ॐ सह ना-ववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विना-वधीत-मस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥ कथं बन्धः कथं मोक्षः का विद्या काऽविद्येति जाग्रत्स्वप्न सुषुप्तितुरीयं च कथम् । अन्न्मयप्राणमयमनोमयविज्ञानमयानन्दमयकोशाः कथम् । कर्ता जीवः पञ्चवर्गः क्षेत्रज्ञः साक्षी कूटस्थोऽन्तर्यामी कथम् । प्रत्यगात्मा परात्मा माया चेति कथम् । आत्मेश्वरजीवः अनात्मनां देहादीनामात्मत्वेनाभिमन्यते सोऽभिमान आत्मनो बन्धः तन्निवृत्तिर्मोक्षः । या तदभिमानं कारयति सा अविद्या । सोऽभिमानो यया निवर्तते सा विद्या । मन आदिचतुर्दशकरणैः पुष्कलैरादित्याद्यनुगृहीतैः शब्दादीन्विषयान्स्थूलान्यदोपलभते तदात्मनो जागरणम् । तद्वासनाहितैश्चतुर्दशकरणैः शब्दाद्यभावेऽपि वासनामयाञ्छब्दादीन्यदोपलभते तदात्मनः स्वप्नम् । चतुर्दशकरणोपरमाद्विशेषविज्ञानाभावाद्यदा शब्दादीन्नोपलभते तदात्मनः सुषुप्तम् । अवस्थात्रयभावाभावसाक्षी स्वयंभावरहितं नैरन्तर्यं चैतन्यं यदा तदा तुरीयं चैतन्यमित्युच्यते । अन्नकार्याणां कोशानां समूहोऽन्नमयः कोश इत्युच्यते । प्राणादिचतुर्दशवायुभेदा अन्नमयकोशे यदा वर्तन्ते तदा प्राणमयः कोश इत्युच्यते । एतत्कोशद्वयसंसक्तमन आदिचतुर्दशकरणैरात्मा शब्दादिविषयसंकल्पादीन्धर्मान्यदा करोति तदा मनोमयः कोश इत्युच्यते । एतत्कोशत्रयसंसक्तं तद्गतविशेषज्ञो यदा भासते तदा विज्ञानमयः कोश इत्युच्यते । एतत्शचतुष्टयं संसक्तं स्वकारणाज्ञाने वटकणिकायामिव वृक्षो यदा वर्तते तदानन्दमयः कोश इत्युच्य्ते । सुखदुःखबुद्ध्या श्रेयोऽन्तः कर्ता यदा तदा इष्टविषये बुद्धिः सुखबुद्धिरनिष्टविषये बुद्धिःदुःखबुद्धिः । शब्दस्पर्शरूपरसगन्धाः सुखदुःखहेतवः । पुण्यपापकर्मानुसारी भूत्वा प्राप्तशरीरसंयोगमप्राप्तशरीरसंयोगमिव कुर्वाणो यदा दृश्यते तदोपहितजीव इत्युच्यते । मन आदिश्च प्राणादिश्चेच्छादिश्च सत्त्वादिच्च पुण्यादिश्चैते पञ्चवर्गा इत्येतेषां पञ्चवर्गाणां धर्मीभूतात्मा ज्ञानादृते न विन्श्यत्यात्मसन्निधौ नित्यत्वेन प्रतीयमान आत्मोपाधिर्यस्तल्लिङ्गशरीरं हृद्ग्रन्थिरित्युच्यते तत्र यत्प्रकाशते चैतन्यं स क्षेत्रज्ञ इत्युच्यते । ज्ञातृज्ञानझेयानामाविर्भावतिरोभावज्ञाता स्वयमाविर्भावतिरोभावरहितः स्वयंज्योतिः साक्षीत्युच्यते । ब्रह्मादिपिपीलिकापर्यन्तं सर्वप्राणिबुद्धिष्ववशिष्टतयोपलभ्यमानः सर्वप्राणिबुद्धिस्थो यदा तदा कूटस्थ इत्युच्यते । कूटस्थोपहितभेदानां स्वरूपलाभहेतुर्भूत्वा मणिगणे सूत्रमिव सर्वक्षेत्रेष्वनुम्यूतत्वेन यदा काश्यते आत्मा तदान्तर्यामीत्युच्यते । सत्यं ज्ञानमनन्तमानन्दं सर्वोपाधिविनिर्मुक्तं कटकमुकुटाद्युपाधिरहितसुवर्णघनवद्विज्ञानचिन्- मात्रस्वभावात्मा यदा भासते तदा त्वंपदार्थः । सत्यं ज्ञानमनन्तं ब्रह्म । सत्यमविनाशि । अविनाशि नाम देशकालवस्तुनिमित्तेषु विनश्यत्सु यन्न विनश्यति तदविनाशि । ज्ञानं नामोत्पत्तिविनाशरहितं नैरन्तर्यं चैतन्यं ज्ञानमित्युच्यते । अनन्तं नाम मृद्विकारेषु मृदिव स्वर्णविकारेषु स्वर्णमिव तन्तुविकारेषु तन्तुरिवाव्यक्तादिसृष्टिप्रपञ्चेषु पूर्णं व्यापकं चैतन्यमनन्तमित्युच्यते । आनन्दं नाम सुखचैतन्यस्वरूपपोऽरिमितानन्दसमुद्रोऽवशिष्टसुखस्वरूपश्चानन्द इत्युच्यते । एतद्वस्तुचतुष्टयं यस्य लक्षणं देशकालवस्तुनिमित्तेष्वव्यभिचारी तत्पदार्थः परमात्मेत्युच्यते । त्वंपदार्थादौपाधिकात्तत्पदार्थादौपाधिकभेदाद्विलक्षणमा- काशवत्सूक्ष्मं केवलसत्तामात्रस्वभावं परं ब्रह्मेत्युच्यते । माया नाम अनादिरन्तवती प्रमाणाप्रमाणमाधारणा न सती नासती न सदसती स्वयमधिका विकाररहिता निरूप्यमाणा सतीतरलक्षणशून्या सा मायेत्युच्यते । अज्ञानं तुच्छाप्यसती कालत्रयेऽपि पामराणां वास्तवी च सत्त्वबुद्धिर्लौकिकानामिदमित्थमित्यानिर्वचनीया वक्तुं न शक्यते । नाहं भवाम्यहं देवो नेन्द्रियाणि दशैव तु । न बुद्धिर्न मनः शंश्वन्नाहंकारस्तथैव च ॥ १ ॥ अप्राणो ह्ममनाः शुभ्रो बुद्ध्यादीनां हि सर्वदा । साक्ष्यहं सर्वदा नित्यश्चिन्मात्रोऽहं न संशयः ॥ २ ॥ नाहं कर्ता नैव भोक्ता प्रकृतेः साक्षिरूपकः । मत्सान्निध्यात्प्रवर्तन्ते देहाद्या अजडा इव ॥ ३ ॥ स्थाणुर्नित्यः सदानन्दः शुद्धो ज्ञानमयोऽमलः । आत्माहं सर्वभूतानां विभुः साक्षी न संशयः ॥ ४ ॥ ब्रह्मैवाहं सर्ववेदान्तवेद्यं नाहं वेद्यं व्योमवातादिरूपम् । रूपं नाहं नाम नाहं न कर्मब्रह्मैवाहं सच्चिदानन्दरूपम् ॥ ५ ॥ नाहं देहो जन्ममृत्यू कुतो मे नाहं प्राणः क्षुत्पिपासे कुतो मे । नाहं चेतः शोकमोहौ कुतो मे नाहं कर्ता बन्धमोक्षौ कुतौ म इत्युपनिषत् ॥ ६ ॥ ॐ सह ना-ववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विना-वधीत-मस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥ इति सर्वोसारोपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). 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. Om. What is Bandha (bondage of the Soul) ? What is Moksha (liberation) ? What is Avidya (nescience) ? What is Vidya (knowledge) ? What are the states of Jagrat (waking), Svapna (dreaming) , Sushupti (Dreamless sleep), and the fourth, Turiya (Absolute) ? What are the Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya Koshas (vestures or sheaths of the soul) ? What is the Karta (agent), what the Jiva (individual self), the Kshetrajna (knower of the body), the Sakshi (Witness), the Kutastha, the Antaryamin (Internal Ruler) ? What is the Pratyagatman (Inner Self), what the Paramatman (Supreme Self), the Atman, and also Maya ? — the master of Self looks upon the body and such like things other than the Self as Itself: this egoism is the bondage of the soul. The cessation of that (egoism) is Moksha, liberation. That which causes that egoism is Avidya, nescience. That by which this egoism is completely turned back is Vidya, knowledge. When the self, by means of its four and ten organs of sense beginning with the mind and benignly influenced by the sun and the rest which appear outside, perceives gross objects such as sound etc., then it is the Atman’s Jagrat (wakeful) state. When, even in the absence of sound etc., (the self) not divested of desire for them, experiences, by means of the four organs, sound and the rest in the form of desires – then it is the Atman’s state of Svapna (dream). When the four and ten organs cease from activity, and there is the absence of differentiated knowledge, then is the Atman’s state of Sushupti (dreamless sleep). 2. When the essence of consciousness which manifests itself as the three states, is a witness of the states, (but is) itself devoid of states, positive or negative, and remains in the state of non-separation and oneness, then it is spoken of as the Turiya, the fourth. The aggregate of the six sheaths, which are the products of food, is called the Annamaya-kosha, alimentary sheath. When the fourteen kinds of Vayus beginning with the Prana, are in the alimentary sheath, then it is spoken of as the Pranamaya-kosha, vesture of the vital airs. When the Atman united with these two sheaths performs, by means of the four organs beginning with the mind, the functions of desire, etc., which have for their objects sound and the rest, then it (this state) is called the Manomaya-kosha, mental sheath. When the soul shines being united with these three sheaths, and cognisant of the differences and non-differences thereof then it is called the Vijnanamaya-kosha, sheath of intelligence. When these four sheaths remain in their own cause which is Knowledge (Brahman), in the same way as the latent Banyan tree remains in the Banyan seed, then it is spoken of as the Anandamaya-kosha, causal frame of the Soul. When it dwells in the body, as the seat of the idea of pleasure and pain, then it is the Karta, agent. The idea of pleasure is that which pertains to wished-for objects, and the idea of pain is that which pertains to undesirable objects. Sound, touch, sight, taste, and smell are the causes of pleasure and pain. When the soul, conforming itself to good and bad actions, has made a link of the present body (with its past body), and is seen to be effecting a union, a connection as it were, with the body not yet received, then it is called the Jiva, individual soul, on account of its being limited by Upadhis. The five groups are those beginning with the mind, those beginning with the Prana, those beginning with the Sattva, those beginning with the will, and those beginning with merit. The ego possessing the attributes of these five groups, does not die out without the knowledge of the ever-attained Self. That which, owing to its proximity to the Self, appears as imperishable and is attributed to Atman, is called the Linga-sharira (subtle body), and the “heart’s knot”. The Consciousness which manifests itself therein is called the Kshetrajna, Knower of the Kshetra (body). 3. He who is the cogniser of the manifestation and disappearance of the knower, knowledge, and the knowable, but is himself devoid of such manifestation and disappearance, and is self-luminous, is called the Sakshi, Witness. When being perceived in an undifferentiated manner in the intelligence of all beings, from Brahma (the Creator) down to an ant, it resides in the intelligence of all beings, then it is called the Kutastha. When, standing as the means of realising the real nature of the Kutastha and others, which are differentiations by virtue of possessing limiting adjuncts, the Atman manifests itself as inter-woven in all bodies, like the thread through a string of jewels, then it is called the Antaryamin, Internal Ruler. When the Atman shines forth – absolutely free from all limiting adjuncts, brilliant, as a homogeneous mass of consciousness in its nature of pure Intelligence, independent – then, it is spoken of as the Entity of “Thou” (Tvam), and as the Pratyagatman, Inner-Self. (That which is) Satya (the Reality), Jnana (Knowledge), Ananta (the Infinite), Ananda (Bliss), is Brahman. The Reality is the indestructible; That which, when name, space, time, substance, and causation are destroyed, dies not, is the indestructible; and that is called Satya, the Reality. And Jnana – that essence of Intelligence which has no beginning and no end, spoken of as Jnana. 4. And Ananta, the Infinite, (remaining in the same manner) as (does) clay in modifications of clay, as gold in modifications of gold, as thread in fabrics of thread, the antecedent, all-pervading Consciousness, that is in all phenomena of creation beginning with the Unmanifested, is called the Infinite. And Ananda, Bliss – the essence of the consciousness of happiness, the ocean of measureless bliss, and the state of undifferentiated happiness is called Bliss. That, of which the above fourfold nature is an indication, and which is permanent in all space, time, substance, and causation, is called the Entity of “That” (Tat) Paramatman, Supreme Self, and Para-Brahman, or the Highest Brahman. Distinguished from the Entity of “Thou” (when it appears to be) possessed of attributes, as well as from the Entity of “That” (when it appears to be) possessed of attributes, that which is all-pervading like the sky, subtle, whole by itself, pure Existence, the Entity of “Art” (Asi). Self-luminous, is spoken of as the Atman; the Entity of “not-That”, also is spoken of as Atman. That which is beginningless, fruitful, open to both proof and disproof, neither real nor unreal, nor real-unreal – non-existent, when, because of the immutability of its own substratum, the cause of change is ascertained; — existent when it is not so ascertained – (thus that) which is undefinable, is called Maya. 5. I am neither the body nor the ten senses, Buddhi, Mind, Ego. Without Prana and mind, pure, I am always the witness, pure consciousness, surely. I am neither the doer nor the enjoyer, only a witness to Prakriti. By my presence body etc., function as alive, still, eternal, ever joy, pure. I am Brahman to be known from all Vedanta, yet unknowable like sky and air. I am neither form nor action, only Brahman. 6. I am not body; birth, death do not come to me. I am not Prana – have no hunger and thirst; I am not mind – have no grief or delusion. I am not the doer – have no bondage or release. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). 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 Sarva-Sara Upanishad, as contained in the Krishna-Yajur-Veda.
oṃ saha nā-vavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvinā-vadhīta-mastu mā vidviṣāvahai । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ kathaṃ bandhaḥ kathaṃ mokṣaḥ kā vidyā kā'vidyeti jāgratsvapna suṣuptiturīyaṃ ca katham । annmayaprāṇamayamanomayavijñānamayānandamayakośāḥ katham । kartā jīvaḥ pañcavargaḥ kṣetrajñaḥ sākṣī kūṭastho'ntaryāmī katham । pratyagātmā parātmā māyā ceti katham । ātmeśvarajīvaḥ anātmanāṃ dehādīnāmātmatvenābhimanyate so'bhimāna ātmano bandhaḥ tannivṛttirmokṣaḥ । yā tadabhimānaṃ kārayati sā avidyā । so'bhimāno yayā nivartate sā vidyā । mana ādicaturdaśakaraṇaiḥ puṣkalairādityādyanugṛhītaiḥ śabdādīnviṣayānsthūlānyadopalabhate tadātmano jāgaraṇam । tadvāsanāhitaiścaturdaśakaraṇaiḥ śabdādyabhāve'pi vāsanāmayāñchabdādīnyadopalabhate tadātmanaḥ svapnam । caturdaśakaraṇoparamādviśeṣavijñānābhāvādyadā śabdādīnnopalabhate tadātmanaḥ suṣuptam । avasthātrayabhāvābhāvasākṣī svayaṃbhāvarahitaṃ nairantaryaṃ caitanyaṃ yadā tadā turīyaṃ caitanyamityucyate । annakāryāṇāṃ kośānāṃ samūho'nnamayaḥ kośa ityucyate । prāṇādicaturdaśavāyubhedā annamayakośe yadā vartante tadā prāṇamayaḥ kośa ityucyate । etatkośadvayasaṃsaktamana ādicaturdaśakaraṇairātmā śabdādiviṣayasaṃkalpādīndharmānyadā karoti tadā manomayaḥ kośa ityucyate । etatkośatrayasaṃsaktaṃ tadgataviśeṣajño yadā bhāsate tadā vijñānamayaḥ kośa ityucyate । etatśacatuṣṭayaṃ saṃsaktaṃ svakāraṇājñāne vaṭakaṇikāyāmiva vṛkṣo yadā vartate tadānandamayaḥ kośa ityucyte । sukhaduḥkhabuddhyā śreyo'ntaḥ kartā yadā tadā iṣṭaviṣaye buddhiḥ sukhabuddhiraniṣṭaviṣaye buddhiḥduḥkhabuddhiḥ । śabdasparśarūparasagandhāḥ sukhaduḥkhahetavaḥ । puṇyapāpakarmānusārī bhūtvā prāptaśarīrasaṃyogamaprāptaśarīrasaṃyogamiva kurvāṇo yadā dṛśyate tadopahitajīva ityucyate । mana ādiśca prāṇādiścecchādiśca sattvādicca puṇyādiścaite pañcavargā ityeteṣāṃ pañcavargāṇāṃ dharmībhūtātmā jñānādṛte na vinśyatyātmasannidhau nityatvena pratīyamāna ātmopādhiryastalliṅgaśarīraṃ hṛdgranthirityucyate tatra yatprakāśate caitanyaṃ sa kṣetrajña ityucyate । jñātṛjñānajheyānāmāvirbhāvatirobhāvajñātā svayamāvirbhāvatirobhāvarahitaḥ svayaṃjyotiḥ sākṣītyucyate । brahmādipipīlikāparyantaṃ sarvaprāṇibuddhiṣvavaśiṣṭatayopalabhyamānaḥ sarvaprāṇibuddhistho yadā tadā kūṭastha ityucyate । kūṭasthopahitabhedānāṃ svarūpalābhaheturbhūtvā maṇigaṇe sūtramiva sarvakṣetreṣvanumyūtatvena yadā kāśyate ātmā tadāntaryāmītyucyate । satyaṃ jñānamanantamānandaṃ sarvopādhivinirmuktaṃ kaṭakamukuṭādyupādhirahitasuvarṇaghanavadvijñānacin- mātrasvabhāvātmā yadā bhāsate tadā tvaṃpadārthaḥ । satyaṃ jñānamanantaṃ brahma । satyamavināśi । avināśi nāma deśakālavastunimitteṣu vinaśyatsu yanna vinaśyati tadavināśi । jñānaṃ nāmotpattivināśarahitaṃ nairantaryaṃ caitanyaṃ jñānamityucyate । anantaṃ nāma mṛdvikāreṣu mṛdiva svarṇavikāreṣu svarṇamiva tantuvikāreṣu tanturivāvyaktādisṛṣṭiprapañceṣu pūrṇaṃ vyāpakaṃ caitanyamanantamityucyate । ānandaṃ nāma sukhacaitanyasvarūpapo'rimitānandasamudro'vaśiṣṭasukhasvarūpaścānanda ityucyate । etadvastucatuṣṭayaṃ yasya lakṣaṇaṃ deśakālavastunimitteṣvavyabhicārī tatpadārthaḥ paramātmetyucyate । tvaṃpadārthādaupādhikāttatpadārthādaupādhikabhedādvilakṣaṇamā- kāśavatsūkṣmaṃ kevalasattāmātrasvabhāvaṃ paraṃ brahmetyucyate । māyā nāma anādirantavatī pramāṇāpramāṇamādhāraṇā na satī nāsatī na sadasatī svayamadhikā vikārarahitā nirūpyamāṇā satītaralakṣaṇaśūnyā sā māyetyucyate । ajñānaṃ tucchāpyasatī kālatraye'pi pāmarāṇāṃ vāstavī ca sattvabuddhirlaukikānāmidamitthamityānirvacanīyā vaktuṃ na śakyate । nāhaṃ bhavāmyahaṃ devo nendriyāṇi daśaiva tu । na buddhirna manaḥ śaṃśvannāhaṃkārastathaiva ca ॥ 1 ॥ aprāṇo hmamanāḥ śubhro buddhyādīnāṃ hi sarvadā । sākṣyahaṃ sarvadā nityaścinmātro'haṃ na saṃśayaḥ ॥ 2 ॥ nāhaṃ kartā naiva bhoktā prakṛteḥ sākṣirūpakaḥ । matsānnidhyātpravartante dehādyā ajaḍā iva ॥ 3 ॥ sthāṇurnityaḥ sadānandaḥ śuddho jñānamayo'malaḥ । ātmāhaṃ sarvabhūtānāṃ vibhuḥ sākṣī na saṃśayaḥ ॥ 4 ॥ brahmaivāhaṃ sarvavedāntavedyaṃ nāhaṃ vedyaṃ vyomavātādirūpam । rūpaṃ nāhaṃ nāma nāhaṃ na karmabrahmaivāhaṃ saccidānandarūpam ॥ 5 ॥ nāhaṃ deho janmamṛtyū kuto me nāhaṃ prāṇaḥ kṣutpipāse kuto me । nāhaṃ cetaḥ śokamohau kuto me nāhaṃ kartā bandhamokṣau kutau ma ityupaniṣat ॥ 6 ॥ oṃ saha nā-vavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvinā-vadhīta-mastu mā vidviṣāvahai । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti sarvosāropaniṣatsamāptā ॥