संन्यासोपनिषद्वेद्यं संन्यासिपटलाश्रयम् । सत्तासामान्यविभवं स्वमात्रमिति भावये ॥ ॐ आप्यायन्तु मामाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च ॥ सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरण- मस्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु । ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ अथातः संन्यासोपनिषदं व्याख्यास्यामो योऽनुक्रमेण संन्यस्यति स संन्यस्तो भवति । कोऽयं संन्यास उच्यते कथं संन्यस्तो भवति । य आत्मानं क्रियाभिर्गुप्तं करोति मातरं पितरं भार्यां पुत्रान्बन्धूननुमोदयित्वा ये चास्यर्त्विजस्तान्सर्वांश्च पूर्ववत्प्राणित्वा वैश्वानरेष्टिं निर्वपेत्सर्वस्वं दद्याद्यजमानस्य गा ऋत्विजः सर्वैः पात्रैः समारोप्य यदाहवनीये गार्हपत्ये वान्वहार्यपचने सभ्यावसथ्योश्च प्राणापानव्यानोदानसमानान्सर्वान्सर्वेषु समारोपयेत् । सशिखान्केशान्विसृज्य यज्ञोपवीतं छित्त्वा पुत्रं दृष्ट्वा त्वं यज्ञस्त्वं सर्वमित्यनुमन्त्रयेत् । यद्यपुत्रो भवत्यात्मानमेवेमं ध्यात्वाऽनवेक्षमाणः प्राचीमुदीचिं वा दिशं प्रव्रजेच्च । त्रिषु वर्णेषु भिक्षाचर्यं चरेत् । पाणिपात्रेणानाशनं कुर्यात् । औषधवदहनमाचरेत् । औषधवदशनं प्राश्नीयात् । यथालाभमश्नीयात्प्राणसन्धारणार्थं यथा मेदोवृद्धिर्न जायते । कृशो भूत्वा ग्राम एकरात्रं नगरे पञ्चरात्रं चतुरोमासान्वार्षिकान्ग्रामे वा नगरे वापि वसेत् । विशीर्णवस्त्रं वल्कलं वा प्रतिगृह्णीयानान्यत्प्रतिगृह्णीयाद्यद्यशक्तो भवति क्लेशतस्तप्यते तप इति । यो वा एवं क्रमेण संन्यस्यति यो वा एवं पश्यति किमस्य यज्ञोपवीतं कास्य शिखा कथं वास्योपस्पर्शनमिति । तं होवाचेदमेवास्य तद्यज्ञोपवीतं यदात्मध्यानं विद्या शिखा नीरैः सर्वत्रावस्थितैः कार्यं निर्वर्तयन्नुदरपात्रेण जलतीरे निकेतनम् । ब्रह्मवादिनो वदन्त्यस्तमित आदित्ये कथं वास्योपस्पर्शनमिति । तान्होवाच यथाहनि तथा रात्रौ नास्य नक्तं न दिवा तदप्येतदृषिणोक्तम् । संकृद्दिवा हैवास्मै भवति य एवंविद्वानेतेनात्मानं संधत्ते ॥ इति प्रथमोऽध्यायः ॥ १॥ ॐ चत्वारिंषत्संस्कारसंपन्नः सर्वतो विरक्तश्चित्तशुद्धिमेत्याशासूयेर्ष्याहंकारं दग्ध्वा साधनचतुष्टयसंपन्न एव संन्यस्तुमर्हति । संन्यासं निश्चयं कृत्वा पुनर्न च करोति यः । स कुर्यात्कृच्छ्रमात्रं तु पुनः संन्यस्तुमर्हति ।, १॥ संन्यासं पातयेद्यस्तु पतितं न्यासयेत्तु यः । संन्यासविघ्नकर्ता च त्रीनेतान्पतितान्विदुः ॥ २॥ इति॥ अथ षण्डः पतितोऽङ्गविकलः स्त्रैणो बधिरोऽर्भको मूकः पाषण्डश्चक्री लिङ्गी कुष्ठी वैखानसहरद्विजौ भृतकाध्यापकः शिपिविष्टोऽनग्निको नास्तिको वैराग्यवन्तोऽप्येते न संन्यासार्हाः । संन्यस्ता यद्यपि महावाक्योपदेशे नाधिकारिणः ॥ आरूढपतितापत्यं कुनखी श्यावदन्तकः । क्षीबस्तथाङ्गविकलो नैव संन्यस्तुमर्हति ॥ ३॥ संप्रत्यवसितानां च महापातकिनां तथा । व्रात्यानामभिशस्तानां संन्यासं न कारयेत् ॥ ४॥ व्रतयज्ञतपोदानहोमस्वाध्यायवर्जितम् । सत्यशौचपरिभ्रष्टं संन्यासं न कारयेत् ॥ ५॥ एते नार्हन्ति संन्यासमातुरेण विना क्रमम् । ॐ भूः स्वाहेति शिखामुत्पाट्य यज्ञोपवीतं बहिर्न निवसेत् । यशो बलं ज्ञानं वैराग्यं मेधां प्रयच्छेति यज्ञोपवीतं छित्त्वा ॐ भूः स्वाहेत्यप्सु वस्त्रं कटिसूयं च विसृज्य संन्यस्तं मयेति त्रिवारमभिमन्त्रयेत् । संन्यासिनं द्विजं दृष्ट्वा स्थानाच्चलति भास्करः । एष मे मण्डलं भित्त्वा परं ब्रह्माधिगच्छति ॥ ६॥ षष्टिं कुलान्यतीतानि षष्टिमागामिकानि च । कुलान्युद्धरते प्राज्ञः संन्यस्तमिति यो वदेत् ॥ ७॥ ये च सन्तानजा दोषा ये दोषा देहसंभवाः । प्रैषाग्निर्निर्दहेत्सर्वांस्तुषारिन्निव काञ्चनम् ॥ ८॥ सखा मा गोपायेति दण्डं परिग्रहेत् । दण्डं तु वाणवं सौम्यं सत्वचं समपर्वकम् । पुण्यस्थलसमुत्पन्नं नानाकल्मषशोधितम् ॥ ९॥ अदग्धमहतं कीटैः पर्वग्रन्थिविराजितम् । नासादघ्नं शिरस्तुल्यं भ्रुवोर्वा बिभृयाद्यतिः ॥ १०॥ दण्डात्मनोस्तु संयोगः सर्वथा तु विधीयते । न दण्डेन विना गच्छेदिषुक्षेपत्रयं बुधः ॥ ११॥ जगज्जीवनं जीवनाधारभूतं माते मामन्त्रयस्व सर्वसौम्येति कमण्डलुं परिगृह्य योगपट्टाभिषिक्तो भूत्वा यथासुखं विहरेत् ॥ त्यज धर्ममधर्मं च उभे सत्यानृते त्यज । उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज ॥ १२॥ वैराग्यसंन्यासी ज्ञानसंन्यासी ज्ञानवैराग्यसंन्यासी कर्मसंन्यासीति चातुर्विध्यमुपागतः । तद्यथेति दृष्टानुश्रविक- विषयवैतृष्ण्यमेत्य प्राक्पुण्यकर्मविशेषात्संन्यस्तः स वैराग्यसंन्यासी । शास्त्रज्ञानात्पापपुण्यलोकानुभवश्रवणा- त्प्रपञ्चोपरतो देहवासनां शास्त्रवासनां लोकवासनां त्यक्त्वा वमनान्नमिव प्रवृत्तिं सर्वं हेयं मत्वा साधनचतुष्टयसंपन्नो यः संन्यस्यति स एव ज्ञानसंन्यासी । क्रमेण सर्वमभ्यस्य सर्वमनुभूय ज्ञानवैराग्याभ्यां स्वरूपानुसन्धानेन देहमात्रावशिष्टः संन्यस्य जातरूपधरो भवति स ज्ञानवैराग्यसंन्यासी । ब्रह्मचर्यं समाप्य गृही भूत्वा वानप्रस्थाश्रममेत्य वैराग्याभावेऽप्याश्रमक्रमानुसारेण यः संन्यस्यति स कर्मसंन्यासी । स संन्यासः षड्विधो भवति कुटीचकबहूदकहंसपरमहंसतुरीयातीतावधूताश्चेति । कुटीचकः शिखायज्ञोपवीति दण्डकमण्डलुधरः कौपीनशाटीकन्थाधरः पितृमातृगुर्वाराधनपरः पिठरखनित्रशिक्यादिमात्रसाधनपर एकत्रान्नादनपरः श्वेतोर्ध्वपुण्ड्रधारी त्रिदण्डः । बहूदकः शिखादिकन्थाधर- स्त्रिपुण्ड्रधारी कुटीचकवत्सर्वसमो मधुकरवृत्त्याष्टकवलाशी । हंसो जटाधारी त्रिपुण्ड्रोर्ध्वपुण्ड्रधारी असंक्लृप्तमाधूकरान्नाशी कौपीनखण्डतुण्डधारी । परमहंसः शिखायज्ञोपवीतरहितः पञ्चगृहेषु करपात्री एककौपीनधारी शाटीमेकामेकं वैणवं दण्डमेकशाटीधरो वा भस्मोद्धृलनपरः सर्वत्यागी तुरीयातीतो गोमुखवृत्त्या फलाहारी अन्नाहारी चेद्गृहत्रये देहमात्रावशिष्टो दिगंबरः कुणपवच्छरीन्वृत्तिकः । अवधूतस्त्वनियमः पतिताभिशस्तवर्जनपूर्वकं सर्ववर्णेष्वजगरवृत्त्याहारपरः स्वरूपानुसन्धानपरः । जगत्तावदिदं नाहं सवृक्षतृणपर्वतम् । यद्बाह्यं जडमत्यन्तं तत्स्यां कथमहं विभुः ॥ १३॥ कालेनाल्पेन विलयी देहो नाहमचेतनः । जडया कर्णशष्कुल्या कल्पमानक्षणस्थया ॥ १४॥ शून्याकृतिः शून्यभवः शब्दो नाहमचेतनः । त्वचा क्षणविनाशिन्या प्राप्योऽप्राप्योऽयमन्यथा ॥ १५॥ चित्प्रसादोपलब्धात्मा स्पर्शो नाहमचेतनः । लब्धात्मा जिह्वया तुच्छो लोलया लोलसत्तया ॥ १६॥ स्वल्पस्यन्दो द्रव्यनिष्ठो रसो नाहमचेतनः । दृश्यदर्शनयोर्लीनं क्षयिक्षणविनाशिनोः ॥ १७॥ केवले द्रष्टरि क्षीणं रूपं नाहमचेतनम् । नासया गन्धजडया क्षयिण्या परिकल्पितः ॥ १८॥ पेलवो नियताकारो गन्धो नाहमचेतनः । निर्ममोऽमननः शान्तो गतपञ्चेन्द्रियभ्रमः ॥ १९॥ शुद्धचेतन एवाहं कलाकलनवर्जितः । चैत्यवर्जितचिन्मात्रमहमेषोऽवभासकः ॥ २०॥ सबाह्याभ्यन्तरव्यापी निष्कलोऽहं निरञ्जनः । निर्विकल्पचिदाभास एक आत्मास्मि सर्वगः ॥ २१॥ मयैव चेतनेनेमे सर्वे घटपटादयः । सूर्यान्ता अवभास्यन्ते दीपेनेवात्मतेजसा ॥ २२॥ मयैवैताः स्फुरन्तीह विचित्रेन्द्रियवृत्तयः । तेजसान्तःप्रकाशेन यथाग्निकणपङ्क्तयः ॥ २३॥ अनन्तानन्दसंभोगा परोपशमशालिनी । शुद्धेयं चिन्मयी दृष्टिर्जयत्यखिलदृष्टिषु ॥ २४॥ सर्वभावान्तरस्थाय चैत्यमुक्तचिदात्मने । प्रत्यक्चैतन्यरूपाय मह्यमेव नमो नमः ॥ २५॥ विचित्राः शक्तयः स्वच्छाः समा या निर्विकारया । चिता क्रियन्ते समया कलाकलनमुक्तया ॥ २६॥ कालत्रयमुपेक्षित्र्या हीनायाश्चैत्यबन्धनैः । चितश्चैत्यमुपेक्षित्र्याः समतैवावशिष्यते ॥ २७॥ सा हि वाचामगम्यत्वादसत्तामिव शाश्वतीम् । नैरात्मसिद्धात्मदशामुपयातैव शिष्यते ॥ २८॥ ईहानीहामयैरन्तर्या चिदावलिता मलैः । सा चिन्नोत्पादितुं शक्ता पाशबद्धेव पक्षिणी ॥ २९॥ इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन जन्तवः । धराविवरमग्नानां कीटानां समतां गताः ॥ ३०॥ आत्मनेऽस्तु नमो मह्यमविच्छिन्नचिदात्मने । परामृष्टोऽस्मि लब्धोऽस्मि प्रोदितोऽस्म्यचिरादहम् । उद्धृतोऽस्मि विकल्पेभ्यो योऽस्मि सोऽस्मि नमोऽस्तु ते ॥ ३१॥ तुभ्यं मह्यमनन्ताय मह्यं तुभ्यं चिदात्मने । नमस्तुभ्यं परेशाय नमो मह्यं शिवाय च ॥ ३२॥ तिष्ठन्नपि हि नासीनो गच्छन्नपि न गच्छति । शान्तोऽपि व्यवहारस्थः कुर्वन्नपि न लिप्यते ॥ ३३॥ सुलभश्चायमत्यन्तं सुज्ञेयश्चाप्तबन्धुवत् । शरीरपद्मकुहरे सर्वेषामेव षट्पदः ॥ ३४॥ न मे भोगस्थितौ वाञ्छा न मे भोगविसर्जने । यदायाति तदायातु यत्प्रयाति प्रयातु तत् ॥ ३५॥ मनसा मनसि च्छिन्ने निरहंकारं गते । भावेन गलिते भावे स्वस्थस्तिष्ठामि केवलः ॥ ३६॥ निर्भावं निरहंकारं निर्मनस्कमनीहितम् । केवलास्पन्दशुद्धात्मन्येव तिष्ठति मे रिपुः ॥ ३७॥ तृष्णारज्जुगणं छित्वा मच्छरीरकपञ्जरात् । न जाने क्व गतोड्डीय निरहंकारपक्षिणी ॥ ३८॥ यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । यः समः सर्वभूतेषु जीवितं तस्य शोभते ॥ ३९॥ योऽन्तःशीतलया बुद्ध्या रागद्वेषविमुक्तया । साक्षिवत्पश्यतीदं हि जीवितं तस्य शोभते ॥ ४०॥ येन सम्यक्परिज्ञाय हेयोपादेयमुज्झता । चित्तस्यान्तेऽर्पितं चित्तं जीवितं तस्य शोभते ॥ ४१॥ ग्राह्यग्राहकसंबन्धे क्षीणे शान्तिरुदेत्यलम् । स्थितिमभ्यागता शान्तिर्मोक्षनामाभिधीयते ॥ ४२॥ भ्रष्टबीजोपमा भूयो जन्माङ्कुअरविवर्जिता । हृदि जीवद्विमुक्तानां शुद्धा भवति वासना ॥ ४३॥ पावनी परमोदारा शुद्धसत्त्वानुपातिनी । आत्मध्यानमयी नित्या सुषुप्तिस्थेव तिष्ठति ॥ ४४॥ चेतनं चित्तरिक्तं हि प्रत्यक्चेतनमुच्यते । निर्मनस्कस्वभावत्वान्न तत्र कलनामलम् ॥ ४५॥ सा सत्यता सा शिवता सावस्था पारमात्मिकी । सर्वज्ञता सा संतृप्तिर्नतु यत्र मनः क्षतम् ॥ ४६॥ प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । निरस्तमननानन्दः संविन्मात्रपरोऽस्म्यहम् ॥ ४७॥ मलं संवेद्यमुत्सृज्य मनो निर्मूलयन्परम् । आशापाशानलं छित्त्वा संविन्मात्रपरोऽस्म्यहम् ॥ ४८॥ अशुभाशुभसंकल्पः संशान्तोऽस्मि निरामयः । नष्टेष्टानिष्टकलनः संमात्रपरोस्म्यहम् ॥ ४९॥ आत्मतापरते त्यक्त्वा निर्विभागो जगत्स्थितौ । वज्रस्तंभवदात्मानमवलंब्य स्थिरोऽस्म्यहम् ॥ ५०॥ निर्मलायां निराशायां स्वसंवित्तौ स्थितोऽस्म्यहम् । ईहितानीहितैर्मुक्तो हेयोपादेयवर्जितः ॥ ५१॥ कदान्तस्तोषमेष्यामि स्वप्रकाशपदे स्थितः । कदोपशान्तमननो धरणीधरकन्दरे ॥ ५२॥ समेष्यामि शिलासाम्यं निर्विकल्पसमाधिना । निरंशध्यानविश्रान्तिमूकस्य मम मस्तके ॥ ५३॥ कदा तार्णं करिष्यन्ति कुलायं वनपुत्रिकाः । संकल्पपादपं तृष्णालतं छित्त्वा मनोवनम् ॥ ५४॥ विततां भुवमासाद्य विहराभि यथासुखम् । पदं तदनु यातोऽस्मि केवलोऽस्मि जयाम्यहम् ॥ ५५॥ निर्वाणोऽस्मि निरीहोऽस्मि निरंशोऽस्मि निरीप्सितः । स्वच्छतोर्जितता सत्ता हृद्यता सत्यता ज्ञता ॥ ५६॥ आनन्दितोपशमता सदा प्रमुदितोदिता । पूर्णतोदारता सत्या कान्तिसत्ता सदैकता ॥ ५७॥ इत्येवं चिन्तयन्भिक्षुः स्वरूपस्थितिमञ्जसा । निर्विकल्पस्वरूपज्ञो निर्विकल्पो बभूव ह ॥ ५८॥ आतुरो जीवति चेत्क्रमसंन्यासः कर्तव्यः । न शूद्रस्त्रीपतितोदक्या संभाषणम् । न यतेर्देवपूजनोत्सवदर्शनम् । तस्मान्न संन्यासिन एष लोकः । आतुरकुटीचकयोर्भूलोकभुवर्लोकौ । बहूदकस्य स्वर्गलोकः । हंसस्य तपोलोकः । परमहंसस्य सत्यलोकः । तुरीयातीतावधूतयोः स्वात्मन्येव कैवल्यं स्वरूपानुसन्धानेन भ्रमरकीटन्यायवत् । स्वरूपानुसन्धानव्यतिरिक्तान्यशास्त्राभ्यास उष्ट्रकुंकुमभारवद्व्यर्थः । न योगशास्त्रप्रवृत्तिः । न सांख्यशास्त्राभ्यासः । न मन्त्रतन्त्रव्यापारः । नेतरशास्त्रप्रवृत्तिर्यतेरस्ति । अस्ति चेच्छवालंकारव- त्कर्माचर विद्यादूरः । न परिव्राण्नामसंकीर्तनपरो यद्यत्कर्म करोति तत्तत्फलमनुभवति । एरण्डतैलफेनवत्सर्वं परित्यजेत् । न देवताप्रसादग्रहणम् । न बाह्यदेवाभ्यर्चनं कुर्यात् । स्वव्यतिरिक्तं सर्वं त्यक्त्वा मधुकरवृत्त्याहारमाहरन्कृशीभूत्वा मेदोवृद्धिमकुर्वन्विहरेत् । माधूकरेण करपात्रेणास्यपात्रेण वा कालं नयेत् । आत्मसंमितमाहारमाहरेदात्मवान्यतिः । आहारस्य च भागौ द्वौ तृतीयमुदकस्य च । वायोः संचरणार्थाय चतुर्थमवशेषयेत् ॥५९॥ भैक्षेण वर्तयेन्नित्यं नैकान्नाशी भवेत्क्वचित् । निरीक्षन्ते त्वनुद्विग्नास्तद्गृहं यत्नतो व्रजेत् ॥ ६०॥ पञ्चसप्तगृहाणां तु भिक्षामिच्छेत्क्रियावताम् । गोदोहमात्रमाकाङ्क्षेन्निष्क्रान्तो न पुनर्व्रजेत् ॥ ६१॥ नक्ताद्वरश्चोपवास उपवासादयाचितः । अयाचिताद्वरं भैक्ष्यं तस्मात्भैक्षेण वर्धयेत् ॥ ६२॥ नैव सव्यापसव्येन भिक्षाकाले विशेद्गृहान् । नातिक्रामेद्गृहं मोहाद्यत्र दोषो न विद्यते ॥ ६३॥ श्रोत्रियान्नं न भिक्षेत श्रद्धाभक्तिबहिष्कृतम् । व्रात्यस्यापि गृहे भिक्षेच्छ्रद्धाभक्तिपुरस्कृते ॥ ६४॥ माधूकरमसंक्लृप्तं प्राक्प्रणीतमयाचितम् । तात्कालिकं चोपपन्नं भैक्षं पञ्चविधं स्मृतम् ॥ ६५॥ मनःसंकल्परहितांस्त्रीन्गृहान्पञ्च सप्त वा । मधुमक्षिकवत्कृत्वा माधूकरमिति स्मृतम् ॥ ६६॥ प्रातःकाले च पूर्वेद्युर्यद्भक्तैः प्राथितं मुहुः । तद्भैक्षं प्राक्प्रणीतं स्यात्स्थितिं कुर्यात्तथापि वा ॥ ६७॥ भिक्षाटनसमुद्योगाद्येन केन निमन्त्रितम् । अयाचितं तु तद्भैक्षं भोक्तव्यं च मुमुक्षुभिः ॥ ६८॥ उपस्थानेन यत्प्रोक्तं भिक्षार्थं ब्राह्मणेन तत् । तात्कालिकमिति ख्यातं भोक्तव्यं यतिभिस्तदा ॥ ६९॥ सिद्धमन्नं यदानीतं ब्राह्मणेन मठं प्रति । उपपन्नमिति प्राहुर्मुनयो मोक्षकाङ्क्षिणः ॥ ७०॥ चरेन्माधूकरं भैक्षं यतिर्म्लेच्छकुलादपि । एकान्नं नतु भुञ्जीत बृहस्पतिसमादपि । याचितायाचिताभ्यां च भिक्षाभ्यां कल्पयेत्स्थितम् ॥ ७१॥ न वायुः स्पर्शदोषेण नाग्निर्दहनकर्मणा । नापो मूत्रपुरीषाभ्यां नान्नदोषेण मस्करी ॥ ७२॥ विधूमे सन्नमुसले व्यङ्गारे भुक्तवज्जने । कालेऽपराह्णे भूयिष्ठे भिक्षाचरणमाचरेत् ॥ ७३॥ अभिशतं च पतितं पापण्डं देवपूजकम् । वर्जयित्वा चरेद्भैक्षं सर्ववर्णेषु चापदि ॥ ७४॥ घृतं स्वमूत्रसदृशं मधु स्यात्सुरया समम् । तैलं सूकरमूत्रं स्यात्सूपं लशुनसंमितम् ॥ ७५॥ माषापूषादि गोमांसं क्षीरं मूत्रसमं भवेत् । तस्मात्सर्वप्रयत्नेन घृतादीन्वर्जयेद्यतिः । घृतसूपादिसंयुक्तमन्नं नाद्यात्कदाचन ॥ ७६॥ पात्रमस्य भवेत्पाणिस्तेन नित्यं स्थितिं नयेत् । पाणिपात्रश्चरन्योगी नासकृद्भैक्षमाचरेत् ॥ ७७॥ आस्येन तु यदाहारं गोवन्मृगयते मुनिः । तदा समः स्यात्सर्वेषु सोऽमृतत्वाय कल्पते ॥ ७८॥ आज्यं रुधिरमिव त्यजेदेकत्रान्नं पललमिव गन्धलेपनमशुद्धलेपनमिव क्षारमन्त्यजमिव वस्त्रमुच्छिष्टपात्रमिवाभ्यङ्गं स्त्रीसङ्गमिव मित्राह्लादकं मूत्रमिव स्पृहां गोमांसमिव ज्ञातचरदेशं चण्डालवाटिकादिव स्त्रियमहिमिव सुवर्णं कालकूटमिव सभास्थलं श्मशानस्थलमिव राजधानीं कुंभीपाकमिव शवपिण्डवदेकत्रान्नं न देवतार्चनम् । प्रपञ्चवृत्तिं परित्यय जीवन्मुक्तो भवेत् ॥ आसनं पात्रलोपश्च संचयः शिष्यसंचयः । दिवास्वापो वृथालापो यतेर्बन्धकराणि षट् ॥ ७९॥ वर्षाभ्योऽन्यत्र यत्स्थानमासनं तदुदाहृतम् । उत्कालाब्वादिपात्राणामेकस्यापीह संग्रहः ॥ ८०॥ यतेः संव्यवहराय पात्रलोपः स उच्यते । गृहीतस्य तु दण्डादेर्द्वितीयस्य परिग्रहः ॥ ८१॥ कालान्तरोपभोगार्थं संचयः परिकीर्तितः । शुश्रूषालाभपूजार्थं यशोर्थं वा परिग्रहः ॥ ८२॥ शिष्याणां नतु कारुण्याच्छिष्यसंग्रह ईरितः । विद्या दिवा प्रकाशत्वादविद्या रात्रिरुच्यते ॥ ८३॥ विद्याभ्यासे प्रमादो यः स दिवास्वाप उच्यते । आध्यात्मिकीं कथां मुक्त्वा भिक्षावार्तां विना तथा ॥ ८४॥ अनुग्रहं परिप्रश्नं वृथाजल्पोऽन्य उच्यते । एकान्नं मदमात्सर्यं गन्धपुष्पविभूषणम् ॥ ८५॥ ताम्बूलाभ्यञ्जने क्रीडा भोगाकाङ्क्षा रसायनम् । कत्थनं कुत्सनं स्वस्ति ज्योतिश्च क्रयविक्रयम् ॥ ८६॥ क्रियाकर्मविवादश्च गुरुवाक्यविलङ्घनम् । संधिश्च विग्रहो यानं मञ्चकं शुक्लवस्त्रकम् ॥ ८७॥ शुक्लोत्सर्गो दिवास्वापो भिक्षाधारस्तु तैजसम् । विषं चैवायुधं बीजं हिंसां तैक्ष्ण्यं च मैथुनम् ॥ ८८॥ त्यक्तं संन्यासयोगेन गृहधर्मादिकं व्रतम् । गोत्रादिचरणं सर्वं पितृमातृकुलं धनम् । प्रतिषिद्धानि चैतानि सेवमानो व्रजेदधः ॥ ८९॥ सुजीर्णोऽपि सुजीर्णासु विद्वांस्त्रीषु न विश्वसेत् । सुजीर्णास्वपि कन्थासु सज्जते जीर्णमम्बरम् ॥ ९०॥ स्थावरं जङ्गमं बीजं तैजसं विषमायुधम् । षडेतानि न गृह्णीयाद्यतिर्मूत्रपुरीषवत् ॥ ९१॥ नैवाददीत पाथेयं यतिः किंचिदनापदि । पक्वमापत्सु गृण्हीयाद्यावदन्नं न लभ्यते ॥ ९२॥ नीरुजश्च युवा चैव भिक्षुर्नावसथे वसेत् । परार्थं न प्रतिग्राह्यं न दद्याच्च कथंचन ॥ ९३॥ दैन्यभावात्तु भूतानां सौभगाय यतिश्चरेत् । पक्वं वा यदि वाऽपक्वं याचमानो व्रजेदधः ॥ ९४॥ अन्नपानपरो भिक्षुर्वस्त्रादीनां प्रतिग्रही । आविकं वानाविकं वा तथा पट्टपटानपि ॥ ९५॥ प्रतिगृह्य यतिश्चैतान्पतत्येव न संशयः । अद्वैतं नावमाश्रित्य जीवन्मुक्तत्वमाप्नुयात् ॥ ९६॥ वाग्दण्डे मौनमातिष्टेत्कायदण्डे त्वभोजनम् । मानसे तु कृते दण्डे प्राणायामो विधीयते ॥ ९७॥ कर्मणा बध्यते जन्तुर्विद्यया च विमुच्यते । तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः ॥ ९८॥ रथ्यायां बहुवस्त्राणि भिक्षा सर्वत्र लभ्यते । भूमिः शय्यास्ति विस्तीर्णा यतयः केन दुःखितः ॥ ९९॥ प्रपञ्चमखिलं यस्तु ज्ञानाग्नौ जुहुयाद्यतिः । आत्मन्यग्नीन्समारोप्य सोऽग्निहोत्री महायतिः ॥ १००॥ प्रवृत्तिर्द्विविधा प्रोक्ता मार्जारी चैव वानरी । ज्ञानाभ्यासवतामोतुर्वानरीभाक्त्वमेव च ॥ १०१॥ नापृष्टः कस्यचिद्ब्रूयान्न चान्यायेन पृच्छतः । जानन्नपि हि मेधावी जडवल्लोकमाचरेत् ॥ १०२॥ सर्वेषामेव पापानां सङ्घाते समुपस्थिते । तारं द्वादशसाहस्रमभ्यसेच्छेदनं हि तत् ॥ १०३॥ यस्तु द्वादशसाहस्रं प्रणवं जपतेऽन्वहम् । तस्य द्वादशभिर्मासैः परं ब्रह्म प्रकाशते॥ १०४॥ इत्युपनिषत् हरिः ॐ तत्सत् ॥ इति द्वितीयोऽध्यायः ॥ २॥ ॐ आप्यायन्तु मामाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च ॥ सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरण- मस्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु । ॐ शान्तिः शान्तिः शान्तिः ॥ इति संन्यासोपनिषत्समाप्ता ॥
Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. 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 ADHYAYA 1. Now we shall expound the Upanishad on renunciation. He who in due order (of the stages of life) gives up (the primary inclinations such as the desire for wealth, etc.,) becomes one who has renounced (worldly life). What is this called renunciation ? How does one renounce ? One who guards himself by the (following) activities, who has (for his renunciation) the approval of mother, father, wife, sons and kinsmen should assemble all the officiating priests known to him and as before (with their approval) perform the Vaishvanara sacrifice (for the welfare of all people). He shall (after partition) give away all his wealth to the officiating priests. For the priests are the singers (of the Vedic hymns, deserving the gift). The (five) vital airs, Prana, Apana, Vyana, Udana and Samana, shall be (symbolically) placed in all the sacrificial vessels over the (five) sacred fires, the ahavaniya, garhapatya, anvaharyapachana, sabhya and avasathya. Shaving off his hair along with the tuft, snapping the sacred thread and seeing his son, he shall consecrate (himself) with the mantras ‘You are the god Brahma, you are the sacrifice, you are everything’. If he has no son he should consecrate himself thus and not minding (anything) proceed as a mendicant monk eastward or northward. He may receive alms from (people of the) four castes. He should eat from the vessel of his hands. He shall consider food as medicine. He should take food as medicine (i.e. in great moderation). He should eat as and when he gets (food, without discontent and not asking for more, like Oliver Twist) for bare sustenance and in such a way that there is no increase of fat. Having grown lean he may shelter one night in a village, five nights in a town; he may reside during the four rainy months in a village or town. (Interpreting) fortnights as months, he may reside (in a fixed abode) for two months. If he is unable to endure (heat or cold) he may accept as gift a tattered garment or bark dress. He shall not accept any other. For penance is to suffer pain (with equanimity). What then is the sacred thread, the tuft and the ceremonial sipping of water to one who thus renounces in the prescribed manner and who thus views it (in the correct perspective) ? To him (the questioner) is this reply. This is his sacred thread (namely) that he meditates on the Atman; the (practice of) Brahma-vidya is the tuft; that he quenches his thirst with the vessel of his belly accomplishes (the ceremonial) duty with water that is present everywhere. His residence is at the bank of (a reservoir of) water. When the sun has set, how can he (ceremoniously) sip water ? As (he touches water) during day, so at night; (for) he has neither night nor day. (The enlightened ascetic is above the restrictions of time). This has been said by the Vedic sage (in a mantra): ‘To him there is (only) one (time), the day.’ He who knows thus realizes the Atman through this (renunciation). SECOND ADHYAYA 1. That person alone is entitled to renunciation who has undergone the forty purificatory rites (samskaras), has detachment from all (worldly) things, has acquired purity of mind, has burnt out desires, envy, intolerance and egotism, and is equipped with the four disciplines of spiritual life (sadhanas). 2. Having resolved on renunciation he who does not embrace it shall perform the penance (Prajapatya) alone (as an atonement); thereafter he is entitled to renounce (the world). 3. One who (having resolved on renunciation, later) denounces it, one who supports a fallen ascetic (as if he were genuine), and one who throws obstacles (in the path of those desiring renunciation) – these three (classes of people) are to be known as fallen. 4. Now these (persons, though possessing dispassion, are not entitled to renunciation – a eunuch, a fallen man, a maimed person, women, a deaf person, a child, a dumb person, a heretic, an informer, a student (who has not completed his study), a Vaikhanasa anchorite (belonging to a Vaishnava sect), an ardent Saivite (Haradvija), a salaried teacher, a man without prepuce and one without ritual fire. Even if they renounce the world they are not entitled to instruction in the great scriptural texts (such as 'That Thou Art'). 5. The son of one who has fallen from ascetic grace, one having disease of the nails, one who is brown toothed, a consumptive, as well as a deformed person – these are never entitled to renounce. 6. One should never allow renunciation to those who have just settled as house-holders, those who have committed great sins, those who have lost caste due to non-performance of the principal purificatory rites (vratyas) and the accursed. 7. (Again) one should never allow renunciation to one who is devoid of religious observances, religious acts (yajnas), penance, charity, offering, oblations in ritual fire and study of scripture; and those fallen from truth and purity. These do not deserve to renounce; (and no one) can dispense with the due order except one sorely afflicted. 8. The person (entitled to renounce) should discard his tuft reciting ‘Om Bhuh Svaha’. Saying the mantra ‘The sacred thread shall not remain externally. Grant me fame, strength, spiritual wisdom, dispassion and intelligence’, he shall snap the sacred thread and leave it in the waters along with his garment and waist-band muttering ‘Om Svaha’; then he should repeat thrice, ‘I have renounced’. 9. Seeing a Brahmana who has renounced the world the sun moves from his place (thinking), ‘This person will reach Brahman breaking through my disc’. 10. That wise man who says ‘I have renounced’ raises to glory sixty generations of his family before him and sixty generations after him. 11. All the defects born of bad sons and all defects born of bodily weakness, the Praisa fire (at the time of renouncing) shall burn out, just as the fire of chaff does to gold. 12. (Reciting the mantra) ‘Friend, guard me’, he (the renouncer) shall accept the (emblematic) staff. 13. The ascetic should bear a staff which shall be of bamboo, smooth, whole (with the bark), of even joints, grown in holy ground and cleaned of all defects; 14. It shall be unscarred (by forest fire), uninjured by worms, shining with its joints, (of length) reaching upto the nose, head or the eyebrows. 15. Close association is always enjoined between the staff and the person; a wise man shall not move without the staff a distance three times that of an arrow-throw. 16. Reciting the mantra ‘You are the receptacle of water which sustains the world; never say nay to me, you who are always agreeable to all’, he should receive the water vessel; and invested with the yogic garment (as aid to meditation) he shall go about in an agreeable frame of mind. 17. Give up (concepts of) righteousness and unrighteousness (dharma and adharma), give up both truth and untruth; having given up both truth and untruth discard that by which you abandon (all these) (i.e. duality). 18. Ascetic due to dispassion, ascetic due to spiritual wisdom, ascetic due to wisdom and dispassion and ascetic due to renunciation of action; these are the four kinds (of ascetics) obtained. 19. This is how it is. He is the ascetic due to dispassion who has become indifferent to sensory objects that are seen or heard of and who has renounced (the world) due to the influence of good actions done previously. 20. He alone is the ascetic due to Jnana, who, being dead to worldly life due to the (true) knowledge of the scripture and listening to the experiences of the people in sin and goodness and who, having discarded lingering attachment to the body, scripture and the world and considering as worthless like vomit all worldly actions, possesses the fourfold discipline in spiritual life and then renounces the world. 21. Having studied in the prescribed manner all (scripture) and experienced all (vicissitudes of) life he is the ascetic due to Jnana and dispassion who has his body alone left to him by meditation on the nature of the Self due to Jnana and dispassion and then renounces and becomes unclad (as he was when born). 22. Having completed the period of celibate studentship, becoming a house-holder and then embracing the stage of forest life (Vanaprastha), he, who renounces (the world) only in order to observe the order of the stages of life even though without dispassion, is the ascetic who renounces action. 23. Renunciation is of six kinds: (and the ascetics are called) Kutichaka, Bahudaka, Hamsa, Paramahamsa, Turiyatita and Avadhuta. 24. The Kutichaka ascetic has tuft and sacred thread, bears a staff and water vessel, wears a loin-cloth and patched garment, is devoted to the service of father, mother and preceptor, is equipped with a vessel, spade, sling, etc., alone, is addicted to eating food in one place, wears on the forehead a perpendicular mark of white sandal and holds a threefold (emblematic) staff. 25. The Bahudaka ascetic wears tuft, etc., patched garment and three (horizontal) lines of holy ash on his forehead and is similar in all respects to the Kutichaka ascetic (except) that he subsists on eight mouthfuls of food gathered (as alms from eight houses), as a bee (does honey). 26. The Hamsa ascetic wears matter hair, puts on the forehead the mark of either the horizontal lines of holy ash or the perpendicular one of sandal, subsists on food gathered as alms without restriction and wears a piece of loin-cloth. 27. The Paramahamsa ascetic is devoid of tuft and sacred thread, receives alms in the vessel of his hands, wears a single loin-cloth, has a single (patched) garment, one bamboo staff, either wears a single garment or is smeared with holy ashes and has discarded all (possessions and attachments). 28. The Turiyatita ascetic subsists of fruits receiving them in his mouth like a cow; if he eats cooked rice (he receives them as alms) from three houses. He has his body alone left to him (without any possessions and attachment), is unclad (dressed by the points of the compass) and treats his body as if it were a corpse. 29. The Avadhuta ascetic has no fixed rules. He eats food like a python as and when he gets it, from persons of all castes except those who are fallen or accursed and is ever intent on meditation on the nature of the Self. 30. I am not surely of this world consisting of trees, grass and mountains. How can I, the supreme Being, be this external (phenomenon) which is intensely inert ? I am not the body which is non-sentient and perishable in a short time. 31. I am not the sound which is non-sentient, coming from void and of the form of void and which remains for a short period grasped by the inert cavity of the ear. 32. I am not the touch which is non-sentient but which has life granted to it by the favour of consciousness and which can be experienced by skin of momentary existence and in no other way. 33. I am not the taste which is non-sentient, dependent on matter and of short duration, insignificant and brought into existence by the fickle tongue aided by the fickle mind. 34. I am not the form (rupa) which is non-sentient, non-existent in the sole Witness (Brahman), perishable and which rests on sight and the object of sight which have but momentary existence. 35. I am not the smell which is non-sentient, subtle and of indefinable form and brought into existence by the perishable nose which is dead to smell. 36. I am pure consciousness alone which is devoid of parts, ‘mine-ness’ and thought and which is quiescent and beyond the delusions of the five senses. 37. I am consciousness alone, devoid of a place of worship, and am illuminator, omnipresent (externally and internally), devoid of parts and stain, the light of distinctionless consciousness, all-pervading and one alone. 38. It is only by me, the consciousness, that all things such as pots and garments up to the sun are illumined by self-effulgence as by a lamp. 39. It is only by me, with my inwardly shining effulgence, that the various senses are active just as the mass of sparks shine due to fire which is blazing within. 40. This pure eye of consciousness, which enjoys endless bliss and which shines even when all others are extinct, is victoriously present in all eyes. 41. Salutation, salutation to myself alone who am present in all other beings and consist of consciousness free from (the restriction of) an object to be known and am of the form of the individual Self (consciousness). 42. The various clearly seen powers (such as those of earth, etc.,) are (really) rendered variegated by consciousness which is free of change, one whole and free from the limitation of time and parts (kala). 43. Of consciousness which is beyond the three durations (of past, present and future), is devoid of the restriction of perceivability of objects and which discards individuality of the soul, there remains the oneness alone (of the Self and Brahman). 44. Indeed the same (consciousness), being beyond the reach of words, seems to remain as having reached the state of the conclusion of Selfishness, (i.e. the state of non-duality), as if it were eternal non-existence. 45. The same consciousness, slightly encompassed by impurities of desires and non-desires, is unable to rise high like a female bird bound by a string. 46. People (overcome) by the delusion (caused by) the pairs (of opposites), which is born of desire and hatred, become similar to worms which are sunk in the cavities of the earth. 47. Salutation to the Atman, to you, who are non-different from consciousness. I am now seized (of the truth), I am awakened, I have risen (above delusion). 48. I am lifted up from doubts; I am what I am; salutation to you, to your and to me, the eternal; to you and to me consisting of consciousness. 49. Salutation to you, the supreme God and salutation to me, the Shiva. Though seated (the Atman) is not seated, though going he does not go. Though quiescent he is engaged in activities, though performing action he is not tainted. 50. He is eminently accessible, he is easily known like a close kinsman; he is the bee in the interior of the lotus of the body of all. 51. I have no desire for the state of enjoyment nor for abandoning enjoyment. Let come what may, let go what may. 52. When the mind is quelled in itself and has become free of egotism and when ideation is dissolved in itself I remain, alone, happy. 53. My enemy (duality) remains (i.e. is absorbed) in the pure Atman of vibration alone, without ideation, egotism, mind and desire. 54. Breaking the bonds of intense desires from the cage of my body I know not where the female bird of non-ego has flown up and gone. 55. He who has no egotism, whose intellect is not tainted, and who is equanimous to all beings – his life shines bright. 56. He who looks at this (phenomenal world) like (an impartial) witness with his mind, being cool within, is freed of love and hatred, has his life blessed. 57. He who, understanding correctly, abandons both the undesirables and the desirables and places his mind in its quiescence, has his life blessed. 58. When the connecting link between the object and the person (who grasps it) has vanished peace comes well into being. When peace has established itself, it is called liberation. 59. Like parched seeds there is no more sprouting of worldly birth; the latent desires become pure in the heart of those who are liberated while living. 60. (Latent desire of a realized soul) is purifying, highly proper, falls within the scope of pure nature, consists of meditation on the Atman and is eternal; it remains as if in deep sleep. 61. Understanding without the mind is indeed said to be the individual consciousness. As it is of the nature of the quiescent mind there is not the impurity of comprehension (of distinctions). 62. Where the mind is rendered quiescent, there is truth and auspiciousness; its is the true state; it is omniscience and it is indeed complete satisfaction. 63. When speaking, giving, taking, opening and closing the eyes, I am purely consciousness, the bliss (that comes of) discarded thinking process. 64. Having discarded the impurity of things to be known, rendering the mind thoroughly quiescent and cutting off the fire of the bond of desire, I am pure consciousness alone. 65. I have set at rest thoughts good and bad, am without worry, rid of ideation of the pleasant and the unpleasant; I am pure consciousness alone. 66. Discarding the idea of oneself and another, taking no sides in worldly happenings and clinging to the Atman, as an adamantine pillar I am steady. 67. I remain in my consciousness which is pure and without hopes, freed from desires and non-desires and devoid of both the undesirable and the desirables. 68. When shall I get the inward joy while remaining in the state of self-luminosity ? When shall I be in a mountain cave with my mind quiescent ? 69. When shall I attain similarity to a stone by (practising) distinctionless deep meditation (Nirvikalpa-Samadhi) when, while remaining dumb by the peace of partless meditation, birds of the forest will build their leafy nests on my head ? 70. Having cut the trees of ideation and the creepers of intense desire of the forest of the mind and having reached the broad plains (of spiritual wisdom), I enjoy life happily. 71. I follow that path (of wisdom), I am alone (unencumbered with attachments), I am successful (in realizing the truth); I am liberated, I am without desire, I am partless and I desire nothing. 72-73. The states of purity, strength, reality, heartiness, truth, true, knowledge, bliss, tranquillity, the rise of constant joy, fullness, true richness, the possession of effulgence and true oneness – the mendicant monk thus thinking on the true nature of his Self and realizing his true nature freedom doubts, indeed became the one without an alternative (i.e. became one with Brahman). 74. If one sorely afflicted recovers, renunciation in the prescribed order should be embraced. (An ascetic) shall not converse with a low caste woman, one fallen from virtue, and a woman in he courses. The ascetic has no worship of gods, nor witnessing (temple) festivals. The goal of asceticism is not one (and the same) heaven. The sorely afflicted and the Kutichaka ascetics gain the worlds Bhur and the Bhuvas respectively. The Bahudaka ascetic (gains) heaven (Svarga). The Hamsa ascetic, the world of truth (Satya-loka). The Turiyatita and the Avadhuta ascetics attain supreme bliss in themselves by deeply meditating on the true nature of the Self according to the maxim of the wasp. 75. The practice of Scripture-study, which is distinct from meditation on the nature of the Self, is useless like (carrying( saffron flowers which are but a burden to a camel. The ascetic has not to practise the science of Yoga or the Sankhya; he has no rituals with mantras and tantras nor the study of any other religious treatise (Shastra); if there is, it is like adorning a corpse. (Such an ascetic) is far away from spiritual lore like a cobbler. A mendicant monk shall not mention his name (in the previous stage of life). One reaps the fruit of whatever action one does. (Hence the ascetic) shall give up all, as one would (discard) the foam on castor oil. There is no receiving of the offerings made to a deity. He shall not worship gods externally. 76. Discarding everything apart from the Self, subsisting on food secured as alms from a number of houses (as a bee gathers honey), being lean and avoiding increase of fat (in his body) he shall move about. He should spend the time, (eating food) secured as alms from a number of houses using his hand or mouth as a vessel. 77. The sage established in the Self should take food which is conducive to (the realization of) the Self. Two quarters (of the belly shall be filled) with food and one quarter with water; the fourth quarter shall be left for the movement of air. 78. He shall always live on alms; he shall never eat food secured as alms from one house alone; he should go particularly to those houses where the people are seen to be easy in mind (i.e. those who dine only after giving alms). 79. He may expect alms from four or seven houses (where the house-holder) perform religious rites; he may expect (alms) up to the period of milking cows (in the afternoon); when he has come out (of a house without alms) he shall not go in again. 80. Fasting is preferable to (getting food from) devotees; unsolicited food is better than fasting; begging alms is preferable to unsolicited food; hence he shall subsist on alms. 81. He shall never enter a house by a side entrance at the time of begging alms; he shall not out of delusion go across a house where no harm is seen in so doing. 82. He shall not beg alms from a Vedic scholar if it is (given) without faith and devotion; he may beg alms from the house of a twice-born who has lost caste when offered with faith and devotion. 83. Alms from a number of houses without planning, that which is planned, the one unbegged, the timely one and the one offered (at the monastery) are declared to be the five kinds of alms. 84. (The first kind), alms from a number of houses, is declared to be that which is obtained from there, five or seven houses without pre-meditation as in the case of a honeybee (from flowers). 85. (The second kind), alms previously arranged, is that which is accepted after repeated requests made by devotees in that morning and the previous day; none the less he may subsist on that. 86. (The third kind), alms unbegged is that which is received when invited to dine by some one or other as he is ready to go abegging; this should be eaten by ascetics (desiring salvation). 87. (The fourth kind) timely alms is known as that (meal) which is offered by a Brahmana when he has approached (a house) for alms; this (food) should be eaten by ascetics. 88. Sages desiring liberation say that the (fifth kind of) alms, the food offered (to the ascetic at the monastery) is the ready meal which is brought by a Brahmana to the monastery. 89. The ascetic shall subsist on alms by begging from door to door even though it may be from the houses of outcastes. He shall not dine in one house even if (the host) is equal to the preceptor of the gods (in learning). He shall subsist on alms, solicited or unsolicited. 90. Air is not spoiled by touching (any object); fire by the activity of burning; waters, by urine and faeces (getting into them); and a mendicant monk by short-comings in food. 91. When (in houses) smoke has subsided, the pestle (for pounding rice) is at rest, the fire (in the oven) has gone out and the people have dined, (the ascetic) shall go for alms in the late afternoon. 92. He shall receive alms except from the accursed, the fallen, heretics and the class of people exclusively engaged in temple worship; from all the castes, in difficult times. 93-94. (He shall consider) clarified butter as dog’s urine, honey as spirituous liquor, oil as hog’s urine, condiment as garlic, cakes made of black gram as beef, and milk as urine. Therefore the ascetic shall avoid, by putting forth all effort, clarified butter, etc. 95. The Yogin shall never eat food mixed with clarified butter, condiments, etc.; using his hand as a vessel he shall not go about for alms more than once (a day). 96. When the ascetic seeks food with his mouth (alone) like a cow, he becomes equanimous to all; (hence) he becomes fit for immortality. 97. (The ascetic) shall discard clarified butter like blood, taking food in one house like flesh, using cosmetics like smearing himself with unclean things, salt and molasses like an outcaste, garment like dirty dishes, oil bath like courting women, pleasant company of friends like urine, desire like beef, familiar places like the hut of an outcaste, women like snakes, gold like deadly poison, an assembly hall like a cemetery, the capital (city) like hell and food in one house like the balls of rice at a funeral. There is no worship of gods (by him). Discarding the way of the world he shall become one ‘liberated while living’. 98. Stay (continuously in one place), acquisition of (begging) bowl, collecting (of staff, etc.,), gathering disciples, sleep by day time (divasvapnah) and useless talk – these are the six sins of ascetics. 99-103. Remaining (continuously in one place) except during the rains is said to be a stay (asana). Acquisition of even a single vessel like the afore-said vessel of gourd, etc., for daily use by an ascetic is said to be ‘acquiring vessels’ (patralopa). Collecting (samchaya) is declared to be the acceptance of a second staff, etc., for future use by one who has one already. The acceptance of disciples for personal service, profit, dignity or fame and not out of compassion (to help them) is said to be gathering disciples (sishyasamgraha). (Vedantic) learning is (called) day as it is illuminating; ignorance (avidya) is said to be night. Negligence in learning is said to be ‘sleep during day’ divasvapnah). Excepting talk pertaining to the Self and at the time of receiving alms, (bestowal of) blessings and inquiries (concerning the Self), any other talk is said to be useless talk (vrithajalpah). 104. Food from one house, pride, envy, adorning with cosmetics and flowers, chewing betel roll, oil bath, sport, desire for enjoyment, medicine to prolong life and retard old age (rashayana); 105. Boasting, abusive language, pronouncement of benediction, astrological prediction, buying and selling, ritual, debate on ritual, transgression of the Guru and scripture; 106-107. Conciliating, fighting, vehicle, cot, white garment, release of semen, sleep by day time, vessel for alms (alms-bowl), gold, gum-myrrh, weapon, seed (for cultivation or mystical letter forming the essential part of the mantra of a deity), injuring, severity, copulation, what is discarded by the yoga of renunciation, vows such as the duties of house-holder; 108. Family, etc., branch of the Veda (of his early days), all families of the father and mother, and wealth – all these are prohibited to the ascetic. If he resorts to them he falls (from the state of renunciation). 109. A wise man, though very old, shall not trust in women though very old. Even in very old patched garments old cloth will stick (when stitched). 110. Immovable property, mobile things (servants), seed (for cultivation), gold, gum-myrrh and weapon these six an ascetic shall not take up as (though they were) urine and faeces. 111. An ascetic shall not take with him even a little provision for a journey except when in danger; in hard times he may receive ripe corn when cooked food is not available. 112. A mendicant monk who is not sick and a young monk shall not stay in any house (of a house-holder); he shall neither accept nor give anything to another at any time. 113. With a sense of humility the ascetic shall strive for the welfare of beings; begging cooked or uncooked food (for another), he falls (from asceticism). 114-115. An ascetic keen on feeding others, who accepts clothes, etc., and woollen garments or others as well as good clothes undoubtedly falls (from virtue). Resorting to the ship of non-duality he will gain liberation while living. 116. For restraint in speech, he shall observe silence; for control over the body, he shall fast; for control over the mind, breath control (pranayama) is prescribed. 117. A being is bound by (worldly) action; he gets liberated by spiritual knowledge. Hence far-seeing ascetics do not perform (worldly) action. 118. Scattered are (torn) garments on roads; alms can be had everywhere; the earth is a wide bed; how (then) are ascetics put to grief ? 119. The ascetic who offers the whole world as oblation in the fire of spiritual wisdom, having (symbolically) transferred the ritual fires to his Self – that great ascetic is the (true) Agnihotrin (the consecrator and maintainer of sacred fire). 120. Advancement in the spiritual path is twofold – that of the she-cat and the she-monkey. Those who practise spiritual wisdom (Jnana) are (like) she-cats; the secondary way of (Apara-Brahman) is (like that of) a she-monkey. 121. The ascetic shall not speak to any one unless he is spoken to; nor to one who asks improperly. An intelligent man though knowing, should behave in the world as if he were dull-witted. 122. When confronted with a mass of sins (i.e. when the flesh becomes weak, over-ruling the dictates of wisdom) he shall practise the (meaningful) repetition of the Taraka (Om) twelve thousand times (a day); for it cuts (sins). 123. The supreme Brahman shines to him in twelve months who gently repeats the Pranava twelve thousand times every day. Thus (ends) the Upanishad. Om ! Let my limbs and speech, Prana, eyes, ears, vitality And all the senses grow in strength. All existence is the Brahman of the Upanishads. May I never deny Brahman, nor Brahman deny me. Let there be no denial at all: Let there be no denial at least from me. May the virtues that are proclaimed in the Upanishads be in me, Who am devoted to the Atman; may they reside in me. 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 Sannyasopanishad, included in the Sama-Veda.
saṃnyāsopaniṣadvedyaṃ saṃnyāsipaṭalāśrayam । sattāsāmānyavibhavaṃ svamātramiti bhāvaye ॥ oṃ āpyāyantu māmāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca ॥ sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇa- mastvanirākaraṇaṃ mestu tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ athātaḥ saṃnyāsopaniṣadaṃ vyākhyāsyāmo yo'nukrameṇa saṃnyasyati sa saṃnyasto bhavati । ko'yaṃ saṃnyāsa ucyate kathaṃ saṃnyasto bhavati । ya ātmānaṃ kriyābhirguptaṃ karoti mātaraṃ pitaraṃ bhāryāṃ putrānbandhūnanumodayitvā ye cāsyartvijastānsarvāṃśca pūrvavatprāṇitvā vaiśvānareṣṭiṃ nirvapetsarvasvaṃ dadyādyajamānasya gā ṛtvijaḥ sarvaiḥ pātraiḥ samāropya yadāhavanīye gārhapatye vānvahāryapacane sabhyāvasathyośca prāṇāpānavyānodānasamānānsarvānsarveṣu samāropayet । saśikhānkeśānvisṛjya yajñopavītaṃ chittvā putraṃ dṛṣṭvā tvaṃ yajñastvaṃ sarvamityanumantrayet । yadyaputro bhavatyātmānamevemaṃ dhyātvā'navekṣamāṇaḥ prācīmudīciṃ vā diśaṃ pravrajecca । triṣu varṇeṣu bhikṣācaryaṃ caret । pāṇipātreṇānāśanaṃ kuryāt । auṣadhavadahanamācaret । auṣadhavadaśanaṃ prāśnīyāt । yathālābhamaśnīyātprāṇasandhāraṇārthaṃ yathā medovṛddhirna jāyate । kṛśo bhūtvā grāma ekarātraṃ nagare pañcarātraṃ caturomāsānvārṣikāngrāme vā nagare vāpi vaset । viśīrṇavastraṃ valkalaṃ vā pratigṛhṇīyānānyatpratigṛhṇīyādyadyaśakto bhavati kleśatastapyate tapa iti । yo vā evaṃ krameṇa saṃnyasyati yo vā evaṃ paśyati kimasya yajñopavītaṃ kāsya śikhā kathaṃ vāsyopasparśanamiti । taṃ hovācedamevāsya tadyajñopavītaṃ yadātmadhyānaṃ vidyā śikhā nīraiḥ sarvatrāvasthitaiḥ kāryaṃ nirvartayannudarapātreṇa jalatīre niketanam । brahmavādino vadantyastamita āditye kathaṃ vāsyopasparśanamiti । tānhovāca yathāhani tathā rātrau nāsya naktaṃ na divā tadapyetadṛṣiṇoktam । saṃkṛddivā haivāsmai bhavati ya evaṃvidvānetenātmānaṃ saṃdhatte ॥ iti prathamo'dhyāyaḥ ॥ 1॥ oṃ catvāriṃṣatsaṃskārasaṃpannaḥ sarvato viraktaścittaśuddhimetyāśāsūyerṣyāhaṃkāraṃ dagdhvā sādhanacatuṣṭayasaṃpanna eva saṃnyastumarhati । saṃnyāsaṃ niścayaṃ kṛtvā punarna ca karoti yaḥ । sa kuryātkṛcchramātraṃ tu punaḥ saṃnyastumarhati ।, 1॥ saṃnyāsaṃ pātayedyastu patitaṃ nyāsayettu yaḥ । saṃnyāsavighnakartā ca trīnetānpatitānviduḥ ॥ 2॥ iti॥ atha ṣaṇḍaḥ patito'ṅgavikalaḥ straiṇo badhiro'rbhako mūkaḥ pāṣaṇḍaścakrī liṅgī kuṣṭhī vaikhānasaharadvijau bhṛtakādhyāpakaḥ śipiviṣṭo'nagniko nāstiko vairāgyavanto'pyete na saṃnyāsārhāḥ । saṃnyastā yadyapi mahāvākyopadeśe nādhikāriṇaḥ ॥ ārūḍhapatitāpatyaṃ kunakhī śyāvadantakaḥ । kṣībastathāṅgavikalo naiva saṃnyastumarhati ॥ 3॥ saṃpratyavasitānāṃ ca mahāpātakināṃ tathā । vrātyānāmabhiśastānāṃ saṃnyāsaṃ na kārayet ॥ 4॥ vratayajñatapodānahomasvādhyāyavarjitam । satyaśaucaparibhraṣṭaṃ saṃnyāsaṃ na kārayet ॥ 5॥ ete nārhanti saṃnyāsamātureṇa vinā kramam । oṃ bhūḥ svāheti śikhāmutpāṭya yajñopavītaṃ bahirna nivaset । yaśo balaṃ jñānaṃ vairāgyaṃ medhāṃ prayaccheti yajñopavītaṃ chittvā oṃ bhūḥ svāhetyapsu vastraṃ kaṭisūyaṃ ca visṛjya saṃnyastaṃ mayeti trivāramabhimantrayet । saṃnyāsinaṃ dvijaṃ dṛṣṭvā sthānāccalati bhāskaraḥ । eṣa me maṇḍalaṃ bhittvā paraṃ brahmādhigacchati ॥ 6॥ ṣaṣṭiṃ kulānyatītāni ṣaṣṭimāgāmikāni ca । kulānyuddharate prājñaḥ saṃnyastamiti yo vadet ॥ 7॥ ye ca santānajā doṣā ye doṣā dehasaṃbhavāḥ । praiṣāgnirnirdahetsarvāṃstuṣārinniva kāñcanam ॥ 8॥ sakhā mā gopāyeti daṇḍaṃ parigrahet । daṇḍaṃ tu vāṇavaṃ saumyaṃ satvacaṃ samaparvakam । puṇyasthalasamutpannaṃ nānākalmaṣaśodhitam ॥ 9॥ adagdhamahataṃ kīṭaiḥ parvagranthivirājitam । nāsādaghnaṃ śirastulyaṃ bhruvorvā bibhṛyādyatiḥ ॥ 10॥ daṇḍātmanostu saṃyogaḥ sarvathā tu vidhīyate । na daṇḍena vinā gacchediṣukṣepatrayaṃ budhaḥ ॥ 11॥ jagajjīvanaṃ jīvanādhārabhūtaṃ māte māmantrayasva sarvasaumyeti kamaṇḍaluṃ parigṛhya yogapaṭṭābhiṣikto bhūtvā yathāsukhaṃ viharet ॥ tyaja dharmamadharmaṃ ca ubhe satyānṛte tyaja । ubhe satyānṛte tyaktvā yena tyajasi tattyaja ॥ 12॥ vairāgyasaṃnyāsī jñānasaṃnyāsī jñānavairāgyasaṃnyāsī karmasaṃnyāsīti cāturvidhyamupāgataḥ । tadyatheti dṛṣṭānuśravika- viṣayavaitṛṣṇyametya prākpuṇyakarmaviśeṣātsaṃnyastaḥ sa vairāgyasaṃnyāsī । śāstrajñānātpāpapuṇyalokānubhavaśravaṇā- tprapañcoparato dehavāsanāṃ śāstravāsanāṃ lokavāsanāṃ tyaktvā vamanānnamiva pravṛttiṃ sarvaṃ heyaṃ matvā sādhanacatuṣṭayasaṃpanno yaḥ saṃnyasyati sa eva jñānasaṃnyāsī । krameṇa sarvamabhyasya sarvamanubhūya jñānavairāgyābhyāṃ svarūpānusandhānena dehamātrāvaśiṣṭaḥ saṃnyasya jātarūpadharo bhavati sa jñānavairāgyasaṃnyāsī । brahmacaryaṃ samāpya gṛhī bhūtvā vānaprasthāśramametya vairāgyābhāve'pyāśramakramānusāreṇa yaḥ saṃnyasyati sa karmasaṃnyāsī । sa saṃnyāsaḥ ṣaḍvidho bhavati kuṭīcakabahūdakahaṃsaparamahaṃsaturīyātītāvadhūtāśceti । kuṭīcakaḥ śikhāyajñopavīti daṇḍakamaṇḍaludharaḥ kaupīnaśāṭīkanthādharaḥ pitṛmātṛgurvārādhanaparaḥ piṭharakhanitraśikyādimātrasādhanapara ekatrānnādanaparaḥ śvetordhvapuṇḍradhārī tridaṇḍaḥ । bahūdakaḥ śikhādikanthādhara- stripuṇḍradhārī kuṭīcakavatsarvasamo madhukaravṛttyāṣṭakavalāśī । haṃso jaṭādhārī tripuṇḍrordhvapuṇḍradhārī asaṃklṛptamādhūkarānnāśī kaupīnakhaṇḍatuṇḍadhārī । paramahaṃsaḥ śikhāyajñopavītarahitaḥ pañcagṛheṣu karapātrī ekakaupīnadhārī śāṭīmekāmekaṃ vaiṇavaṃ daṇḍamekaśāṭīdharo vā bhasmoddhṛlanaparaḥ sarvatyāgī turīyātīto gomukhavṛttyā phalāhārī annāhārī cedgṛhatraye dehamātrāvaśiṣṭo digaṃbaraḥ kuṇapavaccharīnvṛttikaḥ । avadhūtastvaniyamaḥ patitābhiśastavarjanapūrvakaṃ sarvavarṇeṣvajagaravṛttyāhāraparaḥ svarūpānusandhānaparaḥ । jagattāvadidaṃ nāhaṃ savṛkṣatṛṇaparvatam । yadbāhyaṃ jaḍamatyantaṃ tatsyāṃ kathamahaṃ vibhuḥ ॥ 13॥ kālenālpena vilayī deho nāhamacetanaḥ । jaḍayā karṇaśaṣkulyā kalpamānakṣaṇasthayā ॥ 14॥ śūnyākṛtiḥ śūnyabhavaḥ śabdo nāhamacetanaḥ । tvacā kṣaṇavināśinyā prāpyo'prāpyo'yamanyathā ॥ 15॥ citprasādopalabdhātmā sparśo nāhamacetanaḥ । labdhātmā jihvayā tuccho lolayā lolasattayā ॥ 16॥ svalpasyando dravyaniṣṭho raso nāhamacetanaḥ । dṛśyadarśanayorlīnaṃ kṣayikṣaṇavināśinoḥ ॥ 17॥ kevale draṣṭari kṣīṇaṃ rūpaṃ nāhamacetanam । nāsayā gandhajaḍayā kṣayiṇyā parikalpitaḥ ॥ 18॥ pelavo niyatākāro gandho nāhamacetanaḥ । nirmamo'mananaḥ śānto gatapañcendriyabhramaḥ ॥ 19॥ śuddhacetana evāhaṃ kalākalanavarjitaḥ । caityavarjitacinmātramahameṣo'vabhāsakaḥ ॥ 20॥ sabāhyābhyantaravyāpī niṣkalo'haṃ nirañjanaḥ । nirvikalpacidābhāsa eka ātmāsmi sarvagaḥ ॥ 21॥ mayaiva cetaneneme sarve ghaṭapaṭādayaḥ । sūryāntā avabhāsyante dīpenevātmatejasā ॥ 22॥ mayaivaitāḥ sphurantīha vicitrendriyavṛttayaḥ । tejasāntaḥprakāśena yathāgnikaṇapaṅktayaḥ ॥ 23॥ anantānandasaṃbhogā paropaśamaśālinī । śuddheyaṃ cinmayī dṛṣṭirjayatyakhiladṛṣṭiṣu ॥ 24॥ sarvabhāvāntarasthāya caityamuktacidātmane । pratyakcaitanyarūpāya mahyameva namo namaḥ ॥ 25॥ vicitrāḥ śaktayaḥ svacchāḥ samā yā nirvikārayā । citā kriyante samayā kalākalanamuktayā ॥ 26॥ kālatrayamupekṣitryā hīnāyāścaityabandhanaiḥ । citaścaityamupekṣitryāḥ samataivāvaśiṣyate ॥ 27॥ sā hi vācāmagamyatvādasattāmiva śāśvatīm । nairātmasiddhātmadaśāmupayātaiva śiṣyate ॥ 28॥ īhānīhāmayairantaryā cidāvalitā malaiḥ । sā cinnotpādituṃ śaktā pāśabaddheva pakṣiṇī ॥ 29॥ icchādveṣasamutthena dvandvamohena jantavaḥ । dharāvivaramagnānāṃ kīṭānāṃ samatāṃ gatāḥ ॥ 30॥ ātmane'stu namo mahyamavicchinnacidātmane । parāmṛṣṭo'smi labdho'smi prodito'smyacirādaham । uddhṛto'smi vikalpebhyo yo'smi so'smi namo'stu te ॥ 31॥ tubhyaṃ mahyamanantāya mahyaṃ tubhyaṃ cidātmane । namastubhyaṃ pareśāya namo mahyaṃ śivāya ca ॥ 32॥ tiṣṭhannapi hi nāsīno gacchannapi na gacchati । śānto'pi vyavahārasthaḥ kurvannapi na lipyate ॥ 33॥ sulabhaścāyamatyantaṃ sujñeyaścāptabandhuvat । śarīrapadmakuhare sarveṣāmeva ṣaṭpadaḥ ॥ 34॥ na me bhogasthitau vāñchā na me bhogavisarjane । yadāyāti tadāyātu yatprayāti prayātu tat ॥ 35॥ manasā manasi cchinne nirahaṃkāraṃ gate । bhāvena galite bhāve svasthastiṣṭhāmi kevalaḥ ॥ 36॥ nirbhāvaṃ nirahaṃkāraṃ nirmanaskamanīhitam । kevalāspandaśuddhātmanyeva tiṣṭhati me ripuḥ ॥ 37॥ tṛṣṇārajjugaṇaṃ chitvā maccharīrakapañjarāt । na jāne kva gatoḍḍīya nirahaṃkārapakṣiṇī ॥ 38॥ yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate । yaḥ samaḥ sarvabhūteṣu jīvitaṃ tasya śobhate ॥ 39॥ yo'ntaḥśītalayā buddhyā rāgadveṣavimuktayā । sākṣivatpaśyatīdaṃ hi jīvitaṃ tasya śobhate ॥ 40॥ yena samyakparijñāya heyopādeyamujjhatā । cittasyānte'rpitaṃ cittaṃ jīvitaṃ tasya śobhate ॥ 41॥ grāhyagrāhakasaṃbandhe kṣīṇe śāntirudetyalam । sthitimabhyāgatā śāntirmokṣanāmābhidhīyate ॥ 42॥ bhraṣṭabījopamā bhūyo janmāṅkuaravivarjitā । hṛdi jīvadvimuktānāṃ śuddhā bhavati vāsanā ॥ 43॥ pāvanī paramodārā śuddhasattvānupātinī । ātmadhyānamayī nityā suṣuptistheva tiṣṭhati ॥ 44॥ cetanaṃ cittariktaṃ hi pratyakcetanamucyate । nirmanaskasvabhāvatvānna tatra kalanāmalam ॥ 45॥ sā satyatā sā śivatā sāvasthā pāramātmikī । sarvajñatā sā saṃtṛptirnatu yatra manaḥ kṣatam ॥ 46॥ pralapanvisṛjangṛhṇannunmiṣannimiṣannapi । nirastamananānandaḥ saṃvinmātraparo'smyaham ॥ 47॥ malaṃ saṃvedyamutsṛjya mano nirmūlayanparam । āśāpāśānalaṃ chittvā saṃvinmātraparo'smyaham ॥ 48॥ aśubhāśubhasaṃkalpaḥ saṃśānto'smi nirāmayaḥ । naṣṭeṣṭāniṣṭakalanaḥ saṃmātraparosmyaham ॥ 49॥ ātmatāparate tyaktvā nirvibhāgo jagatsthitau । vajrastaṃbhavadātmānamavalaṃbya sthiro'smyaham ॥ 50॥ nirmalāyāṃ nirāśāyāṃ svasaṃvittau sthito'smyaham । īhitānīhitairmukto heyopādeyavarjitaḥ ॥ 51॥ kadāntastoṣameṣyāmi svaprakāśapade sthitaḥ । kadopaśāntamanano dharaṇīdharakandare ॥ 52॥ sameṣyāmi śilāsāmyaṃ nirvikalpasamādhinā । niraṃśadhyānaviśrāntimūkasya mama mastake ॥ 53॥ kadā tārṇaṃ kariṣyanti kulāyaṃ vanaputrikāḥ । saṃkalpapādapaṃ tṛṣṇālataṃ chittvā manovanam ॥ 54॥ vitatāṃ bhuvamāsādya viharābhi yathāsukham । padaṃ tadanu yāto'smi kevalo'smi jayāmyaham ॥ 55॥ nirvāṇo'smi nirīho'smi niraṃśo'smi nirīpsitaḥ । svacchatorjitatā sattā hṛdyatā satyatā jñatā ॥ 56॥ ānanditopaśamatā sadā pramuditoditā । pūrṇatodāratā satyā kāntisattā sadaikatā ॥ 57॥ ityevaṃ cintayanbhikṣuḥ svarūpasthitimañjasā । nirvikalpasvarūpajño nirvikalpo babhūva ha ॥ 58॥ āturo jīvati cetkramasaṃnyāsaḥ kartavyaḥ । na śūdrastrīpatitodakyā saṃbhāṣaṇam । na yaterdevapūjanotsavadarśanam । tasmānna saṃnyāsina eṣa lokaḥ । āturakuṭīcakayorbhūlokabhuvarlokau । bahūdakasya svargalokaḥ । haṃsasya tapolokaḥ । paramahaṃsasya satyalokaḥ । turīyātītāvadhūtayoḥ svātmanyeva kaivalyaṃ svarūpānusandhānena bhramarakīṭanyāyavat । svarūpānusandhānavyatiriktānyaśāstrābhyāsa uṣṭrakuṃkumabhāravadvyarthaḥ । na yogaśāstrapravṛttiḥ । na sāṃkhyaśāstrābhyāsaḥ । na mantratantravyāpāraḥ । netaraśāstrapravṛttiryaterasti । asti cecchavālaṃkārava- tkarmācara vidyādūraḥ । na parivrāṇnāmasaṃkīrtanaparo yadyatkarma karoti tattatphalamanubhavati । eraṇḍatailaphenavatsarvaṃ parityajet । na devatāprasādagrahaṇam । na bāhyadevābhyarcanaṃ kuryāt । svavyatiriktaṃ sarvaṃ tyaktvā madhukaravṛttyāhāramāharankṛśībhūtvā medovṛddhimakurvanviharet । mādhūkareṇa karapātreṇāsyapātreṇa vā kālaṃ nayet । ātmasaṃmitamāhāramāharedātmavānyatiḥ । āhārasya ca bhāgau dvau tṛtīyamudakasya ca । vāyoḥ saṃcaraṇārthāya caturthamavaśeṣayet ॥59॥ bhaikṣeṇa vartayennityaṃ naikānnāśī bhavetkvacit । nirīkṣante tvanudvignāstadgṛhaṃ yatnato vrajet ॥ 60॥ pañcasaptagṛhāṇāṃ tu bhikṣāmicchetkriyāvatām । godohamātramākāṅkṣenniṣkrānto na punarvrajet ॥ 61॥ naktādvaraścopavāsa upavāsādayācitaḥ । ayācitādvaraṃ bhaikṣyaṃ tasmātbhaikṣeṇa vardhayet ॥ 62॥ naiva savyāpasavyena bhikṣākāle viśedgṛhān । nātikrāmedgṛhaṃ mohādyatra doṣo na vidyate ॥ 63॥ śrotriyānnaṃ na bhikṣeta śraddhābhaktibahiṣkṛtam । vrātyasyāpi gṛhe bhikṣecchraddhābhaktipuraskṛte ॥ 64॥ mādhūkaramasaṃklṛptaṃ prākpraṇītamayācitam । tātkālikaṃ copapannaṃ bhaikṣaṃ pañcavidhaṃ smṛtam ॥ 65॥ manaḥsaṃkalparahitāṃstrīngṛhānpañca sapta vā । madhumakṣikavatkṛtvā mādhūkaramiti smṛtam ॥ 66॥ prātaḥkāle ca pūrvedyuryadbhaktaiḥ prāthitaṃ muhuḥ । tadbhaikṣaṃ prākpraṇītaṃ syātsthitiṃ kuryāttathāpi vā ॥ 67॥ bhikṣāṭanasamudyogādyena kena nimantritam । ayācitaṃ tu tadbhaikṣaṃ bhoktavyaṃ ca mumukṣubhiḥ ॥ 68॥ upasthānena yatproktaṃ bhikṣārthaṃ brāhmaṇena tat । tātkālikamiti khyātaṃ bhoktavyaṃ yatibhistadā ॥ 69॥ siddhamannaṃ yadānītaṃ brāhmaṇena maṭhaṃ prati । upapannamiti prāhurmunayo mokṣakāṅkṣiṇaḥ ॥ 70॥ carenmādhūkaraṃ bhaikṣaṃ yatirmlecchakulādapi । ekānnaṃ natu bhuñjīta bṛhaspatisamādapi । yācitāyācitābhyāṃ ca bhikṣābhyāṃ kalpayetsthitam ॥ 71॥ na vāyuḥ sparśadoṣeṇa nāgnirdahanakarmaṇā । nāpo mūtrapurīṣābhyāṃ nānnadoṣeṇa maskarī ॥ 72॥ vidhūme sannamusale vyaṅgāre bhuktavajjane । kāle'parāhṇe bhūyiṣṭhe bhikṣācaraṇamācaret ॥ 73॥ abhiśataṃ ca patitaṃ pāpaṇḍaṃ devapūjakam । varjayitvā caredbhaikṣaṃ sarvavarṇeṣu cāpadi ॥ 74॥ ghṛtaṃ svamūtrasadṛśaṃ madhu syātsurayā samam । tailaṃ sūkaramūtraṃ syātsūpaṃ laśunasaṃmitam ॥ 75॥ māṣāpūṣādi gomāṃsaṃ kṣīraṃ mūtrasamaṃ bhavet । tasmātsarvaprayatnena ghṛtādīnvarjayedyatiḥ । ghṛtasūpādisaṃyuktamannaṃ nādyātkadācana ॥ 76॥ pātramasya bhavetpāṇistena nityaṃ sthitiṃ nayet । pāṇipātraścaranyogī nāsakṛdbhaikṣamācaret ॥ 77॥ āsyena tu yadāhāraṃ govanmṛgayate muniḥ । tadā samaḥ syātsarveṣu so'mṛtatvāya kalpate ॥ 78॥ ājyaṃ rudhiramiva tyajedekatrānnaṃ palalamiva gandhalepanamaśuddhalepanamiva kṣāramantyajamiva vastramucchiṣṭapātramivābhyaṅgaṃ strīsaṅgamiva mitrāhlādakaṃ mūtramiva spṛhāṃ gomāṃsamiva jñātacaradeśaṃ caṇḍālavāṭikādiva striyamahimiva suvarṇaṃ kālakūṭamiva sabhāsthalaṃ śmaśānasthalamiva rājadhānīṃ kuṃbhīpākamiva śavapiṇḍavadekatrānnaṃ na devatārcanam । prapañcavṛttiṃ parityaya jīvanmukto bhavet ॥ āsanaṃ pātralopaśca saṃcayaḥ śiṣyasaṃcayaḥ । divāsvāpo vṛthālāpo yaterbandhakarāṇi ṣaṭ ॥ 79॥ varṣābhyo'nyatra yatsthānamāsanaṃ tadudāhṛtam । utkālābvādipātrāṇāmekasyāpīha saṃgrahaḥ ॥ 80॥ yateḥ saṃvyavaharāya pātralopaḥ sa ucyate । gṛhītasya tu daṇḍāderdvitīyasya parigrahaḥ ॥ 81॥ kālāntaropabhogārthaṃ saṃcayaḥ parikīrtitaḥ । śuśrūṣālābhapūjārthaṃ yaśorthaṃ vā parigrahaḥ ॥ 82॥ śiṣyāṇāṃ natu kāruṇyācchiṣyasaṃgraha īritaḥ । vidyā divā prakāśatvādavidyā rātrirucyate ॥ 83॥ vidyābhyāse pramādo yaḥ sa divāsvāpa ucyate । ādhyātmikīṃ kathāṃ muktvā bhikṣāvārtāṃ vinā tathā ॥ 84॥ anugrahaṃ paripraśnaṃ vṛthājalpo'nya ucyate । ekānnaṃ madamātsaryaṃ gandhapuṣpavibhūṣaṇam ॥ 85॥ tāmbūlābhyañjane krīḍā bhogākāṅkṣā rasāyanam । katthanaṃ kutsanaṃ svasti jyotiśca krayavikrayam ॥ 86॥ kriyākarmavivādaśca guruvākyavilaṅghanam । saṃdhiśca vigraho yānaṃ mañcakaṃ śuklavastrakam ॥ 87॥ śuklotsargo divāsvāpo bhikṣādhārastu taijasam । viṣaṃ caivāyudhaṃ bījaṃ hiṃsāṃ taikṣṇyaṃ ca maithunam ॥ 88॥ tyaktaṃ saṃnyāsayogena gṛhadharmādikaṃ vratam । gotrādicaraṇaṃ sarvaṃ pitṛmātṛkulaṃ dhanam । pratiṣiddhāni caitāni sevamāno vrajedadhaḥ ॥ 89॥ sujīrṇo'pi sujīrṇāsu vidvāṃstrīṣu na viśvaset । sujīrṇāsvapi kanthāsu sajjate jīrṇamambaram ॥ 90॥ sthāvaraṃ jaṅgamaṃ bījaṃ taijasaṃ viṣamāyudham । ṣaḍetāni na gṛhṇīyādyatirmūtrapurīṣavat ॥ 91॥ naivādadīta pātheyaṃ yatiḥ kiṃcidanāpadi । pakvamāpatsu gṛṇhīyādyāvadannaṃ na labhyate ॥ 92॥ nīrujaśca yuvā caiva bhikṣurnāvasathe vaset । parārthaṃ na pratigrāhyaṃ na dadyācca kathaṃcana ॥ 93॥ dainyabhāvāttu bhūtānāṃ saubhagāya yatiścaret । pakvaṃ vā yadi vā'pakvaṃ yācamāno vrajedadhaḥ ॥ 94॥ annapānaparo bhikṣurvastrādīnāṃ pratigrahī । āvikaṃ vānāvikaṃ vā tathā paṭṭapaṭānapi ॥ 95॥ pratigṛhya yatiścaitānpatatyeva na saṃśayaḥ । advaitaṃ nāvamāśritya jīvanmuktatvamāpnuyāt ॥ 96॥ vāgdaṇḍe maunamātiṣṭetkāyadaṇḍe tvabhojanam । mānase tu kṛte daṇḍe prāṇāyāmo vidhīyate ॥ 97॥ karmaṇā badhyate janturvidyayā ca vimucyate । tasmātkarma na kurvanti yatayaḥ pāradarśinaḥ ॥ 98॥ rathyāyāṃ bahuvastrāṇi bhikṣā sarvatra labhyate । bhūmiḥ śayyāsti vistīrṇā yatayaḥ kena duḥkhitaḥ ॥ 99॥ prapañcamakhilaṃ yastu jñānāgnau juhuyādyatiḥ । ātmanyagnīnsamāropya so'gnihotrī mahāyatiḥ ॥ 100॥ pravṛttirdvividhā proktā mārjārī caiva vānarī । jñānābhyāsavatāmoturvānarībhāktvameva ca ॥ 101॥ nāpṛṣṭaḥ kasyacidbrūyānna cānyāyena pṛcchataḥ । jānannapi hi medhāvī jaḍavallokamācaret ॥ 102॥ sarveṣāmeva pāpānāṃ saṅghāte samupasthite । tāraṃ dvādaśasāhasramabhyasecchedanaṃ hi tat ॥ 103॥ yastu dvādaśasāhasraṃ praṇavaṃ japate'nvaham । tasya dvādaśabhirmāsaiḥ paraṃ brahma prakāśate॥ 104॥ ityupaniṣat hariḥ oṃ tatsat ॥ iti dvitīyo'dhyāyaḥ ॥ 2॥ oṃ āpyāyantu māmāṅgāni vākprāṇaścakṣuḥ śrotramatho balamindriyāṇi ca ॥ sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanirākaraṇa- mastvanirākaraṇaṃ mestu tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti saṃnyāsopaniṣatsamāptā ॥