnisevī nirvikāro niyamāniyāma- mutsṛjya prāṇasandhāraṇārthamayameva lābhālābhau samau kṛtvā govṛttyā bhaikṣamācarannudakasthalakamaṇḍalur- rabādhakarahasyasthalavāso na punarlābhālābharataḥ śubhāśubha- karmanirmūlanaparaḥ sarvatra bhūtalaśayanaḥ kṣaurakarmaparityakto yuktacāturmāsyavrataniyamaḥ śukladhyānaparāyaṇo'rthastrīpura- parāṅmukho'nunmatto'pyunmattavadācarannavyaktaliṅgo'liṅgo'vya- ktācāro divānaktasamatvenāsvapnaḥ svarūpānusandhānabrahma- praṇavadhyānamārgeṇāvahitaḥ saṃnyāsena dehatyāgaṃ karoti sa paramahaṃsaparivrājako bhavati । bhagavan brahmapraṇavaḥ kīdṛśa iti brahmā pṛcchati । sa hovāca nārāyaṇaḥ । brahmapraṇavaḥ ṣoḍaśamātrātmakaḥ so'vasthācatuṣṭaya- catuṣṭayagocaraḥ । jāgradavasthāyāṃ jāgradādicarasro'vasthāḥ svapne svapnādi- catasrovasthāḥ suṣuptau suṣuptyādicatasro'vasthāturīye turīyādicatasro'vasthā bhavantīti । jāgradavasthāyāṃ viśvasya cāturvidhyaṃ viśvaviśvo viśvataijaso viśvaprājño viśvaturīya iti । svapnāvasthāyāṃ taijasasya cāturvidhyaṃ taijasaviśvastaijasataijasastaijasaprājñastaijasaturīya iti । suṣuptyavasthāyāṃ prājñasya cāturvidhyaṃ prājñaviśvaḥ prājñataijasaḥ prājñaprājñaḥ prājñaturīya iti. turīyāvasthāyāṃ turīyasya cāturvidhyaṃ turīyaviśvasturīyataijasasturīyaprājñastuturīyaturīya iti । te krameṇa ṣoḍaśamātrā rūḍhāḥ akāre jāgradviśva ukāre jāgrattaijaso makāre jāgratprājña ardhamātrāyāṃ jāgratturīyo bindau svapnaviśvonāde svapnataijasaḥ kalāyāṃ svapnaprājñaḥ kalātīte svapnaturīyaḥ śāntau suṣuptaviśvaḥ śāntyātīte suṣuptataijasa unmanyāṃ suṣuptaprājño manonmanyāṃ suṣuptaturīyaḥ puryāṃ turīyaviśvo madhyamāyāṃ turīyataijasaḥ paśyantāṃ turīyaprājñaḥ parāyāṃ turīyaturīyaḥ । jāgranmātrācatuṣṭayamakārāṃśaṃ svapnamātrācatuṣṭaya- mukārāṃśaṃ suṣuptimātrācatuṣṭayaṃ makārāṃśaṃ turīyamātrācatuṣṭayamardhamātrāṃśam । ayameva brahmapraṇavaḥ । sa paramahaṃsaturīyātītāvadhūtairupāsyaḥ । tenaiva brahma prakāśate tena videhamuktiḥ । bhagavan kathamayajñopavīttyaśikhī sarvakarmaparityaktaḥ kathaṃ brahmaniṣṭhāparaḥ kathaṃ brāhmaṇa iti brahmā pṛcchati । sa hovāca viṣṇurbhobho'rbhaka yasyāstyadvaitamātmajñānaṃ tadeva yajñopavītam । tasya dhyānaniṣṭhaiva śikhā । tatkarma sa pavitram । sa sarvakarmakṛt । sa brāhmaṇaḥ । sa brahmaniṣṭhāparaḥ । sa devaḥ । sa ṛṣiḥ । sa tapasvī । sa śreṣṭhaḥ । sa eva sarvajyeṣṭhaḥ । sa eva jagadguruḥ । sa evāhaṃ viddhi । loke paramahaṃsaparivrājako durlabhataro yadyeko'sti । sa eva nityapūtaḥ । sa eva vedapuruṣo mahāpuruṣo yastaccittaṃ mayyevāvatiṣṭhate । ahaṃ ca tasminnevāvasthitaḥ । sa eva nityatṛptaḥ । sa śītoṣṇasukhaduḥkhamānāvamānavarjitaḥ । sa nindāmarṣasahiṣṇuḥ । sa ṣaḍūrmivarjitaḥ । ṣaḍbhāvavikāraśūnyaḥ । sa jyeṣṭhājyeṣṭhavyavadhānarahitaḥ । sa svavyatirekeṇa nānyadraṣṭā । āśāmbaro nanamaskāro na svāhākāro na svadhākāraśca navisarjanaparo nindāstuti- vyatirikto namantratantropāsako devāntaradhyānaśūnyo lakṣyālakṣyanivartakaḥ sarvoparataḥ sasaccidānandādvaya- cidghanaḥ sampūrṇānandaikabodho brahmaivāhamamītyanavarataṃ brahmapraṇavānusandhānena yaḥ kṛtakṛtyo bhavati sa ha paramahaṃsaparivrāḍityupaniṣat ॥ hariḥ oṃ tatsat । oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ. sthirairaṅgaistuṣṭuvāṃstanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo'riṣṭanemiḥ । svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti paramahaṃsaparivrājakopaniṣatsamāptā ॥