इच्छाज्ञानक्रियाशक्तित्रयं यद्भावसाधनम् । तद्ब्रह्मसत्तासामान्यं सीतातत्त्वमुपास्महे ॥ ॐ भद्रं कर्णेभिः श्रुणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु । ॐ शान्तिः शान्तिः शान्तिः ॥ देवा ह वै प्रजापतिमब्रुवन्का सीता किं रूपमिति । स होवाच प्रजापतिः सा सीतेति । मूलप्रकृतिरूपत्वात्सा सीता प्रकृतिः स्मृता । प्रणवप्रकृतिरूपत्वात्सा सीता प्रकृतिरुच्यते । सीता इति त्रिवर्णात्मा साक्षान्मायामयी भवेत् । विष्णुः प्रपञ्चबीजं च माया ईकार उच्यते । सकारः सत्यममृतं प्राप्तिः सोमश्च कीर्त्यते । तकारस्तारलक्ष्म्या च वैराजः प्रस्तरः स्मृतः । ईकाररूपिणी सोमामृतावयवदिव्यालङ्कारस्रङ्मौक्तिका- द्याभरणलङ्कृता महामायाऽव्यक्तरूपिणी व्यक्ता भवति । प्रथमा शब्दब्रह्ममयी स्वाध्यायकाले प्रसन्ना उद्भावनकरी सात्मिका द्वितीया भूतले हलाग्रे समुत्पन्ना तृतीया ईकाररूपिणी अव्यक्तस्वरूपा भवतीति सीता इत्युदाहरन्ति । शौनकीये । श्रीरामसान्निध्यवशा- ज्जगदानन्दकारिणी । उत्पत्तिस्थितिसंहारकारिणी सर्वदेहिनाम् । सीता भगवती ज्ञेया मूलप्रकृतिसंज्ञिता । प्रणवत्वा- त्प्रकृरिति वदन्ति ब्रह्मवादिन इति । अथातो ब्रह्मजिज्ञासेति च । सा सर्ववेदमयी सर्वदेवमयी सर्वलोकमयी सर्वकीर्तिमयी सर्वधर्ममयी सर्वाधारकार्यकारणमयी महालक्ष्मी- र्देवेशस्य भिन्नाभिन्नरूपा चेतनाचेतनात्मिका ब्रह्मस्थावरात्मा तद्गुणकर्मविभागभेदाच्छरीरूपा देवर्षिमनुष्यगन्धर्वरूपा असुरराक्षसभूतप्रेत- पिशाचभूतादिभूतशरीरूपा भूतेन्द्रियमनःप्राणरूपेति च विज्ञायते । सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति । इच्छाशक्तिस्त्रिविधा भवति । श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति । सोमात्मिका ओषधीनां प्रभवति कल्पवृक्षपुष्पफललतागुल्मात्मिका औषधभेषजात्मिका अमृतरूपा देवानां महस्तोम- फलप्रदा अमृतेन तृप्तिं जनयन्ती देवानामन्नेन पशूनां तृणेन तत्तज्जीवानां सूर्यादिसकलभुवन- प्रकाशिनी दिवा च रात्रिः कालकलानिमेषमारभ्य घटिकाष्टयामदिवस(वार)रात्रिभेदेन पक्षमासर्त्वयनसंवत्सरभेदेन मनुष्याणां शतायुःकल्पनया प्रकाशमाना चिरक्षिप्रव्यपदेशेन निमेषमारभ्य परार्धपर्यन्तं कालचक्रं जगच्चक्रमित्यादिप्रकारेण चक्रवत्परिवर्तमानाः सर्वस्यैतस्यैव कालस्य विभागविशेषाः प्रकाशरूपाः कालरूपा भवन्ति । अग्निरूपा अन्नपानादिप्राणिनां क्षुत्तृष्णात्मिका देवानां मुखरूपा वनौषधीनां शीतोष्णरूपा काष्ठेष्वन्तर्बहिश्च नित्यानित्यरूपा भवति । श्रीदेवी त्रिविधं रूपं कृत्वा भगवत्सङ्कल्पानु- गुण्येन लोकरक्षणार्थं रूपं धारयति । श्रीरिति लक्ष्मीरिति लक्ष्यमाणा भवतीति विज्ञायते । भूदेवी ससागरांभः- सप्तद्वीपा वसुन्धरा भूरादिचतुर्दशभुवनाना- माधाराधेया प्रणवात्मिका भवति । नीला च मुख- विद्युन्मालिनी सर्वौषधीनां सर्वप्राणिनां पोषणार्थं सर्वरूपा भवति । समस्तभुवनस्याधोभागे जलाकारात्मिका मण्डूकमयेति भुवनाधारेति विज्ञायते ॥ क्रियाशक्तिस्वरूपं हरेर्मुखान्नादः । तन्नादाद्बिन्दुः । बिन्दोरोङ्कारः । ओङ्कारात्परतो राम वैखानसपर्वतः । तत्पर्वते कर्मज्ञानमयीभिर्बहुशाखा भवन्ति । तत्र त्रयीमयं शास्त्रमाद्यं सर्वार्थदर्शनम् । ऋग्यजुःसामरूपत्वात्त्रयीति परिकीर्तिता । कार्यसिद्धेन चतुर्धा परिकीर्तिता । ऋचो यजूंषि सामानि अथर्वाङ्गिरसस्तथा । चातुर्होत्रप्रधानत्वाल्लिङ्गादित्रितयं त्रयी । अथर्वाङ्गिरसं रूपं सामऋग्यजुरात्मकम् । तथा दिशन्त्याभिचार- सामान्येन पृथक्पृथक् । एकविंशतिशाखायामृग्वेदः परिकीर्तितः । शतं च नवशाखासु यजुषामेव जन्मनाम् । साम्नः सहस्रशाखाः स्युः पञ्चशाखा अथर्वणः । वैखानसमतस्तस्मिन्नादौ प्रत्यक्षदर्शनम् । स्मर्यते मुनिभिर्नित्यं वैखानसमतः परम् । कल्पो व्याकरणं शिक्षा निरुक्तं ज्योतिषं छन्द एतानि षडङ्गानि ॥ उपाङ्गमयनं चैव मीमांसान्यायविस्तरः । धर्मज्ञसेवितार्थं च वेदवेदोऽधिकं तथा । निबन्धाः सर्वशाखा च समयाचारसङ्गतिः । धर्मशास्त्रं महर्षिणामन्तःकरणसम्भृतम् । इतिहासपुराणाख्यमुपाङ्गं च प्रकीर्तितम् । वास्तुवेदो धनुर्वेदो गान्धर्वश्च तथा मुने । आयुर्वेदश्च पञ्चैते उपवेदाः प्रकीर्तिताः । दण्डो नीतिश्च वार्ता च विद्या वायुजयः परः । एकविंशतिभेदोऽयं स्वप्रकाशः प्रकीर्तितः । वैखानसऋषेः पूर्वं विष्णोर्वाणी समुद्भवेत् । त्रयीरूपेण सङ्कल्प्य वैखानसऋषेः पुरा । उदितो यादृशः पूर्वं तादृशं शृणु मेऽखिलम् । शश्वद्ब्रह्ममयं रूपं क्रियाशक्तिरुदाहृता । साक्षाच्छक्तिर्भगवतः स्मरणमात्ररूपाविर्भाव- प्रादुर्भावात्मिका निग्रहानुग्रहरूपा भगवत्सहचारिणी अनपायिनी अनवरतसहाश्रयिणी उदितानुदिताकारा निमेषोन्मेषसृष्टिस्थितिसंहारतिरोधानानुग्रहादि- सर्वशक्तिसामर्थ्यात्साक्षाच्छक्तिरिति गीयते । इच्छाशक्तिस्त्रिविधा प्रलयावस्थायां विश्रमणार्थं भगवतो दक्षिणवक्षःस्थले श्रीवत्साकृतिर्भूत्वा विश्राम्यतीति सा योगशक्तिः । भोगशक्तिर्भोगरूपा कल्पवृक्षकामधेनुचिन्तामणिशङ्खपद्म- निध्यादिनवनिधिसमाश्रिता भगवदुपासकानां कामनया अकामनया वा भक्तियुक्ता नरं नित्यनैमित्तिककर्मभिरग्निहोत्रादिभिर्वा यमनियमासन- प्राणायामप्रत्याहारध्यानधारणासमाधिभि- र्वालमणन्वपि गोपुरप्राकारादिभिर्विमानादिभिः सह भगवद्विग्रहार्चापूजोपकरणैरर्चनैः स्नानाधिपर्वा पितृपूजादिभिरन्नपानादिभिर्वा भगवत्प्रीत्यर्थमुक्त्वा सर्वं क्रियते । अथातो वीरशक्तिश्चतुर्भुजाऽभयवरद- पद्मधरा किरीटाभरणयुता सर्वदेवैः परिवृता कल्पतरुमूले चतुर्भिर्गजै रत्नघटैरमृतजलै- रभिषिच्यमाना सर्वदैवतैर्ब्रह्मादिभिर्वन्द्यमाना अणिमाद्यष्टैश्वर्ययुता संमुखे कामधेनुना स्तूयमाना वेदशास्त्रादिभिः स्तूयमाना जयाद्यप्सर- स्स्त्रीभिः परिचर्यमाणा आदित्यसोमाभ्यां दीपाभ्यां प्रकाश्यमाना तुम्बुरुनारदादिभिर्गायमाना राकासिनीवालीभ्यां छत्रेण ह्लादिनीमायाभ्यां चामरेण स्वाहास्वधाभ्यां व्यजनेन भृगुपुणादिभिरभ्यर्च्यमाना देवी दिव्यसिंहासने पद्मासनरूढा सकलकारणकार्यकरी लक्ष्मीर्देवस्य पृथग्भवनकल्पना । अलंचकार स्थिरा प्रसन्नलोचना सर्वदेवतैः पूज्यमाना वीरलक्ष्मीरिति विज्ञायत इत्युपनिषत् ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति सीतोपनिषत्समाप्ता ॥
Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! 1. The gods, indeed, said to Prajapati: who is Sita ? What is Her form ? Then Prajapati replied: She is Sita: 2. Being the first cause Sita is known as Prakriti; of Pranava, too, She is cause And so is named Prakriti. 3. Maya in very essence, Is Sita, of three letters formed. Called Vishnu, the world-seed, And Maya, too, is the letter i. 4. The letter sa denotes truth immortal; Achievement; Siva with his consort. Ta denotes the Queen of Speech United with Brahman, the Deliverer. 5. The Goddess who is the great Illusion, whose form is unmanifest, and who is denoted by ‘i’ becomes manifest, beauteous as the moon, faultless of limb, decked with ornamental garlands, pearls and other adornments. 6. At first, at the time of Vedic studies, She is essentially the clear Vedic speech. Secondly, on earth, at the tip of the plough She springs up, who, as the bliss of Brahman-realization, is ever present. Thirdly, as denoted by ‘i’ She becomes unmanifest. So is She Sita. Thus they explain in the text of the Saunakas. 7. By Srirama’s (light of total liberation) presence enabled The universe She sustains; All embodied beings She brings forth, sustains and withdraws. 8. Sita must be known; She is the first cause; As Om is She that cause, Declare the Brahman-knowers. 9. Now, therefore, inquiry into Brahman. 10. She here is all the Vedas; all the gods; all the worlds; all renown; all virtue; all ground, effect and cause; the great Beauty of the Lord of gods. She has a form which is different and yet the same. She is the essence of the intelligent and the inert. She is all, from Brahma to stocks and stones. She is embodied, owing to distinctions of attributes and activities. She assumes the forms of gods, sages, men and Gandharvas; of demons, fiends, spirits, ghosts, goblins, etc.; and of the elements, sense-organs, mind and the vital breaths. 11. That divine Being is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. 12. The power of desire is threefold: Sri, Bhumi and Nila. Auspiciousness is the form (of Sri); the power (of holiness) is the form (of Bhumi); the sun, the moon, and the fire are the forms (of Nila). 13. As the moon (She) is the mistress of the herbs; She is the tree of plenty, flowers, fruits, creepers and bowers; the mistress of medicinal plants and physicians; She is the divine draught of immortality, yielding the fruit of massive splendour. She satisfies the gods with ambrosia and the animals with grass on which, respectively, the gods and the animals live. 14. She illumines all worlds, day and night, in the garb of the sun, etc. As determinations of time, such as the smallest moment, hour, day with its eight divisions, day of the week, and night, as also the fortnight, month, season, six months, and year and as the prescriber of the term of human life as a hundred years, She manifests herself and is known as Delay and Speed. Thus wheel-like, She revolves as the wheel of Time, the wheel of Universe, etc.; comprising (all dimensions of time) from the moment up to fifty years of Brahma’s life. All the luminous temporal divisions are the specific determinations of this very Time, the container of all. 15. As fire is the food and drink of living beings, their hunger and thirst. As regards the gods, She has the form of sacrifice. As regards the herbs in the forest, She is the coolness and the warmth. Both inside and outside the fuel She dwells, eternal and fleeting. 16. The Goddess Sri assumes a threefold form in conformity with the Lord’s will for the protection of the world. That She is styled Sri and Lakshmi is known. 17. The Goddess Bhu is the Earth comprising the seven islands and the seas; the container and the contents of the fourteen worlds such as bhu, etc.; and her essence is Pranava. 18. Nila is festooned with lightnings. To nourish all herbs and living beings, She assumes all forms. 19. At the root of all the worlds, She assumes the form of Water, being known as ‘consisting of frogs’ and supporting the worlds. 20. The real form of the power of action (is as follows): From Hari’s mouth (proceeds) sound; from this sound ‘the drop’; thence, the syllable Om; from this syllable, distinctively proceeds the mount Rama, the abode of the Vaikhanasas. On that mount flourish manifold branches representing action and knowledge. 21. The primal science of Vedas three, reveals all sense; They are the ‘three’, comprising Ric, Yajus and Saman. 22. Based on a fact, fourfold, they are called The Ric, Yajus, Saman, Atharvan. 23. The ‘three’ are so famed as they Concern the four priests, form texts Of triple sense, lingas, and much else. The Atharvan is, in essence, Ric, Yajus and Saman, too. 24. Yet separated it is, being In the main, of magic sense. The Rig-Veda does flourish In branches twenty-one. 25. The Yajus is well known In nine and hundred various schools. Saman has a thousand branches; The Atharvan but forty. 26. The Vaikhanasa philosophy With intuition is concerned; With Vaikhanasa it is that Sages ever engage themselves. 27. Rituals, Grammar, Phonetics, Etymology, Astronomy and Metre are the six limbs. 28. The minor limbs are Vedanta And Mimamsa, the treatise on Nyaya and Puranas upheld By the knowers of the Law; so also Of meditation (upasana) the chapters; 29. Ethics, of the Vedic lore all branches, Tradition, Law upheld by Rishis great; History and legend – these the Upangas. 30. The five minor Vedas are Architecture and Archery, Music, Medicine and Occult Thought (daivika). 31. The Discipline, the Rites, the Gloss, the Lore, Conquest supreme of breath – these twenty-one Are renowned as self-evident. 32. The word of Vishnu at first sprang forth From Vaikhanasa as the Vedas three. 33. As of old from sage Vaikhanasa The ‘three’ sprang forth – Hear all from me. The eternal Brahmic form is power to act. 34. The manifest power is but the memory of the Lord; its essence is manifestation and evolution, restriction and promotion, subsidence and upflaring. It is the cause of the patent and the latent, possessing all feet, limbs, faces, colours. It is at once different and non-different (from the Lord); the unfailing consort of the Lord, perpetually dependent on Him. She becomes patent and latent, and is called the manifest power because She is competent to bring about, through the (mere) closing and opening (of Her eye) creation, sustentation and retraction, suppression and promotion. 35. The power of desire is threefold. At the time of retraction, for the sake of rest, when She rests on the right side of the Lord’s chest, in the shape of Srivatsa, She is the power of Yoga. 36. The form of the Power of enjoyment is enjoyment. Associated with the Tree of Plenty, the wish-granting Cow, the wish-fulfilling Gem, and the nine Treasures such as the (precious) Conch and Lotus, She is impelled by the devotion of the worshipper, whether sought or unsought (to yield enjoyments) as a result of rites, compulsory or optional, like the Agnihotra; or as a result of (the eight ‘limbs’ of Yoga practice, namely) restraint, discipline, posture, control of breath, withdrawal, attention, meditation and contemplation; or as a result of worship of the Lord’s image in pinnacled temples; or as a result of ceremonial baths, etc.; or of the worship of manes, etc.; or as a result of giving food, drink, etc., for pleasing the Lord. (All this) is done (through the Power of enjoyment). 37. Now the Power of heroism, four-armed, (is described). She indicates by her gestures fearlessness and (the granting of) boons; She bears the lotus; crowned and bedecked, She is surrounded by all the gods; is bathed, at the foot of the Tree of Plenty, by four elephants, in ambrosial waters from jewelled pots. All divinities, Brahma and others, render obeisance to Her. She is vested with the eight miraculous powers such as becoming atomic in proportion; She is lauded by the wish-granting cow who is before Her; she is extolled by the Vedas, the Shastras, etc. Celestial nymphs like Jaya wait upon Her. The luminaries – the sun and the moon – shed splendour on Her. Tumburu, Narada and others sing of Her glory. The full moon and new moon days hold an umbrella over Her; two delightful beings hold the whisks. Svaha and Svadha fan Her. Bhrigu and other supernatural beings adore Her. The Goddess Lakshmi is seated on a divine Lion-Throne in the lotus posture, effectuating all causes and effects. The steady (image of) the Lord’s idea of differentiation, She beautifies. With tranquil eyes, adored by all the gods, She is known as the Beauty of Heroism. This is the Secret. Om ! Gods ! With ears let us hear what is good; Adorable ones ! With eyes let us see what is good. With steady limbs, with bodies, praising, Let us enjoy the life allotted by the gods. May Indra, of wide renown, grant us well-being; May Pusan, and all-gods, grant us well-being. May Tarksya, of unhampered movement, grant us well-being. May Brihaspati grant us well-being. Om ! Peace ! Peace ! Peace ! Here ends the Sita Upanishad, included in the Atharva-Veda.
icchājñānakriyāśaktitrayaṃ yadbhāvasādhanam । tadbrahmasattāsāmānyaṃ sītātattvamupāsmahe ॥ oṃ bhadraṃ karṇebhiḥ śruṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no bṛhaspatirdadhātu । oṃ śāntiḥ śāntiḥ śāntiḥ ॥ devā ha vai prajāpatimabruvankā sītā kiṃ rūpamiti । sa hovāca prajāpatiḥ sā sīteti । mūlaprakṛtirūpatvātsā sītā prakṛtiḥ smṛtā । praṇavaprakṛtirūpatvātsā sītā prakṛtirucyate । sītā iti trivarṇātmā sākṣānmāyāmayī bhavet । viṣṇuḥ prapañcabījaṃ ca māyā īkāra ucyate । sakāraḥ satyamamṛtaṃ prāptiḥ somaśca kīrtyate । takārastāralakṣmyā ca vairājaḥ prastaraḥ smṛtaḥ । īkārarūpiṇī somāmṛtāvayavadivyālaṅkārasraṅmauktikā- dyābharaṇalaṅkṛtā mahāmāyā'vyaktarūpiṇī vyaktā bhavati । prathamā śabdabrahmamayī svādhyāyakāle prasannā udbhāvanakarī sātmikā dvitīyā bhūtale halāgre samutpannā tṛtīyā īkārarūpiṇī avyaktasvarūpā bhavatīti sītā ityudāharanti । śaunakīye । śrīrāmasānnidhyavaśā- jjagadānandakāriṇī । utpattisthitisaṃhārakāriṇī sarvadehinām । sītā bhagavatī jñeyā mūlaprakṛtisaṃjñitā । praṇavatvā- tprakṛriti vadanti brahmavādina iti । athāto brahmajijñāseti ca । sā sarvavedamayī sarvadevamayī sarvalokamayī sarvakīrtimayī sarvadharmamayī sarvādhārakāryakāraṇamayī mahālakṣmī- rdeveśasya bhinnābhinnarūpā cetanācetanātmikā brahmasthāvarātmā tadguṇakarmavibhāgabhedāccharīrūpā devarṣimanuṣyagandharvarūpā asurarākṣasabhūtapreta- piśācabhūtādibhūtaśarīrūpā bhūtendriyamanaḥprāṇarūpeti ca vijñāyate । sā devī trividhā bhavati śaktyāsanā icchāśaktiḥ kriyāśaktiḥ sākṣācchaktiriti । icchāśaktistrividhā bhavati । śrībhūminīlātmikā bhadrarūpiṇī prabhāvarūpiṇī somasūryāgnirūpā bhavati । somātmikā oṣadhīnāṃ prabhavati kalpavṛkṣapuṣpaphalalatāgulmātmikā auṣadhabheṣajātmikā amṛtarūpā devānāṃ mahastoma- phalapradā amṛtena tṛptiṃ janayantī devānāmannena paśūnāṃ tṛṇena tattajjīvānāṃ sūryādisakalabhuvana- prakāśinī divā ca rātriḥ kālakalānimeṣamārabhya ghaṭikāṣṭayāmadivasa(vāra)rātribhedena pakṣamāsartvayanasaṃvatsarabhedena manuṣyāṇāṃ śatāyuḥkalpanayā prakāśamānā cirakṣipravyapadeśena nimeṣamārabhya parārdhaparyantaṃ kālacakraṃ jagaccakramityādiprakāreṇa cakravatparivartamānāḥ sarvasyaitasyaiva kālasya vibhāgaviśeṣāḥ prakāśarūpāḥ kālarūpā bhavanti । agnirūpā annapānādiprāṇināṃ kṣuttṛṣṇātmikā devānāṃ mukharūpā vanauṣadhīnāṃ śītoṣṇarūpā kāṣṭheṣvantarbahiśca nityānityarūpā bhavati । śrīdevī trividhaṃ rūpaṃ kṛtvā bhagavatsaṅkalpānu- guṇyena lokarakṣaṇārthaṃ rūpaṃ dhārayati । śrīriti lakṣmīriti lakṣyamāṇā bhavatīti vijñāyate । bhūdevī sasāgarāṃbhaḥ- saptadvīpā vasundharā bhūrādicaturdaśabhuvanānā- mādhārādheyā praṇavātmikā bhavati । nīlā ca mukha- vidyunmālinī sarvauṣadhīnāṃ sarvaprāṇināṃ poṣaṇārthaṃ sarvarūpā bhavati । samastabhuvanasyādhobhāge jalākārātmikā maṇḍūkamayeti bhuvanādhāreti vijñāyate ॥ kriyāśaktisvarūpaṃ harermukhānnādaḥ । tannādādbinduḥ । bindoroṅkāraḥ । oṅkārātparato rāma vaikhānasaparvataḥ । tatparvate karmajñānamayībhirbahuśākhā bhavanti । tatra trayīmayaṃ śāstramādyaṃ sarvārthadarśanam । ṛgyajuḥsāmarūpatvāttrayīti parikīrtitā । kāryasiddhena caturdhā parikīrtitā । ṛco yajūṃṣi sāmāni atharvāṅgirasastathā । cāturhotrapradhānatvālliṅgāditritayaṃ trayī । atharvāṅgirasaṃ rūpaṃ sāmaṛgyajurātmakam । tathā diśantyābhicāra- sāmānyena pṛthakpṛthak । ekaviṃśatiśākhāyāmṛgvedaḥ parikīrtitaḥ । śataṃ ca navaśākhāsu yajuṣāmeva janmanām । sāmnaḥ sahasraśākhāḥ syuḥ pañcaśākhā atharvaṇaḥ । vaikhānasamatastasminnādau pratyakṣadarśanam । smaryate munibhirnityaṃ vaikhānasamataḥ param । kalpo vyākaraṇaṃ śikṣā niruktaṃ jyotiṣaṃ chanda etāni ṣaḍaṅgāni ॥ upāṅgamayanaṃ caiva mīmāṃsānyāyavistaraḥ । dharmajñasevitārthaṃ ca vedavedo'dhikaṃ tathā । nibandhāḥ sarvaśākhā ca samayācārasaṅgatiḥ । dharmaśāstraṃ maharṣiṇāmantaḥkaraṇasambhṛtam । itihāsapurāṇākhyamupāṅgaṃ ca prakīrtitam । vāstuvedo dhanurvedo gāndharvaśca tathā mune । āyurvedaśca pañcaite upavedāḥ prakīrtitāḥ । daṇḍo nītiśca vārtā ca vidyā vāyujayaḥ paraḥ । ekaviṃśatibhedo'yaṃ svaprakāśaḥ prakīrtitaḥ । vaikhānasaṛṣeḥ pūrvaṃ viṣṇorvāṇī samudbhavet । trayīrūpeṇa saṅkalpya vaikhānasaṛṣeḥ purā । udito yādṛśaḥ pūrvaṃ tādṛśaṃ śṛṇu me'khilam । śaśvadbrahmamayaṃ rūpaṃ kriyāśaktirudāhṛtā । sākṣācchaktirbhagavataḥ smaraṇamātrarūpāvirbhāva- prādurbhāvātmikā nigrahānugraharūpā bhagavatsahacāriṇī anapāyinī anavaratasahāśrayiṇī uditānuditākārā nimeṣonmeṣasṛṣṭisthitisaṃhāratirodhānānugrahādi- sarvaśaktisāmarthyātsākṣācchaktiriti gīyate । icchāśaktistrividhā pralayāvasthāyāṃ viśramaṇārthaṃ bhagavato dakṣiṇavakṣaḥsthale śrīvatsākṛtirbhūtvā viśrāmyatīti sā yogaśaktiḥ । bhogaśaktirbhogarūpā kalpavṛkṣakāmadhenucintāmaṇiśaṅkhapadma- nidhyādinavanidhisamāśritā bhagavadupāsakānāṃ kāmanayā akāmanayā vā bhaktiyuktā naraṃ nityanaimittikakarmabhiragnihotrādibhirvā yamaniyamāsana- prāṇāyāmapratyāhāradhyānadhāraṇāsamādhibhi- rvālamaṇanvapi gopuraprākārādibhirvimānādibhiḥ saha bhagavadvigrahārcāpūjopakaraṇairarcanaiḥ snānādhiparvā pitṛpūjādibhirannapānādibhirvā bhagavatprītyarthamuktvā sarvaṃ kriyate । athāto vīraśaktiścaturbhujā'bhayavarada- padmadharā kirīṭābharaṇayutā sarvadevaiḥ parivṛtā kalpatarumūle caturbhirgajai ratnaghaṭairamṛtajalai- rabhiṣicyamānā sarvadaivatairbrahmādibhirvandyamānā aṇimādyaṣṭaiśvaryayutā saṃmukhe kāmadhenunā stūyamānā vedaśāstrādibhiḥ stūyamānā jayādyapsara- sstrībhiḥ paricaryamāṇā ādityasomābhyāṃ dīpābhyāṃ prakāśyamānā tumburunāradādibhirgāyamānā rākāsinīvālībhyāṃ chatreṇa hlādinīmāyābhyāṃ cāmareṇa svāhāsvadhābhyāṃ vyajanena bhṛgupuṇādibhirabhyarcyamānā devī divyasiṃhāsane padmāsanarūḍhā sakalakāraṇakāryakarī lakṣmīrdevasya pṛthagbhavanakalpanā । alaṃcakāra sthirā prasannalocanā sarvadevataiḥ pūjyamānā vīralakṣmīriti vijñāyata ityupaniṣat ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti sītopaniṣatsamāptā ॥