शाट्यायनीब्रह्मविद्याखण्डाकारसुखाकृति । यतिवृन्दहृदागारं रामचन्द्रपदं भजे ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥ १॥ समासक्तं सदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ २॥ वित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३॥ नावेदविन्मनुते तं बृहन्तं नाब्रह्मवित्परमं प्रैति धाम । विष्णुक्रान्तं वासुदेवं विजान- न्विप्रो विप्रत्वं गच्छते तत्त्वदर्शी ॥ ४॥ अथाह यत्परमं ब्रह्म सनातनं ये श्रोत्रिया अकामहता अधीयुः । शान्तो दान्त उपरतिस्तितिक्षुहु- र्योऽनूचानो ह्यभिजज्ञौ समानः ॥ ५॥ त्यक्तेषणो ह्यनृणस्तं विदित्वा मौनी वसेदाश्रमे यत्र कुत्र । अथाश्रमं चरमं संप्रविश्य यथोपपत्तिं पञ्चमात्रां दधानः ॥ ६॥ त्रिदण्डमुपवीतं च वासः कौपीनवेष्टनम् । शिक्यं पवित्रमित्येतद्विभृयाद्यावदायुषम् ॥ ७॥ पञ्चैतास्तु यतेर्मात्रास्ता मात्रा ब्रह्मणे श्रुताः । न त्यजेद्यावदुत्क्रान्तिरन्तेऽपि निखनेत्सह ॥ ८॥ विष्णुलिङ्गं द्विधा प्रोक्तं व्यक्तमव्यक्तमेव च । तयोरेकमपि त्यक्त्वा पतत्येव न संशयः ॥ ९॥ त्रिदण्डं वैष्णवं लिङ्गं विप्राणां मुक्तिसाधनम् । निर्वाणं सर्वधर्माणामिति वेदानुशासनम् ॥ १०॥ अथ खलु सौम्य कुटीचको बहूदको हंसः परमहंस इत्येते परिव्राजकाश्चतुर्विधा भवन्ति । सर्व एते विष्णुलिङ्गिनः शिखिनोपवीतिनः शुद्धचित्ता आत्मानमात्मना ब्रह्म भावयन्तः शुद्धचिद्रूपोपासनरता जपयमवन्तो नियमवन्तः सुशीलिनः पुण्यश्लोका भवन्ति । तदेतदृचाभ्युक्तम् । कुटीचको बहूदकश्चापि हंसः परमहंस इव वृत्त्या च भिन्नाः । सर्व एते विष्णुलिङ्गं दधाना वृत्त्या व्यक्तं बहिरन्तश्च नित्यम् । पञ्चयज्ञा वेदशिरःप्रविष्टाः क्रियावन्तोऽमी सङ्गता ब्रह्मविद्याम् । त्यक्त्वा वृक्षं वृक्षमूलं श्रितासः संन्यस्तपुष्पा रसमेवाश्नुवानाः । विष्णुक्रीडा विष्णुरतयो विमुक्ता विष्ण्वात्मका विष्णुमेवापियन्ति ॥ ११॥ त्रिसन्ध्यं शक्तितः स्नानं तर्पणं मार्जनं तथा । उपस्थानं पञ्चयज्ञान्कुर्यादामरणान्तिकम् ॥ १२॥ दशभिः प्रणवैः सप्तव्याहृतिभिश्चतुष्पदा । गायत्रीजपयज्ञश्च त्रिसन्ध्यं शिरसा सह ॥ १३॥ योगयज्ञः सदैकाग्रभक्त्या सेवा हरेर्गुरोः । अहिंसा तु तपोयज्ञो वाङ्मनःकायकर्मभिः ॥ १४॥ नानोपनिषदभ्यासः स्वाध्यायो यज्ञ ईरितः । ॐइत्यात्मानमव्यग्रो ब्रह्मण्यग्ना जुहोति यत् ॥ १५॥ ज्ञानयज्ञः स विज्ञेयः सर्वयज्ञोत्तमोत्तमः । ज्ञानदण्डा ज्ञानशिखा ज्ञानयज्ञोपवीतिनः ॥ १६॥ शिखा ज्ञानमयी यस्य उपवीतं च तन्मयम् । ब्राह्मण्यं सकलं तस्य इति वेदानुशासनम् ॥ १७॥ अथ खलु सौम्येत परिव्राजका यथा प्रादुर्भवन्ति तथा भवन्ति । कामक्रोधलोभमोहदम्भदर्पासूया- ममत्वाहङ्कारादींस्तितीर्य मानावमानौ निन्दास्तुती च वर्जयित्वा वृक्ष इव तिष्ठासेत् । छिद्यमानो न ब्रूयात् । तदैवं विद्वांस इहैवामृता भवन्ति । तदेतदृचाभ्युक्तम् । बन्धुपुत्रमनुमोदयित्वा- नवेक्ष्यमाणो द्वन्द्वसहः प्रशान्तः । प्राचीमुदीचिं वा निर्वर्तयंश्चरेत पात्री दण्डी युगमात्रावलोकी । शिखी मुण्डी चोपवीती कुटुम्बी यात्रामात्रं प्रतिगृह्णन्मनुष्यात् ॥ १८॥ अयाचितं याचितं वोत भैक्षं मृद्दार्वलाबूफलपर्णपात्रम् । क्षीणं क्षौमं तृणं कन्थाजिने च पर्ण- माच्छादनं स्यादहतं वा विमुक्तः ॥ १९॥ ऋतुसन्धौ मुण्डयेन्मुण्डमात्रं नाधो नाक्षं जातु शिखां न वापयेत् । चतुरो मासान्ध्रुवशीलतः स्या- त्स यावत्सुप्तोऽन्तरात्मा पुरुषो विश्वरूपः । अन्यानथाष्टौ पुनरुत्थितेऽस्मि- न्स्वकर्मलिप्सुर्विहरेद्वा वसेद्वा ॥ २०॥ देवाग्न्यगारे तरुमूले गुहायां वसेदसङ्गोऽलक्षितशीलवृत्तः । अनिन्धनो ज्योतिरिवोपशान्तो न चोद्विजेदुद्विजेद्यत्र कुत्र ॥ २१॥ आत्मानं चेद्विजानीयादयमस्मीति पूरुषः । किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥ २२॥ तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः । नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापनं हि तत् ॥ २३॥ बाल्येनैव हि तिष्ठासेन्निर्विद्य ब्रह्मवेदनम् । ब्रह्मविद्या च बाल्यं च निर्विद्य मुनिरात्मवान् ॥ २४॥ यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ २५॥ अथ खलु सौम्येदं परिव्राज्यं नैष्ठिकमात्मधर्मं यो विजहाति स वीरहा भवति । स ब्रह्महा भवति । स भ्रूणहा भवति । स महापातकी भवति । य इमां वैष्णवीं निष्ठां परित्यज्यति । स स्तेनो भवति । स गुरुतल्पगो भवति । स मित्रध्रुग्भवति । स कृतघ्नो भवति । स सर्वस्माल्लोकात्प्रच्युतो भवति । तदेतदृचाभ्युक्तम् । स्तेनः सुरापो गुरुतल्पगामी मित्रध्रुगेते निष्कृतेर्यान्ति शुद्धिम् । व्यक्तमव्यक्तं वा विधृतं विष्णुलिङ्गं त्यजन्न शुद्ध्येदखिलैरात्मभासा ॥ २६॥ त्यक्त्वा विष्णोर्लिङ्गमन्तर्बहिर्वा यः स्वाश्रमं सेवतेऽनाश्रमं वा । प्रत्यपत्तिं भजते वातिमूढो नैषां गतिः कल्पकोट्यापि दृष्टा ॥ २७॥ त्यक्त्वा सर्वाश्रमान्धीरो वसेन्मोक्षाश्रमे चिरम् । मोक्षाश्रमात्परिभ्रष्टो न गतिस्तस्य विद्यते ॥ २८॥ पारिव्राज्यं गृहीत्वा तु यः स्वधर्मे न तिष्ठति । तमारूढच्युतं विद्यादिति वेदानुशासनम् ॥ २९॥ अथ खलु सौम्येमं सनातनमात्मधर्मं वैष्णवीं निष्ठां लब्ध्वा यस्तामदूषयन्वर्तते स वशी भवति । स पुण्यश्लोको भवति । स लोकज्ञो भवति । स वेदान्तज्ञो भवति । स ब्रह्मज्ञो भवति । स सर्वज्ञो भवति । स स्वराड् भवति । स परं ब्रह्म भगवन्तमाप्नोति । स पितॄन्सम्बन्धिनो बान्धवान्सुहृदो मित्राणि च भवादुत्तरयति । तदेतदृचाभ्युक्तम् । शतं कुलानां प्रथमं बभूव तथा पराणां त्रिशतं समग्रम् । एते भवन्ति सुकृतस्य लोके येषं कुले संन्यसतीह विद्वान् ॥ ३०॥ त्रिंशत्परास्त्रिंशदपरांस्त्रिंशच्च परतः परान् । उत्तरयति धर्मिष्ठः परिव्राडिति वै श्रुतिः ॥ ३१॥ संयस्तमिति यो ब्रूयात्कण्ठस्थप्राणवानपि । तारिताः पितरस्तेन इति वेदानुशासनम् ॥ ३२॥ अथ खलु सौम्येमं सनातनमात्मधर्मं वैष्णवीं निष्ठां नासमाप्य प्रब्रूयात् । नानूचानाय नानात्मविदे नावीतरागाय नाविशुद्धाय नानुपसन्नाय नाप्रयतमानसायेति ह स्माहुः । तदेतदृचाभ्युक्तम् । विद्या ह वै ब्राह्मणमाजगाम गोपाय मां शेवधिष्टेऽहमस्मि । असूयकायानृजवे शठाय मा मा ब्रूया वीर्यवती तथा स्याम् ॥ ३३॥ यमेव विद्याश्रुतमप्रमत्तं मेधाविनं ब्रह्मचर्योपपन्नम् । अस्मा इमामुपसन्नाय सम्यक् परीक्ष्य दद्याद्वैष्णवीमात्मनिष्ठाम् ॥ ३४॥ अध्यापिता ये गुरुं नाद्रियन्ते विप्रा वाचा मनसा कर्मणा वा । यथैव तेन न गुरुर्भोजनीय- स्तथैव चानं न भुनक्ति श्रुतं तत् ॥ ३५॥ गुरुरेव परो धर्मो गुरुरेव परा गतिः । एकाक्षरप्रदातारं यो गुरुं नाभिनन्दति । तस्य श्रुतं तथा ज्ञानं स्रवत्यामघटाम्बुवत् ॥ ३६॥ यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ । स ब्रह्मवित्परं प्रेयादिति वेदानुशासनम् ॥ ३७॥ इत्युपनिषत् ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ इति शाट्यायनीयोपनिषत्समाप्ता ॥
Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! 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. The mind alone is the cause of bondage and liberation of the people; (the mind) attached to the objects of the senses leads them to bondage; freed from the objects it leads them to liberation. (Thus) it has been declared. 2. If that attachment of the mind of a person to the objects of the senses is directed towards Brahman, who shall not be liberated from bondage ? 3. The mind (chitta) alone is worldly life; hence it should be purified with effort. As the mind is, so he becomes. This is the eternal secret. 4. One who knows not the Veda realizes not that omnipresent One (Brahman); one who knows not Brahman reaches not that supreme abode. He who realizes that the omnipresent god (Vishnu), the omniscient one, the prop of all (Vasudeva) (is himself), that sage, seer of reality, attains the state of wisdom while living (vipratvam). 5. Then (observing in the four disciplines) those Brahmanas well-versed in the Veda and untouched by desires, who ponder over the eternal supreme Brahman (realize Brahman). (A person desiring liberation) who is quiescent, self-subdued, has renounced all sensory pleasures, is forbearing, well versed in the scripture, is known as equanimous, has discarded the primary desires (for wealth, wife and progeny) and is free from the debts (to the manes, etc.,), coming to realize the Atman, shall live, observing silence, in some stage of life or other as the Kutichaka (or Paramahamsa). 6. Then entering into the final stage of life (i.e. Sannyasa) he may possess five (small) things (matras) as is proper. 7. He should possess as long as he lives (the five things, namely) a three-fold staff (of bamboo), sacred thread, garment consisting of a loin-cloth, sling and holy ring of sacred grass. 8. These fire are the things pertaining to an ascetic (of the Kutichaka order); (to all ascetics the inward possessions are five, namely, the ‘a’, ‘u’, ‘m’, the bindu and the nada constituting Om.) This matra (namely the five constituents) is heard in the Pranava (Brahman). Till the final exit (of the vital breath) the ascetic shall not abandon (the twofold five matras); even at death (the five external matras) shall be buried with him. 9. The sign of Vishnu (i.e. means leading to liberation) is said to be twofold, the external and the internal. If one of them is discarded (the ascetic) is without doubt fallen. 10. The threefold staff is an emblem (leading to) Vishnu; it is a means of attaining liberation by learned Brahmanas as ascetics. It is the extinction of all worldly characteristics – thus runs the Vedic teaching. 11-12. Then indeed, Oh Brahmana, there are four kinds of ascetics, namely Kutichaka, Bahudaka, Hamsa and Paramahamsa. All these bear the signs of Vishnu (i.e. they strive for liberation), wear tuft and sacred thread, are pure in mind, consider their own Self as Brahman, are intent on worship (of God) in the form of pure consciousness, practise muttering of prayers and the principal and secondary disciplines (Yama and Niyama), are of good conduct and (thus) become exalted. This is declared in a Vedic verse: The Kutichaka, Bahudaka, Hamsa and Paramahamsa ascetics are different in their way of life; all these possess the signs of Vishnu, the external and internal, which are always visible and invisible (respectively). Practising the five devotional acts (yajnas), having penetration into the Vedanta, observing the rites (appropriate to the station in life), resorting to the spiritual lore, abandoning the tree (of worldly life) but having recourse to its root-cause (namely Brahman), renouncing its flowers (of rituals) but enjoying its (true) essence, sporting in Vishnu (i.e. leading the life spiritual), delighting in Vishnu, freed (from external worship), identifying themselves with Vishnu, they realize the omnipresent Vishnu. 13. Worship during the three junctures of the day (Sandhyas) bathing according to capacity, presenting libations of water to the manes, cleansing (i.e. purifying oneself with water), waiting upon (the deities with prayers) – these five devotional acts (the Kutichaka) shall perform till death. 14. With ten Pranavas and seven mystic words (vyahritis) the four-footed Gayatri along with its ‘head’ is the prayer to be recited during the three Sandhyas. 15. The practice of yoga consists of the constant single-minded devoted service of Vishnu, the Guru; non-injuring by word, thought and deed is the devotional act of penance (tapoyajna). 16. It is declared that the devotional act of studying the scripture (Svadhyaya-yajna) consists of reciting the various Upanishads. The attentive reciting of Om offers the (concept of the individual) Self in the fire of the (non-dual) Brahman. 17. The devotional act of possessing spiritual wisdom (Jnana-yajna) is to be known as the very best of all yajnas. (The Paramahamsas) have Jnana (true knowledge) for the (emblematic) staff, Jnana for the tuft and Jnana for the sacred thread. 18. He whose tuft consists of Jnana and the sacred thread too of that (Jnana) has all the characteristics of a Brahmana – thus is the injunction of the Veda. 19. Then indeed, Oh Brahmana, these mendicant monks are as they appear (i.e. unclad, as when they were born). They should desire to remain as a tree, having gone beyond passion, anger, greed, delusion, false pride, pride, envy, ‘mine-ness’ and egotism; and having discarded honour and dishonour, blame and praise; and when cut down (like a tree) they shall not complain. Thus these wise men become immortal here (in this world) itself. This has been said in the Vedic verse: Having taken leave of his kinsmen and son with good will and not seeing them again, enduring the pairs (of opposites, heat and cold, etc.,) and quiescent he shall turn eastward or northward and proceed on foot. 20-22. (Equipped with) a (water) vessel and staff, seeing four cubits of ground alone before him, wearing sacred thread and tuft or remaining shaven-headed, having a family (of his body alone), and receiving from people alms unbegged or begged for bare sustenance’ having a vessel made of clay, wood, gourd or strung leaves as originally provided, and clothed with a garment of hemp, silk, grass, a patched one, (deer-)skin or a leafy one strung or unstrung; shaving his head alone at the junction of the seasons without removing hair below and in the arm pits and never the tuft; he shall reside in a fixed place for four months (of the rainy season) during which the inward soul, the omnipresent Purusha (Vishnu) is asleep (in the milky ocean). 23. When (God, Vishnu) has risen (from sleep), the ascetic may reside in one place to carry out his work (such as study, meditation or Samadhi) for the other eight months or he may go about (as a mendicant monk). (During the journey) he may stay (for short periods) in a temple, a hut where the ritual fire is kept, the shade of a tree, or a cave, without attachment and unnoticed by the people. He shall be quiescent like fire when fuel is exhausted and he shall not give or cause trouble to any one anywhere. (On seeing one equal to or inferior to him he shall not shrink nor consider any one existing as different from himself). 24. If a person has realized that he is the Atman non-different from the universal Self, what can he wish for, and to fulfil which desire need he torture his body (by various kinds of austerities) ? 25. A wise-man knowing this (truth) and thus a knower of Brahman shall have this consciousness. He shall not worry himself with many words; for it is only torturing language. 26. Having discerned the knowledge of Brahman he should wish to remain with dispassion (lit. with the innocence of the child); a sage has realized the Atman when he has the lore of Brahman and dispassion. 27. When all desires which cling to the heart have been shed, then the man becomes immortal and he enjoys the (bliss of) Brahman here (itself). 28. Then indeed, Oh Brahman, he who abandons this asceticism which is the highest spiritual life, becomes a child-murderer, a murderer of a Brahmana, a killer of an embryo, a great sinner. He, who abandons this steady life pertaining to Vishnu (i.e. the external and internal discipline in spiritual life), becomes a thief, a seducer of his preceptor’s wife, treacherous to a friend, ungrateful; he is denied all (auspicious) worlds. This has been declared in the Vedic verse – A thief, a drinker of spirituous liquor, a seducer of his preceptor’s wife and one treacherous to his friend get purified by expiation; (but) one who abandons the sign of Vishnu, external or internal, which he was possessing, will never be purified in spite of all his self-exertions. 29. Abandoning the sign of Vishnu-worship, external or internal, he who resorts to his stage of life or no (prescribed) stage at all, or returns (to his former way of living prior to renunciation) – to that great fool (and to people of his kind) there is no liberation seen even in tens of millions of eons. 30. Abandoning all other stages of life a wise man should live for long in the stage of life leading to liberation. There is no liberation possible to one who has fallen from the stage leading to final beatitude. 31. Having embraced asceticism, if one does not remain observing its laws, he is to be known as ‘fallen from grace’ (arudhachyuta) – such is the Vedic injunction. 32. Then indeed, Oh Brahmana, when (a wise man) has embraced this age old spiritual life pertaining to Vishnu and remains without transgressing it, he becomes self-controlled, worthy of being remembered as auspicious, a (true) knower of the world, a knower of the Vedanta, a knower of Brahman, omniscient, self-luminous; he becomes the supreme God Brahman, he redeems from (the misery of) worldly life his ancestors, relations by marriage, (other) kinsmen, associates and friends. 33. When a wise man renounces the world, those belonging to his family become blessed in this world, a hundred generations before him and three hundred generations after him. 34. The scripture says that a very pious mendicant monk redeems thirty generations of his family after him, thirty generations before him and thirty generations after those that follow (the first thirty). 35. The Vedic teaching is that the ancestors of (a wise man) are redeemed if he were to say that he has renounced even while his final breath remains in his throat (i.e. just before death). 36. Hence, Oh Brahmana, wise men have said that this age old lore of the Self, the discipline pertaining to Vishnu, shall not be expounded till one has oneself realized (the goal) and (that) not to one who has not studied the Veda, has not the conviction of the Self, has not freed himself from attachment, has not become pure, has not approached (to receive this of his own accord), and who has not made earnest efforts (to know them). This has been said in a Vedic verse (as well): Once (Brahma-)Vidya approached (the god) Brahma and said: ‘Guard me, I am your treasure. Do not reveal me to one who is envious, crooked or crafty. Thus shall I be of potent strength’. 37. This discipline of the Atman pertaining to Vishnu (i.e. this lore to realize Brahman) shall be revealed to a person after a careful test as to whether he is of pure conduct, attentive, intelligent, observes celibacy and has approached (the Guru of his own accord for receiving instruction). 38. With those ascetics who have been taught (the scripture) by a Guru and who do not honour him in word, thought and deed, the Guru does not dine; similarly (good ascetics) do not eat the food (from houses where the ill-mannered receive alms). Such is the (injunction of the) scripture. 39. The Guru is the supreme righteousness (Dharma); the Guru alone is the sole means (of liberation). He who honours not his Guru who gives (initiation into) the single syllable (Om which is Brahman) has all his scriptural learning, penance and spiritual wisdom oozed out as water from an unbaked clay vessel. 40. He who has supreme faith in God and the same faith in his Guru is a knower of Brahman, who reaches supreme beatitude. Such is the teaching of the Veda. Thus (ends) the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! 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 Satyayaniyopanishad belonging to the Sukla-Yajur-Veda.
śāṭyāyanībrahmavidyākhaṇḍākārasukhākṛti । yativṛndahṛdāgāraṃ rāmacandrapadaṃ bhaje ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥ mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ । bandhāya viṣayāsaktaṃ muktyai nirviṣayaṃ smṛtam ॥ 1॥ samāsaktaṃ sadā cittaṃ jantorviṣayagocare । yadyevaṃ brahmaṇi syāttatko na mucyeta bandhanāt ॥ 2॥ vittameva hi saṃsārastatprayatnena śodhayet । yaccittastanmayo bhavati guhyametatsanātanam ॥ 3॥ nāvedavinmanute taṃ bṛhantaṃ nābrahmavitparamaṃ praiti dhāma । viṣṇukrāntaṃ vāsudevaṃ vijāna- nvipro vipratvaṃ gacchate tattvadarśī ॥ 4॥ athāha yatparamaṃ brahma sanātanaṃ ye śrotriyā akāmahatā adhīyuḥ । śānto dānta uparatistitikṣuhu- ryo'nūcāno hyabhijajñau samānaḥ ॥ 5॥ tyakteṣaṇo hyanṛṇastaṃ viditvā maunī vasedāśrame yatra kutra । athāśramaṃ caramaṃ saṃpraviśya yathopapattiṃ pañcamātrāṃ dadhānaḥ ॥ 6॥ tridaṇḍamupavītaṃ ca vāsaḥ kaupīnaveṣṭanam । śikyaṃ pavitramityetadvibhṛyādyāvadāyuṣam ॥ 7॥ pañcaitāstu yatermātrāstā mātrā brahmaṇe śrutāḥ । na tyajedyāvadutkrāntirante'pi nikhanetsaha ॥ 8॥ viṣṇuliṅgaṃ dvidhā proktaṃ vyaktamavyaktameva ca । tayorekamapi tyaktvā patatyeva na saṃśayaḥ ॥ 9॥ tridaṇḍaṃ vaiṣṇavaṃ liṅgaṃ viprāṇāṃ muktisādhanam । nirvāṇaṃ sarvadharmāṇāmiti vedānuśāsanam ॥ 10॥ atha khalu saumya kuṭīcako bahūdako haṃsaḥ paramahaṃsa ityete parivrājakāścaturvidhā bhavanti । sarva ete viṣṇuliṅginaḥ śikhinopavītinaḥ śuddhacittā ātmānamātmanā brahma bhāvayantaḥ śuddhacidrūpopāsanaratā japayamavanto niyamavantaḥ suśīlinaḥ puṇyaślokā bhavanti । tadetadṛcābhyuktam । kuṭīcako bahūdakaścāpi haṃsaḥ paramahaṃsa iva vṛttyā ca bhinnāḥ । sarva ete viṣṇuliṅgaṃ dadhānā vṛttyā vyaktaṃ bahirantaśca nityam । pañcayajñā vedaśiraḥpraviṣṭāḥ kriyāvanto'mī saṅgatā brahmavidyām । tyaktvā vṛkṣaṃ vṛkṣamūlaṃ śritāsaḥ saṃnyastapuṣpā rasamevāśnuvānāḥ । viṣṇukrīḍā viṣṇuratayo vimuktā viṣṇvātmakā viṣṇumevāpiyanti ॥ 11॥ trisandhyaṃ śaktitaḥ snānaṃ tarpaṇaṃ mārjanaṃ tathā । upasthānaṃ pañcayajñānkuryādāmaraṇāntikam ॥ 12॥ daśabhiḥ praṇavaiḥ saptavyāhṛtibhiścatuṣpadā । gāyatrījapayajñaśca trisandhyaṃ śirasā saha ॥ 13॥ yogayajñaḥ sadaikāgrabhaktyā sevā harerguroḥ । ahiṃsā tu tapoyajño vāṅmanaḥkāyakarmabhiḥ ॥ 14॥ nānopaniṣadabhyāsaḥ svādhyāyo yajña īritaḥ । oṃityātmānamavyagro brahmaṇyagnā juhoti yat ॥ 15॥ jñānayajñaḥ sa vijñeyaḥ sarvayajñottamottamaḥ । jñānadaṇḍā jñānaśikhā jñānayajñopavītinaḥ ॥ 16॥ śikhā jñānamayī yasya upavītaṃ ca tanmayam । brāhmaṇyaṃ sakalaṃ tasya iti vedānuśāsanam ॥ 17॥ atha khalu saumyeta parivrājakā yathā prādurbhavanti tathā bhavanti । kāmakrodhalobhamohadambhadarpāsūyā- mamatvāhaṅkārādīṃstitīrya mānāvamānau nindāstutī ca varjayitvā vṛkṣa iva tiṣṭhāset । chidyamāno na brūyāt । tadaivaṃ vidvāṃsa ihaivāmṛtā bhavanti । tadetadṛcābhyuktam । bandhuputramanumodayitvā- navekṣyamāṇo dvandvasahaḥ praśāntaḥ । prācīmudīciṃ vā nirvartayaṃścareta pātrī daṇḍī yugamātrāvalokī । śikhī muṇḍī copavītī kuṭumbī yātrāmātraṃ pratigṛhṇanmanuṣyāt ॥ 18॥ ayācitaṃ yācitaṃ vota bhaikṣaṃ mṛddārvalābūphalaparṇapātram । kṣīṇaṃ kṣaumaṃ tṛṇaṃ kanthājine ca parṇa- mācchādanaṃ syādahataṃ vā vimuktaḥ ॥ 19॥ ṛtusandhau muṇḍayenmuṇḍamātraṃ nādho nākṣaṃ jātu śikhāṃ na vāpayet । caturo māsāndhruvaśīlataḥ syā- tsa yāvatsupto'ntarātmā puruṣo viśvarūpaḥ । anyānathāṣṭau punarutthite'smi- nsvakarmalipsurviharedvā vasedvā ॥ 20॥ devāgnyagāre tarumūle guhāyāṃ vasedasaṅgo'lakṣitaśīlavṛttaḥ । anindhano jyotirivopaśānto na codvijedudvijedyatra kutra ॥ 21॥ ātmānaṃ cedvijānīyādayamasmīti pūruṣaḥ । kimicchankasya kāmāya śarīramanusaṃjvaret ॥ 22॥ tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ । nānudhyāyādbahūñchabdānvāco viglāpanaṃ hi tat ॥ 23॥ bālyenaiva hi tiṣṭhāsennirvidya brahmavedanam । brahmavidyā ca bālyaṃ ca nirvidya munirātmavān ॥ 24॥ yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ । atha martyo'mṛto bhavatyatra brahma samaśnute ॥ 25॥ atha khalu saumyedaṃ parivrājyaṃ naiṣṭhikamātmadharmaṃ yo vijahāti sa vīrahā bhavati । sa brahmahā bhavati । sa bhrūṇahā bhavati । sa mahāpātakī bhavati । ya imāṃ vaiṣṇavīṃ niṣṭhāṃ parityajyati । sa steno bhavati । sa gurutalpago bhavati । sa mitradhrugbhavati । sa kṛtaghno bhavati । sa sarvasmāllokātpracyuto bhavati । tadetadṛcābhyuktam । stenaḥ surāpo gurutalpagāmī mitradhrugete niṣkṛteryānti śuddhim । vyaktamavyaktaṃ vā vidhṛtaṃ viṣṇuliṅgaṃ tyajanna śuddhyedakhilairātmabhāsā ॥ 26॥ tyaktvā viṣṇorliṅgamantarbahirvā yaḥ svāśramaṃ sevate'nāśramaṃ vā । pratyapattiṃ bhajate vātimūḍho naiṣāṃ gatiḥ kalpakoṭyāpi dṛṣṭā ॥ 27॥ tyaktvā sarvāśramāndhīro vasenmokṣāśrame ciram । mokṣāśramātparibhraṣṭo na gatistasya vidyate ॥ 28॥ pārivrājyaṃ gṛhītvā tu yaḥ svadharme na tiṣṭhati । tamārūḍhacyutaṃ vidyāditi vedānuśāsanam ॥ 29॥ atha khalu saumyemaṃ sanātanamātmadharmaṃ vaiṣṇavīṃ niṣṭhāṃ labdhvā yastāmadūṣayanvartate sa vaśī bhavati । sa puṇyaśloko bhavati । sa lokajño bhavati । sa vedāntajño bhavati । sa brahmajño bhavati । sa sarvajño bhavati । sa svarāḍ bhavati । sa paraṃ brahma bhagavantamāpnoti । sa pitṝnsambandhino bāndhavānsuhṛdo mitrāṇi ca bhavāduttarayati । tadetadṛcābhyuktam । śataṃ kulānāṃ prathamaṃ babhūva tathā parāṇāṃ triśataṃ samagram । ete bhavanti sukṛtasya loke yeṣaṃ kule saṃnyasatīha vidvān ॥ 30॥ triṃśatparāstriṃśadaparāṃstriṃśacca parataḥ parān । uttarayati dharmiṣṭhaḥ parivrāḍiti vai śrutiḥ ॥ 31॥ saṃyastamiti yo brūyātkaṇṭhasthaprāṇavānapi । tāritāḥ pitarastena iti vedānuśāsanam ॥ 32॥ atha khalu saumyemaṃ sanātanamātmadharmaṃ vaiṣṇavīṃ niṣṭhāṃ nāsamāpya prabrūyāt । nānūcānāya nānātmavide nāvītarāgāya nāviśuddhāya nānupasannāya nāprayatamānasāyeti ha smāhuḥ । tadetadṛcābhyuktam । vidyā ha vai brāhmaṇamājagāma gopāya māṃ śevadhiṣṭe'hamasmi । asūyakāyānṛjave śaṭhāya mā mā brūyā vīryavatī tathā syām ॥ 33॥ yameva vidyāśrutamapramattaṃ medhāvinaṃ brahmacaryopapannam । asmā imāmupasannāya samyak parīkṣya dadyādvaiṣṇavīmātmaniṣṭhām ॥ 34॥ adhyāpitā ye guruṃ nādriyante viprā vācā manasā karmaṇā vā । yathaiva tena na gururbhojanīya- stathaiva cānaṃ na bhunakti śrutaṃ tat ॥ 35॥ gurureva paro dharmo gurureva parā gatiḥ । ekākṣarapradātāraṃ yo guruṃ nābhinandati । tasya śrutaṃ tathā jñānaṃ sravatyāmaghaṭāmbuvat ॥ 36॥ yasya deve parā bhaktiryathā deve tathā gurau । sa brahmavitparaṃ preyāditi vedānuśāsanam ॥ 37॥ ityupaniṣat ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ tatsat ॥ iti śāṭyāyanīyopaniṣatsamāptā ॥