यत्र चिन्मात्रकलना यात्यपह्नवमञ्जसा । तच्चिन्मात्रमखण्डैकरसं ब्रह्म भवाम्यहम् ॥ ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ तेजोबिन्दुः परं ध्यानं विश्वात्महृदिसंस्थितम् । आणवं शाम्भवं शान्तं स्थूलं सूक्ष्मं परं च यत् ॥ १॥ दुःखाढ्यं च दुराराध्यं दुष्प्रेक्ष्यं मुक्तमव्ययम् । दुर्लभं तत्स्वयं ध्यानं मुनीनां च मनीषिणाम् ॥ २॥ यताहारो जितक्रोधो जितसङ्गो जितेन्द्रियः । निर्द्वन्द्वो निरहङ्कारो निराशीरपरिग्रहः ॥ ३॥ अगम्यागमकर्ता यो गम्याऽगमयमानसः । मुखे त्रीणि च विन्दन्ति त्रिधामा हंस उच्यते ॥ ४॥ परं गुह्यतमं विद्धि ह्यस्ततन्द्रो निराश्रयः । सोमरूपकला सूक्ष्मा विष्णोस्तत्परमं पदम् ॥ ५॥ त्रिवक्त्रं त्रिगुणं स्थानं त्रिधातुं रूपवर्जितम् । निश्चलं निर्विकल्पं च निराकारं निराश्रयम् ॥ ६॥ उपाधिरहितं स्थानं वाङ्मनोऽतीतगोचरम् । स्वभावं भावसंग्राह्यमसङ्घातं पदाच्च्युतम् ॥ ७॥ अनानानन्दनातीतं दुष्प्रेक्ष्यं मुक्तिमव्ययम् । चिन्त्यमेवं विनिर्मुक्तं शाश्वतं ध्रुवमच्युतम् ॥ ८॥ तद्ब्रह्मणस्तदध्यात्मं तद्विष्णोस्तत्परायणम् । अचिन्त्यं चिन्मयात्मानं यद्व्योम परमं स्थितम् ॥ ९॥ अशून्यं शून्यभावं तु शून्यातीतं हृदि स्थितम् । न ध्यानं च न च ध्याता न ध्येयो ध्येय एव च ॥ १०॥ सर्वं च न परं शून्यं न परं नापरात्परम् । अचिन्त्यमप्रबुद्धं च न सत्यं न परं विदुः ॥ ११॥ मुनीनां संप्रयुक्तं च न देवा न परं विदुः । लोभं मोहं भयं दर्पं कामं क्रोधं च किल्बिषम् ॥ १२॥ शीतोष्णे क्षुत्पिपासे च सङ्कल्पकविकल्पकम् । न ब्रह्मकुलदर्पं च न मुक्तिग्रन्थिसञ्चयम् ॥ १३॥ न भयं न सुखं दुःखं तथा मानावमानयोः । एतद्भावविनिर्मुक्तं तद्ग्राह्यं ब्रह्म तत्परम् ॥ १४॥ यमो हि नियमस्त्यागो मौनं देशश्च कालतः । आसनं मूलबन्धश्च देहसाम्यं च दृक्स्थितिः ॥ १५॥ प्राणसंयमनं चैव प्रत्याहारश्च धारणा । आत्मध्यानं समाधिश्च प्रोक्तान्यङ्गानि वै क्रमात् ॥ १६॥ सर्वं ब्रह्मेति वै ज्ञानादिन्द्रियग्रामसंयमः । यमोऽऽयमिति संप्रोक्तोऽभ्यसनीयो मुहुर्मुहुः ॥ १७॥ सजातीयप्रवाहश्च विजातीयतिरस्कृतिः । नियमो हि परानन्दो नियमात्क्रियते बुधैः ॥ १८॥ त्यागो हि महता पूज्यः सद्यो मोक्षप्रदायकः ॥ १९॥ यस्माद्वाचो निवर्तन्ते अप्राप्य मनसा सह । यन्मौनं योगिभिर्गम्यं तद्भजेत्सर्वदा बुधः ॥ २०॥ वाचो यस्मान्निवर्तन्ते तद्वक्तुं केन शक्यते । प्रपञ्चो यदि वक्तव्यः सोऽपि शब्दविवर्जितः ॥ २१॥ इति वा तद्भवेन्मौनं सर्वं सहजसंज्ञितम् । गिरां मौनं तु बालानामयुक्तं ब्रह्मवादिनाम् ॥ २२॥ आदावन्ते च मध्ये च जनो यस्मिन्न विद्यते । येनेदं सततं व्याप्तं स देशो विजनः स्मृतः ॥ २३॥ कल्पना सर्वभूतानां ब्रह्मादीनां निमेषतः । कालशब्देन निर्दिष्टं ह्यखण्डानन्दमद्वयम् ॥ २४॥ सुखेनैव भवेद्यस्मिन्नजस्रं ब्रह्मचिन्तनम् । आसनं तद्विजानीयादन्यत्सुखविनाशनम् ॥ २५॥ सिद्धये सर्वभूतादि विश्वाधिष्ठानमद्वयम् । यस्मिन्सिद्धिं गताः सिद्धास्तत्सिद्धासनमुच्यते ॥ २६॥ यन्मूलं सर्वलोकानां यन्मूलं चित्तबन्धनम् । मूलबन्धः सदा सेव्यो योग्योऽसौ ब्रह्मवादिनाम् ॥ २७॥ अङ्गानां समतां विद्यात्समे ब्रह्मणि लीयते । नो चेन्नैव समानत्वमृजुत्वं शुष्कवृक्षवत् ॥ २८॥ दृष्टीं ज्ञानमयीं कृत्वा पश्येद्ब्रह्ममयं जगत् । सा दृष्टिः परमोदारा न नासाग्रावलोकिनी ॥ २९॥ द्रष्टृदर्शनदृश्यानां विरामो यत्र वा भवेत् । दृष्टिस्तत्रैव कर्तव्या न नासाग्रावलोकिनी ॥ ३०॥ चित्तादिसर्वभावेषु ब्रह्मत्वेनैव भावनात् । निरोधः सर्ववृत्तीनां प्राणायामः स उच्यते ॥ ३१॥ निषेधनं प्रपञ्चस्य रेचकाख्यः समीरितः । ब्रह्मैवास्मीति या वृत्तिः पूरको वायुरुच्यते ॥ ३२॥ ततस्तद्वृत्तिनैश्चल्यं कुम्भकः प्राणसंयमः । अयं चापि प्रबुद्धानामज्ञानां घ्राणपीडनम् ॥ ३३॥ विषयेष्वात्मतां दृष्ट्वा मनसश्चित्तरञ्जकम् । प्रत्याहारः स विज्ञेयोऽभ्यसनीयो मुहुर्मुहुः ॥ ३४॥ यत्र यत्र मनो याति ब्रह्मणस्तत्र दर्शनात् । मनसा धारणं चैव धारणा सा परा मता ॥ ३५॥ ब्रह्मैवास्मीति सद्वृत्त्या निरालम्बतया स्थितिः । ध्यानशब्देन विख्यातः परमानन्ददायकः ॥ ३६॥ निर्विकारतया वृत्त्या ब्रह्माकारतया पुनः । वृत्तिविस्मरणं सम्यक्समाधिरभिधीयते ॥ ३७॥ इमं चाकृत्रिमानन्दं तावत्साधु समभ्यसेत् । लक्ष्यो यावत्क्षणात्पुंसः प्रत्यक्त्वं सम्भवेत्स्वयम् ॥ ३८॥ ततः साधननिर्मुक्तः सिद्धो भवति योगिराट् । तत्स्वं रूपं भवेत्तस्य विषयो मनसो गिराम् ॥ ३९॥ समाधौ क्रियमाणे तु विघ्नान्याअयान्ति वै बलात् । अनुसन्धानराहित्यमालस्यं भोगलालसम् ॥ ४०॥ लयस्तमश्च विक्षेपस्तेजः स्वेदश्च शून्यता । एवं हि विघ्नबाहुल्यं त्याज्यं ब्रह्मविशारदैः ॥ ४१॥ भाववृत्त्या हि भावत्वं शून्यवृत्त्या हि शून्यता । ब्रह्मवृत्त्या हि पूर्णत्वं तया पूर्णत्वमभ्यसेत् ॥ ४२॥ ये हि वृत्तिं विहायैनां ब्रह्माख्यां पावनीं पराम् । वृथैव ते तु जीवन्ति पशुभिश्च समा नराः ॥ ४३॥ ये तु वृत्तिं विजानन्ति ज्ञात्वा वै वर्धयन्ति ये । ते वै सत्पुरुषा धन्या वन्द्यास्ते भुवनत्रये ॥ ४४॥ येषां वृत्तिः समा वृद्धा परिपक्वा च सा पुनः । ते वै सद्ब्रह्मतां प्राप्ता नेतरे शब्दवादिनः ॥ ४५॥ कुशला ब्रह्मवार्तायां वृत्तिहीनाः सुरागिणः । तेऽप्यज्ञानतया नूनं पुनरायान्ति यान्ति च ॥ ४६॥ निमिषार्धं न तिष्ठन्ति वृत्तिं ब्रह्ममयीं विना । यथा तिष्ठन्ति ब्रह्माद्याः सनकाद्याः शुकादयः ॥ ४७॥ कारणं यस्य वै कार्यं कारणं तस्य जायते । कारणं तत्त्वतो नश्येत्कार्याभावे विचारतः ॥ ४८॥ अथ शुद्धं भवेद्वस्तु यद्वै वाचामगोचरम् । उदेति शुद्धचित्तानां वृत्तिज्ञानं ततः परम् ॥ ४९॥ भावितं तीव्रवेगेन यद्वस्तु निश्चयात्मकम् । दृश्यं ह्यदृश्यतां नीत्वा ब्रह्माकारेण चिन्तयेत् ॥ ५०॥ विद्वान्नित्यं सुखे तिष्ठेद्धिया चिद्रसपूर्णया ॥ इति प्रथमोऽध्यायः ॥ १॥ अथ ह कुमारः शिवं पप्रच्छाऽखण्डैकरस- चिन्मात्रस्वरूपमनुब्रूहीति । स होवाच परमः शिवः । अखण्डैकरसं दृश्यमखण्डैकरसं जगत् । अखण्डैकरसं भावमखण्डैकरसं स्वयम् ॥ १॥ अखण्डैकरसो मन्त्र अखण्डैकरसा क्रिया । अखण्डैकरसं ज्ञानमखण्डैकरसं जलम् ॥ २॥ अखण्डैकरसा भूमिरखण्डैकरसं वियत् । अखण्डैकरसं शास्त्रमखण्डैकरसा त्रयी ॥ ३॥ अखण्डैकरसं ब्रह्म चाखण्डैकरसं व्रतम् । अखण्डैकरसो जीव अखण्डैकरसो ह्यजः ॥ ४॥ अखण्डैकरसो ब्रह्मा अखण्डैकरसो हरिः । अखण्डैकरसो रुद्र अखण्डैकरसोऽस्म्यहम् ॥ ५॥ अखण्डैकरसो ह्यात्मा ह्यखण्डैकरसो गुरुः । अखण्डैकरसं लक्ष्यमखण्डैकरसं महः ॥ ६॥ अखण्डैकरसो देह अखण्डैकरसं मनः । अखण्डैकरसं चित्तमखण्डैकरसं सुखम् ॥ ७॥ अखण्डैकरसा विद्या अखण्डैकरसोऽव्ययः । अखण्डैकरसं नित्यमखण्डैकरसं परम् ॥ ८॥ अखण्डैकरसं किञ्चिदखण्डैकरसं परम् । अखण्डैकरसादन्यन्नास्ति नास्ति षडानन ॥ ९॥ अखण्डैकरसान्नास्ति अखण्डैकरसान्न हि । अखण्डैकरसात्किञ्चिदखण्डैकरसादहम् ॥ १०॥ अखण्डैकरसं स्थूलं सूक्ष्मं चाखण्डरूपकम् । अखण्डैकरसं वेद्यमखण्डैकरसो भवान् ॥ ११॥ अखण्डैकरसं गुह्यमखण्डैकरसादिकम् । अखण्डैकरसो ज्ञाता ह्यखण्डैकरसा स्थितिः ॥ १२॥ अखण्डैकरसा माता अखण्डैकररसः पिता । अखण्डैकरसो भ्राता अखण्डैकरसः पतिः ॥ १३॥ अखण्डैकरसं सूत्रमखण्डैकरसो विराट् । अखण्डैकरसं गात्रमखण्डैकरसं शिरः ॥ १४॥ अखण्डैकरसं चान्तरखण्डैकरसं बहिः । अखण्डैकरसं पूर्णमखण्डैकरसामृतम् ॥ १५॥ अखैण्डैकरसं गोत्रमखण्डैकरसं गृहम् । अखण्डैकरसं गोप्यमखण्डैकरसशशशी ॥ १६॥ अखण्डैकरसास्तारा अखण्डैकरसो रविः । अखण्डैकरसं क्षेत्रमखण्डैकरसा क्षमा ॥ १७॥ अखण्डैकरस शान्त अखण्डैकरसोऽगुणः । अखण्डैकरसः साक्षी अखण्डैकरसः सुहृत् ॥ १८॥ अखण्डैकरसो बन्धुरखण्डैकरसः सखा । अखण्डैकरसो राजा अखण्डैकरसं पुरम् ॥ १९॥ अखण्डैकरसं राज्यमखण्डैकरसाः प्रजाः । अखण्डैकरसं तारमखण्डैकरसो जपः ॥ २०॥ अखण्डैकरसं ध्यानमखण्डैकरसं पदम् । अखण्डैकरसं ग्राह्यमखण्डैकरसं महत् ॥ २१॥ अखण्डैकरसं ज्योतिरखण्डैकरसं धनम् । अखण्डैकरसं भोज्यमखण्डैकरसं हविः ॥ २२॥ अखण्डैकरसो होम अखण्डैकरसो जपः । अखण्डैकरसं स्वर्गमखण्डैकरसः स्वयम् ॥ २३॥ अखण्डैकरसं सर्वं चिन्मात्रमिति भावयेत् । चिन्मात्रमेव चिन्मात्रमखण्डैकरसं परम् ॥ २४॥ भववर्जितचिन्मात्रं सर्वं चिन्मात्रमेव हि । इदं च सर्वं चिन्मात्रमयं चिन्मयमेव हि ॥ २५॥ आत्मभावं च चिन्मात्रमखण्डैकरसं विदुः । सर्वलोकं च चिन्मात्रं वत्ता मत्ता च चिन्मयम् ॥ २६॥ आकाशो भूर्जलं वायुरग्निर्ब्रह्मा हरिः शिवः । यत्किञ्चिद्यन्न किञ्चिच्च सर्वं चिन्मात्रमेव हि ॥ २७॥ अखण्डैकरसं सर्वं यद्यच्चिन्मात्रमेव हि । भूतं भव्यं भविष्यच्च सर्वं चिन्मात्रमेव हि ॥ २८॥ द्रव्यं कालं च चिन्मात्रं ज्ञानं ज्ञेयं चिदेव हि । ज्ञाता चिन्मात्ररूपश्च सर्वं चिन्मयमेव हि ॥ २९॥ संभाषणं च चिन्मात्रं यद्यच्चिन्मात्रमेव हि । असच्च सच्च चिन्मात्रमाद्यन्तं चिन्मयं सदा ॥ ३०॥ आदिरन्तश्च चिन्मात्रं गुरुशिष्यादि चिन्मयम् । दृग्दृश्यं यदि चिन्मात्रमस्ति चेच्चिन्मयं सदा ॥ ३१॥ सर्वाश्चर्यं हि चिन्मात्रं देहं चिन्मात्रमेव हि । लिङ्गं च कारणं चैव चिन्मात्रान्न हि विद्यते ॥ ३२॥ अहं त्वं चैव चिन्मात्रं मूर्तामूर्तादिचिन्मयम् । पुण्यं पापं च चिन्मात्रं जीवश्चिन्मात्रविग्रहः ॥ ३३॥ चिन्मात्रान्नास्ति सङ्कल्पश्चिन्मात्रान्नास्ति वेदनम् । चिन्मात्रान्नास्ति मन्त्रादि चिन्मात्रान्नास्ति देवता ॥ ३४॥ चिन्मात्रान्नास्ति दिक्पालाश्चिन्मात्राद्व्यावहारिकम् । चिन्मात्रात्परमं ब्रह्म चिन्मात्रान्नास्ति कोऽपि हि ॥ ३५॥ चिन्मात्रान्नास्ति माया च चिन्मात्रान्नास्ति पूजनम् । चिन्मात्रान्नास्ति मन्तव्यं चिन्मात्रान्नास्ति सत्यकम् ॥ ३६॥ चिन्मात्रान्नास्ति कोशादि चिन्मात्रान्नास्ति वै वसु । चिन्मात्रान्नास्ति मौनं च चिन्मात्रान्नस्त्यमौनकम् ॥ ३७॥ चिन्मात्रान्नास्ति वैराग्यं सर्वं चिन्मात्रमेव हि । यच्च यावच्च चिन्मात्रं यच्च यावच्च दृश्यते ॥ ३८॥ यच्च यावच्च दूरस्थं सर्वं चिन्मात्रमेव हि । यच्च यावच्च भूतादि यच्च यावच्च लक्ष्यते ॥ ३९॥ यच्च यावच्च वेदान्ताः सर्वं चिन्मात्रमेव हि । चिन्मात्रान्नास्ति गमनं चिन्मात्रान्नास्ति मोक्षकम् ॥ ४०॥ चिन्मात्रान्नास्ति लक्ष्यं च सर्वं चिन्मात्रमेव हि । अखण्डैकरसं ब्रह्म चिन्मात्रान्न हि विद्यते ॥ ४१॥ शास्त्रे मयि त्वयीशे च ह्यखण्डैकरसो भवान् । इत्येकरूपतया यो वा जानात्यहं त्विति ॥ ४२॥ सकृज्ज्ञानेन मुक्तिः स्यात्सम्यग्ज्ञाने स्वयं गुरुः ॥ ४३॥ इति द्वितीयोऽध्यायः ॥ २॥ कुमारः पितरमात्मानुभवमनुब्रूहीति पप्रच्छ । स होवाच परः शिवः । परब्रह्मस्वरूपोऽहं परमानन्दमस्म्यहम् । केवलं ज्ञानरूपोऽहं केवलं परमोऽस्म्यहम् ॥ १॥ केवलं शान्तरूपोऽहं केवलं चिन्मयोऽस्म्यहम् । केवलं नित्यरूपोऽहं केवलं शाश्वतोऽस्म्यहम् ॥ २॥ केवलं सत्त्वरूपोऽहमहं त्यक्त्वाहमस्म्यहम् । सर्वहीनस्वरूपोऽहं चिदाकाशमयोऽस्म्यहम् ॥ ३॥ केवलं तुर्यरूपोऽस्मि तुर्यातीतोऽस्मि केवलः । सदा चैतन्यरूपोऽस्मि चिदानन्दमयोऽस्म्यहम् ॥ ४॥ केवलाकाररूपोऽस्मि शुद्धरूपोऽस्म्यहं सदा । केवलं ज्ञानरूपोऽस्मि केवलं प्रियमस्म्यहम् ॥ ५॥ निर्विकल्पस्वरूपोऽस्मि निरीहोऽस्मि निरामयः । सदाऽसङ्गस्वरूपोऽस्मि निर्विकारोऽहमव्ययः ॥ ६॥ सदैकरसरूपोऽस्मि सदा चिन्मात्रविग्रहः । अपरिच्छिन्नरूपोऽस्मि ह्यखण्डानन्दरूपवान् ॥ ७॥ सत्परानन्दरूपोऽस्मि चित्परानन्दमस्म्यहम् । अन्तरान्तररूपोऽहमवाङ्मनसगोचरः ॥ ८॥ आत्मानन्दस्वरूपोऽहं सत्यानन्दोऽस्म्यहं सदा । आत्मारामस्वरूपोऽस्मि ह्ययमात्मा सदाशिवः ॥ ९॥ आत्मप्रकाशरूपोऽस्मि ह्यात्मज्योतिरसोऽस्म्यहम् । आदिमध्यान्तहीनोऽस्मि ह्याकाशसदृशोऽस्म्यहम् ॥ १०॥ नित्यशुद्धचिदानन्दसत्तामात्रोऽहमव्ययः । नित्यबुद्धविशुद्धैकसच्चिदानन्दमस्म्यहम् ॥ १॥ नित्यशेषस्वरूपोऽस्मि सर्वातीतोऽस्म्यहं सदा । रूपातीतस्वरूपोऽस्मि परमाकाशविग्रहः ॥ १२॥ भूमानन्दस्वरूपोऽस्मि भाषाहीनोऽस्म्यहं सदा । सर्वाधिष्ठानरूपोऽस्मि सर्वदा चिद्घनोऽस्म्यहम् ॥ १३॥ देहभावविहीनोऽस्मि चिन्ताहीनोऽस्मि सर्वदा । चित्तवृत्तिविहीनोऽहं चिदात्मैकरसोऽस्म्यहम् ॥ १४॥ सर्वदृश्यविहीनोऽहं दृग्रूपोऽस्म्यहमेव हि । सर्वदा पूर्णरूपोऽस्मि नित्यतृप्तोऽस्म्यहं सदा ॥ १५॥ अहं ब्रह्मैव सर्वं स्यादहं चैतन्यमेव हि । अहमेवाहमेवास्मि भूमाकाशस्वरूपवान् ॥ १६॥ अहमेव महानात्मा ह्यहमेव परात्परः । अहमन्यवदाभामि ह्यहमेव शरीरवत् ॥ १७॥ अहं शिष्यवदाभामि ह्ययं लोकत्रयाश्रयः । अहं कालत्रयातीत अहं वेदैरुपासितः ॥ १८॥ अहं शास्त्रेण निर्णीत अहं चित्ते व्यवस्थितः । मत्त्यक्तं नास्ति किञ्चिद्वा मत्त्यक्तं पृथिवी च वा ॥ १९॥ मयातिरिक्तं यद्यद्वा तत्तन्नास्तीति निश्चिनु । अहं ब्रह्मास्मि सिद्धोऽस्मि नित्यशुद्धोऽस्म्यहं सदा ॥ २०॥ निर्गुणः केवलात्मास्मि निराकारोऽस्म्यहं सदा । केवलं ब्रह्ममात्रोऽस्मि ह्यजरोऽस्म्यमरोऽस्म्यहम् ॥ २१॥ स्वयमेव स्वयं भामि स्वयमेव सदात्मकः । स्वयमेवात्मनि स्वस्थः स्वयमेव परा गतिः ॥ २२॥ स्वयमेव स्वयं भञ्जे स्वयमेव स्वयं रमे । स्वयमेव स्वयं ज्योतिः स्वयमेव स्वयं महः ॥ २३॥ स्वस्यात्मनि स्वयं रंस्ये स्वात्मन्येव विलोकये । स्वात्मन्येव सुखासीनः स्वात्ममात्रावशेषकः ॥ २४॥ स्वचैतन्ये स्वयं स्थास्ये स्वात्मराज्ये सुखे रमे । स्वात्मसिंहासने स्थित्वा स्वात्मनोऽन्यन्न चिन्तये ॥ २५॥ चिद्रूपमात्रं ब्रह्मैव सच्चिदानन्दमद्वयम् । आनन्दघन एवाहमहं ब्रह्मास्मि केवलम् ॥ २६॥ सर्वदा सर्वशून्योऽहं सर्वात्मानन्दवानहम् । नित्यानन्दस्वरूपोऽहमात्माकाशोऽस्मि नित्यदा ॥ २७॥ अहमेव हृदाकाशश्चिदादित्यस्वरूपवान् । आत्मनात्मनि तृप्तोऽस्मि ह्यरूपोऽस्म्यहमव्ययः ॥ २८॥ एकसंख्याविहीनोऽस्मि नित्यमुक्तस्वरूपवान् । आकाशादपि सूक्ष्मोऽहमाद्यन्ताभाववानहम् ॥ २९॥ सर्वप्रकाशरूपोऽहं परावरसुखोऽस्म्यहम् । सत्तामात्रस्वरूपोऽहं शुद्धमोक्षस्वरूपवान् ॥ ३०॥ सत्यानन्दस्वरूपोऽहं ज्ञानानन्दघनोऽस्म्यहम् । विज्ञानमात्ररूपोऽहं सच्चिदानन्दलक्षणः ॥ ३१॥ ब्रह्ममात्रमिदं सर्वं ब्रह्मणोऽन्यन्न किञ्चन । तदेवाहं सदानन्दं ब्रह्मैवाहं सनातनम् ॥ ३२॥ त्वमित्येतत्तदित्येतन्मत्तोऽन्यन्नास्ति किञ्चन । चिच्चैतन्यस्वरूपोऽहमहमेव शिवः परः ॥ ३३॥ अतिभावस्वरूपोऽहमहमेव सुखात्मकः । साक्षिवस्तुविहीनत्वात्साक्षित्वं नास्ति मे सदा ॥ ३४॥ केवलं ब्रह्ममात्रत्वादहमात्मा सनातनः । अहमेवादिशेषोऽहमहं शेषोऽहमेव हि ॥ ३५॥ नामरूपविमुक्तोऽहमहमानन्दविग्रहः । इन्द्रियाभावरूपोऽहं सर्वभावस्वरूपकः ॥ ३६॥ बन्धमुक्तिविहीनोऽहं शाश्वतानन्दविग्रहः । आदिचैतन्यमात्रोऽहमखण्डैकरसोऽस्म्यहम् ॥ ३७॥ वाङ्मनोऽगोचरश्चाहं सर्वत्र सुखवानहम् । सर्वत्र पूर्णरूपोऽहं भूमानन्दमयोऽस्म्यहम् ॥ ३८॥ सर्वत्र तृप्तिरूपोऽहं परामृतरसोऽस्म्यहम् । एकमेवाद्वितीयं सद्ब्रह्मैवाहं न संशयः ॥ ३९॥ सर्वशून्यस्वरूपोऽहं सकलागमगोचरः । मुक्तोऽहं मोक्षरूपोऽहं निर्वाणसुखरूपवान् ॥४०॥ सत्यविज्ञानमात्रोऽहं सन्मात्रानन्दवानहम् । तुरीयातीतरूपोऽहं निर्विकल्पस्वरूपवान् ॥ ४१॥ सर्वदा ह्यजरूपोऽहं नीरागोऽस्मि निरञ्जनः । अहं शुद्धोऽस्मि बुद्धोऽस्मि नित्योऽस्मि प्रभुरस्म्यहम् ॥ ४२॥ ओङ्कारार्थस्वरूपोऽस्मि निष्कलङ्कमयोऽस्म्यहम् । चिदाकारस्वरूपोऽस्मि नाहमस्मि न सोऽस्म्यहम् ॥ ४३॥ न हि किञ्चित्स्वरूपोऽस्मि निर्व्यापारस्वरूपवान् । निरंशोऽस्मि निराभासो न मनो नेन्द्रियोऽस्म्यहम् ॥ ४४॥ न बुद्धिर्न विकल्पोऽहं न देहादित्रयोऽस्म्यहम् । न जाग्रत्स्वप्नरूपोऽहं न सुषुप्तिस्वरूपवान् ॥ ४५॥ न तापत्रयरूपोऽहं नेषणात्रयवानहम् । श्रवणं नास्ति मे सिद्धेर्मननं च चिदात्मनि ॥ ४६॥ सजातीयं न मे किञ्चिद्विजातीयं न मे क्वचित् । स्वगतं च न मे किञ्चिन्न मे भेदत्रयं क्वचित् ॥ ४७॥ असत्यं हि मनोरूपमसत्यं बुद्धिरूपकम् । अहङ्कारमसिद्धीति नित्योऽहं शाश्वतो ह्यजः ॥ ४८॥ देहत्रयमसद्विद्धि कालत्रयमसत्सदा । गुणत्रयमसत्विद्धि ह्ययं सत्यात्मकः शुचिः ॥ ४९॥ श्रुतं सर्वमसत्द्विद्धि वेदं सर्वमसत्सदा । शास्त्रं सर्वमसत्द्विद्धि ह्यहं सत्यचिदात्मकः ॥ ५०॥ मूर्तित्रयमसद्विद्धि सर्वभूतमसत्सदा । सर्वतत्त्वमसद्विद्धि ह्ययं भूमा सदाशिवः ॥ ५१॥ गुरुशिष्यमसद्विद्धि गुरोर्मन्त्रमसत्ततः । यद्दृश्यं तदसद्विद्धि न मां विद्धि तथाविधम् ॥ ५२॥ यच्चिन्त्यं तदसद्विद्धि यन्न्यायं तदसत्सदा । यद्धितं तदसद्विद्धि न मां विद्धि तथाविधम् ॥ ५३॥ सर्वान्प्राणानसद्विद्धि सर्वान्भोगानसत्त्विति । दृष्टं श्रुतमसद्विद्धि ओतं प्रोतमसन्मयम् ॥ ५४॥ कार्याकार्यमसद्विद्धि नष्टं प्राप्तमसन्मयम् । दुःखादुःखमसद्विद्धि सर्वासर्वमन्मयम् ॥ ५५॥ पूर्णापूर्णमसद्विद्धि धर्माधर्ममसन्मयम् । लाभालाभावसद्विद्धि जयाजयमसन्मयम् ॥ ५६॥ शब्दं सर्वमसद्विद्धि स्पर्शं सर्वमसत्सदा । रूपं सर्वमसद्विद्धि रसं सर्वमसन्मयम् ॥ ५७॥ गन्धं सर्वमसद्विद्धि सर्वाज्ञानमसन्मयम् । असदेव सदा सर्वमसदेव भवोद्भवम् ॥ ५८॥ असदेव गुणं सर्वं सन्मात्रमहमेव हि । स्वात्ममन्त्रं सदा पश्येत्स्वात्ममन्त्रं सदाभ्यसेत् ॥ ५९॥ अहं ब्रह्मास्मि मन्त्रोऽयं दृश्यपापं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयमन्यमन्त्रं विनाशयेत् ॥ ६०॥ अहं ब्रह्मास्मि मन्त्रोऽयं देहदोषं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं जन्मपापं विनाशयेत् ॥ ६१॥ अहं ब्रह्मास्मि मन्त्रोऽयं मृत्युपाशं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं द्वैतदुःखं विनाशयेत् ॥ ६२॥ अहं ब्रह्मास्मि मन्त्रोऽयं भेदबुद्धिं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं चिन्तादुःखं विनाशयेत् ॥ ६३॥ अहं ब्रह्मास्मि मन्त्रोऽयं बुद्धिव्याधिं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं चित्तबन्धं विनाशयेत् ॥ ६४॥ अहं ब्रह्मास्मि मन्त्रोऽयं सर्वव्याधीन्विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं सर्वशोकं विनाशयेत् ॥ ६५॥ अहं ब्रह्मास्मि मन्त्रोऽयं कामादीन्नाशयेत्क्षणात् । अहं ब्रह्मास्मि मन्त्रोऽयं क्रोधशक्तिं विनाशयेत् ॥ ६६॥ अहं ब्रह्मास्मि मन्त्रोऽयं चित्तवृत्तिं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं सङ्कल्पादीन्विनाशयेत् ॥ ६७॥ अहं ब्रह्मास्मि मन्त्रोऽयं कोटिदोषं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयं सर्वतन्त्रं विनाशयेत् ॥ ६८॥ अहं ब्रह्मास्मि मन्त्रोऽयमात्माज्ञानं विनाशयेत् । अहं ब्रह्मास्मि मन्त्रोऽयमात्मलोकजयप्रदः ॥ ६९॥ अहं ब्रह्मास्मि मन्त्रोऽयमप्रतर्क्यसुखप्रदः । अहं ब्रह्मास्मि मन्त्रोऽयमजडत्वं प्रयच्छति ॥ ७०॥ अहं ब्रह्मास्मि मन्त्रोऽयमनात्मासुरमर्दनः । अहं ब्रह्मास्मि वज्रोऽयमनात्माख्यगिरीन्हरेत् ॥ ७१॥ अहं ब्रह्मास्मि मन्त्रोऽयमनात्माख्यासुरान्हरेत् । अहं ब्रह्मास्मि मन्त्रोऽयं सर्वांस्तान्मोक्षयिष्यति ॥ ७२॥ अहं ब्रह्मास्मि मन्त्रोऽयं ज्ञानानन्दं प्रयच्छति । सप्तकोटिमहामन्त्रं जन्मकोटिशतप्रदम् ॥ ७३॥ सर्वमन्त्रान्समुत्सृज्य एतं मन्त्रं समभ्यसेत् । सद्यो मोक्षमवाप्नोति नात्र सन्देहमण्वपि ॥ ७४॥ इति तृतीयोध्यायः ॥ ३॥ कुमारः परमेश्वरं पप्रच्छ जीवन्मुक्तविदेहमुक्तयोः स्थितिमनुब्रूहीति । स होवाच परः शिवः । चिदात्माहं परात्माहं निर्गुणोऽहं परात्परः । आत्ममात्रेण यस्तिष्ठेत्स जीवन्मुक्त उच्यते ॥ १॥ देहत्रयातिरिक्तोऽहं शुद्धचैतन्यमस्म्यहम् । ब्रह्माहमिति यस्यान्तः स जीवनमुक्त उच्यते ॥ २॥ आनन्दघनरूपोऽस्मि परानन्दघनोऽस्म्यहम् । यस्य देहादिकं नास्ति यस्य ब्रह्मेति निश्चयः । परमानन्दपूर्णो यः स जीवन्मुक्त उच्यते ॥ ३॥ यस्य किञ्चिदहं नास्ति चिन्मात्रेणावतिष्ठते । चैतन्यमात्रो यस्यान्तश्चिन्मात्रैकस्वरूपवान् ॥ ४॥ सर्वत्र पूर्णरूपात्मा सर्वत्रात्मावशेषकः । आनन्दरतिरव्यक्तः परिपूर्णश्चिदात्मकः ॥ ५॥ शुद्धचैतन्यरूपात्मा सर्वसङ्गविवर्जितः । नित्यानन्दः प्रसन्नात्मा ह्यन्यचिन्ताविवर्जितः ॥ ६ किञ्चिदस्तित्वहीनो यः स जीवन्मुक्त उच्यते । न मे चित्तं न मे बुद्धिर्नाहङ्कारो न चेन्द्रियम् ॥ ७॥ न मे देहः कदाचिद्वा न मे प्राणादयः क्वचित् । न मे माया न मे कामो न मे क्रोधः परोऽस्म्यहम् ॥ ८॥ न मे किञ्चिदिदं वापि न मे किञ्चित्क्वचिज्जगत् । न मे दोषो न मे लिङ्गं न मे चक्षुर्न मे मनः ॥ ९॥ न मे श्रोत्रं न मे नासा न मे जिह्वा न मे करः । न मे जाग्रन्न मे स्वप्नं न मे कारणमण्वपि ॥ १०॥ न मे तुरीयमिति यः स जीवन्मुक्त उच्यते । इदं सर्वं न मे किञ्चिदयं सर्वं न मे क्वचित् ॥ ११॥ न मे कालो न मे देशो न मे वस्तु न मे मतिः । न मे स्नानं न मे सन्ध्या न मे दैवं न मे स्थलम् ॥ १२॥ न मे तीर्थं न मे सेवा न मे ज्ञानं न मे पदम् । न मे बन्धो न मे जन्म न मे वाक्यं न मे रविः ॥ १३॥ न मे पुण्यं न मे पापं न मे कार्यं न मे शुभम् । ने मे जीव इति स्वात्मा न मे किञ्चिज्जगत्रयम् ॥ १४॥ न मे मोक्षो न मे द्वैतं न मे वेदो न मे विधिः । न मेऽन्तिकं न मे दूरं न मे बोधो न मे रहः ॥ १५॥ न मे गुरुर्न मे शिष्यो न मे हीनो न चाधिकः । न मे ब्रह्म न मे विष्णुर्न मे रुद्रो न चन्द्रमाः ॥ १६॥ न मे पृथ्वी न मे तोयं न मे वायुर्न मे वियत् । न मे वह्निर्न मे गोत्रं न मे लक्ष्यं न मे भवः ॥ १७॥ न मे ध्याता न मे ध्येयं न मे ध्यानं न मे मनुः । न मे शीतं न मे चोष्णं न मे तृष्णा न मे क्षुधा ॥ १८॥ न मे मित्रं न मे शत्रुर्न मे मोहो न मे जयः । न मे पूर्वं न मे पश्चान्न मे चोर्ध्वं न मे दिशः ॥ १९॥ न मे वक्तव्यमल्पं वा न मे श्रोतव्यमण्वपि । न मे गन्तव्यमीषद्वा न मे ध्यातव्यमण्वपि ॥ २०॥ न मे भोक्तव्यमीषद्वा न मे स्मर्तव्यमण्वपि । न मे भोगो न मे रागो न मे यागो न मे लयः ॥ २१॥ न मे मौर्ख्यं न मे शान्तं न मे बन्धो न मे प्रियम् । न मे मोदः प्रमोदो वा न मे स्थूलं न मे कृशम् ॥ २२॥ न मे दीर्घं न मे ह्रस्वं न मे वृद्धिर्न मे क्षयः । अध्यारोपोऽपवादो वा न मे चैकं न मे बहु ॥ २३॥ न मे आन्ध्यं न मे मान्द्यं न मे पट्विदमण्वपि । न मे मांसं न मे रक्तं न मे मेदो न मे ह्यसृक् ॥ २४॥ न मे मज्जा न मेऽस्थिर्वा न मे त्वग्धातु सप्तकम् । न मे शुक्लं न मे रक्तं न मे नीलं नमे पृथक् ॥ २५॥ न मे तापो न मे लाभो मुख्यं गौणं न मे क्वचित् । न मे भ्रान्तिर्न मे स्थैर्यं न मे गुह्यं न मे कुलम् ॥ २६॥ न मे त्याज्यं न मे ग्राह्यं न मे हास्यं न मे नयः । न मे वृत्तं न मे ग्लानिर्न मे शोष्यं न मे सुखम् ॥ २७॥ न मे ज्ञाता न मे ज्ञानं न मे ज्ञेयं न मे स्वयम् । न मे तुभ्यं नमे मह्यं न मे त्वं च न मे त्वहम् ॥ २८॥ न मे जरा न मे बाल्यं न मे यौवनमण्वपि । अहं ब्रह्मास्म्यहं ब्रह्मास्म्यहं ब्रह्मेति निश्चयः ॥ २९॥ चिदहं चिदहं चेति स जीवन्मुक्त उच्यते । ब्रह्मैवाहं चिदेवाहं परो वाहं न संशयः ॥ ३०॥ स्वयमेव स्वयं हंसः स्वयमेव स्वयं स्थितः । स्वयमेव स्वयं पश्येत्स्वात्मराज्ये सुखं वसेत् ॥ ३१॥ स्वात्मानन्दं स्वयं भोक्ष्येत्स जीवन्मुक्त उच्यते । स्वयमेवैकवीरोऽग्रे स्वयमेव प्रभुः स्मृतः ॥ ३२॥ ब्रह्मभूतः प्रशान्तात्मा ब्रह्मानन्दमयः सुखी । स्वच्छरूपो महामौनी वैदेही मुक्त एव सः ॥ ३३॥ सर्वात्मा समरूपात्मा शुद्धात्मा त्वहमुत्थितः । एकवर्जित एकात्मा सर्वात्मा स्वात्ममात्रकः ॥ ३४॥ अजात्मा चामृतात्माहं स्वयमात्माहमव्ययः । लक्ष्यात्मा ललितात्माहं तूष्णीमात्मस्वभाववान् ॥ ३५॥ आनन्दात्मा प्रियो ह्यात्मा मोक्षात्मा बन्धवर्जितः । ब्रह्मैवाहं चिदेवाहमेवं वापि न चिन्त्यते ॥ ३६॥ चिन्मात्रेणैव यस्तिष्ठेद्वैदेही मुक्त एव सः ॥३७॥ निश्चयं च परित्यज्य अहं ब्रह्मेति निश्चयम् । आनन्दभरितस्वान्तो वैदेही मुक्त एव सः ॥ ३८॥ सर्वमस्तीति नास्तीति निश्चयं त्यज्य तिष्ठति । अहं ब्रह्मास्मि नास्मीति सच्चिदानन्दमात्रकः ॥ ३९॥ किञ्चित्क्वचित्कदाचिच्च आत्मानं न स्पृशत्यसौ । तूष्णीमेव स्थितस्तूष्णीं तूष्णीं सत्यं न किञ्चन ॥ ४०॥ परमात्मा गुणातीतः सर्वात्मा भूतभावनः । कालभेदं वस्तुभेदं देशभेदं स्वभेदकम् ॥ ४१॥ किञ्चिद्भेदं न तस्यास्ति किञ्चिद्वापि न विद्यते । अहं त्वं तदिदं सोऽयं कालात्मा कालहीनकः ॥ ४२॥ शून्यात्मा सूक्ष्मरूपात्मा विश्वात्मा विश्वहीनकः । देवात्मादेवहीनात्मा मेयात्मा मेयवर्जितः ॥ ४३॥ सर्वत्र जडहीनात्मा सर्वेषामन्तरात्मकः । सर्वसङ्कल्पहीनात्मा चिन्मात्रोऽस्मीति सर्वदा ॥ ४४॥ केवलः परमात्माहं केवलो ज्ञानविग्रहः । सत्तामात्रस्वरूपात्मा नान्यत्किञ्चिज्जगद्भयम् ॥ ४५॥ जीवेश्वरेति वाक्क्वेति वेदशास्त्राद्यहं त्विति । इदं चैतन्यमेवेति अहं चैतन्यमित्यपि ॥ ४६॥ इति निश्चयशून्यो यो वैदेही मुक्त एव सः । चैतन्यमात्रसंसिद्धः स्वात्मारामः सुखासनः ॥ ४७॥ अपरिच्छिन्नरूपात्मा अणुस्थूलादिवर्जितः । तुर्यतुर्या परानन्दो वैदेही मुक्त एव सः ॥ ४८॥ नामरूपविहीनात्मा परसंवित्सुखात्मकः । तुरीयातीतरूपात्मा शुभाशुभविवर्जितः ॥ ४९॥ योगात्मा योगयुक्तात्मा बन्धमोक्षविवर्जितः । गुणागुणविहीनात्मा देशकालादिवर्जितः ॥ ५०॥ साक्ष्यसाक्षित्वहीनात्मा किञ्चित्किञ्चिन्न किञ्चन । यस्य प्रपञ्चमानं न ब्रह्माकारमपीह न ॥ ५१॥ स्वस्वरूपे स्वयंज्योतिः स्वस्वरूपे स्वयंरतिः । वाचामगोचरानन्दो वाङ्मनोगोचरः स्वयम् ॥ ५२॥ अतीतातीतभावो यो वैदेही मुक्त एव सः । चित्तवृत्तेरतीतो यश्चित्तवृत्त्यवभासकः ॥ ५३॥ सर्ववृत्तिविहीनात्मा वैदेही मुक्त एव सः । तस्मिन्काले विदेहीति देहस्मरणवर्जितः ॥ ५४॥ ईषन्मात्रं स्मृतं चेद्यस्तदा सर्वसमन्वितः । परैरदृष्टबाह्यात्मा परमानन्दचिद्धनः ॥ ५५॥ परैरदृष्टबाह्यात्मा सर्ववेदान्तगोचरः । ब्रह्मामृतरसास्वादो ब्रह्मामृतरसायनः ॥ ५६॥ ब्रह्मामृतरसासक्तो ब्रह्मामृतरसः स्वयम् । ब्रह्मामृतरसे मग्नो ब्रह्मानन्दशिवार्चनः ॥ ५७॥ ब्रह्मामृतरसे तृप्तो ब्रह्मानन्दानुभावकः । ब्रह्मानन्दशिवानन्दो ब्रह्मानन्दरसप्रभः ॥ ५८॥ ब्रह्मानन्दपरं ज्योतिर्ब्रह्मानन्दनिरन्तरः । ब्रह्मानन्दरसान्नादो ब्रह्मानन्दकुटुम्बकः ॥ ५९॥ ब्रह्मानन्दरसारूढो ब्रह्मानन्दैकचिद्धनः । ब्रह्मानन्दरसोद्बाहो ब्रह्मानन्दरसम्भरः ॥ ६०॥ ब्रह्मानन्दजनैर्युक्तो ब्रह्मानन्दात्मनि स्थितः । आत्मरूपमिद।म् सर्वमात्मनोऽन्यन्न कञ्चन ॥ ६१॥ सर्वमात्माहमात्मास्मि परमात्मा परात्मकः । नित्यानन्द स्वरूपात्मा वैदेही मुक्त एव सः ॥ ६२॥ पूर्णरूपो महानात्मा प्रीतात्मा शाश्वतात्मकः । सर्वान्तर्यामिरूपात्मा निर्मलात्मा निरात्मकः ॥ ६३॥ निर्विकारस्वरूपात्मा शुद्धात्मा शान्तरूपकः । शान्ताशान्तस्वरूपात्मा नैकात्मत्वविवर्जितः ॥ ६४॥ जीवात्मपरमात्मेति चिन्तासर्वस्ववर्जितः । मुक्तामुक्तस्वरूपात्मा मुक्तामुक्तविवर्जितः ॥ ६५॥ बन्धमोक्षस्वरूपात्मा बन्धमोक्षविवर्जितः । द्वैताद्वैतस्वरूपात्मा द्वैताद्वैतविवर्जितः ॥ ६६॥ सर्वासर्वस्वरूपात्मा सर्वासर्वविवर्जितः । मोदप्रमोदरूपात्मा मोदादिविनिवर्जितः ॥ ६७॥ सर्वसङ्कल्पहीनात्मा वैदेही मुक्त एव सः । निष्कलात्मा निर्मलात्मा बुद्धात्मापुरुषात्मकः ॥ ६८॥ आनन्दादिविहीनात्मा अमृतात्मामृतात्मकः । कालत्रयस्वरूपात्मा कालत्रयविवर्जितः ॥ ६९॥ अखिलात्मा ह्यमेयात्मा मानात्मा मानवर्जितः । नित्यप्रत्यक्षरूपात्मा नित्यप्रत्यक्षनिर्णयः ॥ ७०॥ अन्यहीनस्वभावात्मा अन्यहीनस्वयंप्रभः । विद्याविद्यादिमेयात्मा विद्याविद्यादिवर्जितः ॥ ७१॥ नित्यानित्यविहीनात्मा इहामुत्रविवर्जितः । शमादिषट्कशून्यात्मा मुमुक्षुत्वादिवर्जितः ॥ ७२॥ स्थूलदेहविहीनात्मा सूक्ष्मदेहविवर्जितः । कारणादिविहीनात्मा तुरीयादिविवर्जितः ॥ ७३॥ अन्नकोशविहीनात्मा प्राणकोशविवर्जितः । मनःकोशविहीनात्मा विज्ञानादिविवर्जितः ॥ ७४॥ आनन्दकोशहीनात्मा पञ्चकोशविवर्जितः । निर्विकल्पस्वरूपात्मा सविकल्पविवर्जितः ॥ ७५॥ दृश्यानुविद्धहीनात्मा शब्दविद्धविवर्जितः । सदा समाधिशून्यात्मा आदिमध्यान्तवर्जितः ॥ ७६॥ प्रज्ञानवाक्यहीनात्मा अहंब्रह्मास्मिवर्जितः । तत्त्वमस्यादिहीनात्मा अयमात्मेत्यभावकः ॥ ७७॥ ओङ्कारवाच्यहीनात्मा सर्ववाच्यविवर्जितः । अवस्थात्रयहीनात्मा अक्षरात्मा चिदात्मकः ॥ ७८॥ आत्मज्ञेयादिहीनात्मा यत्किञ्चिदिदमात्मकः । भानाभानविहीनात्मा वैदेही मुक्त एव सः ॥ ७९॥ आत्मानमेव वीक्षस्व आत्मानं बोधय स्वकम् । स्वमात्मानं स्वयं भुङ्क्ष्व स्वस्थो भव षडानन ॥ ८०॥ स्वमात्मनि स्वयं तृप्तः स्वमात्मानं स्वयं चर । आत्मानमेव मोदस्व वैदेही मुक्तिको भवेत्युपनिषत् ॥ इति चतुर्थोऽध्यायः ॥ ४॥ निदाघो नाम वै मुनिः पप्रच्छ ऋभुं भगवन्तमात्मानात्मविवेकमनुब्रूहीति । स होवाच ऋभुः । सर्ववाचोऽवधिर्ब्रह्म सर्वचिन्तावधिर्गुरुः । सर्वकारणकार्यात्मा कार्यकारणवर्जितः ॥ १॥ सर्वसङ्कल्परहितः सर्वनादमयः शिवः । सर्ववर्जितचिन्मात्रः सर्वानन्दमयः परः ॥ २॥ सर्वतेजःप्रकाशात्मा नादानन्दमयात्मकः । सर्वानुभवनिर्मुक्तः सर्वध्यानविवर्जितः ॥ ३॥ सर्वनादकलातीत एष आत्माहमव्ययः । आत्मानात्मविवेकादिभेदाभेदविवर्जितः ॥ ४॥ शान्ताशान्तादिहीनात्मा नादान्तर्ज्योतिरूपकः । महावाक्यार्थतो दूरो ब्रह्मास्मीत्यतिदूरतः ॥ ५॥ तच्छब्दवर्ज्यस्त्वंशब्दहीनो वाक्यार्थवर्जितः । क्षराक्षरविहीनो यो नादान्तर्ज्योतिरेव सः ॥ ६॥ अखण्डैकरसो वाहमानन्दोऽस्मीति वर्जितः । सर्वातीतस्वभावात्मा नादान्तर्ज्योतिरेव सः ॥ ७॥ आत्मेति शब्दहीनो य आत्मशब्दार्थवर्जितः । सच्चिदानन्दहीनो य एषैवात्मा सनातनः ॥ ८॥ स निर्देष्टुमशक्यो यो वेदवाक्यैरगम्यतः । यस्य किञ्चिद्बहिर्नास्ति किञ्चिदन्तः कियन्न च ॥ ९॥ यस्य लिङ्गं प्रपञ्चं वा ब्रह्मैवात्मा न संशयः । नास्ति यस्य शरीरं वा जीवो वा भूतभौतिकः ॥ १०॥ नामरूपादिकं नास्ति भोज्यं वा भोगभुक्च वा । सद्वाऽसद्वा स्थितिर्वापि यस्य नास्ति क्षराक्षरम् ॥ ११॥ गुणं वा विगुणं वापि सम आत्मा न संशयः । यस्य वाच्यं वाचकं वा श्रवणं मननं च वा ॥ १२॥ गुरुशिष्यादिभेदं वा देवलोकाः सुरासुराः । यत्र धर्ममधर्मं वा शुद्धं वाशुद्धमण्वपि ॥ १३॥ यत्र कालमकालं वा निश्चयः संशयो न हि । यत्र मन्त्रममन्त्रं वा विद्याविद्ये न विद्यते ॥ १४॥ द्रष्टृदर्शनदृश्यं वा ईषन्मात्रं कलात्मकम् । अनात्मेति प्रसङ्गो वा ह्यनात्मेति मनोऽपि वा ॥ १५॥ अनात्मेति जगद्वापि नास्ति नास्ति निश्चिनु । सर्वसङ्कल्पशून्यत्वात्सर्वकार्यविवर्जनात् ॥ १६॥ केवलं ब्रह्ममात्रत्वान्नास्त्यनात्मेति निश्चिनु । देहत्रयविहीनत्वात्कालत्रयविवर्जनात् ॥ १७॥ जीवत्रयगुणाभावात्तापत्रयविवर्जनात् । लोकत्रयविहीनत्वात्सर्वमात्मेति शासनात् ॥ १८॥ चित्ताभाच्चिन्तनीयं देहाभावाज्जरा न च । पादाभावाद्गतिर्नास्ति हस्ताभावात्क्रिया न च ॥ १९॥ मृत्युर्नास्ति जनाभावाद्बुद्ध्यभावात्सुखादिकम् । धर्मो नास्ति शुचिर्नास्ति सत्यं नास्ति भयं न च ॥ २०॥ अक्षरोच्चारणं नास्ति गुरुशिष्यादि नास्त्यपि । एकाभावे द्वितीयं न न द्वितीये न चैकता ॥ २१॥ सत्यत्वमस्ति चेत्किञ्चिदसत्यं न च संभवेत् । असत्यत्वं यदि भवेत्सत्यत्वं न घटिष्यति ॥ २२॥ शुभं यद्यशुभं विद्धि अशुभाच्छुभमिष्यते । भयं यद्यभवं विद्धि अभयाद्भयमापतेत् ॥ २३॥ बन्धत्वमपि चेन्मोक्षो बन्धाभावे क्व मोक्षता । मरणं यदि चेज्जन्म जन्माभावे मृतिर्न च ॥ २४॥ त्वमित्यपि भवेच्चाहं त्वं नो चेदहमेव न । इदं यदि तदेवास्ति तदभादिदं न च ॥ २५॥ अस्तीति चेन्नास्ति तदा नास्ति चेदस्ति किञ्चन । कार्यं चेत्कारणं किञ्चित्कार्याभावे न कारणम् ॥ २६॥ द्वैतं यदि तदाऽद्वैतं द्वैताभावे द्वयं न च । दृश्यं यदि दृगप्यस्ति दृश्याभावे दृगेन न ॥ २७॥ अन्तर्यदि बहिः सत्यमन्ता भावे बहिर्न च । पूर्णत्वमस्ति चेत्किञ्चिदपूर्णत्वं प्रसज्यते ॥ २८॥ तस्मादेतत्क्वचिन्नास्ति त्वं चाहं वा इमे इदम् । नास्ति दृष्टान्तिकं सत्ये नास्ति दार्ष्टान्तिकं ह्यजे ॥ २९॥ परंब्रह्माहमस्मीति स्मरणस्य मनो न हि । ब्रह्ममात्रं जगदिदं ब्रह्ममात्रं त्वमप्यहम् ॥ ३०॥ चिन्मात्रं केवल।म् चाहं नास्त्यनात्म्येति निश्चिनु । इदं प्रपञ्चं नास्त्येव नोत्पन्नं नो स्थितं क्वचित् ॥ ३१॥ चित्तं प्रपञ्चमित्याहुर्नास्ति नास्त्येव सर्वदा । न प्रपञ्चं न चित्तादि नाहङ्कारो न जीवकः ॥ ३२॥ मायाकार्यादिकं नास्ति माया नास्ति भयं नहि । कर्ता नास्ति क्रिया नास्ति श्रवणं मननं नहि ॥ ३३॥ समाधिद्वितयं नास्ति मातृमानादि नास्ति हि । अज्ञानं चापि नास्त्येव ह्यविवेकं कदाचन ॥ ३४॥ अनुबन्धचतुष्कं न सम्बन्धत्रयमेव न । न गङ्गा न गया सेतुर्न भूतं नान्यदस्ति हि ॥ ३५॥ न भूमिर्न जलं नाग्निर्न न वायुर्न च खं क्वचित् । न देवा न च दिक्पाला न वेदा न गुरुः क्वचित् ॥ ३६॥ न दूरं नास्तिकं नालं न मध्यं न क्वचित्स्थितम् । नाद्वैतं द्वैतसत्यं वा ह्यसत्यं वा इदं न च ॥ ३७॥ बन्धमोक्षादिकं नास्ति सद्वाऽसद्वा सुखादि वा । जातिर्नास्ति गतिर्नास्ति वर्णो नास्ति न लौकिकम् ॥ ३८॥ सर्वं ब्रह्मेति नास्त्येव ब्रह्म इत्यपि नास्ति हि । चिदित्येवेति नास्त्येव चिदहंभाषणं न हि ॥ ३९॥ अहं ब्रह्मास्मि नास्त्येव नित्यशुद्धोऽस्मि न क्वचित् । वाचा यदुच्यते किञ्चिन्मनसा मनुते क्वचित् ॥ ४०॥ बुद्ध्या निश्चिनुते नास्ति चित्तेन ज्ञायते नहि । योगी योगादिकं नास्ति सदा सर्वं सदा न च ॥ ४१॥ अहोरात्रादिकं नास्ति स्नानध्यानादिकं नहि । भ्रान्तिरभ्रान्तिर्नास्त्येव नास्त्यनात्मेति निश्चिनु ॥ ४२॥ वेदशास्त्रं पुराणं च कार्यं कारणमीश्वरः । लोको भूतं जनस्त्वैक्यं सर्वं मिथ्या न संशयः ॥ ४३॥ बन्धो मोक्षः सुखं दुःखं ध्यानं चित्तं सुरासुराः । गौणं मुख्यं परं चान्यत्सर्वं मिथ्या न संशयः ॥ ४४॥ वाचा वदति यत्किञ्चित्सङ्कल्पैः कल्प्यते च यत् । मनसा चिन्त्यते यद्यत्सर्वं मिथ्या न संशयः ॥ ४५॥ बुद्ध्या निश्चीयते किञ्चिच्चित्ते निश्चीयते क्वचित् । शास्त्रैः प्रपञ्च्यते यद्यन्नेत्रेणैव निरीक्ष्यते ॥ ४६॥ श्रोत्राभ्यां श्रूयते यद्यदन्यत्सद्भावमेव च । नेत्रं श्रोत्रं गात्रमेव मिथ्येति च सुनिश्चितम् ॥ ४७॥ इदमित्येव निर्दिष्टमयमित्येव कल्प्यते । त्वमहं तदिदं सोऽहमन्यत्सद्भावमेव च ॥ ४८॥ यद्यत्संभाव्यते लोके सर्वसङ्कल्पसंभ्रमः । सर्वाध्यासं सर्वगोप्यं सर्वभोगप्रभेदकम् ॥ ४९॥ सर्वदोषप्रभेदाच्च नास्त्यनात्मेति निश्चिनु । मदीयं च त्वदीयं च ममेति च तवेति च ॥ ५०॥ मह्यं तुभ्यं मयेत्यादि तत्सर्वं वितथं भवेत् । रक्षको विष्णुरित्यादि ब्रह्मा सृष्टेस्तु कारणम् ॥ ५१॥ संहारे रुद्र इत्येवं सर्वं मिथ्येति निश्चिनु । स्नानं जपस्तपो होमः स्वाध्यायो देवपूजनम् ॥ ५२॥ मन्त्रं तन्त्रं च सत्सङ्गो गुणदोषविजृम्भणम् । अन्तःकरणसद्भाव अविद्याश्च संभवः ॥ ५३॥ अनेककोटिब्रह्माण्डं सर्वं मिथ्येति निश्चिनु । सर्वदेशिकवाक्योक्तिर्येन केनापि निश्चितम् ॥ ५४॥ दृश्यते जगति यद्यद्यद्यज्जगति वीक्ष्यते । वर्तते जगति यद्यत्सर्वं मिथ्येति निश्चिनु ॥ ५५॥ येन केनाक्षरेणोक्तं येन केन विनिश्चितम् । येन केनापि गदितं येन केनापि मोदितम् ॥ ५६॥ येन केनापि यद्दत्तं येन केनापि यत्कृतम् । यत्र यत्र शुभं कर्म यत्र यत्र च दुष्कृतम् ॥ ५७॥ यद्यत्करोषि सत्येन सर्वं मिथ्येति निश्चिनु । त्वमेव परमात्मासि त्वमेव परमो गुरुः ॥ ५८॥ त्वमेवाकाशरूपोऽसि साक्षिहीनोऽसि सर्वदा । त्वमेव सर्वभावोऽसि त्वं ब्रह्मासि न संशयः ॥ ५९॥ कालहीनोऽसि कालोऽसि सदा ब्रह्मासि चिद्घनः । सर्वतः स्वस्वरूपोऽसि चैतन्यघनवानसि ॥ ६०॥ सत्योऽसि सिद्धोऽसि सनातनोऽसि मुक्तोऽसि मोक्षोऽसि मुदामृतोऽसि । देवोऽसि शान्तोऽसि निरामयोऽसि ब्रह्मासि पूर्णोऽसि परात्परोऽसि ॥ ६१॥ समोऽसि सच्चापि सनातनोऽसि सत्यादिवाक्यैः प्रतिबोधितोऽसि । सर्वाङ्गहीनोऽसि सदा स्थितोऽसि ब्रह्मेन्द्ररुद्रादिविभावितोऽसि ॥ ६२॥ सर्वप्रपञ्चभ्रमवर्जितोऽसि सर्वेषु भूतेषु च भासितोऽसि । सर्वत्र सङ्कल्पविवर्जितोऽसि सर्वागमान्तार्थविभावितोऽसि ॥ ६३॥ सर्वत्र सन्तोषसुखासनोऽसि सर्वत्र गत्यादिविवर्जितोऽसि । सर्वत्र लक्ष्यादिविवर्जितोऽसि ध्यातोऽसि विष्ण्वादिसुरैरजस्रम् ॥ ६४॥ चिदाकारस्वरूपोऽसि चिन्मात्रोऽसि निरङ्कुशः । आत्मन्येव स्थितोऽसि त्वं सर्वशून्योऽसि निर्गुणः ॥ ६५॥ आनन्दोऽसि परोऽसि त्वमेक एवाद्वितीयकः । चिद्घनानन्दरूपोऽसि परिपूर्णस्वरूपकः ॥ ६६॥ सदसि त्वमसि ज्ञोऽसि सोऽसि जानासि वीक्षसि । सच्चिदानन्दरूपोऽसि वासुदेवोऽसि वै प्रभुः ॥ ६७॥ अमृतोऽसि विभुश्चासि चञ्चलो ह्यचलो ह्यसि । सर्वोऽसि सर्वहीनोऽसि शान्ताशान्तविवर्जितः ॥ ६८॥ सत्तामात्रप्रकाशोऽसि सत्तासामान्यको ह्यसि । नित्यसिद्धिस्वरूपोऽसि सर्वसिद्धिविवर्जितः ॥ ६९॥ ईषन्मात्रविशून्योऽसि अणुमात्रविवर्जितः । अस्तित्ववर्जितोऽसि त्वं नास्तित्वादिविवर्जितः ॥ ७०॥ लक्ष्यलक्षणहीनोऽसि निर्विकारो निरामयः । सर्वनादान्तरोऽसि त्वं कलाकाष्ठाविवर्जितः ॥ ७१॥ ब्रह्मविष्ण्वीशहीनोऽसि स्वस्वरूपं प्रपश्यसि । स्वस्वरूपावशेषोऽसि स्वानन्दाब्धौ निमज्जसि ॥ ७२॥ स्वात्मराज्ये स्वमेवासि स्वयंभावविवर्जितः । शिष्टपूर्णस्वरूपोऽसि स्वस्मात्किञ्चिन्न पश्यसि ॥ ७३॥ स्वस्वरूपान्न चलसि स्वस्वरूपेण जृम्भसि । स्वस्वरूपादनन्योऽसि ह्यहमेवासि निश्चिनु ॥ ७४॥ इदं प्रपञ्चं यत्किञ्चिद्यद्यज्जगति विद्यते । दृश्यरूपं च दृग्रूपं सर्वं शशविषाणवत् ॥ ७५॥ भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहङ्कारश्च तेजश्च लोकं भुवनमण्डलम् ॥ ७६॥ नाशो जन्म च सत्यं च पुण्यपापजयादिकम् । रागः कामः क्रोधलोभौ ध्यानं ध्येयं गुणं परम् ॥ ७७॥ गुरुशिष्योपदेशादिरादिरन्तं शमं शुभम् । भूतं भव्यं वर्तमानं लक्ष्यं लक्षणमद्वयम् ॥ ७८॥ शमो विचारः सन्तोषो भोक्तृभोज्यादिरूपकम् । यमाद्यष्टाङ्गयोगं च गमनागमनात्मकम् ॥ ७९॥ आदिमध्यान्तरङ्गं च ग्राह्यं त्याज्यं हरिः शिवः । इन्द्रियाणि मनश्चैव अवस्थात्रितयं तथा ॥ ८०॥ चतुर्विंशतितत्त्वं च साधनानां चतुष्टयम् । सजातीयं विजातीयं लोका भूरादयः क्रमात् ॥ ८१॥ सर्ववर्णाश्रमाचारं मन्त्रतन्त्रादिसंग्रहम् । विद्याविद्यादिरूपं च सर्ववेदं जडाजडम् ॥ ८२॥ बन्धमोक्षविभागं च ज्ञानविज्ञानरूपकम् । बोधाबोधस्वरूपं वा द्वैताद्वैतादिभाषणम् ॥ ८३॥ सर्ववेदान्तसिद्धान्तं सर्वशास्त्रार्थनिर्णयम् । अनेकजीवसद्भावमेकजीवादिनिर्णयम् ॥ ८४॥ यद्यद्ध्यायति चित्तेन यद्यत्सङ्कल्पते क्वचित् । बुद्ध्या निश्चीयते यद्यद्गुरुणा संशृणोति यत् ॥ ८५॥ यद्यद्वाचा व्याकरोति यद्यदाचार्यभाषणम् । यद्यत्स्वरेन्द्रियैर्भाव्यं यद्यन्मीमांसते पृथक् ॥ ८६॥ यद्यन्न्यायेन निर्णीतं महद्भिर्वेदपारगैः । शिवः क्षरति लोकान्वै विष्णुः पाति जगत्त्रयम् ॥ ८७॥ ब्रह्मा सृजति लोकान्वै एवमादिक्रियादिकम् । यद्यदस्ति पुराणेषु यद्यद्वेदेषु निर्णयम् ॥ ८८॥ सर्वोपनिषदां भावं सर्वं शशविषाणवत् । देहोऽहमिति सङ्कल्पं तदन्तःकरणं स्मृतम् ॥ ८९॥ देहोऽहमिति सङ्कल्पो महत्संसार उच्यते । देहोऽहमिति सङ्कल्पस्तद्बन्धमिति चोच्यते ॥ ९०॥ देहोऽहमिति सङ्कल्पस्तद्दुःखमिति चोच्यते । देहोऽहमिति यद्भानं तदेव नरकं स्मृतम् ॥ ९१॥ देहोऽहमिति सङ्कल्पो जगत्सर्वमितीर्यते । देहोऽहमिति सङ्कल्पो हृदयग्रन्थिरीरितिः ॥ ९२॥ देहोऽहमिति यज्ज्ञानं तदेवाज्ञानमुच्यते । देहोऽहमिति यज्ज्ञानं तदसद्भावमेव च ॥ ९३॥ देहोऽहमिति या बुद्धिः सा चाविद्येति भण्यते । देहोऽहमिति यज्ज्ञानं तदेव द्वैतमुच्यते ॥ ९४॥ देहोऽहमिति सङ्कल्पः सत्यजीवः स एव हि । देहोऽहमिति यज्ज्ञानं परिच्छिन्नमितीरितम् ॥ ९५॥ देहोऽहमिति सङ्कल्पो महापापमिति स्फुटम् । देहोऽहमिति या बुद्धिस्तृष्णा दोषामयः किल ॥ ९६॥ यत्किञ्चिदपि सङ्कल्पस्तापत्रयमितीरितम् । कामं क्रोधं बन्धनं सर्वदुःखं विश्वं दोषं कालनानास्वरूपम् । यत्किञ्चेदं सर्वसङ्कल्पजालं तत्किञ्चेदं मानसं सोम विद्धि ॥ ९७॥ मन एव जगत्सर्वं मन एव महारिपुः । मन एव हि संसारो मन एव जगत्त्रयम् ॥ ९८॥ मन एव महद्दुःखं मन एव जरादिकम् । मन एव हि कालश्च मन एव मलं तथा ॥ ९९॥ मन एव हि सङ्कल्पो मन एव हि जीवकः । मन एव हि चित्तं च मनोऽहङ्कार एव च ॥ १००॥ मन एव महद्बन्धं मनोऽन्तःकरणं च तत् । मन एव हि भूमिश्च मन एव हि तोयकम् ॥ १०१॥ मन एव हि तेजश्च मन एव मरुन्महान् । मन एव हि चाकाशं मन एव हि शब्दकम् ॥ १०२॥ स्पर्शं रूपं रसं गन्धं कोशाः पञ्च मनोभवाः । जाग्रत्स्वप्नसुषुप्त्यादि मनोमयरितीरितम् ॥ १०३॥ दिक्पाला वसवो रुद्रा आदित्याश्च मनोमयाः । दृश्यं जडं द्वन्द्वजातमज्ञानं मानसं स्मृतम् ॥ १०४॥ सङ्कल्पमेव यत्किञ्चित्तत्तन्नास्तीति निश्चिनु । नास्ति नास्ति जगत्सर्वं गुरुशिष्यादिकं नहीत्युपनिषत् ॥ १०५॥ इति पञ्चमोऽध्यायः ॥ ५॥ ऋभुः ॥ सर्वं सच्चिन्मयं विद्धि सर्वं सच्चिन्मयं ततम् । सच्चिदानन्दमद्वैतं सच्चिदानन्दमद्वयम् ॥ १॥ सच्चिदानन्दमात्रं हि सच्चिदानन्दमन्यकम् । सच्चिदानन्दरूपोऽहं सच्चिदानन्दमेव खम् ॥ २॥ सच्चिदानन्दमेव त्वं सच्चिदानन्दकोऽस्म्यहम् । मनोबुद्धिरहङ्कारचित्तसङ्घातका अमी ॥ ३॥ न त्वं नाहं न चान्यद्वा सर्वं ब्रह्मैव केवलम् । न वाक्यं न पदं वेदं नाक्षरं न जडं क्वचित् ॥ ४॥ न मध्यं नादि नान्तं वा न सत्यं न निबन्धजम् । न दुःखं न सुखं भावं न माया प्रकृतिस्तथा ॥ ५॥ न देहं न मुखं घ्राणं न जिह्वा न च तालुनी । न दन्तोष्ठौ ललाटं च निश्वासोच्छ्वास एव च ॥ ६॥ न स्वेदमस्थि मांसं च न रक्तं न च मूत्रकम् । न दूरं नान्तिकं नाङ्गं नोदरं न किरीटकम् ॥ ७॥ न हस्तपादचलनं न शास्त्रं न च शासनम् । न वेत्ता वेदनं वेद्यं न जाग्रत्स्वप्नसुप्तयः ॥ ८॥ तुर्यातीतं न मे किञ्चित्सर्वं सच्चिन्मयं ततम् । नाध्यात्मिकं नाधिभूतं नाधिदैवं न मायिकम् ॥ ९॥ न विश्वतैजसः प्राज्ञो विराट्सूत्रात्मकेश्वरः । न गमागमचेष्टा च न नष्टं न प्रयोजनम् ॥ १०॥ त्याज्यं ग्राह्यं न दूष्यं वा ह्यमेध्यामेध्यकं तथा । न पीनं न कृशं क्लेदं न कालं देशभाषणम् ॥ ११॥ न सर्वं न भयं द्वैतं न वृक्षतृणपर्वताः । न ध्यानं योगसंसिद्धिर्न ब्रह्मवैश्यक्षत्रकम् ॥ १२॥ न पक्षी न मृगो नाङ्गी न लोभो मोह एव च । न मदो न च मात्सर्यं कामक्रोधादयस्तथा ॥ १३॥ न स्त्रीशूद्रबिडालादि भक्ष्यभोज्यादिकं च यत् । न प्रौढहीनो नास्तिक्यं न वार्तावसरोऽति हि ॥ १४॥ न लौकिको न लोको वा न व्यापारो न मूढता । न भोक्ता भोजनं भोज्यं न पात्रं पानपेयकम् ॥ १५॥ न शत्रुमित्रपुत्रादिर्न माता न पिता स्वसा । न जन्म न मृतिर्वृद्धिर्न देहोऽहमिति भ्रमः ॥ १६॥ न शून्यं नापि चाशून्यं नान्तःकरणसंसृतिः । न रात्रिर्न दिवा नक्तं न ब्रह्मा न हरिः शिवः ॥ १७॥ न वारपक्षमासादि वत्सरं न च चञ्चलम् । न ब्रह्मलोको वैकुण्ठो न कैलासो न चान्यकः ॥ १८॥ न स्वर्गो न च देवेन्द्रो नाग्निलोको न चाग्निकः । न यमो यमलोको वा न लोका लोकपालकाः ॥ १९॥ न भूर्भुवःस्वस्त्रैलोक्यं न पातालं न भूतलम् । नाविद्या न च विद्या च न माया प्रकृतिर्जडा ॥ २०॥ न स्थिरं क्षणिकं नाशं न गतिर्न च धावनम् । न ध्यातव्यं न मे ध्यानं न मन्त्रो न जपः क्वचित् ॥ २१॥ न पदार्था न पूजार्हं नाभिषेको न चार्चनम् । न पुष्पं न फलं पत्रं गन्धपुष्पादिधूपकम् ॥ २२॥ न स्तोत्रं न नमस्कारो न प्रदक्षिणमण्वपि । न प्रार्थना पृथग्भावो न हविर्नाग्निवन्दनम् ॥ २३॥ न होमो न च कर्माणि न दुर्वाक्यं सुभाषणम् । न गायत्री न वा सन्धिर्न मनस्यं न दुःस्थितिः ॥ २४॥ न दुराशा न दुष्टात्मा न चाण्डालो न पौल्कसः । न दुःसहं दुरालापं न किरातो न कैतवम् ॥ २५॥ न पक्षपातं न पक्षं वा न विभूषणतस्करौ । न च दम्भो दाम्भिको वा न हीनो नाधिको नरः ॥ २६॥ नैकं द्वयं त्रयं तुर्यं न महत्वं न चाल्पता । न पूर्णं न परिच्छिन्नं न काशी न व्रतं तपः ॥ २७॥ न गोत्रं न कुलं सूत्रं न विभुत्वं न शून्यता । न स्त्री न योषिन्नो वृद्धा न कन्या न वितन्तुता ॥ २८॥ न सूतकं न जातं वा नान्तर्मुखसुविभ्रमः । न महावाक्यमैक्यं वा नाणिमादिविभूतयः ॥ २९॥ सर्वचैतन्यमात्रत्वात्सर्वदोषः सदा न हि । सर्वं सन्मात्ररूपत्वात्सच्चिदानन्दमात्रकम् ॥ ३०॥ ब्रह्मैव सर्वं नान्योऽस्ति तदहं तदहं तथा । तदेवाहं तदेवाहं ब्रह्मैवाहं सनातनम् ॥ ३१॥ ब्रह्मैवाहं न संसारी ब्रह्मैवाहं न मे मनः । ब्रह्मैवाहं न मे बुद्धिर्ब्रह्मैवाहं न चेन्द्रियः ॥ ३२॥ ब्रह्मैवाहं न देहोऽहं ब्रह्मैवाहं न गोचरः । ब्रह्मैवाहं न जीवोऽहं ब्रह्मैवाहं न भेदभूः ॥ ३३॥ ब्रह्मैवाहं जडो नाहमहं ब्रह्म न मे मृतिः । ब्रह्मैवाहं न च प्राणो ब्रह्मैवाहं परात्परः ॥ ३४॥ इदं ब्रह्म परं ब्रह्म सत्यं ब्रह्म प्रभुर्हि सः । कालो ब्रह्म कला ब्रह्म सुखं ब्रह्म स्वयंप्रभम् ॥ ३५॥ एकं ब्रह्म द्वयं ब्रह्म मोहो ब्रह्म शमादिकम् । दोषो ब्रह्म गुणो ब्रह्म दमः शान्तं विभुः प्रभुः ॥ ३६॥ लोको ब्रह्म गुरुर्ब्रह्म शिष्यो ब्रह्म सदाशिवः । पूर्वं ब्रह्म परं ब्रह्म शुद्धं ब्रह्म शुभाशुभम् ॥ ३७॥ जीव एव सदा ब्रह्म सच्चिदानन्दमस्म्यहम् । सर्वं ब्रह्ममयं प्रोक्तं सर्वं ब्रह्ममयं जगत् ॥ ३८॥ स्वयं ब्रह्म न सन्देहः स्वस्मादन्यन्न किञ्चन । सर्वमात्मैव शुद्धात्मा सर्वं चिन्मात्रमद्वयम् ॥ ३९॥ नित्यनिर्मलरूपात्मा ह्यात्मनोऽन्यन्न किञ्चन । अणुमात्रलसद्रूपमणुमात्रमिदं जगत् ॥ ४०॥ अणुमाअत्रं शरीरं वा ह्यणुमात्रमसत्यकम् । अणुमात्रमचिन्त्यं वा चिन्त्यं वा ह्यणुमात्रकम् ॥ ४१॥ ब्रह्मैव सर्वं चिन्मात्रं ब्रह्ममात्रं जगत्त्रयम् । आनन्दं परमानन्दमन्यत्किञ्चिन्न किञ्चन ॥ ४२॥ चैतन्यमात्रमोङ्कारं ब्रह्मैव सकलं स्वयम् । अहमेव जगत्सर्वमहमेव परं पदम् ॥ ४३॥ अहमेव गुणातीत अहमेव परात्परः । अहमेव परं ब्रह्म अहमेव गुरोर्गुरुः ॥ ४४॥ अहमेवाखिलाधार अहमेव सुखात्सुखम् । आत्मनोऽन्यज्जगन्नास्ति आत्मनोऽन्यत्सुखं न च ॥ ४५॥ आत्मनोऽन्या गतिर्नास्ति सर्वमात्ममयं जगत् । आत्मनोऽन्यन्नहि क्वापि आत्मनोऽन्यत्तृणं नहि ॥ ४६॥ आत्मनोऽन्यत्तुषं नास्ति सर्वमात्ममयं जगत् । ब्रह्ममात्रमिदं सर्वं ब्रह्ममात्रमसन्न हि ॥ ४७॥ ब्रह्ममात्रं श्रुतं सर्वं स्वयं ब्रह्मैव केवलम् । ब्रह्ममात्रं वृतं सर्वं ब्रह्ममात्रं रसं सुखम् ॥ ४८॥ ब्रह्ममात्रं चिदाकाशं सच्चिदानन्दमव्ययम् । ब्रह्मणोऽन्यतरन्नास्ति ब्रह्मणोऽन्यज्जगन्न च ॥ ४९॥ ब्रह्मणोऽन्यदह नास्ति ब्रह्मणोऽन्यत्फलं नहि । ब्रह्मणोऽन्यत्तृणं नास्ति ब्रह्मणोऽन्यत्पदं नहि ॥ ५०॥ ब्रह्मणोऽन्यद्गुरुर्नास्ति ब्रह्मणोऽन्यमसद्वपुः । ब्रह्मणोऽन्यन्न चाहन्ता त्वत्तेदन्ते नहि क्वचित् ॥ ५१॥ स्वयं ब्रह्मात्मकं विद्धि स्वस्मादन्यन्न किञ्चन । यत्किञ्चिद्दृश्यते लोके यत्किञ्चिद्भाष्यते जनैः ॥ ५२॥ यत्किञ्चिद्भुज्यते क्वापि तत्सर्वमसदेव हि । कर्तृभेदं क्रियाभेदं गुणभेदं रसादिकम् ॥५३॥ लिङ्गभेदमिदं सर्वमसदेव सदा सुखम् । कालभेदं देशभेदं वस्तुभेदं जयाजयम् ॥ ५४॥ यद्यद्भेदं च तत्सर्वमसदेव हि केवलम् । असदन्तःकरणकमसदेवेन्द्रियादिकम् ॥ ५५॥ असत्प्राणादिकं सर्वं सङ्घातमसदात्मकम् । असत्यं पञ्चकोशाख्यमसत्यं पञ्च देवताः ॥ ५६॥ असत्यं षड्विकारादि असत्यमरिवर्गकम् । असत्यं षडृतुश्चैव असत्यं षड्रसस्तथा ॥ ५७॥ सच्चिदानन्दमात्रोऽहमनुत्पन्नमिदं जगत् । आत्मैवाहं परं सत्यं नान्याः संसारदृष्टयः ॥ ५८॥ सत्यमानन्दरूपोऽहं चिद्घनानन्दविग्रहः । अहमेव परानन्द अहमेव परात्परः ॥ ५९॥ ज्ञानाकारमिदं सर्वं ज्ञानानन्दोऽहमद्वयः । सर्वप्रकाशरूपोऽहं सर्वाभावस्वरूपकम् ॥ ६०॥ अहमेव सदा भामीत्येवं रूपं कुतोऽप्यसत् । त्वमित्येवं परं ब्रह्म चिन्मयानन्दरूपवान् ॥ ६१॥ चिदाकारं चिदाकाशं चिदेव परमं सुखम् । आत्मैवाहमसन्नाहं कूटस्थोऽहं गुरुः परः ॥ ६२॥ सच्चिदानन्दमात्रोऽहमनुत्पन्नमिदं जगत् । कालो नास्ति जगन्नास्ति मायाप्रकृतिरेव न ॥ ६३॥ अहमेव हरिः साक्षादहमेव सदाशिवः । शुद्धचैतन्यभावोऽहं शुद्धसत्त्वानुभावनः ॥ ६४॥ अद्वयानन्दमात्रोऽहं चिद्घनैकरसोऽस्म्यहम् । सर्वं ब्रह्मैव सततं सर्वं ब्रह्मैव केवलम् ॥ ६५॥ सर्वं ब्रह्मैव सततं सर्वं ब्रह्मैव चेतनम् । सर्वान्तर्यामिरूपोऽहं सर्वसाक्षित्वलक्षणः ॥ ६६॥ परमात्मा परं ज्योतिः परं धाम परा गतिः । सर्ववेदान्तसारोऽहं सर्वशास्त्रसुनिश्चितः ॥ ६७॥ योगानन्दस्वरूपोऽहं मुख्यानन्दमहोदयः । सर्वज्ञानप्रकाशोऽस्मि मुख्यविज्ञानविग्रहः ॥ ६८॥ तुर्यातुर्यप्रकाशोऽस्मि तुर्यातुर्यादिवर्जितः । चिदक्ष्रोऽन् सत्योऽहं वासुदवोऽजररोऽमरः ॥ ६९॥ अहं ब्रह्म चिदाकाशं नित्यं ब्रह्म निरञ्जनम् । शुद्धं बुद्धं सदामुक्तमनामकमरूपकम् ॥ ७०॥ सच्चिदानन्दरूपोऽहमनुन्त्पन्नमिदं जगत् । सत्यासत्यं जगन्नास्ति सङ्कल्पकलनादिकम् ॥ ७१॥ नित्यानन्दमयं ब्रह्म केवलं सर्वदा स्वयम् । अनन्तमव्ययं शान्तमेकरूपमनामयम् ॥ ७२॥ मत्तोऽन्यदस्ति चेन्मिथ्या यथा मरुमरीचिका । वन्ध्याकुमारवचने भीतिश्चेदस्ति किञ्चन ॥ ७३॥ शशशृङ्गेण नागेन्द्रो मृतश्चेज्जगदस्ति तत् । मृगतृष्णाजलं पीत्वा तृप्तश्चेदस्त्विदं जगत् ॥ ७४॥ नरशृङ्गेण नष्टश्चेत्कश्चिदस्त्विदमेव हि । गन्धर्वनगरे सत्ये जगद्भवति सर्वदा ॥ ७५॥ गगने नीलिमासत्ये जगत्सत्यं भविष्यति । शुक्तिकारजतं सत्यं भूषणं चेज्जगद्भवेत् ॥ ७६॥ रज्जुसर्पेण दष्टश्चेन्नरो भवतु संसृतिः । जातरूपेण बाणेन ज्वालाग्नौ नाशिते जगत् ॥ ७७॥ विन्ध्याटव्यां पायसान्नमस्ति चेज्जगदुद्भवः । रम्भास्तम्भेन काष्ठेन पाकसिद्धौ जगद्भवेत् ॥ ७८॥ सद्यः कुमारिकरूपैः पाके सिद्धे जगद्भवेत् । चित्रस्थदीपैस्तमसो नाशश्चेदस्त्विदं जगत् ॥ ७९॥ मासात्पूर्वं मृतो मर्त्यो ह्यागतश्चेज्जगद्भवेत् । तक्रं क्षीरस्वरूपं चेत्क्वचिन्नित्यं जगद्भवेत् ॥ ८०॥ गोस्तनादुद्भवं क्षीरं पुनरारोपणे जगत् । भूरजोऽब्धौ समुत्पन्ने जगद्भवतु सर्वदा ॥ ८१॥ कूर्मरोम्णा गजे बद्धे जगदस्तु मदोत्कटे । नालस्थतन्तुना मेरुश्चालितश्चेज्जगद्भवेत् ॥ ८२॥ तरङ्गमालया सिन्धुर्बद्धश्चेदस्त्विदं जगत् । अग्नेरधश्चेज्ज्वलनं जगद्भवतु सर्वदा ॥ ८३॥ ज्वालावह्निः शीतलश्चेदस्तिरूपमिदं जगत् । ज्वालाग्निमण्डले पद्मवृद्धिश्चेज्जगदस्त्विदम् ॥ ८४॥ महच्छैलेन्द्रनीलं वा सम्भवच्चेदिदं जगत् । मेरुरागत्य पद्माक्षे स्थितश्चेदस्त्विदं जगत् ॥ ८५॥ निगिरेच्चेद्भृङ्गसूनुर्मेरुं चलवदस्त्विदम् । मशकेन हते सिंहे जगत्सत्यं तदास्तु ते ॥ ८६॥ अणुकोटरविस्तीर्णे त्रैलोक्यं चेज्जगद्भवेत् । तृणानलश्च नित्यश्चेत्क्षणिकं तज्जगद्भवेत् ॥ ८७॥ स्वप्नदृष्टं च यद्वस्तु जागरे चेज्जगद्भवः । नदीवेगो निश्चलश्चेत्केनापीदं भवेज्जगत् ॥ ८८॥ क्षुधितस्याग्निर्भोज्यश्चेन्निमिषं कल्पितं भवेत् । जात्यन्धै रत्नविषयः सुज्ञातश्चेज्जगत्सदा ॥ ८९॥ नपुंसककुमारस्य स्त्रीसुखं चेद्भवज्जगत् । निर्मितः शशशृङ्गेण रथश्चेज्जगदस्ति तत् ॥ ९०॥ सद्योजाता तु या कन्या भोगयोग्या भवेज्जगत् । वन्ध्या गर्भाप्ततत्सौख्यं ज्ञाता चेदस्त्विदं जगत् ॥ ९१॥ काको वा हंसवद्गच्छेज्जगद्भवतु निश्चलम् । महाखरो वा सिंहेन युध्यते चेज्जगत्स्थितिः ॥ ९२॥ महाखरो गजगतिं गतश्चेज्जगदस्तु तत् । सम्पूर्णचन्द्रसूर्यश्चेज्जगद्भातु स्वयं जडम् ॥ ९३॥ चन्द्रसूर्यादिकौ त्यक्त्वा राहुश्चेद्दृश्यते जगत् । भृष्टबीजसमुत्पन्नवृद्धिश्चेज्जगदस्तु सत् ॥ ९४॥ दरिद्रो धनिकानां च सुखं भुङ्क्ते तदा जगत् । शुना वीर्येण सिंहस्तु जितो यदि जगत्तदा ॥ ९५॥ ज्ञानिनो हृदयं मूढैर्ज्ञातं चेत्कल्पनं तदा । श्वानेन सागरे पीते निःशेषेण मनो भवेत् ॥ ९६॥ शुद्धाकाशो मनुष्येषु पतितश्चेत्तदा जगत् । भूमौ वा पतितं व्योम व्योमपुष्पं सुगन्धकम् ॥ ९७॥ शुद्धाकाशे वने जाते चलिते तु तदा जगत् । केवले दर्पणे नास्ति प्रतिबिम्बं तदा जगत् ॥ ९८॥ अजकुक्षौ जगन्नास्ति ह्यात्मकुक्षौ जगन्नहि । सर्वथा भेदकलनं द्वैताद्वैतं न विद्यते ॥ ९९॥ मायाकार्यमिदं भेदमस्ति चेद्ब्रह्मभावनम् । देहोऽहमिति दुःखं चेद्ब्रह्माहमिति निश्चयः ॥ १००॥ हृदयग्रन्थिरस्तित्वे छिद्यते ब्रह्मचक्रकम् । संशये समनुप्राप्ते ब्रह्मनिश्चयमाश्रयेत् ॥ १०१॥ अनात्मरूपचोरश्चेदात्मरत्नस्य रक्षणम् । नित्यानन्दमयं ब्रह्म केवलं सर्वदा स्वयम् ॥ १०२॥ एवमादिसुदृष्टान्तैः साधितं ब्रह्ममात्रकम् । ब्रह्मैव सर्वभवनं भुवनं नाम सन्त्यज ॥ १०३॥ अहं ब्रह्मेति निश्चित्य अहंभावं परित्यज । सर्वमेव लयं याति सुप्तहस्तस्थपुष्पवत् ॥ १०४॥ न देहो न च कर्माणि सर्वं ब्रह्मैव केवलम् । न भूतं न च कार्यं च न चावस्थाचतुष्टयम् ॥ १०५॥ लक्षणात्रयविज्ञानं सर्वं ब्रह्मैव केवलम् । सर्वव्यापारमुत्सृज्य ह्यहं ब्रह्मेति भावय ॥ १०६॥ अहं ब्रह्म न सन्देहो ह्यहं ब्रह्म चिदात्मकम् । सच्चिदानन्दमात्रोऽहमिति निश्चित्य तत्त्यज ॥ १०७॥ शाङ्करीयं महाशास्त्रं न देयं यस्य कस्यचित् । नास्तिकाय कृतघ्नाय दुर्वृत्ताय दुरात्मने ॥ १०८॥ गुरुभक्तिविशुद्धान्तःकरणाय महात्मने । सम्यक्परीक्ष्य दातव्यं मासं षाण्मासवत्सरम् ॥ १०९॥ सर्वोपनिषदभ्यासं दूरतस्त्यज्य सादरम् । तेजोबिन्दूपनिषदमभ्यसेत्सर्वदा मुदा ॥ ११०॥ सकृदभ्यासमात्रेण ब्रह्मैव भवति स्वयम् । ब्रह्मैव भवति स्वयमित्युपनिषत् ॥ ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ इति तेजोबिन्दूपनिषत्समाप्ता ॥
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 ! CHAPTER - I 1. PARAM-DHYANA (the supreme meditation) should be upon Tejo-bindu (the seed or source of spiritual light), which is the Atma of the universe, which is seated in the heart, which is of the size of an atom, which pertains to Shiva, which is quiescent and which is gross and subtle, as also above these qualities. 2. That alone should be the Dhyana of the Munis as well as of men, which is full of pains, which is difficult to meditate on, which is difficult to perceive, which is the emancipated one, which is decayless and which is difficult to attain. 3. One whose food is moderate, whose anger has been controlled, who has given up all love for society, who has subdued his passions, who has overcome all pairs (heat and cold etc.), who has given up his egoism, who does not bless anyone nor take anything from others; 4. And also who goes where they naturally ought not to go and naturally would not go where they like to go – such persons also obtain three in the face. Hamsa is said to have three seats. 5. Therefore know it is the greatest of mysteries, without sleep and without support. It is very subtle, of the form of Soma and is the supreme seat of Vishnu. 6. That seat has three faces, three gunas and three Dhatus and is formless, motionless, changeless, sizeless and supportless. 7. That seat is without Upadhi and is above the reach of speech and mind. It is Svabhava (Self or nature) reachable only by Bhava (being). 8. The indestructible seat is associateless, without bliss, beyond mind, difficult to perceive, emancipated and changeless. It should be meditated upon as the liberated, the eternal, the permanent and the indestructible. 9. It is Brahman, is Adhyatma (or the deity presiding as Atma) and is the highest seat of Vishnu. It is inconceivable, of the nature of Chidatma and above the Akasa. 10. It is void and non-void and beyond the void and is abiding in the heart. There is (in It) neither meditation nor meditator, nor the meditated, nor the non-meditated. 11. It is not the universe. It is the highest space; it is neither supreme nor above the supreme. It is inconceivable, unknowable, non-truth and not the highest. 12. It is realised by the Munis, but the Devas do not know the supreme One. Avarice, delusion, fear, pride, passion, anger, sin; 13. Heat, cold, hunger, thirst, thought and fancy – (all these do not exist in It). (In It) there is no pride of (belonging to) the Brahmana caste, nor is there the collection of the knot of salvation. 14. (In It) there is no fear, no happiness, no pains, neither fame nor disgrace. That which is without these states is the supreme Brahman. 15. Yama (forbearance), Niyama (religious observance), Tyaga (renunciation), Mouna (silence) according to time and place, Asana (posture), Mulabandha, seeing all bodies as equal, the position of the eye; 16. Prana-samyamana (control of breath), Pratyahara (subjugation of the senses), Dharana, Atma-Dhyana and Samadhi – these are spoken of as the parts (of Yoga) in order. 17. That is called Yama in which one controls all his organs (of sense and actions) through the Vijnana that all is Brahman; this should be practised often and often. 18. Niyama, in which there is the supreme bliss enjoyed through the flowing (or inclination) of the mind towards things of the same (spiritual) kind, (viz., Brahman) and the abandoning of things differing from one another is practised by the sages as a rule. 19. In Tyaga (renunciation), one abandons the manifestation (or objects) of the universe through the cognition of Atman that is Sat and Chit. This is practised by the great and is the giver of immediate salvation. 20. Mouna (the silence), in which, without reaching That, speech returns along with mind, is fit to be attained by the Yogins and should be ever worshipped by the ignorant (even). 21. How is it possible to speak of ‘That’, from which speech returns ? How should it be described as the universe as there is no word to describe it ? 22. It is ‘That’ which is (really) called silence and which is naturally understood (as such). There is silence in children, but with words (latent); whereas the knowers of Brahman have it (silence) but without words. 23. That should be known as ‘the lonely seat’ in which there is no man in the beginning, middle, or end and through which all this (universe) is fully pervaded. 24-25. The illusion of Brahma and all other beings takes place within one twinkling (of His eye). That should be known as Asana (posture), in which one has with ease and without fatigue (uninterrupted) meditation of Brahman; that is described by the word Kala (time), that is endless bliss and that is secondless. Everything else is the destroyer of happiness. 26. That is called Siddhasana (Siddha-posture) in which the Siddhas (psychical personages) have succeeded in realising the endless One as the support of the universe containing all the elements, etc. 27. That is called the Mulabandha, which is the Mula (root) of all worlds and through which the root Chitta is (Bandha) bound. It should be always practised by the Rajayogins. 28. One after having known the equality of the Angas (or parts of Yoga) point to one and the same Brahman, should be absorbed in that equal (or uniform) Brahman; if not, there is not that equality (attained). Then like a dry tree, there is straightness (or uniformity throughout). 29. Making one’s vision full of spiritual wisdom, one should look upon the world as full of Brahman. That vision is very noble. It is (generally) aimed at the tip of the nose; 30. But it should be directed towards that seat (of Brahman) wherein the cessation of seer, the seen and sight will take place and not towards the tip of the nose. 31. That is called Pranayama (the control of breath), in which there is the control of the modifications (of mind) through the cognition of Brahman in all the states of Chitta and others. 32. The checking of (the conception of the reality of) the universe, is said to be expiration. The conception of ‘I am Brahman’ is inspiration. 33. The holding on (long) to this conception without agitation is cessation of breath. Such is the practice of the enlightened. 34. The ignorant close their nose. That should be known as Pratyahara, through which one sees Atman (even) in the objects of sense and pleases Chitta through Manas. It should be practised often and often. 35. Through seeing Brahman wherever the mind goes, the Dharana is meant that state where one indulges in the good thought: 36. ‘I am Brahman alone’, and is without any support. This Dhyana is the giver of supreme bliss. 37. Being first in a state of changelessness and then thoroughly forgetting (even) that state owing to the cognition of the (true) nature of Brahman – this is called Samadhi. 38. This kind of bliss should be practised (or enjoyed) by a wise person till his cognition itself united in a moment with the state of Pratyag (Atman). 39. Then this King of Yogins becomes a Siddha and is without any aid (outside himself). Then he will attain a state, inexpressible and unthinkable. 40. When Samadhi is practised, the following obstacles arise with great force – absence of right inquiry, laziness, inclination to enjoyment; 41. Absorption (in material object), Tamas, distraction, impatience, sweat and absent-mindedness. All these obstacles should be overcome by inquirers into Brahman. 42. Through Bhava-Vrittis (worldly thoughts), one gets into them. Through Sunya-Vrittis (void or empty thoughts), one gets into them. But through the Vrittis of Brahman, one gets fullness. 43. Therefore one should develop fullness through this means (of Brahman). He who abandons this Vritti of Brahman, which is very purifying and supreme – that man lives in vain like a beast. 44. But he who understands this Vritti (of Brahman) and having understood it makes advances in it, becomes a good and blessed person, deserving to be worshipped by the three worlds. 45. Those who are greatly developed through the ripening (of their past Karmas) attain the state of Brahman; others are simply reciters of words. 46. Those who are clever in arguments about Brahman, but are without the action pertaining to Brahman and who are greatly attached to the world – those certainly are born again and again (in this world) through their Ajnana; 47. (The former) never remain, even for half a moment – without the Vritti of Brahman, like Brahma and others, Sanaka, etc., Suka and others. 48. When a cause is subject to changes, it (as an effect) must also have its cause. When the cause ceases to exist in truth, the effect perishes through right discrimination. Then that substance (or principle) which is beyond the scope of words, remains pure. 49. After that, Vritti Jnana arises in their purified mind; through meditation with transcendental energy, there arises a firm certitude. 50. After reducing the visible into the invisible state, one should see everything as Brahman. The wise should ever stay in bliss with their understanding full of the essence of Chit. Thus ends the first chapter. CHAPTER - II Then the Kumara asked Shiva: “Please explain to me the nature of Chinmatra, that is the partless non-dual essence”. The great Shiva replied: 1-23. “The partless non-dual essence is the visible. It is the world, it is the existence, it is the Self, it is mantra, it is action, it is spiritual wisdom, it is water. It is the earth, it is Akasa, it is the books, it is the three Vedas, it is the Brahman, it is the religious vow, it is Jiva, it is Aja (the unborn), it is Brahma, it is Vishnu, it is Rudra; it is I, it is Atman, it is the Guru. It is the aim, it is sacrifice, it is the body, it is Manas, it is Chitta, it is happiness, it is Vidya; it is the undifferentiated, it is the eternal, it is the supreme, it is everything. O six-faced one, different from It there is nothing. None, none but It; It is I. It is gross, it is subtle, it is knowable, it is thou; it is the mysterious; it is the knower; it is existence, it is mother, it is father, it is brother, it is husband, It is Sutra (Atman), it is Virat. It is the body, it is the head, it is the internal, it is the eternal, it is full, it is nectar, it is Gotra (clan), it is Griha (the house), it is the preservable, it is the moon, it is the stars, it is the sun, it is the holy seat. It is forgiveness, it is patience, it is the gunas, it is the witness. It is a friend, it is a relative, it is an ally, it is the king, town, kingdom and subjects. It is Om, Japa, meditation, the seat, the one worthy to be taken (in), the heart, the Jyotis, Swarga (heaven) and Self”. 24. “All the partless and non-dual essence should be regarded as Chinmatra. Chinmatra alone is the Absolute Consciousness; and this partless non-dual essence alone is the (real) essence. 25. All having consciousness alone except those having changes, are Chinmatra. All this is Chinmatra. 26. He is Chinmaya; the state of Atman is known as Chinmatra and the partless non-dual essence. The whole world is Chinmatra. Your state and my state are Chinmatra. 27. Akasa, earth, water, Vayu, Agni, Brahma, Vishnu, Shiva and all else that exist or do not, are Chinmatra. 28. That which is the partless non-dual essence is Chinmatra. All the past, present and future are Chinmatra. 29. Substance and time are Chinmatra. Knowledge and the knowable are Chinmatra. The knower is Chinmatra. Everything is Chinmatra. 30. Every speech is Chinmatra. Whatever else is Chinmatra. Asat and Sat are Chinmatra. 31. The beginning and end are Chinmatra; that which is in the beginning and end is Chinmatra ever. The Guru and the disciple are Chinmatra. If the seer and the seen are Chinmatra, then they are always Chinmaya. 32. All things wondrous are Chinmatra. The (gross) body is Chinmatra, as also subtle and causal bodies. There is nothing beyond Chinmatra. 33. I and thou are Chinmatra. Form and non-form are Chinmatra. Virtue and vice are Chinmatra. The body is a symbol of Chinmatra. 34. Sankalpa, knowing, Mantra and others, the gods invoked in Mantras; 35. The gods presiding over the eight quarters the phenomenal and the supreme Brahman are nothing but Chinmatra. There is nothing without Chinmatra. 36-38. Maya is nothing without Chinmatra. Puja (worship) is nothing without Chinmatra. Meditation, truth, sheaths and others, the (eight) Vasus, silence, non-silence and indifference to objects – are nothing without Chinmatra. Everything is from Chinmatra. Whatever is seen and however seen – it is Chinmatra so far. 39-41. Whatever exists and however distant is Chinmatra. Whatever elements exist, whatever is perceived and whatever is Vedanta – all these are Chinmatra. Without Chinmatra, there is no motion, no Moksha and no goal aimed at. Everything is Chinmatra. Brahman that is the partless non-dual essence is known to be nothing but Chinmatra. 42. Thou, O Lord, art the partless non-dual essence (stated) in the books, in me, in Thee and in the ruler. He who thus perceives ‘I’ as of one homogeneity (pervading everywhere) will at once be emancipated through this spiritual wisdom. He is his own Guru with this profound spiritual wisdom. Thus ends the second chapter. CHAPTER - III The Kumara addressed his father (again): “Please explain to me the realisation of Atman”. To which the great Shiva said: 1-3. “I am of the nature of the Parabrahman. I am the supreme bliss. I am solely of the nature of divine wisdom. I am the sole supreme, the sole quiescence, the sole Chinmaya, the sole unconditioned, the sole permanent and the sole Sattva. I am the ‘I’ that has given up ‘I’. I am one that is without anything. I am full of Chidakasha. 4. I am the sole fourth one. I am the sole one above the fourth (state of Turya). I am of the nature of (pure) consciousness. I am ever of the nature of the bliss-consciousness. 5-7. I am of the nature of the non-dual. I am ever of a pure nature, solely of the nature of divine wisdom, of the nature of happiness, without fancies, desires or diseases of the nature of bliss, without changes or differentiations and of the nature of the eternal one essence and Chinmatra. 8. My real nature is indescribable, of endless bliss, the bliss above Sat and Chit and the interior of the interior. I am beyond reach of Manas and speech. 9. I am of the nature of Atmic bliss, true bliss and one who plays with (my) Atman; I am Atman and Sadashiva. 10. My nature is Atmic spiritual effulgence. I am the essence of the Jyotis of Atman. I am without beginning, middle, or end. I am like the sky. 11. I am solely Sat, Ananda and Chit which is unconditioned and pure. I am the Sachchidananda that is eternal, enlightened and pure. 12. I am ever of the nature of the eternal Sesha (serpent-time). I am ever beyond all. My nature is beyond form. My form is supreme Akasa. 13. My nature is of the bliss of earth. I am ever without speech. My nature is the all-seat (foundation of all). 14-15. I am ever replete with consciousness, without the attachment of body, without thought, without the modifications of Chitta, the sole essence of Chidatma, beyond the visibility of all and of the form of vision. My nature is ever full. 16. I am ever fully contented, the all, and Brahman, and the very consciousness; I am ‘I’. My nature is of the earth. 17-21. I am the great Atman and the supreme of the supreme; I appear sometimes as different from myself; sometimes as possessing a body, sometimes as a pupil and sometimes as the basis of the worlds. I am beyond the three periods of time, am worshipped by the Vedas, am determined by the sciences and am fixed in the Chitta. There is nothing left out by me, neither the earth nor any other objects here. Know that there is nothing which is out of myself. I am Brahma, a Siddha, the eternally pure, non-dual one. Brahman, without old age or death. 22-25. I shine by myself; I am my own Atman, my own goal, enjoy myself, play in myself, have my own spiritual effulgence, am my own greatness and am used to play in my own Atman, look on my own Atman, and am in myself happily seated. I have my own Atman as the residue, stay in my own consciousness, and play happily in the kingdom of my own Atman. Sitting on the real throne of my own Atman, I think of nothing else but my own Atman. 26-32. I am Chidrupa alone, Brahman alone, Sachchidananda, the secondless, the one replete with bliss and the sole Brahman and ever without anything, have the bliss of my own Atman, the unconditioned bliss, and am always Atma-Akasa. I alone am in the heart like Chid-aditya (the consciousness-sun). I am content in my own Atman, have no form, or no decay, am without, the number one, have the nature of an unconditioned and emancipated one, and I am subtler than Akasa; I am without the existence of beginning or end, of the nature of the all-illuminating, the bliss greater than the great, of the sole nature of Sat, of the nature of pure Moksha, of the nature of truth and bliss, full of spiritual wisdom and bliss, of the nature of wisdom alone and of the nature of Sachchidananda. All this is Brahman alone. There is none other than Brahman and that is ‘I’. I am Brahman that is Sat and bliss and the ancient. 33. The word ‘thou’ and the word ‘that’ are not different from me. I am of the nature of consciousness. I am alone the great Shiva. 34. I am beyond the nature of existence. I am of the nature of happiness. As there is nothing that can witness me, I am without the state of witness. 35. Being purely of the nature of Brahman, I am the eternal Atman. I alone am the Adisesha (the primeval Sesha). I alone am the Sesha. 36. I am without name and form, of the nature of bliss, of the nature of being unperceivable by the senses and of the nature of all beings; 37-39. I have neither bondage nor salvation. I am of the form of eternal bliss. I am the primeval consciousness alone, the partless and non-dual essence, beyond reach of speech and mind, of the nature of bliss everywhere, of the nature of fullness everywhere, of the nature of earthly bliss, of the nature of contentment everywhere, the supreme nectary essence and the one and secondless Sat, (viz.,) Brahman. There is no doubt of it. 40-43. I am of the nature of all-void. I am the one that is given out by the Vedas. I am of the nature of the emancipated and emancipation, of Nirvanic bliss, of truth and wisdom, of Sat alone and bliss, of the one beyond the fourth, of one without fancy and ever of the nature of Aja (the unborn). I am without passion or faults. I am the pure, the enlightened, the eternal, the all-pervading and of the nature of the significance of Om, of the spotless and of Chit. I am neither existing nor non-existing. 44-45. I am not of the nature of anything. I am of the nature of the actionless. I am without parts. I have no semblance, no manas, no sense, no Buddhi, no change, none of the three bodies, neither the waking, dreaming, or dreamless sleeping states. 46. I am neither of the nature of the three pains nor of the three desires. I have neither Sravana nor Manana in Chidatma in order to attain salvation. 47. There is nothing like me or unlike me. There is nothing within me. I have none of the three bodies. 48. The nature of Manas is unreal, the nature of Buddhi is unreal, the nature of Aham (the ‘I’) is unreal; but I am the unconditioned, the permanent and the unborn. 49. The three bodies are unreal, the three periods of time are unreal, the three Gunas are unreal, but I am of the nature of the Real and the pure. 50. That which is heard is unreal, all the Vedas are unreal, the Shastras are unreal, but I am the Real and of the nature of Chit. 51. The Murtis (Brahma, Vishnu and Rudra having limitation) are unreal, all the creation is unreal, all the Tattvas are unreal, but know that I am the great Sadashiva. 52. The master and the disciple are unreal, the mantra of the Guru is unreal, that which is seen is unreal, but know me to be the Real. 53. Whatever is thought of is unreal, whatever is lawful is unreal, whatever is beneficial is unreal, but know me to be the Real. 54. Know the Purusha (ego) to be unreal, know the enjoyments to be unreal, know things seen and heard are unreal as also the one woven warp-wise and woof-wise, viz., this universe; 55-56. Cause and non-cause are unreal, things lost or obtained are unreal. Pains and happiness are unreal, all and non-all are unreal, gain and loss are unreal, victory and defeat are unreal. 57-59. All the sound, all the touch, all the forms, all the taste, all the smell and all Ajnana are unreal. Everything is always unreal – the mundane existence is unreal – all the Gunas are unreal. I am of the nature of Sat. One should cognise his own Atman alone. One should always practise the mantra of his Atman. 60-69. The mantra (Aham Brahmashmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of Buddhi, the bondage of Chitta, all diseases, all grieves and passions instantaneously, the power of anger, the modifications of Chitta, Sankalpa, Crores of sins, all actions and the Ajnana of Atman. 70-71. The mantra ‘I am Brahman’ gives indescribable bliss, gives the state of Ajada (the non inertness or the undecaying) and kills the demon of non-Atman. The thunderbolt ‘I am Brahman’ clears all the hill of not-Atman. 72. The wheel ‘I am Brahman’ destroys the Asuras of not-Atman. The Mantra ‘I am Brahman’ will relieve all (persons). 73. The Mantra ‘I am Brahman’ gives spiritual wisdom and bliss. There are seven Crores of great Mantras and there are Vratas (vows) of (or yielding) hundred Crores of births. 74. Having given up all other Mantras, one should ever practise this Mantra. He obtains at once salvation and there is not even a particle of doubt about it. Thus ends the third chapter. CHAPTER - IV The Kumara asked the great Lord: “Please explain to me the nature of Jivanmukti (embodied salvation) and Videhamukti (disembodied salvation).” To which the great Shiva replied: 1. “I am Chidatma. I am Para-Atma. I am the Nirguna, greater than the great. One who will simply stay in Atman is called a Jivanmukta. 2. He who realises: ‘I am beyond the three bodies, I am the pure consciousness and I am Brahman’, is said to be a Jivanmukta. 3. He is said to be a Jivanmukta, who realises: ‘I am of the nature of the blissful and of the supreme bliss, and I have neither body nor any other thing except the certitude ‘I am Brahman’ only. 4-6. He is said to be a Jivanmukta who has not at all got the ‘I’ in myself, but who stays in Chinmatra (absolute consciousness) alone, whose interior is consciousness alone, who is only of the nature of Chinmatra, whose Atman is of the nature of the all-full, who has Atman left over in all, who is devoted to bliss, who is undifferentiated, who is all-full of the nature of consciousness, whose Atman is of the nature of pure consciousness, who has given up all affinities (for objects), who has unconditioned bliss, whose Atman is tranquil, who has got no other thought (than Itself) and who is devoid of the thought of the existence of anything. 7-11(a). He is said to be a Jivanmukta who realises: ‘I have no Chitta, no Buddhi, no Ahamkara, no sense, no body at any time, no Pranas, no Maya, no passion and no anger, I am the great, I have nothing of these objects or of the world and I have no sin, no characteristics, no eye, no Manas, no ear, no nose, no tongue, no hand, no waking, no dreaming, or causal state in the least or the fourth state.’ 11(b)-30(a). He is said to be a Jivanmukta, who realises: ‘All this is not mine, I have no time, no space, no object, no thought, no Snana (bathing), no Sandhyas( junction-period ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no auspiciousness, no Jiva, not even the three worlds, no salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no Vayu, no Akasa, no Agni, no clan, no Lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no Mans, no cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present, or future, no quarters, nothing to be said or heard in the least, nothing to be gone to (or attained), nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no Yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither Adhyaropa (illusory attribution) nor Apavada (withdrawal of that conception) , no oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, no skin, none of the seven Dhatus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, no mystery, no race, nothing to be abandoned or received, nothing to be laughed at, no policy, no religious vow, no fault, no bewailments, no happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging to you or to me, neither you nor I, and neither old age nor youth nor manhood; but I am certainly Brahman. ‘I am certainly Brahman. I am Chit, I am Chit’. 30(b)-31. He is said to be a Jivanmukta who cognises: ‘I am Brahman alone, I am Chit alone, I am the supreme’. No doubt need be entertained about this; ‘I am Hamsa itself, I remain of my own will, I can see myself through myself, I reign happy in the kingdom of Atman and enjoy in myself the bliss of my own Atman’. 32. He is a Jivanmukta who is himself, the foremost and the one undaunted person who is himself the lord and rests in his own Self. 33. He is a Videhamukta who has become Brahman, whose Atman has attained quiescence, who is of the nature of Brahmic bliss, who is happy, who is of a pure nature and who is a great Mouni (observer of silence). 34-37. He is a Videhamukta who remains in Chinmatra alone without (even) thinking thus: ‘I am all Atman, the Atman that is equal (or the same) in all, the pure, without one, the non-dual, the all, the self only, the birthless and the deathless – I am myself the undecaying Atman that is the object aimed at, the sporting, the silent, the blissful, the beloved and the bondless salvation – I am Brahman alone – I am Chit alone’. 38. He is a Videhamukta who having abandoned the thought: ‘I alone am the Brahman’ is filled with bliss. 39-47(a). He is a Videhamukta who having given up the certainty of the existence or non-existence of all objects is pure Chidananda (the consciousness-bliss), who having abandoned (the thought): ‘I am Brahman’ (or) ‘I am not Brahman’ does not mingle his Atman with anything, anywhere or at any time, who is ever silent with the silence of Satya, who does nothing, who has gone beyond Gunas, whose Atman has become the All, the great and the purifier of the elements, who does not cognise the change of time, matter, place, himself or other differences, who does not see (the difference of) ‘I’, ‘thou’, ‘this’, or ‘that’, who being of the nature of time is yet without it, whose Atman is void, subtle and universal, but yet without (them), whose Atman is divine and yet without Devas, whose Atman is measurable and yet without measure, whose Atman is without inertness and within every one, whose Atman is devoid of any Sankalpa, who thinks always: ‘I am Chinmatra, I am simply Paramatman, I am only of the nature of spiritual wisdom, I am only of the nature of Sat, I am afraid of nothing in this world’, and who is without the conception of Devas, Vedas and sciences, ‘All this is consciousness, etc.,’ and regards all as void. 47(b)-48. He is a Videhamukta who has realised himself to be Chaitanya alone, who is remaining at ease in the pleasure-garden of his own Atman, whose Atman is of an illimitable nature, who is without conception of the small and the great and who is the fourth of the fourth state and the supreme bliss. 49-53(a). He is a Videhamukta whose Atman is nameless and formless, who is the great spiritual wisdom of the nature of bliss and of the nature of the state beyond Turya, who is neither auspicious nor inauspicious, who has Yoga as his Atman, whose Atman is associated with Yoga, who is free from bondage or freedom, without Guna or non-Guna, without space, time, etc., without the witnessable and the witness, without the small or the great and without the cognition of the universe or even the cognition of the nature of Brahman, but who finds his spiritual effulgence in his own nature, who finds bliss in himself, whose bliss is beyond the scope of words and mind and whose thought is beyond the beyond. 53(b)-54. He is said to be a Videhamukta who has gone beyond (or mastered quite) the modifications of Chitta, who illumines such modifications and whose Atman is without any modifications at all. In that case, he is neither embodied nor disembodied. If such a thought is entertained (even), for a moment, then he is surrounded (in thought) by all. 55-62. He is a Videhamukta whose external Atman invisible to others is the supreme bliss aiming at the highest Vedanta, who drinks of the juice of the nectar of Brahman, who has the nectar of Brahman as medicine, who is devoted to the juice of the nectar of Brahman, who is immersed in that juice, who has the beneficent worship of the Brahmic bliss, who is not satiated with the juice of the nectar of Brahman, who realises Brahmic bliss, who cognises the Shiva bliss in Brahmic bliss, who has the effulgence of the essence of Brahmic bliss, who has become one with it, who lives in the household of Brahmic bliss, has mounted the car of Brahmic bliss, who has an imponderable Chit being one with it, who is supporting (all), being full of it, who associates with me having it, who stays in Atman having that bliss and who thinks: ‘All this is of the nature of Atman, there is nothing else beside Atman, all is Atman, I am Atman, the great Atman, the supreme Atman and Atman of the form of bliss’. 63-68(a). He who thinks: ‘My nature is full, I am the great Atman, I am the all-contented and the permanent Atman. I am the Atman pervading the heart of all, which is not stained by anything, but which has no Atman; I am the Atman whose nature is changeless, I am the quiescent Atman; and I am the many Atman’. He who does not think this is Jivatma and that is Paramatma, whose Atman is of the nature of the emancipated and the non-emancipated, but without emancipation or bondage, whose Atman is of the nature of the dual and the non-dual one, but without duality and non-duality; whose Atman is of the nature of the All and the non-All, but without them; whose Atman is of the nature of the happiness arising from objects obtained and enjoyed, but without it; and who is devoid of any Sankalpa – such a man is a Videhamukta. 68(b)-79. He whose Atman is partless, stainless, enlightened, Purusha, without bliss, etc., of the nature of the nectar, of the nature of the three periods of time, but without them; whose Atman is entire and non-measurable, being subject to proof though without proof; whose Atman is the eternal and the witness, but without eternality and witness; whose Atman is of the nature of the secondless, who is the self-shining one without a second, whose Atman cannot be measured by Vidya and Avidya but without them; whose Atman is without conditionedness or unconditionedness, who is without this or the higher worlds, whose Atman is without the six things beginning with Sama, who is without the qualifications of the aspirant after salvation, whose Atman is without gross, subtle, causal and the fourth bodies and without the Anna, Prana, Manas and Vijnana sheaths; whose Atman is of the nature of Ananda (bliss) sheath, but without five sheaths; whose Atman is of the nature of Nirvikalpa, is devoid of Sankalpa, without the characteristics of the visible or the audible and of the nature of void, owing to unceasing Samadhi, who is without beginning, middle, or end; whose Atman is devoid of the word Prajnana, who is without the idea ‘I am Brahman’, whose Atman is devoid (of the thought) of ‘thou art’, who is without the thought ‘this is Atman’, whose Atman is devoid of that which is described by Om, who is above the reach of any speech or the three states and is the indestructible and the Chidatma, whose Atman is not the one which can be known by Atman and whose Atman has neither light nor darkness. Such a personage is a Videhamukta. 80-81. Look only upon Atman; know It as your own. Enjoy your Atman yourself and stay in peace. O six-faced one, be content in your own Atman, be wandering in your own Atman and be enjoying your own Atman. Then you will attain Videhamukti”. Thus ends the fourth chapter. CHAPTER - V The sage named Nidagha addressed the venerable Ribhu: “O Lord please explain to me the discrimination of Atman from non-Atman”. The Sage replied thus: 1-4(a). “The furthest limit of all Vak (speech) is Brahman; the furthest limit to all thoughts is the Guru. That which is of the nature of all causes and effects but yet without them, that which is without Sankalpa, of the nature of all bliss and the auspicious, that which is the great one of the nature of bliss, that which illuminates all luminaries and that which is full of the bliss of Nada (spiritual sound), without any enjoyment and contemplation and beyond Nadas and Kalas (parts) – that is Atman, that is ‘I’, the indestructible. 4(b)-5(a). Being devoid of all the difference of Atman and non-Atman, of heterogeneity and homogeneity and of quiescence and non-quiescence – that is the one Jyotis at the end of Nada. 5(b)-6. Being remote from the conception of Maha-Vakyartha (i.e., the meaning of Maha Vakyas) as well of ‘I am Brahman’, being devoid of or without the conception of the word and the meaning and being devoid of the conception of the destructible and indestructible – that is the one Jyotis at the end of Nada. 7. Being without the conception ‘I am the partless non-dual essence’ or ‘I am the blissful’, and being of the nature of the one beyond all – ‘that is one‘ Jyotis at the end of Nada. 8. He who is devoid of the significance of Atman (viz., motion) and devoid of Sachchidananda – he is alone Atman, the eternal. 9. He who is undefinable and unreachable by the words of the Vedas, who has neither externals nor internals and whose symbol is either the universe or Brahman – he is undoubtedly Atman. 10-12(a). He who has no body, nor is a Jiva made up of the elements and their compounds, who has neither form nor name, neither the enjoyable nor the enjoyer, neither Sat nor Asat, neither preservation nor regeneration, neither Guna nor non-Guna – that is undoubtedly my Atman. 12(b)-15(a). He who has neither the described nor description, neither Sravana nor Manana, neither Guru nor disciple, neither the world of the Devas nor the Devas nor the Asuras, neither duty nor non-duty, neither the immaculate nor non-immaculate, neither time nor non-time, neither certainty nor doubt, neither Mantra nor non-Mantra, neither science nor non-science, neither the seer nor the sight which is subtle, nor the nectar of time – that is Atman. 15(b)-16(a). Rest assured that not-Atman is a misnomer. There is no Manas as not-Atman. There is no world as not-Atman. 16(b)-17(a). Owing to the absence of all Sankalpas and to the giving up of all actions, Brahman alone remains and there is no not-Atman. 17(b)-21. Being devoid of the three bodies, the three periods of time, the three Gunas of Jiva, the three pains and the three worlds and following the saying ‘All is Brahman’, know that there is nothing to be known through the absence of Chitta; there is no old age through the absence of body; no motion through the absence of legs; no action through the absence of hands; no death through the absence of creatures; no happiness through the absence of Buddhi; no virtue, no purity, no fear, no repetition of Mantras, no Guru nor disciple. There is no second in the absence of one. Where there is not the second, there is not the first. 22. Where there is truth alone, there is no non-truth possible; where there is non-truth alone, there is no truth possible. 23. If you regard a thing auspicious as inauspicious, then auspiciousness is desired (as separate) from inauspiciousness. If you regard fear as non-fear, then fear will arise out of non-fear. 24. If bondage should become emancipation, then in the absence of bondage will be no emancipation. If birth should imply death, then in the absence of birth, there is no death. 25. If ‘thou’ should imply ‘I’, then in the absence of ‘thou’ there is no ‘I’. If ‘this’ should be ‘that’, ‘this’ does not exist in the absence of ‘that’. 26. If being should imply non-being, then non-being will imply being. If an effect implies a cause, then in the absence of effect, there is no cause. 27. If duality implies non-duality, then in the absence of duality, there is no non-duality. If there should be the seen, then there is the eye (or sight); in the absence of the seen, there is no eye. 28. In the absence of the interior, there is no exterior. If there should be fullness, then non-fullness is possible. Therefore (all) this exists nowhere. 29. Neither you nor I, nor this nor these exist. There exists no (object of) comparison in the true one. 30. There is no simile in the unborn. There is (in it) no mind to think. I am the supreme Brahman. This world is Brahman only. Thou and I are Brahman only. 31. I am Chinmatra simply and there is no not-Atman. Rest assured of it. This universe is not (really at all). This universe is not (really) at all. It was nowhere produced and stays nowhere. 32. Some say that Chitta is the universe. Not at all. It exists not. Neither the universe nor Chitta nor Ahankara nor Jiva exists (really). 33-34. Neither the creation of Maya nor Maya itself exists (really). Fear does not (really) exist. Actor, action, hearing, thinking, the two Samadhis, the measurer, the measure, Ajnana and Aviveka – none of these exists (truly) anywhere. 35-38. Therefore the four moving considerations and the three kinds of relationship exist not. There is no Ganga, no Gaya, no Setu (bridge), no elements or anything else, no earth, water, fire, Vayu and Akasa anywhere, no Devas, no guardians of the four quarters, no Vedas, no Guru, no distance, no proximity, no time, no middle, no non-duality, no truth, no untruth, no bondage, no emancipation, no Sat, no Asat, no happiness, etc., no class, no motion, no caste and no worldly business. 39. All is Brahman only and nothing else – all is Brahman only and nothing else. There exists then nothing (or Statement) as that ‘consciousness alone is’; there is (then) no saying such as ‘Chit is I’. 40-41. The statement ‘I am Brahman’ does not exist (then); nor does exist (then) the statement: ‘I am the eternally pure’. Whatever is uttered by the mouth, whatever is thought by Manas, whatever is determined by Buddhi, whatever is cognised by Chitta – all these do not exist. There is no Yogin or Yoga then. All are and are not. 42. Neither day nor night, neither bathing nor contemplating, neither delusion nor non-delusion – all these do not exist then. Know that is no not-Atman. 43. The Vedas, Sciences, Puranas, effect and cause, Ishvara and the world and the elements and mankind – all these are unreal. There is no doubt of it. 44. Bondage, salvation, happiness, relatives, meditation, Chitta, the Devas, the demons, the secondary and the primary, the high and the low – all these are unreal. There is no doubt of it. 45. Whatever is uttered by the mouth, whatever is willed by Sankalpa, whatever is thought by Manas – all these are unreal. There is no doubt of it. 46-47. Whatever is determined by the Buddhi, whatever is cognised by Chitta, whatever is discussed by the religious books, whatever is seen by the eye and heard by the ears and whatever exists as Sat, as also the ear, the eye and the limbs – all these are unreal. 48-51(a). Whatever is described as such and such, whatever is thought as so-and-so, all the existing thoughts such as ‘thou art I’, ‘that is this’, and ‘He is I’, and whatever happens in Moksha, as also all Sankalpas, delusion, illusory attribution, mysteries and all the diversities of enjoyment and sin – all these do not exist. So is also not-Atman. Mine and thine, my and thy, for me and for thee, by me and by thee – all these are unreal. 51(b)-52(a). (The statement) that Vishnu is the preserver, Brahma is the creator, Rudra is the destroyer – know that these undoubtedly are false. 52(b)-54(a). Bathing, utterings of Mantras, Japas (religious austerities) Homa (sacrifice), study of the Vedas, worship of the Devas, Mantra, Tantra, association with the good, the unfolding of the faults of Gunas, the working of the internal organ, the result of Avidya and the many Crores of mundane eggs – all these are unreal. 54(b)-55. Whatever is spoken of as true according to the verdict of all teachers, whatever is seen in this world and whatever exists – all these are unreal. 56-58(a). Whatever is uttered by words, whatever is ascertained, spoken, enjoyed, given or done by anyone, whatever action is done, good or bad, whatever is done as truth – know all these to be unreal. 58(b)-59. Thou alone art the transcendental Atman and the supreme Guru of the form of Akasa, which is devoid of fitness (for it) and of the nature of all creatures. Thou art Brahman; there is no doubt of it. 60. Thou art time; and thou art Brahman, that is ever and imponderable. Thou art everywhere, of all forms and full of consciousness. 61. Thou art the truth. Thou art one that has mastered the Siddhis and thou art the ancient, the emancipated, emancipation, the nectar of bliss, the God, the quiescent, the diseaseless, Brahman the full and greater than the great. 62-64. Thou art impartial, Sat and the ancient knowledge, recognised by the words ‘Truth, etc.’. Thou art devoid of all parts. Thou art the ever-existing – thou appearest as Brahma, Rudra, Indra, etc., — thou art above the illusion of the universe – thou shinest in all elements – thou art without Sankalpa in all – thou art known by means of the underlying meaning of an scriptures; thou art ever content and ever happily seated (in thyself); thou art without motion, etc., In all things, thou art without any characteristics; in all things thou art contemplated by Vishnu and other Devas at all times. 65-69. Thou hast the nature of Chit, thou art Chinmatra unchecked, thou stayest in Atman itself, thou art void of everything and without Gunas, thou art bliss, the great, the one secondless, the state of Sat and Asat, the knower, the known, the seer, the nature of Sachchidananda, the lord of Devas, the all-pervading, the deathless, the moving, the motionless, the all and the non-all with quiescence and non-quiescence, Sat alone, Sat commonly (found in all), of the form of Nitya-Siddha (the unconditioned developed one) and yet devoid of all Siddhis. 70-73. There is not an atom which thou dost not penetrate; but yet thou art without it. Thou art devoid of existence and non-existence as also the aim and object aimed at. Thou art changeless, decayless, beyond all Nadas, without Kala or Kashta (divisions of time) and without Brahma, Vishnu and Shiva. Thou lookest into the nature of each and art above the nature of each. Thou art immersed in the bliss of Self. Thou art the monarch of the kingdom of Self and yet without the conception of Self. Thou art of the nature of fullness and incompleteness. 74. There is nothing that thou seest which is not in thyself. Thou dost not stir out of thy nature. Thou actest according to the nature of each. Thou art nothing but the nature of each. Have no doubt ‘thou art I’. 75. This universe and everything in it, whether the seer or the seen, resembles the horns of a hare (or an illusory). 76-89(a). Earth, water, Agni, Vayu, Akasa, Manas, Buddhi, Ahankara, Tejas, the worlds and the sphere of the universe, destruction, birth, truth, virtue, vice, gain, desires, passion, anger, greed, the object of meditation, wisdom, guru, disciple, limitation, the beginning and end, auspiciousness, the past, present and future, the aim and the object of aim, mental restraint, inquiry, contentment, enjoyer, enjoyment, etc., the eight parts of Yoga, Yama, etc., the going and coming (of life), the beginning, middle and end, that which can be taken and rejected, Hari, Shiva, the organs, Manas, the three states, the twenty-four Tattvas, the four means, one of the same class or different classes, Bhuh and other worlds, all the castes and orders of life with the rules laid down for each, Mantras and Tantras, science and nescience, all the Vedas, the inert and the non-inert, bondage and salvation, spiritual wisdom and non-wisdom, the enlightened and the non-enlightened, duality and non-duality, the conclusion of all Vedantas and Shastras, the theory of the existence of all souls and that of one soul only, whatever is thought by Chitta, whatever is willed by Sankalpa, whatever is determined by Buddhi, whatever one hears and sees, whatever the guru instructs, whatever is sensed by all the organs, whatever is discussed in Mimamsa, whatever is ascertained by Nyaya (philosophy) and by the great ones who have reached the other side of the Vedas, the saying ‘Shiva destroys the world, Vishnu protects it and Brahma creates it’, whatever is found in the Puranas, whatever is ascertained by the Vedas and is the signification of all the Vedas – all these resemble the horns of a hare. 89(b). The conception ‘I am the body’ is spoken of as the internal organ. 90. The conception ‘I am the body’ is spoken of as the great mundane existence; the conception ‘I am the body’ constitutes the whole universe. 91-96. The conception ‘I am the body’ is spoken of as the knot of the heart, as non-wisdom, as the state of Asat, as nescience, as the dual, as the true Jiva and as with parts, is certainly the great sin and is the disease generated by the fault of thirst after desires. 97. That which is Sankalpa, the three pains, passion, anger, bondage, all the miseries, all the faults and the various forms of time – know these to be the result of Manas. 98-104. Manas alone is the whole world, the ever-deluding, the mundane existence, the three worlds, the great pains, the old age and others, death and the great sin, the Sankalpa, the Jiva, the Chitta, the Ahankara, the bondage, the internal organ and earth, water, Agni, Vayu and Akasa. Sound,, touch, form, taste and odour, the five sheaths, the waking, the dreaming and dreamless sleeping states, the guardians of the eight quarters, Vasus, Rudras, Adityas, the seen, the inert, the pairs and non-wisdom – all these are the products of Manas. 105. Rest assured that there is no reality in all that is Sankalpa. The whole world, the guru, disciple, etc., do not exist, yea, do not exist. Thus ends the fifth chapter. CHAPTER - VI 1-9(a). Ribhu continued again: “Know everything as Sachchinmaya (full of sat and consciousness). It pervades everything. Sachchidananda is non-dual, decayless, alone and other than all. It is ‘I’. It alone is Akasa and ‘thou’. It is I. There is (in it) no Manas, no Buddhi, no Ahankara, no Chitta, or the collection of these – neither ‘thou’ nor I, nor anything else nor everything. Brahman alone is. Sentence, words, Vedas, letters, beginning, middle or end, truth, law, pleasure, pain, existence, Maya, Prakriti, body, face, nose, tongue, palate, teeth, lip, forehead, expiration and inspiration, sweat, bone, blood, urine, distance, proximity, limb, belly, crown, the movement of hands and feet, Shastras, command, the knower, the known and the knowledge, the waking, dreaming and dreamless sleeping and the fourth state – all these do not belong to me. Everything is Sachchinmaya interwoven. 9(b)-29. No attributes pertaining to body, elements and spirit, no root, no vision, no taijasa, no Prajna, no Virat, no Sutratma, no Ishvara and no going or coming, neither gain nor loss, neither the acceptable nor the rejectable, nor the censurable, neither the pure nor the impure, neither the stout nor the lean, no sorrow, time, space, speech, all, fear, duality, tree, grass or mountain, no meditation, no Siddhi of Yoga, no Brahmana, Kshatriya or Vaishya, no bird or beast, or limb, no greed, delusion, pride, malice, passion, anger or others, no woman, Sudra, castes or others, nothing that is eatable or enjoyable, no increase or decrease, no belief in the Vedas, no speech, no worldliness or unworldliness, no transaction, no folly, no measure or measured, no enjoyment or enjoyed, no friends, son, etc., father, mother, or sister, no birth or death, no growth, body or ‘I’, no emptiness or fullness, no internal organs or mundane existence, no night, no day, no Brahma, Vishnu, or Shiva, no week, fortnight, month, or year, no unsteadiness, no Brahmaloka, Vaikuntha, Kailasa and others, no Swarga, Indra, Agniloka, Agni, Yamaloka, Yama, Vayuloka, guardians of the world, three worlds – Bhuh, Bhuvah, Svah, Patala or surface of earth, no science, nescience, Maya, Prakriti, inertness, permanency, transience, destruction, movement, running, object of meditation, bathing, Mantra or object, no adorable object, anointment or sipping with water, no flower, fruit, sandal, light waved before god, praise, prostrations or circumambulation, no entreaty conception of separateness even, oblation of food, offered food, sacrifice, actions, abuse, praise, Gayatri and Sandhi (period of junction, such as twilight, etc.,), no mental state, calamity, evil desire, bad soul, Chandala (low caste person), Pulkasa, unbearableness, unspeakableness, Kirata (hunter), Kaitava (demon), partiality, partisanship, ornament, chief, or pride, no manyness, no oneness, durability, triad, tetrad, greatness, smallness, fullness, or delusion, no Kaitava, Benares, Tapas, clan, family, Sutra, greatness, poverty, girl, old woman or widow, no pollution, birth, introvision or illusion, no sacred sentences, identity, or the Siddhis, Anima, etc. 30. Everything being consciousness alone, there is no fault in anything. Everything being of the nature of Sat alone, is Sachchidananda only. 31. Brahman alone is everything and there is nothing else. So ‘That’ is ‘I’, ‘That’ is ‘I’, ‘That’ alone is ‘I’. ‘That’ alone is ‘I’. ‘That‘ alone is ‘I’. The eternal Brahman alone is ‘I’. 32-33. I am Brahman alone without being subject to mundane existence. I am Brahman alone without any Manas, any Buddhi, organs or body. I am Brahman alone not perceivable. I am Brahman alone and not Jiva. I am Brahman alone and not liable to change. 34. I am Brahman alone and not inert. I am Brahman alone and have no death. I am Brahman alone and have no Pranas. I am Brahman alone and greater than the great. 35. This is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading. Time is Brahman. Kala is Brahman. Happiness is Brahman. It is self-shining. 36. One is Brahman. Two is Brahman. Delusion is Brahman. Sama and others are Brahman. Badness is Brahman. Goodness is Brahman. It is of the form of restraint, quiescence, the all-pervading and the all-powerful. 37. The Loka (world) is Brahman. Guru is Brahman. Disciple is Brahman. It is Sadashiva. (That which) is before is Brahman. (That which will be) hereafter is Brahman. Purity is Brahman. Auspiciousness and inauspiciousness are Brahman. 38. Jiva always is Brahman. I am Sachchidananda. All are of the nature of Brahman. The universe is said to be of the nature of Brahman. 39. Brahman is Itself (Svayam). There is no doubt of it. There is nothing out of itself. The letter Om of the form of consciousness is Brahman alone. Everything is itself. 40-45. I alone am the whole universe and the highest seat, have crossed the Gunas and am greater than the great, the supreme Brahman, Guru of Gurus, the support of all and the bliss of bliss. There is no universe besides Atman. The universe is of the nature of Atman. 46-52(a). There is nowhere (or no place) without Atman. There is not even grass different from Atman. There is not husk different from Brahman. The whole universe is of the nature of Atman. All this is of the nature of Brahman. Asat is not of the nature of Brahman. There is not a grass different from Brahman. There is not a seat different from Brahman; there is not a Guru different from Brahman; there is nor a body different from Brahman. There is nothing different from Brahman like I-ness or you-ness. 52(b)-57. Whatever is seen in this world, whatever is spoken of by the people, whatever is enjoyed everywhere – all these are Asat (unreal) only. The differences arising from the actor, action, qualities, likes, taste and gender – all these arise from Asat and are (but) pleasurable. The differences arising from time, objects, actions, success or defeat and whatever else – all these are simply Asat. The internal organ is Asat. The organs are Asat. All the Pranas, the collections of all these, the five sheaths, the five deities, the six changes, the six enemies, the six seasons and the six tastes are Asat. 58. I am Sachchidananda. The universe is rootless. I am Atman alone, Chit and Ananda. The scenes of mundane existence are not different. 59. I am the Truth of the nature of Ananda and the nature of the imponderable Chit. 60. All this is of the nature of Jnana. I am the secondless, having Jnana and bliss. I am of the nature of an illuminator of all things. I am of the nature of all non-being. 61-63. I alone shine always. Therefore how can I with such a nature become Asat ? That which is called ‘thou’ is the great Brahman of the nature of the bliss of consciousness and of the nature of Chit having Chidakasha and Chit alone as the great bliss. Atman alone is ‘I’. Asat is not ‘I’. I am Kutastha, the great guru and Sachchidananda alone. I am this born universe. No time, no universe, no Maya, no Prakriti (in me). 64. I alone am the Hari. Personally, I alone am the Sadashiva. I am of the nature of pure consciousness. I am the enjoyer of pure Sattva. 65-71. I am the only essence full of Chit. Everything is Brahman and Brahman alone. Everything is Brahman and is Chit alone. I am of the nature of the all-latent and the all-witness. I am the supreme Atman, the supreme Jyotis, the supreme wealth, the supreme goal, the essence of all Vedantas, the subject discussed in all the Shastras the nature of Yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of the nature of chief wisdom, the brightness of the fourth state and the non-fourth but devoid of them, the indestructible Chit, truth, Vasudeva, the birthless and the deathless Brahma, Chidakasha, the unconditioned, the stainless, the immaculate, the emancipated, the utterly emancipated, the soulless, the formless and of the nature of the non-created universe. The universe which is assumed as truth and non-truth does not really exist. 72. Brahman is of the nature of eternal bliss and is even by itself. It is endless, decayless, quiescent and of one nature only. 73-75. If anything is other than myself, then it is as unreal as the mirage in an oasis. If one should be afraid of the son of a barren woman, or if a powerful elephant be killed by means of the horns of a hare, then the world (really is). If one (person) can quench his thirst by drinking the waters of the mirage, or if one should be killed by the horns of a man, then the universe really is. The universe exists always in the true Gandharva city (merely unreal). 76-98. When the blueness of the sky really exists in it, then the universe really is. When the silver in mother-of pearl can be used in making an ornament, when a man is bitten by (the conception of) a snake in a rope, when the flaming fire is quenched by means of a golden arrow, when milky food is obtained in the (barren) forest of Vindhya (mountains), when cooking can take place by means of the fuel of (wet) plantain trees, when a female (baby) just born begins to cook, when curds resume the state of milk, or when the milk (milked) goes back through the teats of a cow, then will the universe really be. When the dust of the earth shall be produced in the ocean, when the maddened elephant is tied by means of the hair of a tortoise, when (mountain) Meru is shaken by the thread in the stalk of a lotus, when the ocean is bound by its rows of tides, when the fire flames downwards, when flame shall become (really) cold, when the lotus shall grow out of flaming fire, when Indranila (sapphire) arises in the great mountains, when Meru comes and sits in the lotus-eye, when a mountain can become the offspring of a black bee, when Meru shall shake, when a lion is killed by goat, when the three worlds can be found in the space of the hollow of an atom, when the fire which burns a straw shall last for a long time, when the objects seen in a dream shall come in the waking state, when the current of a river shall stand still (of itself), when the delivery of a barren woman shall be fruitful, when the crow shall walk like a swan, when the mule shall fight with a lion, when a great ass shall walk like an elephant, when the full moon shall become a sun, when Rahu (one of the nodes) shall abandon the sun and the moon, when a good crop shall arise out of the waste (burnt) seeds, when the poor shall enjoy the happiness of the rich, when the lions shall be conquered by the bravery of dogs, when the heart of Jnanis is known by fools, when the ocean is drunk by the dogs without any remainder, when the pure Akasa shall fall upon men, when heaven shall fall on the earth, when the flower in the sky shall emit fragrance, when a forest appearing in pure Akasa shall move and when reflection shall arise in a glass simply (without mercury or anything else in its back), then the world really is. 99. There is no universe in the womb of Aja (the unborn Brahman) – there is no universe in the womb of Atman. Duality and non-duality, which are but the results of differentiation, are really not. 100. All this is the result of Maya. Therefore, there should be Brahma-Bhavana. If misery should arise from the conception of ‘I am the body’, then it is certain ‘I am Brahman’. 101. The knot of the heart is the wheel of Brahman, which cuts asunder the knot of existence. When doubt arises in one, he should have faith in Brahman. 102. That non-dual Brahman, which is eternal and of the form of unconditioned bliss, is the guard of Atman against the chief of the form of not-Atman. 103. Through instances like the above is established the nature of Brahman. Brahman alone is the all-abode. Abandon the name even of the universe. 104. Knowing for certain ‘I am Brahman’, give up the ‘I’. Everything disappears as the flower from the hands of a sleeping person. 105. There is neither body nor Karma. Everything is Brahman alone. There are neither objects, nor actions, nor the four states. 106. Everything which has the three characteristics of Vijnana is Brahman alone. Abandoning all action, contemplate: 107. ‘I am Brahman’, ‘I am Brahman’. There is no doubt of this. I am Brahman of the nature of Chit. I am of the nature of Sachchidananda. 108. This great science of Shankara should never be explained to any ordinary person, to an atheist or to a faithless, ill-behaved or evil-minded person. 109. It should be, after due examination, given to the high-souled ones whose minds are purified with devotion to their gurus. It should be taught for a year and a half. 110. Leaving off thoroughly and entirely the practice recommended by the (other) Upanishads, one should study the Tejobindu Upanishad always with delight. 111. By once studying it, he becomes one with Brahman. Thus ends the sixth chapter. 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 Tejobindu Upanishad, as contained in the Krishna-Yajur-Veda.
yatra cinmātrakalanā yātyapahnavamañjasā । taccinmātramakhaṇḍaikarasaṃ brahma bhavāmyaham ॥ oṃ saha nāvavatu ॥ saha nau bhunaktu ॥ saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ tejobinduḥ paraṃ dhyānaṃ viśvātmahṛdisaṃsthitam । āṇavaṃ śāmbhavaṃ śāntaṃ sthūlaṃ sūkṣmaṃ paraṃ ca yat ॥ 1॥ duḥkhāḍhyaṃ ca durārādhyaṃ duṣprekṣyaṃ muktamavyayam । durlabhaṃ tatsvayaṃ dhyānaṃ munīnāṃ ca manīṣiṇām ॥ 2॥ yatāhāro jitakrodho jitasaṅgo jitendriyaḥ । nirdvandvo nirahaṅkāro nirāśīraparigrahaḥ ॥ 3॥ agamyāgamakartā yo gamyā'gamayamānasaḥ । mukhe trīṇi ca vindanti tridhāmā haṃsa ucyate ॥ 4॥ paraṃ guhyatamaṃ viddhi hyastatandro nirāśrayaḥ । somarūpakalā sūkṣmā viṣṇostatparamaṃ padam ॥ 5॥ trivaktraṃ triguṇaṃ sthānaṃ tridhātuṃ rūpavarjitam । niścalaṃ nirvikalpaṃ ca nirākāraṃ nirāśrayam ॥ 6॥ upādhirahitaṃ sthānaṃ vāṅmano'tītagocaram । svabhāvaṃ bhāvasaṃgrāhyamasaṅghātaṃ padāccyutam ॥ 7॥ anānānandanātītaṃ duṣprekṣyaṃ muktimavyayam । cintyamevaṃ vinirmuktaṃ śāśvataṃ dhruvamacyutam ॥ 8॥ tadbrahmaṇastadadhyātmaṃ tadviṣṇostatparāyaṇam । acintyaṃ cinmayātmānaṃ yadvyoma paramaṃ sthitam ॥ 9॥ aśūnyaṃ śūnyabhāvaṃ tu śūnyātītaṃ hṛdi sthitam । na dhyānaṃ ca na ca dhyātā na dhyeyo dhyeya eva ca ॥ 10॥ sarvaṃ ca na paraṃ śūnyaṃ na paraṃ nāparātparam । acintyamaprabuddhaṃ ca na satyaṃ na paraṃ viduḥ ॥ 11॥ munīnāṃ saṃprayuktaṃ ca na devā na paraṃ viduḥ । lobhaṃ mohaṃ bhayaṃ darpaṃ kāmaṃ krodhaṃ ca kilbiṣam ॥ 12॥ śītoṣṇe kṣutpipāse ca saṅkalpakavikalpakam । na brahmakuladarpaṃ ca na muktigranthisañcayam ॥ 13॥ na bhayaṃ na sukhaṃ duḥkhaṃ tathā mānāvamānayoḥ । etadbhāvavinirmuktaṃ tadgrāhyaṃ brahma tatparam ॥ 14॥ yamo hi niyamastyāgo maunaṃ deśaśca kālataḥ । āsanaṃ mūlabandhaśca dehasāmyaṃ ca dṛksthitiḥ ॥ 15॥ prāṇasaṃyamanaṃ caiva pratyāhāraśca dhāraṇā । ātmadhyānaṃ samādhiśca proktānyaṅgāni vai kramāt ॥ 16॥ sarvaṃ brahmeti vai jñānādindriyagrāmasaṃyamaḥ । yamo''yamiti saṃprokto'bhyasanīyo muhurmuhuḥ ॥ 17॥ sajātīyapravāhaśca vijātīyatiraskṛtiḥ । niyamo hi parānando niyamātkriyate budhaiḥ ॥ 18॥ tyāgo hi mahatā pūjyaḥ sadyo mokṣapradāyakaḥ ॥ 19॥ yasmādvāco nivartante aprāpya manasā saha । yanmaunaṃ yogibhirgamyaṃ tadbhajetsarvadā budhaḥ ॥ 20॥ vāco yasmānnivartante tadvaktuṃ kena śakyate । prapañco yadi vaktavyaḥ so'pi śabdavivarjitaḥ ॥ 21॥ iti vā tadbhavenmaunaṃ sarvaṃ sahajasaṃjñitam । girāṃ maunaṃ tu bālānāmayuktaṃ brahmavādinām ॥ 22॥ ādāvante ca madhye ca jano yasminna vidyate । yenedaṃ satataṃ vyāptaṃ sa deśo vijanaḥ smṛtaḥ ॥ 23॥ kalpanā sarvabhūtānāṃ brahmādīnāṃ nimeṣataḥ । kālaśabdena nirdiṣṭaṃ hyakhaṇḍānandamadvayam ॥ 24॥ sukhenaiva bhavedyasminnajasraṃ brahmacintanam । āsanaṃ tadvijānīyādanyatsukhavināśanam ॥ 25॥ siddhaye sarvabhūtādi viśvādhiṣṭhānamadvayam । yasminsiddhiṃ gatāḥ siddhāstatsiddhāsanamucyate ॥ 26॥ yanmūlaṃ sarvalokānāṃ yanmūlaṃ cittabandhanam । mūlabandhaḥ sadā sevyo yogyo'sau brahmavādinām ॥ 27॥ aṅgānāṃ samatāṃ vidyātsame brahmaṇi līyate । no cennaiva samānatvamṛjutvaṃ śuṣkavṛkṣavat ॥ 28॥ dṛṣṭīṃ jñānamayīṃ kṛtvā paśyedbrahmamayaṃ jagat । sā dṛṣṭiḥ paramodārā na nāsāgrāvalokinī ॥ 29॥ draṣṭṛdarśanadṛśyānāṃ virāmo yatra vā bhavet । dṛṣṭistatraiva kartavyā na nāsāgrāvalokinī ॥ 30॥ cittādisarvabhāveṣu brahmatvenaiva bhāvanāt । nirodhaḥ sarvavṛttīnāṃ prāṇāyāmaḥ sa ucyate ॥ 31॥ niṣedhanaṃ prapañcasya recakākhyaḥ samīritaḥ । brahmaivāsmīti yā vṛttiḥ pūrako vāyurucyate ॥ 32॥ tatastadvṛttinaiścalyaṃ kumbhakaḥ prāṇasaṃyamaḥ । ayaṃ cāpi prabuddhānāmajñānāṃ ghrāṇapīḍanam ॥ 33॥ viṣayeṣvātmatāṃ dṛṣṭvā manasaścittarañjakam । pratyāhāraḥ sa vijñeyo'bhyasanīyo muhurmuhuḥ ॥ 34॥ yatra yatra mano yāti brahmaṇastatra darśanāt । manasā dhāraṇaṃ caiva dhāraṇā sā parā matā ॥ 35॥ brahmaivāsmīti sadvṛttyā nirālambatayā sthitiḥ । dhyānaśabdena vikhyātaḥ paramānandadāyakaḥ ॥ 36॥ nirvikāratayā vṛttyā brahmākāratayā punaḥ । vṛttivismaraṇaṃ samyaksamādhirabhidhīyate ॥ 37॥ imaṃ cākṛtrimānandaṃ tāvatsādhu samabhyaset । lakṣyo yāvatkṣaṇātpuṃsaḥ pratyaktvaṃ sambhavetsvayam ॥ 38॥ tataḥ sādhananirmuktaḥ siddho bhavati yogirāṭ । tatsvaṃ rūpaṃ bhavettasya viṣayo manaso girām ॥ 39॥ samādhau kriyamāṇe tu vighnānyāayānti vai balāt । anusandhānarāhityamālasyaṃ bhogalālasam ॥ 40॥ layastamaśca vikṣepastejaḥ svedaśca śūnyatā । evaṃ hi vighnabāhulyaṃ tyājyaṃ brahmaviśāradaiḥ ॥ 41॥ bhāvavṛttyā hi bhāvatvaṃ śūnyavṛttyā hi śūnyatā । brahmavṛttyā hi pūrṇatvaṃ tayā pūrṇatvamabhyaset ॥ 42॥ ye hi vṛttiṃ vihāyaināṃ brahmākhyāṃ pāvanīṃ parām । vṛthaiva te tu jīvanti paśubhiśca samā narāḥ ॥ 43॥ ye tu vṛttiṃ vijānanti jñātvā vai vardhayanti ye । te vai satpuruṣā dhanyā vandyāste bhuvanatraye ॥ 44॥ yeṣāṃ vṛttiḥ samā vṛddhā paripakvā ca sā punaḥ । te vai sadbrahmatāṃ prāptā netare śabdavādinaḥ ॥ 45॥ kuśalā brahmavārtāyāṃ vṛttihīnāḥ surāgiṇaḥ । te'pyajñānatayā nūnaṃ punarāyānti yānti ca ॥ 46॥ nimiṣārdhaṃ na tiṣṭhanti vṛttiṃ brahmamayīṃ vinā । yathā tiṣṭhanti brahmādyāḥ sanakādyāḥ śukādayaḥ ॥ 47॥ kāraṇaṃ yasya vai kāryaṃ kāraṇaṃ tasya jāyate । kāraṇaṃ tattvato naśyetkāryābhāve vicārataḥ ॥ 48॥ atha śuddhaṃ bhavedvastu yadvai vācāmagocaram । udeti śuddhacittānāṃ vṛttijñānaṃ tataḥ param ॥ 49॥ bhāvitaṃ tīvravegena yadvastu niścayātmakam । dṛśyaṃ hyadṛśyatāṃ nītvā brahmākāreṇa cintayet ॥ 50॥ vidvānnityaṃ sukhe tiṣṭheddhiyā cidrasapūrṇayā ॥ iti prathamo'dhyāyaḥ ॥ 1॥ atha ha kumāraḥ śivaṃ papracchā'khaṇḍaikarasa- cinmātrasvarūpamanubrūhīti । sa hovāca paramaḥ śivaḥ । akhaṇḍaikarasaṃ dṛśyamakhaṇḍaikarasaṃ jagat । akhaṇḍaikarasaṃ bhāvamakhaṇḍaikarasaṃ svayam ॥ 1॥ akhaṇḍaikaraso mantra akhaṇḍaikarasā kriyā । akhaṇḍaikarasaṃ jñānamakhaṇḍaikarasaṃ jalam ॥ 2॥ akhaṇḍaikarasā bhūmirakhaṇḍaikarasaṃ viyat । akhaṇḍaikarasaṃ śāstramakhaṇḍaikarasā trayī ॥ 3॥ akhaṇḍaikarasaṃ brahma cākhaṇḍaikarasaṃ vratam । akhaṇḍaikaraso jīva akhaṇḍaikaraso hyajaḥ ॥ 4॥ akhaṇḍaikaraso brahmā akhaṇḍaikaraso hariḥ । akhaṇḍaikaraso rudra akhaṇḍaikaraso'smyaham ॥ 5॥ akhaṇḍaikaraso hyātmā hyakhaṇḍaikaraso guruḥ । akhaṇḍaikarasaṃ lakṣyamakhaṇḍaikarasaṃ mahaḥ ॥ 6॥ akhaṇḍaikaraso deha akhaṇḍaikarasaṃ manaḥ । akhaṇḍaikarasaṃ cittamakhaṇḍaikarasaṃ sukham ॥ 7॥ akhaṇḍaikarasā vidyā akhaṇḍaikaraso'vyayaḥ । akhaṇḍaikarasaṃ nityamakhaṇḍaikarasaṃ param ॥ 8॥ akhaṇḍaikarasaṃ kiñcidakhaṇḍaikarasaṃ param । akhaṇḍaikarasādanyannāsti nāsti ṣaḍānana ॥ 9॥ akhaṇḍaikarasānnāsti akhaṇḍaikarasānna hi । akhaṇḍaikarasātkiñcidakhaṇḍaikarasādaham ॥ 10॥ akhaṇḍaikarasaṃ sthūlaṃ sūkṣmaṃ cākhaṇḍarūpakam । akhaṇḍaikarasaṃ vedyamakhaṇḍaikaraso bhavān ॥ 11॥ akhaṇḍaikarasaṃ guhyamakhaṇḍaikarasādikam । akhaṇḍaikaraso jñātā hyakhaṇḍaikarasā sthitiḥ ॥ 12॥ akhaṇḍaikarasā mātā akhaṇḍaikararasaḥ pitā । akhaṇḍaikaraso bhrātā akhaṇḍaikarasaḥ patiḥ ॥ 13॥ akhaṇḍaikarasaṃ sūtramakhaṇḍaikaraso virāṭ । akhaṇḍaikarasaṃ gātramakhaṇḍaikarasaṃ śiraḥ ॥ 14॥ akhaṇḍaikarasaṃ cāntarakhaṇḍaikarasaṃ bahiḥ । akhaṇḍaikarasaṃ pūrṇamakhaṇḍaikarasāmṛtam ॥ 15॥ akhaiṇḍaikarasaṃ gotramakhaṇḍaikarasaṃ gṛham । akhaṇḍaikarasaṃ gopyamakhaṇḍaikarasaśaśaśī ॥ 16॥ akhaṇḍaikarasāstārā akhaṇḍaikaraso raviḥ । akhaṇḍaikarasaṃ kṣetramakhaṇḍaikarasā kṣamā ॥ 17॥ akhaṇḍaikarasa śānta akhaṇḍaikaraso'guṇaḥ । akhaṇḍaikarasaḥ sākṣī akhaṇḍaikarasaḥ suhṛt ॥ 18॥ akhaṇḍaikaraso bandhurakhaṇḍaikarasaḥ sakhā । akhaṇḍaikaraso rājā akhaṇḍaikarasaṃ puram ॥ 19॥ akhaṇḍaikarasaṃ rājyamakhaṇḍaikarasāḥ prajāḥ । akhaṇḍaikarasaṃ tāramakhaṇḍaikaraso japaḥ ॥ 20॥ akhaṇḍaikarasaṃ dhyānamakhaṇḍaikarasaṃ padam । akhaṇḍaikarasaṃ grāhyamakhaṇḍaikarasaṃ mahat ॥ 21॥ akhaṇḍaikarasaṃ jyotirakhaṇḍaikarasaṃ dhanam । akhaṇḍaikarasaṃ bhojyamakhaṇḍaikarasaṃ haviḥ ॥ 22॥ akhaṇḍaikaraso homa akhaṇḍaikaraso japaḥ । akhaṇḍaikarasaṃ svargamakhaṇḍaikarasaḥ svayam ॥ 23॥ akhaṇḍaikarasaṃ sarvaṃ cinmātramiti bhāvayet । cinmātrameva cinmātramakhaṇḍaikarasaṃ param ॥ 24॥ bhavavarjitacinmātraṃ sarvaṃ cinmātrameva hi । idaṃ ca sarvaṃ cinmātramayaṃ cinmayameva hi ॥ 25॥ ātmabhāvaṃ ca cinmātramakhaṇḍaikarasaṃ viduḥ । sarvalokaṃ ca cinmātraṃ vattā mattā ca cinmayam ॥ 26॥ ākāśo bhūrjalaṃ vāyuragnirbrahmā hariḥ śivaḥ । yatkiñcidyanna kiñcicca sarvaṃ cinmātrameva hi ॥ 27॥ akhaṇḍaikarasaṃ sarvaṃ yadyaccinmātrameva hi । bhūtaṃ bhavyaṃ bhaviṣyacca sarvaṃ cinmātrameva hi ॥ 28॥ dravyaṃ kālaṃ ca cinmātraṃ jñānaṃ jñeyaṃ cideva hi । jñātā cinmātrarūpaśca sarvaṃ cinmayameva hi ॥ 29॥ saṃbhāṣaṇaṃ ca cinmātraṃ yadyaccinmātrameva hi । asacca sacca cinmātramādyantaṃ cinmayaṃ sadā ॥ 30॥ ādirantaśca cinmātraṃ guruśiṣyādi cinmayam । dṛgdṛśyaṃ yadi cinmātramasti ceccinmayaṃ sadā ॥ 31॥ sarvāścaryaṃ hi cinmātraṃ dehaṃ cinmātrameva hi । liṅgaṃ ca kāraṇaṃ caiva cinmātrānna hi vidyate ॥ 32॥ ahaṃ tvaṃ caiva cinmātraṃ mūrtāmūrtādicinmayam । puṇyaṃ pāpaṃ ca cinmātraṃ jīvaścinmātravigrahaḥ ॥ 33॥ cinmātrānnāsti saṅkalpaścinmātrānnāsti vedanam । cinmātrānnāsti mantrādi cinmātrānnāsti devatā ॥ 34॥ cinmātrānnāsti dikpālāścinmātrādvyāvahārikam । cinmātrātparamaṃ brahma cinmātrānnāsti ko'pi hi ॥ 35॥ cinmātrānnāsti māyā ca cinmātrānnāsti pūjanam । cinmātrānnāsti mantavyaṃ cinmātrānnāsti satyakam ॥ 36॥ cinmātrānnāsti kośādi cinmātrānnāsti vai vasu । cinmātrānnāsti maunaṃ ca cinmātrānnastyamaunakam ॥ 37॥ cinmātrānnāsti vairāgyaṃ sarvaṃ cinmātrameva hi । yacca yāvacca cinmātraṃ yacca yāvacca dṛśyate ॥ 38॥ yacca yāvacca dūrasthaṃ sarvaṃ cinmātrameva hi । yacca yāvacca bhūtādi yacca yāvacca lakṣyate ॥ 39॥ yacca yāvacca vedāntāḥ sarvaṃ cinmātrameva hi । cinmātrānnāsti gamanaṃ cinmātrānnāsti mokṣakam ॥ 40॥ cinmātrānnāsti lakṣyaṃ ca sarvaṃ cinmātrameva hi । akhaṇḍaikarasaṃ brahma cinmātrānna hi vidyate ॥ 41॥ śāstre mayi tvayīśe ca hyakhaṇḍaikaraso bhavān । ityekarūpatayā yo vā jānātyahaṃ tviti ॥ 42॥ sakṛjjñānena muktiḥ syātsamyagjñāne svayaṃ guruḥ ॥ 43॥ iti dvitīyo'dhyāyaḥ ॥ 2॥ kumāraḥ pitaramātmānubhavamanubrūhīti papraccha । sa hovāca paraḥ śivaḥ । parabrahmasvarūpo'haṃ paramānandamasmyaham । kevalaṃ jñānarūpo'haṃ kevalaṃ paramo'smyaham ॥ 1॥ kevalaṃ śāntarūpo'haṃ kevalaṃ cinmayo'smyaham । kevalaṃ nityarūpo'haṃ kevalaṃ śāśvato'smyaham ॥ 2॥ kevalaṃ sattvarūpo'hamahaṃ tyaktvāhamasmyaham । sarvahīnasvarūpo'haṃ cidākāśamayo'smyaham ॥ 3॥ kevalaṃ turyarūpo'smi turyātīto'smi kevalaḥ । sadā caitanyarūpo'smi cidānandamayo'smyaham ॥ 4॥ kevalākārarūpo'smi śuddharūpo'smyahaṃ sadā । kevalaṃ jñānarūpo'smi kevalaṃ priyamasmyaham ॥ 5॥ nirvikalpasvarūpo'smi nirīho'smi nirāmayaḥ । sadā'saṅgasvarūpo'smi nirvikāro'hamavyayaḥ ॥ 6॥ sadaikarasarūpo'smi sadā cinmātravigrahaḥ । aparicchinnarūpo'smi hyakhaṇḍānandarūpavān ॥ 7॥ satparānandarūpo'smi citparānandamasmyaham । antarāntararūpo'hamavāṅmanasagocaraḥ ॥ 8॥ ātmānandasvarūpo'haṃ satyānando'smyahaṃ sadā । ātmārāmasvarūpo'smi hyayamātmā sadāśivaḥ ॥ 9॥ ātmaprakāśarūpo'smi hyātmajyotiraso'smyaham । ādimadhyāntahīno'smi hyākāśasadṛśo'smyaham ॥ 10॥ nityaśuddhacidānandasattāmātro'hamavyayaḥ । nityabuddhaviśuddhaikasaccidānandamasmyaham ॥ 1॥ nityaśeṣasvarūpo'smi sarvātīto'smyahaṃ sadā । rūpātītasvarūpo'smi paramākāśavigrahaḥ ॥ 12॥ bhūmānandasvarūpo'smi bhāṣāhīno'smyahaṃ sadā । sarvādhiṣṭhānarūpo'smi sarvadā cidghano'smyaham ॥ 13॥ dehabhāvavihīno'smi cintāhīno'smi sarvadā । cittavṛttivihīno'haṃ cidātmaikaraso'smyaham ॥ 14॥ sarvadṛśyavihīno'haṃ dṛgrūpo'smyahameva hi । sarvadā pūrṇarūpo'smi nityatṛpto'smyahaṃ sadā ॥ 15॥ ahaṃ brahmaiva sarvaṃ syādahaṃ caitanyameva hi । ahamevāhamevāsmi bhūmākāśasvarūpavān ॥ 16॥ ahameva mahānātmā hyahameva parātparaḥ । ahamanyavadābhāmi hyahameva śarīravat ॥ 17॥ ahaṃ śiṣyavadābhāmi hyayaṃ lokatrayāśrayaḥ । ahaṃ kālatrayātīta ahaṃ vedairupāsitaḥ ॥ 18॥ ahaṃ śāstreṇa nirṇīta ahaṃ citte vyavasthitaḥ । mattyaktaṃ nāsti kiñcidvā mattyaktaṃ pṛthivī ca vā ॥ 19॥ mayātiriktaṃ yadyadvā tattannāstīti niścinu । ahaṃ brahmāsmi siddho'smi nityaśuddho'smyahaṃ sadā ॥ 20॥ nirguṇaḥ kevalātmāsmi nirākāro'smyahaṃ sadā । kevalaṃ brahmamātro'smi hyajaro'smyamaro'smyaham ॥ 21॥ svayameva svayaṃ bhāmi svayameva sadātmakaḥ । svayamevātmani svasthaḥ svayameva parā gatiḥ ॥ 22॥ svayameva svayaṃ bhañje svayameva svayaṃ rame । svayameva svayaṃ jyotiḥ svayameva svayaṃ mahaḥ ॥ 23॥ svasyātmani svayaṃ raṃsye svātmanyeva vilokaye । svātmanyeva sukhāsīnaḥ svātmamātrāvaśeṣakaḥ ॥ 24॥ svacaitanye svayaṃ sthāsye svātmarājye sukhe rame । svātmasiṃhāsane sthitvā svātmano'nyanna cintaye ॥ 25॥ cidrūpamātraṃ brahmaiva saccidānandamadvayam । ānandaghana evāhamahaṃ brahmāsmi kevalam ॥ 26॥ sarvadā sarvaśūnyo'haṃ sarvātmānandavānaham । nityānandasvarūpo'hamātmākāśo'smi nityadā ॥ 27॥ ahameva hṛdākāśaścidādityasvarūpavān । ātmanātmani tṛpto'smi hyarūpo'smyahamavyayaḥ ॥ 28॥ ekasaṃkhyāvihīno'smi nityamuktasvarūpavān । ākāśādapi sūkṣmo'hamādyantābhāvavānaham ॥ 29॥ sarvaprakāśarūpo'haṃ parāvarasukho'smyaham । sattāmātrasvarūpo'haṃ śuddhamokṣasvarūpavān ॥ 30॥ satyānandasvarūpo'haṃ jñānānandaghano'smyaham । vijñānamātrarūpo'haṃ saccidānandalakṣaṇaḥ ॥ 31॥ brahmamātramidaṃ sarvaṃ brahmaṇo'nyanna kiñcana । tadevāhaṃ sadānandaṃ brahmaivāhaṃ sanātanam ॥ 32॥ tvamityetattadityetanmatto'nyannāsti kiñcana । ciccaitanyasvarūpo'hamahameva śivaḥ paraḥ ॥ 33॥ atibhāvasvarūpo'hamahameva sukhātmakaḥ । sākṣivastuvihīnatvātsākṣitvaṃ nāsti me sadā ॥ 34॥ kevalaṃ brahmamātratvādahamātmā sanātanaḥ । ahamevādiśeṣo'hamahaṃ śeṣo'hameva hi ॥ 35॥ nāmarūpavimukto'hamahamānandavigrahaḥ । indriyābhāvarūpo'haṃ sarvabhāvasvarūpakaḥ ॥ 36॥ bandhamuktivihīno'haṃ śāśvatānandavigrahaḥ । ādicaitanyamātro'hamakhaṇḍaikaraso'smyaham ॥ 37॥ vāṅmano'gocaraścāhaṃ sarvatra sukhavānaham । sarvatra pūrṇarūpo'haṃ bhūmānandamayo'smyaham ॥ 38॥ sarvatra tṛptirūpo'haṃ parāmṛtaraso'smyaham । ekamevādvitīyaṃ sadbrahmaivāhaṃ na saṃśayaḥ ॥ 39॥ sarvaśūnyasvarūpo'haṃ sakalāgamagocaraḥ । mukto'haṃ mokṣarūpo'haṃ nirvāṇasukharūpavān ॥40॥ satyavijñānamātro'haṃ sanmātrānandavānaham । turīyātītarūpo'haṃ nirvikalpasvarūpavān ॥ 41॥ sarvadā hyajarūpo'haṃ nīrāgo'smi nirañjanaḥ । ahaṃ śuddho'smi buddho'smi nityo'smi prabhurasmyaham ॥ 42॥ oṅkārārthasvarūpo'smi niṣkalaṅkamayo'smyaham । cidākārasvarūpo'smi nāhamasmi na so'smyaham ॥ 43॥ na hi kiñcitsvarūpo'smi nirvyāpārasvarūpavān । niraṃśo'smi nirābhāso na mano nendriyo'smyaham ॥ 44॥ na buddhirna vikalpo'haṃ na dehāditrayo'smyaham । na jāgratsvapnarūpo'haṃ na suṣuptisvarūpavān ॥ 45॥ na tāpatrayarūpo'haṃ neṣaṇātrayavānaham । śravaṇaṃ nāsti me siddhermananaṃ ca cidātmani ॥ 46॥ sajātīyaṃ na me kiñcidvijātīyaṃ na me kvacit । svagataṃ ca na me kiñcinna me bhedatrayaṃ kvacit ॥ 47॥ asatyaṃ hi manorūpamasatyaṃ buddhirūpakam । ahaṅkāramasiddhīti nityo'haṃ śāśvato hyajaḥ ॥ 48॥ dehatrayamasadviddhi kālatrayamasatsadā । guṇatrayamasatviddhi hyayaṃ satyātmakaḥ śuciḥ ॥ 49॥ śrutaṃ sarvamasatdviddhi vedaṃ sarvamasatsadā । śāstraṃ sarvamasatdviddhi hyahaṃ satyacidātmakaḥ ॥ 50॥ mūrtitrayamasadviddhi sarvabhūtamasatsadā । sarvatattvamasadviddhi hyayaṃ bhūmā sadāśivaḥ ॥ 51॥ guruśiṣyamasadviddhi gurormantramasattataḥ । yaddṛśyaṃ tadasadviddhi na māṃ viddhi tathāvidham ॥ 52॥ yaccintyaṃ tadasadviddhi yannyāyaṃ tadasatsadā । yaddhitaṃ tadasadviddhi na māṃ viddhi tathāvidham ॥ 53॥ sarvānprāṇānasadviddhi sarvānbhogānasattviti । dṛṣṭaṃ śrutamasadviddhi otaṃ protamasanmayam ॥ 54॥ kāryākāryamasadviddhi naṣṭaṃ prāptamasanmayam । duḥkhāduḥkhamasadviddhi sarvāsarvamanmayam ॥ 55॥ pūrṇāpūrṇamasadviddhi dharmādharmamasanmayam । lābhālābhāvasadviddhi jayājayamasanmayam ॥ 56॥ śabdaṃ sarvamasadviddhi sparśaṃ sarvamasatsadā । rūpaṃ sarvamasadviddhi rasaṃ sarvamasanmayam ॥ 57॥ gandhaṃ sarvamasadviddhi sarvājñānamasanmayam । asadeva sadā sarvamasadeva bhavodbhavam ॥ 58॥ asadeva guṇaṃ sarvaṃ sanmātramahameva hi । svātmamantraṃ sadā paśyetsvātmamantraṃ sadābhyaset ॥ 59॥ ahaṃ brahmāsmi mantro'yaṃ dṛśyapāpaṃ vināśayet । ahaṃ brahmāsmi mantro'yamanyamantraṃ vināśayet ॥ 60॥ ahaṃ brahmāsmi mantro'yaṃ dehadoṣaṃ vināśayet । ahaṃ brahmāsmi mantro'yaṃ janmapāpaṃ vināśayet ॥ 61॥ ahaṃ brahmāsmi mantro'yaṃ mṛtyupāśaṃ vināśayet । ahaṃ brahmāsmi mantro'yaṃ dvaitaduḥkhaṃ vināśayet ॥ 62॥ ahaṃ brahmāsmi mantro'yaṃ bhedabuddhiṃ vināśayet । ahaṃ brahmāsmi mantro'yaṃ cintāduḥkhaṃ vināśayet ॥ 63॥ ahaṃ brahmāsmi mantro'yaṃ buddhivyādhiṃ vināśayet । ahaṃ brahmāsmi mantro'yaṃ cittabandhaṃ vināśayet ॥ 64॥ ahaṃ brahmāsmi mantro'yaṃ sarvavyādhīnvināśayet । ahaṃ brahmāsmi mantro'yaṃ sarvaśokaṃ vināśayet ॥ 65॥ ahaṃ brahmāsmi mantro'yaṃ kāmādīnnāśayetkṣaṇāt । ahaṃ brahmāsmi mantro'yaṃ krodhaśaktiṃ vināśayet ॥ 66॥ ahaṃ brahmāsmi mantro'yaṃ cittavṛttiṃ vināśayet । ahaṃ brahmāsmi mantro'yaṃ saṅkalpādīnvināśayet ॥ 67॥ ahaṃ brahmāsmi mantro'yaṃ koṭidoṣaṃ vināśayet । ahaṃ brahmāsmi mantro'yaṃ sarvatantraṃ vināśayet ॥ 68॥ ahaṃ brahmāsmi mantro'yamātmājñānaṃ vināśayet । ahaṃ brahmāsmi mantro'yamātmalokajayapradaḥ ॥ 69॥ ahaṃ brahmāsmi mantro'yamapratarkyasukhapradaḥ । ahaṃ brahmāsmi mantro'yamajaḍatvaṃ prayacchati ॥ 70॥ ahaṃ brahmāsmi mantro'yamanātmāsuramardanaḥ । ahaṃ brahmāsmi vajro'yamanātmākhyagirīnharet ॥ 71॥ ahaṃ brahmāsmi mantro'yamanātmākhyāsurānharet । ahaṃ brahmāsmi mantro'yaṃ sarvāṃstānmokṣayiṣyati ॥ 72॥ ahaṃ brahmāsmi mantro'yaṃ jñānānandaṃ prayacchati । saptakoṭimahāmantraṃ janmakoṭiśatapradam ॥ 73॥ sarvamantrānsamutsṛjya etaṃ mantraṃ samabhyaset । sadyo mokṣamavāpnoti nātra sandehamaṇvapi ॥ 74॥ iti tṛtīyodhyāyaḥ ॥ 3॥ kumāraḥ parameśvaraṃ papraccha jīvanmuktavidehamuktayoḥ sthitimanubrūhīti । sa hovāca paraḥ śivaḥ । cidātmāhaṃ parātmāhaṃ nirguṇo'haṃ parātparaḥ । ātmamātreṇa yastiṣṭhetsa jīvanmukta ucyate ॥ 1॥ dehatrayātirikto'haṃ śuddhacaitanyamasmyaham । brahmāhamiti yasyāntaḥ sa jīvanamukta ucyate ॥ 2॥ ānandaghanarūpo'smi parānandaghano'smyaham । yasya dehādikaṃ nāsti yasya brahmeti niścayaḥ । paramānandapūrṇo yaḥ sa jīvanmukta ucyate ॥ 3॥ yasya kiñcidahaṃ nāsti cinmātreṇāvatiṣṭhate । caitanyamātro yasyāntaścinmātraikasvarūpavān ॥ 4॥ sarvatra pūrṇarūpātmā sarvatrātmāvaśeṣakaḥ । ānandaratiravyaktaḥ paripūrṇaścidātmakaḥ ॥ 5॥ śuddhacaitanyarūpātmā sarvasaṅgavivarjitaḥ । nityānandaḥ prasannātmā hyanyacintāvivarjitaḥ ॥ 6 kiñcidastitvahīno yaḥ sa jīvanmukta ucyate । na me cittaṃ na me buddhirnāhaṅkāro na cendriyam ॥ 7॥ na me dehaḥ kadācidvā na me prāṇādayaḥ kvacit । na me māyā na me kāmo na me krodhaḥ paro'smyaham ॥ 8॥ na me kiñcididaṃ vāpi na me kiñcitkvacijjagat । na me doṣo na me liṅgaṃ na me cakṣurna me manaḥ ॥ 9॥ na me śrotraṃ na me nāsā na me jihvā na me karaḥ । na me jāgranna me svapnaṃ na me kāraṇamaṇvapi ॥ 10॥ na me turīyamiti yaḥ sa jīvanmukta ucyate । idaṃ sarvaṃ na me kiñcidayaṃ sarvaṃ na me kvacit ॥ 11॥ na me kālo na me deśo na me vastu na me matiḥ । na me snānaṃ na me sandhyā na me daivaṃ na me sthalam ॥ 12॥ na me tīrthaṃ na me sevā na me jñānaṃ na me padam । na me bandho na me janma na me vākyaṃ na me raviḥ ॥ 13॥ na me puṇyaṃ na me pāpaṃ na me kāryaṃ na me śubham । ne me jīva iti svātmā na me kiñcijjagatrayam ॥ 14॥ na me mokṣo na me dvaitaṃ na me vedo na me vidhiḥ । na me'ntikaṃ na me dūraṃ na me bodho na me rahaḥ ॥ 15॥ na me gururna me śiṣyo na me hīno na cādhikaḥ । na me brahma na me viṣṇurna me rudro na candramāḥ ॥ 16॥ na me pṛthvī na me toyaṃ na me vāyurna me viyat । na me vahnirna me gotraṃ na me lakṣyaṃ na me bhavaḥ ॥ 17॥ na me dhyātā na me dhyeyaṃ na me dhyānaṃ na me manuḥ । na me śītaṃ na me coṣṇaṃ na me tṛṣṇā na me kṣudhā ॥ 18॥ na me mitraṃ na me śatrurna me moho na me jayaḥ । na me pūrvaṃ na me paścānna me cordhvaṃ na me diśaḥ ॥ 19॥ na me vaktavyamalpaṃ vā na me śrotavyamaṇvapi । na me gantavyamīṣadvā na me dhyātavyamaṇvapi ॥ 20॥ na me bhoktavyamīṣadvā na me smartavyamaṇvapi । na me bhogo na me rāgo na me yāgo na me layaḥ ॥ 21॥ na me maurkhyaṃ na me śāntaṃ na me bandho na me priyam । na me modaḥ pramodo vā na me sthūlaṃ na me kṛśam ॥ 22॥ na me dīrghaṃ na me hrasvaṃ na me vṛddhirna me kṣayaḥ । adhyāropo'pavādo vā na me caikaṃ na me bahu ॥ 23॥ na me āndhyaṃ na me māndyaṃ na me paṭvidamaṇvapi । na me māṃsaṃ na me raktaṃ na me medo na me hyasṛk ॥ 24॥ na me majjā na me'sthirvā na me tvagdhātu saptakam । na me śuklaṃ na me raktaṃ na me nīlaṃ name pṛthak ॥ 25॥ na me tāpo na me lābho mukhyaṃ gauṇaṃ na me kvacit । na me bhrāntirna me sthairyaṃ na me guhyaṃ na me kulam ॥ 26॥ na me tyājyaṃ na me grāhyaṃ na me hāsyaṃ na me nayaḥ । na me vṛttaṃ na me glānirna me śoṣyaṃ na me sukham ॥ 27॥ na me jñātā na me jñānaṃ na me jñeyaṃ na me svayam । na me tubhyaṃ name mahyaṃ na me tvaṃ ca na me tvaham ॥ 28॥ na me jarā na me bālyaṃ na me yauvanamaṇvapi । ahaṃ brahmāsmyahaṃ brahmāsmyahaṃ brahmeti niścayaḥ ॥ 29॥ cidahaṃ cidahaṃ ceti sa jīvanmukta ucyate । brahmaivāhaṃ cidevāhaṃ paro vāhaṃ na saṃśayaḥ ॥ 30॥ svayameva svayaṃ haṃsaḥ svayameva svayaṃ sthitaḥ । svayameva svayaṃ paśyetsvātmarājye sukhaṃ vaset ॥ 31॥ svātmānandaṃ svayaṃ bhokṣyetsa jīvanmukta ucyate । svayamevaikavīro'gre svayameva prabhuḥ smṛtaḥ ॥ 32॥ brahmabhūtaḥ praśāntātmā brahmānandamayaḥ sukhī । svaccharūpo mahāmaunī vaidehī mukta eva saḥ ॥ 33॥ sarvātmā samarūpātmā śuddhātmā tvahamutthitaḥ । ekavarjita ekātmā sarvātmā svātmamātrakaḥ ॥ 34॥ ajātmā cāmṛtātmāhaṃ svayamātmāhamavyayaḥ । lakṣyātmā lalitātmāhaṃ tūṣṇīmātmasvabhāvavān ॥ 35॥ ānandātmā priyo hyātmā mokṣātmā bandhavarjitaḥ । brahmaivāhaṃ cidevāhamevaṃ vāpi na cintyate ॥ 36॥ cinmātreṇaiva yastiṣṭhedvaidehī mukta eva saḥ ॥37॥ niścayaṃ ca parityajya ahaṃ brahmeti niścayam । ānandabharitasvānto vaidehī mukta eva saḥ ॥ 38॥ sarvamastīti nāstīti niścayaṃ tyajya tiṣṭhati । ahaṃ brahmāsmi nāsmīti saccidānandamātrakaḥ ॥ 39॥ kiñcitkvacitkadācicca ātmānaṃ na spṛśatyasau । tūṣṇīmeva sthitastūṣṇīṃ tūṣṇīṃ satyaṃ na kiñcana ॥ 40॥ paramātmā guṇātītaḥ sarvātmā bhūtabhāvanaḥ । kālabhedaṃ vastubhedaṃ deśabhedaṃ svabhedakam ॥ 41॥ kiñcidbhedaṃ na tasyāsti kiñcidvāpi na vidyate । ahaṃ tvaṃ tadidaṃ so'yaṃ kālātmā kālahīnakaḥ ॥ 42॥ śūnyātmā sūkṣmarūpātmā viśvātmā viśvahīnakaḥ । devātmādevahīnātmā meyātmā meyavarjitaḥ ॥ 43॥ sarvatra jaḍahīnātmā sarveṣāmantarātmakaḥ । sarvasaṅkalpahīnātmā cinmātro'smīti sarvadā ॥ 44॥ kevalaḥ paramātmāhaṃ kevalo jñānavigrahaḥ । sattāmātrasvarūpātmā nānyatkiñcijjagadbhayam ॥ 45॥ jīveśvareti vākkveti vedaśāstrādyahaṃ tviti । idaṃ caitanyameveti ahaṃ caitanyamityapi ॥ 46॥ iti niścayaśūnyo yo vaidehī mukta eva saḥ । caitanyamātrasaṃsiddhaḥ svātmārāmaḥ sukhāsanaḥ ॥ 47॥ aparicchinnarūpātmā aṇusthūlādivarjitaḥ । turyaturyā parānando vaidehī mukta eva saḥ ॥ 48॥ nāmarūpavihīnātmā parasaṃvitsukhātmakaḥ । turīyātītarūpātmā śubhāśubhavivarjitaḥ ॥ 49॥ yogātmā yogayuktātmā bandhamokṣavivarjitaḥ । guṇāguṇavihīnātmā deśakālādivarjitaḥ ॥ 50॥ sākṣyasākṣitvahīnātmā kiñcitkiñcinna kiñcana । yasya prapañcamānaṃ na brahmākāramapīha na ॥ 51॥ svasvarūpe svayaṃjyotiḥ svasvarūpe svayaṃratiḥ । vācāmagocarānando vāṅmanogocaraḥ svayam ॥ 52॥ atītātītabhāvo yo vaidehī mukta eva saḥ । cittavṛtteratīto yaścittavṛttyavabhāsakaḥ ॥ 53॥ sarvavṛttivihīnātmā vaidehī mukta eva saḥ । tasminkāle videhīti dehasmaraṇavarjitaḥ ॥ 54॥ īṣanmātraṃ smṛtaṃ cedyastadā sarvasamanvitaḥ । parairadṛṣṭabāhyātmā paramānandaciddhanaḥ ॥ 55॥ parairadṛṣṭabāhyātmā sarvavedāntagocaraḥ । brahmāmṛtarasāsvādo brahmāmṛtarasāyanaḥ ॥ 56॥ brahmāmṛtarasāsakto brahmāmṛtarasaḥ svayam । brahmāmṛtarase magno brahmānandaśivārcanaḥ ॥ 57॥ brahmāmṛtarase tṛpto brahmānandānubhāvakaḥ । brahmānandaśivānando brahmānandarasaprabhaḥ ॥ 58॥ brahmānandaparaṃ jyotirbrahmānandanirantaraḥ । brahmānandarasānnādo brahmānandakuṭumbakaḥ ॥ 59॥ brahmānandarasārūḍho brahmānandaikaciddhanaḥ । brahmānandarasodbāho brahmānandarasambharaḥ ॥ 60॥ brahmānandajanairyukto brahmānandātmani sthitaḥ । ātmarūpamida।m sarvamātmano'nyanna kañcana ॥ 61॥ sarvamātmāhamātmāsmi paramātmā parātmakaḥ । nityānanda svarūpātmā vaidehī mukta eva saḥ ॥ 62॥ pūrṇarūpo mahānātmā prītātmā śāśvatātmakaḥ । sarvāntaryāmirūpātmā nirmalātmā nirātmakaḥ ॥ 63॥ nirvikārasvarūpātmā śuddhātmā śāntarūpakaḥ । śāntāśāntasvarūpātmā naikātmatvavivarjitaḥ ॥ 64॥ jīvātmaparamātmeti cintāsarvasvavarjitaḥ । muktāmuktasvarūpātmā muktāmuktavivarjitaḥ ॥ 65॥ bandhamokṣasvarūpātmā bandhamokṣavivarjitaḥ । dvaitādvaitasvarūpātmā dvaitādvaitavivarjitaḥ ॥ 66॥ sarvāsarvasvarūpātmā sarvāsarvavivarjitaḥ । modapramodarūpātmā modādivinivarjitaḥ ॥ 67॥ sarvasaṅkalpahīnātmā vaidehī mukta eva saḥ । niṣkalātmā nirmalātmā buddhātmāpuruṣātmakaḥ ॥ 68॥ ānandādivihīnātmā amṛtātmāmṛtātmakaḥ । kālatrayasvarūpātmā kālatrayavivarjitaḥ ॥ 69॥ akhilātmā hyameyātmā mānātmā mānavarjitaḥ । nityapratyakṣarūpātmā nityapratyakṣanirṇayaḥ ॥ 70॥ anyahīnasvabhāvātmā anyahīnasvayaṃprabhaḥ । vidyāvidyādimeyātmā vidyāvidyādivarjitaḥ ॥ 71॥ nityānityavihīnātmā ihāmutravivarjitaḥ । śamādiṣaṭkaśūnyātmā mumukṣutvādivarjitaḥ ॥ 72॥ sthūladehavihīnātmā sūkṣmadehavivarjitaḥ । kāraṇādivihīnātmā turīyādivivarjitaḥ ॥ 73॥ annakośavihīnātmā prāṇakośavivarjitaḥ । manaḥkośavihīnātmā vijñānādivivarjitaḥ ॥ 74॥ ānandakośahīnātmā pañcakośavivarjitaḥ । nirvikalpasvarūpātmā savikalpavivarjitaḥ ॥ 75॥ dṛśyānuviddhahīnātmā śabdaviddhavivarjitaḥ । sadā samādhiśūnyātmā ādimadhyāntavarjitaḥ ॥ 76॥ prajñānavākyahīnātmā ahaṃbrahmāsmivarjitaḥ । tattvamasyādihīnātmā ayamātmetyabhāvakaḥ ॥ 77॥ oṅkāravācyahīnātmā sarvavācyavivarjitaḥ । avasthātrayahīnātmā akṣarātmā cidātmakaḥ ॥ 78॥ ātmajñeyādihīnātmā yatkiñcididamātmakaḥ । bhānābhānavihīnātmā vaidehī mukta eva saḥ ॥ 79॥ ātmānameva vīkṣasva ātmānaṃ bodhaya svakam । svamātmānaṃ svayaṃ bhuṅkṣva svastho bhava ṣaḍānana ॥ 80॥ svamātmani svayaṃ tṛptaḥ svamātmānaṃ svayaṃ cara । ātmānameva modasva vaidehī muktiko bhavetyupaniṣat ॥ iti caturtho'dhyāyaḥ ॥ 4॥ nidāgho nāma vai muniḥ papraccha ṛbhuṃ bhagavantamātmānātmavivekamanubrūhīti । sa hovāca ṛbhuḥ । sarvavāco'vadhirbrahma sarvacintāvadhirguruḥ । sarvakāraṇakāryātmā kāryakāraṇavarjitaḥ ॥ 1॥ sarvasaṅkalparahitaḥ sarvanādamayaḥ śivaḥ । sarvavarjitacinmātraḥ sarvānandamayaḥ paraḥ ॥ 2॥ sarvatejaḥprakāśātmā nādānandamayātmakaḥ । sarvānubhavanirmuktaḥ sarvadhyānavivarjitaḥ ॥ 3॥ sarvanādakalātīta eṣa ātmāhamavyayaḥ । ātmānātmavivekādibhedābhedavivarjitaḥ ॥ 4॥ śāntāśāntādihīnātmā nādāntarjyotirūpakaḥ । mahāvākyārthato dūro brahmāsmītyatidūrataḥ ॥ 5॥ tacchabdavarjyastvaṃśabdahīno vākyārthavarjitaḥ । kṣarākṣaravihīno yo nādāntarjyotireva saḥ ॥ 6॥ akhaṇḍaikaraso vāhamānando'smīti varjitaḥ । sarvātītasvabhāvātmā nādāntarjyotireva saḥ ॥ 7॥ ātmeti śabdahīno ya ātmaśabdārthavarjitaḥ । saccidānandahīno ya eṣaivātmā sanātanaḥ ॥ 8॥ sa nirdeṣṭumaśakyo yo vedavākyairagamyataḥ । yasya kiñcidbahirnāsti kiñcidantaḥ kiyanna ca ॥ 9॥ yasya liṅgaṃ prapañcaṃ vā brahmaivātmā na saṃśayaḥ । nāsti yasya śarīraṃ vā jīvo vā bhūtabhautikaḥ ॥ 10॥ nāmarūpādikaṃ nāsti bhojyaṃ vā bhogabhukca vā । sadvā'sadvā sthitirvāpi yasya nāsti kṣarākṣaram ॥ 11॥ guṇaṃ vā viguṇaṃ vāpi sama ātmā na saṃśayaḥ । yasya vācyaṃ vācakaṃ vā śravaṇaṃ mananaṃ ca vā ॥ 12॥ guruśiṣyādibhedaṃ vā devalokāḥ surāsurāḥ । yatra dharmamadharmaṃ vā śuddhaṃ vāśuddhamaṇvapi ॥ 13॥ yatra kālamakālaṃ vā niścayaḥ saṃśayo na hi । yatra mantramamantraṃ vā vidyāvidye na vidyate ॥ 14॥ draṣṭṛdarśanadṛśyaṃ vā īṣanmātraṃ kalātmakam । anātmeti prasaṅgo vā hyanātmeti mano'pi vā ॥ 15॥ anātmeti jagadvāpi nāsti nāsti niścinu । sarvasaṅkalpaśūnyatvātsarvakāryavivarjanāt ॥ 16॥ kevalaṃ brahmamātratvānnāstyanātmeti niścinu । dehatrayavihīnatvātkālatrayavivarjanāt ॥ 17॥ jīvatrayaguṇābhāvāttāpatrayavivarjanāt । lokatrayavihīnatvātsarvamātmeti śāsanāt ॥ 18॥ cittābhāccintanīyaṃ dehābhāvājjarā na ca । pādābhāvādgatirnāsti hastābhāvātkriyā na ca ॥ 19॥ mṛtyurnāsti janābhāvādbuddhyabhāvātsukhādikam । dharmo nāsti śucirnāsti satyaṃ nāsti bhayaṃ na ca ॥ 20॥ akṣaroccāraṇaṃ nāsti guruśiṣyādi nāstyapi । ekābhāve dvitīyaṃ na na dvitīye na caikatā ॥ 21॥ satyatvamasti cetkiñcidasatyaṃ na ca saṃbhavet । asatyatvaṃ yadi bhavetsatyatvaṃ na ghaṭiṣyati ॥ 22॥ śubhaṃ yadyaśubhaṃ viddhi aśubhācchubhamiṣyate । bhayaṃ yadyabhavaṃ viddhi abhayādbhayamāpatet ॥ 23॥ bandhatvamapi cenmokṣo bandhābhāve kva mokṣatā । maraṇaṃ yadi cejjanma janmābhāve mṛtirna ca ॥ 24॥ tvamityapi bhaveccāhaṃ tvaṃ no cedahameva na । idaṃ yadi tadevāsti tadabhādidaṃ na ca ॥ 25॥ astīti cennāsti tadā nāsti cedasti kiñcana । kāryaṃ cetkāraṇaṃ kiñcitkāryābhāve na kāraṇam ॥ 26॥ dvaitaṃ yadi tadā'dvaitaṃ dvaitābhāve dvayaṃ na ca । dṛśyaṃ yadi dṛgapyasti dṛśyābhāve dṛgena na ॥ 27॥ antaryadi bahiḥ satyamantā bhāve bahirna ca । pūrṇatvamasti cetkiñcidapūrṇatvaṃ prasajyate ॥ 28॥ tasmādetatkvacinnāsti tvaṃ cāhaṃ vā ime idam । nāsti dṛṣṭāntikaṃ satye nāsti dārṣṭāntikaṃ hyaje ॥ 29॥ paraṃbrahmāhamasmīti smaraṇasya mano na hi । brahmamātraṃ jagadidaṃ brahmamātraṃ tvamapyaham ॥ 30॥ cinmātraṃ kevala।m cāhaṃ nāstyanātmyeti niścinu । idaṃ prapañcaṃ nāstyeva notpannaṃ no sthitaṃ kvacit ॥ 31॥ cittaṃ prapañcamityāhurnāsti nāstyeva sarvadā । na prapañcaṃ na cittādi nāhaṅkāro na jīvakaḥ ॥ 32॥ māyākāryādikaṃ nāsti māyā nāsti bhayaṃ nahi । kartā nāsti kriyā nāsti śravaṇaṃ mananaṃ nahi ॥ 33॥ samādhidvitayaṃ nāsti mātṛmānādi nāsti hi । ajñānaṃ cāpi nāstyeva hyavivekaṃ kadācana ॥ 34॥ anubandhacatuṣkaṃ na sambandhatrayameva na । na gaṅgā na gayā seturna bhūtaṃ nānyadasti hi ॥ 35॥ na bhūmirna jalaṃ nāgnirna na vāyurna ca khaṃ kvacit । na devā na ca dikpālā na vedā na guruḥ kvacit ॥ 36॥ na dūraṃ nāstikaṃ nālaṃ na madhyaṃ na kvacitsthitam । nādvaitaṃ dvaitasatyaṃ vā hyasatyaṃ vā idaṃ na ca ॥ 37॥ bandhamokṣādikaṃ nāsti sadvā'sadvā sukhādi vā । jātirnāsti gatirnāsti varṇo nāsti na laukikam ॥ 38॥ sarvaṃ brahmeti nāstyeva brahma ityapi nāsti hi । cidityeveti nāstyeva cidahaṃbhāṣaṇaṃ na hi ॥ 39॥ ahaṃ brahmāsmi nāstyeva nityaśuddho'smi na kvacit । vācā yaducyate kiñcinmanasā manute kvacit ॥ 40॥ buddhyā niścinute nāsti cittena jñāyate nahi । yogī yogādikaṃ nāsti sadā sarvaṃ sadā na ca ॥ 41॥ ahorātrādikaṃ nāsti snānadhyānādikaṃ nahi । bhrāntirabhrāntirnāstyeva nāstyanātmeti niścinu ॥ 42॥ vedaśāstraṃ purāṇaṃ ca kāryaṃ kāraṇamīśvaraḥ । loko bhūtaṃ janastvaikyaṃ sarvaṃ mithyā na saṃśayaḥ ॥ 43॥ bandho mokṣaḥ sukhaṃ duḥkhaṃ dhyānaṃ cittaṃ surāsurāḥ । gauṇaṃ mukhyaṃ paraṃ cānyatsarvaṃ mithyā na saṃśayaḥ ॥ 44॥ vācā vadati yatkiñcitsaṅkalpaiḥ kalpyate ca yat । manasā cintyate yadyatsarvaṃ mithyā na saṃśayaḥ ॥ 45॥ buddhyā niścīyate kiñciccitte niścīyate kvacit । śāstraiḥ prapañcyate yadyannetreṇaiva nirīkṣyate ॥ 46॥ śrotrābhyāṃ śrūyate yadyadanyatsadbhāvameva ca । netraṃ śrotraṃ gātrameva mithyeti ca suniścitam ॥ 47॥ idamityeva nirdiṣṭamayamityeva kalpyate । tvamahaṃ tadidaṃ so'hamanyatsadbhāvameva ca ॥ 48॥ yadyatsaṃbhāvyate loke sarvasaṅkalpasaṃbhramaḥ । sarvādhyāsaṃ sarvagopyaṃ sarvabhogaprabhedakam ॥ 49॥ sarvadoṣaprabhedācca nāstyanātmeti niścinu । madīyaṃ ca tvadīyaṃ ca mameti ca taveti ca ॥ 50॥ mahyaṃ tubhyaṃ mayetyādi tatsarvaṃ vitathaṃ bhavet । rakṣako viṣṇurityādi brahmā sṛṣṭestu kāraṇam ॥ 51॥ saṃhāre rudra ityevaṃ sarvaṃ mithyeti niścinu । snānaṃ japastapo homaḥ svādhyāyo devapūjanam ॥ 52॥ mantraṃ tantraṃ ca satsaṅgo guṇadoṣavijṛmbhaṇam । antaḥkaraṇasadbhāva avidyāśca saṃbhavaḥ ॥ 53॥ anekakoṭibrahmāṇḍaṃ sarvaṃ mithyeti niścinu । sarvadeśikavākyoktiryena kenāpi niścitam ॥ 54॥ dṛśyate jagati yadyadyadyajjagati vīkṣyate । vartate jagati yadyatsarvaṃ mithyeti niścinu ॥ 55॥ yena kenākṣareṇoktaṃ yena kena viniścitam । yena kenāpi gaditaṃ yena kenāpi moditam ॥ 56॥ yena kenāpi yaddattaṃ yena kenāpi yatkṛtam । yatra yatra śubhaṃ karma yatra yatra ca duṣkṛtam ॥ 57॥ yadyatkaroṣi satyena sarvaṃ mithyeti niścinu । tvameva paramātmāsi tvameva paramo guruḥ ॥ 58॥ tvamevākāśarūpo'si sākṣihīno'si sarvadā । tvameva sarvabhāvo'si tvaṃ brahmāsi na saṃśayaḥ ॥ 59॥ kālahīno'si kālo'si sadā brahmāsi cidghanaḥ । sarvataḥ svasvarūpo'si caitanyaghanavānasi ॥ 60॥ satyo'si siddho'si sanātano'si mukto'si mokṣo'si mudāmṛto'si । devo'si śānto'si nirāmayo'si brahmāsi pūrṇo'si parātparo'si ॥ 61॥ samo'si saccāpi sanātano'si satyādivākyaiḥ pratibodhito'si । sarvāṅgahīno'si sadā sthito'si brahmendrarudrādivibhāvito'si ॥ 62॥ sarvaprapañcabhramavarjito'si sarveṣu bhūteṣu ca bhāsito'si । sarvatra saṅkalpavivarjito'si sarvāgamāntārthavibhāvito'si ॥ 63॥ sarvatra santoṣasukhāsano'si sarvatra gatyādivivarjito'si । sarvatra lakṣyādivivarjito'si dhyāto'si viṣṇvādisurairajasram ॥ 64॥ cidākārasvarūpo'si cinmātro'si niraṅkuśaḥ । ātmanyeva sthito'si tvaṃ sarvaśūnyo'si nirguṇaḥ ॥ 65॥ ānando'si paro'si tvameka evādvitīyakaḥ । cidghanānandarūpo'si paripūrṇasvarūpakaḥ ॥ 66॥ sadasi tvamasi jño'si so'si jānāsi vīkṣasi । saccidānandarūpo'si vāsudevo'si vai prabhuḥ ॥ 67॥ amṛto'si vibhuścāsi cañcalo hyacalo hyasi । sarvo'si sarvahīno'si śāntāśāntavivarjitaḥ ॥ 68॥ sattāmātraprakāśo'si sattāsāmānyako hyasi । nityasiddhisvarūpo'si sarvasiddhivivarjitaḥ ॥ 69॥ īṣanmātraviśūnyo'si aṇumātravivarjitaḥ । astitvavarjito'si tvaṃ nāstitvādivivarjitaḥ ॥ 70॥ lakṣyalakṣaṇahīno'si nirvikāro nirāmayaḥ । sarvanādāntaro'si tvaṃ kalākāṣṭhāvivarjitaḥ ॥ 71॥ brahmaviṣṇvīśahīno'si svasvarūpaṃ prapaśyasi । svasvarūpāvaśeṣo'si svānandābdhau nimajjasi ॥ 72॥ svātmarājye svamevāsi svayaṃbhāvavivarjitaḥ । śiṣṭapūrṇasvarūpo'si svasmātkiñcinna paśyasi ॥ 73॥ svasvarūpānna calasi svasvarūpeṇa jṛmbhasi । svasvarūpādananyo'si hyahamevāsi niścinu ॥ 74॥ idaṃ prapañcaṃ yatkiñcidyadyajjagati vidyate । dṛśyarūpaṃ ca dṛgrūpaṃ sarvaṃ śaśaviṣāṇavat ॥ 75॥ bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca । ahaṅkāraśca tejaśca lokaṃ bhuvanamaṇḍalam ॥ 76॥ nāśo janma ca satyaṃ ca puṇyapāpajayādikam । rāgaḥ kāmaḥ krodhalobhau dhyānaṃ dhyeyaṃ guṇaṃ param ॥ 77॥ guruśiṣyopadeśādirādirantaṃ śamaṃ śubham । bhūtaṃ bhavyaṃ vartamānaṃ lakṣyaṃ lakṣaṇamadvayam ॥ 78॥ śamo vicāraḥ santoṣo bhoktṛbhojyādirūpakam । yamādyaṣṭāṅgayogaṃ ca gamanāgamanātmakam ॥ 79॥ ādimadhyāntaraṅgaṃ ca grāhyaṃ tyājyaṃ hariḥ śivaḥ । indriyāṇi manaścaiva avasthātritayaṃ tathā ॥ 80॥ caturviṃśatitattvaṃ ca sādhanānāṃ catuṣṭayam । sajātīyaṃ vijātīyaṃ lokā bhūrādayaḥ kramāt ॥ 81॥ sarvavarṇāśramācāraṃ mantratantrādisaṃgraham । vidyāvidyādirūpaṃ ca sarvavedaṃ jaḍājaḍam ॥ 82॥ bandhamokṣavibhāgaṃ ca jñānavijñānarūpakam । bodhābodhasvarūpaṃ vā dvaitādvaitādibhāṣaṇam ॥ 83॥ sarvavedāntasiddhāntaṃ sarvaśāstrārthanirṇayam । anekajīvasadbhāvamekajīvādinirṇayam ॥ 84॥ yadyaddhyāyati cittena yadyatsaṅkalpate kvacit । buddhyā niścīyate yadyadguruṇā saṃśṛṇoti yat ॥ 85॥ yadyadvācā vyākaroti yadyadācāryabhāṣaṇam । yadyatsvarendriyairbhāvyaṃ yadyanmīmāṃsate pṛthak ॥ 86॥ yadyannyāyena nirṇītaṃ mahadbhirvedapāragaiḥ । śivaḥ kṣarati lokānvai viṣṇuḥ pāti jagattrayam ॥ 87॥ brahmā sṛjati lokānvai evamādikriyādikam । yadyadasti purāṇeṣu yadyadvedeṣu nirṇayam ॥ 88॥ sarvopaniṣadāṃ bhāvaṃ sarvaṃ śaśaviṣāṇavat । deho'hamiti saṅkalpaṃ tadantaḥkaraṇaṃ smṛtam ॥ 89॥ deho'hamiti saṅkalpo mahatsaṃsāra ucyate । deho'hamiti saṅkalpastadbandhamiti cocyate ॥ 90॥ deho'hamiti saṅkalpastadduḥkhamiti cocyate । deho'hamiti yadbhānaṃ tadeva narakaṃ smṛtam ॥ 91॥ deho'hamiti saṅkalpo jagatsarvamitīryate । deho'hamiti saṅkalpo hṛdayagranthirīritiḥ ॥ 92॥ deho'hamiti yajjñānaṃ tadevājñānamucyate । deho'hamiti yajjñānaṃ tadasadbhāvameva ca ॥ 93॥ deho'hamiti yā buddhiḥ sā cāvidyeti bhaṇyate । deho'hamiti yajjñānaṃ tadeva dvaitamucyate ॥ 94॥ deho'hamiti saṅkalpaḥ satyajīvaḥ sa eva hi । deho'hamiti yajjñānaṃ paricchinnamitīritam ॥ 95॥ deho'hamiti saṅkalpo mahāpāpamiti sphuṭam । deho'hamiti yā buddhistṛṣṇā doṣāmayaḥ kila ॥ 96॥ yatkiñcidapi saṅkalpastāpatrayamitīritam । kāmaṃ krodhaṃ bandhanaṃ sarvaduḥkhaṃ viśvaṃ doṣaṃ kālanānāsvarūpam । yatkiñcedaṃ sarvasaṅkalpajālaṃ tatkiñcedaṃ mānasaṃ soma viddhi ॥ 97॥ mana eva jagatsarvaṃ mana eva mahāripuḥ । mana eva hi saṃsāro mana eva jagattrayam ॥ 98॥ mana eva mahadduḥkhaṃ mana eva jarādikam । mana eva hi kālaśca mana eva malaṃ tathā ॥ 99॥ mana eva hi saṅkalpo mana eva hi jīvakaḥ । mana eva hi cittaṃ ca mano'haṅkāra eva ca ॥ 100॥ mana eva mahadbandhaṃ mano'ntaḥkaraṇaṃ ca tat । mana eva hi bhūmiśca mana eva hi toyakam ॥ 101॥ mana eva hi tejaśca mana eva marunmahān । mana eva hi cākāśaṃ mana eva hi śabdakam ॥ 102॥ sparśaṃ rūpaṃ rasaṃ gandhaṃ kośāḥ pañca manobhavāḥ । jāgratsvapnasuṣuptyādi manomayaritīritam ॥ 103॥ dikpālā vasavo rudrā ādityāśca manomayāḥ । dṛśyaṃ jaḍaṃ dvandvajātamajñānaṃ mānasaṃ smṛtam ॥ 104॥ saṅkalpameva yatkiñcittattannāstīti niścinu । nāsti nāsti jagatsarvaṃ guruśiṣyādikaṃ nahītyupaniṣat ॥ 105॥ iti pañcamo'dhyāyaḥ ॥ 5॥ ṛbhuḥ ॥ sarvaṃ saccinmayaṃ viddhi sarvaṃ saccinmayaṃ tatam । saccidānandamadvaitaṃ saccidānandamadvayam ॥ 1॥ saccidānandamātraṃ hi saccidānandamanyakam । saccidānandarūpo'haṃ saccidānandameva kham ॥ 2॥ saccidānandameva tvaṃ saccidānandako'smyaham । manobuddhirahaṅkāracittasaṅghātakā amī ॥ 3॥ na tvaṃ nāhaṃ na cānyadvā sarvaṃ brahmaiva kevalam । na vākyaṃ na padaṃ vedaṃ nākṣaraṃ na jaḍaṃ kvacit ॥ 4॥ na madhyaṃ nādi nāntaṃ vā na satyaṃ na nibandhajam । na duḥkhaṃ na sukhaṃ bhāvaṃ na māyā prakṛtistathā ॥ 5॥ na dehaṃ na mukhaṃ ghrāṇaṃ na jihvā na ca tālunī । na dantoṣṭhau lalāṭaṃ ca niśvāsocchvāsa eva ca ॥ 6॥ na svedamasthi māṃsaṃ ca na raktaṃ na ca mūtrakam । na dūraṃ nāntikaṃ nāṅgaṃ nodaraṃ na kirīṭakam ॥ 7॥ na hastapādacalanaṃ na śāstraṃ na ca śāsanam । na vettā vedanaṃ vedyaṃ na jāgratsvapnasuptayaḥ ॥ 8॥ turyātītaṃ na me kiñcitsarvaṃ saccinmayaṃ tatam । nādhyātmikaṃ nādhibhūtaṃ nādhidaivaṃ na māyikam ॥ 9॥ na viśvataijasaḥ prājño virāṭsūtrātmakeśvaraḥ । na gamāgamaceṣṭā ca na naṣṭaṃ na prayojanam ॥ 10॥ tyājyaṃ grāhyaṃ na dūṣyaṃ vā hyamedhyāmedhyakaṃ tathā । na pīnaṃ na kṛśaṃ kledaṃ na kālaṃ deśabhāṣaṇam ॥ 11॥ na sarvaṃ na bhayaṃ dvaitaṃ na vṛkṣatṛṇaparvatāḥ । na dhyānaṃ yogasaṃsiddhirna brahmavaiśyakṣatrakam ॥ 12॥ na pakṣī na mṛgo nāṅgī na lobho moha eva ca । na mado na ca mātsaryaṃ kāmakrodhādayastathā ॥ 13॥ na strīśūdrabiḍālādi bhakṣyabhojyādikaṃ ca yat । na prauḍhahīno nāstikyaṃ na vārtāvasaro'ti hi ॥ 14॥ na laukiko na loko vā na vyāpāro na mūḍhatā । na bhoktā bhojanaṃ bhojyaṃ na pātraṃ pānapeyakam ॥ 15॥ na śatrumitraputrādirna mātā na pitā svasā । na janma na mṛtirvṛddhirna deho'hamiti bhramaḥ ॥ 16॥ na śūnyaṃ nāpi cāśūnyaṃ nāntaḥkaraṇasaṃsṛtiḥ । na rātrirna divā naktaṃ na brahmā na hariḥ śivaḥ ॥ 17॥ na vārapakṣamāsādi vatsaraṃ na ca cañcalam । na brahmaloko vaikuṇṭho na kailāso na cānyakaḥ ॥ 18॥ na svargo na ca devendro nāgniloko na cāgnikaḥ । na yamo yamaloko vā na lokā lokapālakāḥ ॥ 19॥ na bhūrbhuvaḥsvastrailokyaṃ na pātālaṃ na bhūtalam । nāvidyā na ca vidyā ca na māyā prakṛtirjaḍā ॥ 20॥ na sthiraṃ kṣaṇikaṃ nāśaṃ na gatirna ca dhāvanam । na dhyātavyaṃ na me dhyānaṃ na mantro na japaḥ kvacit ॥ 21॥ na padārthā na pūjārhaṃ nābhiṣeko na cārcanam । na puṣpaṃ na phalaṃ patraṃ gandhapuṣpādidhūpakam ॥ 22॥ na stotraṃ na namaskāro na pradakṣiṇamaṇvapi । na prārthanā pṛthagbhāvo na havirnāgnivandanam ॥ 23॥ na homo na ca karmāṇi na durvākyaṃ subhāṣaṇam । na gāyatrī na vā sandhirna manasyaṃ na duḥsthitiḥ ॥ 24॥ na durāśā na duṣṭātmā na cāṇḍālo na paulkasaḥ । na duḥsahaṃ durālāpaṃ na kirāto na kaitavam ॥ 25॥ na pakṣapātaṃ na pakṣaṃ vā na vibhūṣaṇataskarau । na ca dambho dāmbhiko vā na hīno nādhiko naraḥ ॥ 26॥ naikaṃ dvayaṃ trayaṃ turyaṃ na mahatvaṃ na cālpatā । na pūrṇaṃ na paricchinnaṃ na kāśī na vrataṃ tapaḥ ॥ 27॥ na gotraṃ na kulaṃ sūtraṃ na vibhutvaṃ na śūnyatā । na strī na yoṣinno vṛddhā na kanyā na vitantutā ॥ 28॥ na sūtakaṃ na jātaṃ vā nāntarmukhasuvibhramaḥ । na mahāvākyamaikyaṃ vā nāṇimādivibhūtayaḥ ॥ 29॥ sarvacaitanyamātratvātsarvadoṣaḥ sadā na hi । sarvaṃ sanmātrarūpatvātsaccidānandamātrakam ॥ 30॥ brahmaiva sarvaṃ nānyo'sti tadahaṃ tadahaṃ tathā । tadevāhaṃ tadevāhaṃ brahmaivāhaṃ sanātanam ॥ 31॥ brahmaivāhaṃ na saṃsārī brahmaivāhaṃ na me manaḥ । brahmaivāhaṃ na me buddhirbrahmaivāhaṃ na cendriyaḥ ॥ 32॥ brahmaivāhaṃ na deho'haṃ brahmaivāhaṃ na gocaraḥ । brahmaivāhaṃ na jīvo'haṃ brahmaivāhaṃ na bhedabhūḥ ॥ 33॥ brahmaivāhaṃ jaḍo nāhamahaṃ brahma na me mṛtiḥ । brahmaivāhaṃ na ca prāṇo brahmaivāhaṃ parātparaḥ ॥ 34॥ idaṃ brahma paraṃ brahma satyaṃ brahma prabhurhi saḥ । kālo brahma kalā brahma sukhaṃ brahma svayaṃprabham ॥ 35॥ ekaṃ brahma dvayaṃ brahma moho brahma śamādikam । doṣo brahma guṇo brahma damaḥ śāntaṃ vibhuḥ prabhuḥ ॥ 36॥ loko brahma gururbrahma śiṣyo brahma sadāśivaḥ । pūrvaṃ brahma paraṃ brahma śuddhaṃ brahma śubhāśubham ॥ 37॥ jīva eva sadā brahma saccidānandamasmyaham । sarvaṃ brahmamayaṃ proktaṃ sarvaṃ brahmamayaṃ jagat ॥ 38॥ svayaṃ brahma na sandehaḥ svasmādanyanna kiñcana । sarvamātmaiva śuddhātmā sarvaṃ cinmātramadvayam ॥ 39॥ nityanirmalarūpātmā hyātmano'nyanna kiñcana । aṇumātralasadrūpamaṇumātramidaṃ jagat ॥ 40॥ aṇumāatraṃ śarīraṃ vā hyaṇumātramasatyakam । aṇumātramacintyaṃ vā cintyaṃ vā hyaṇumātrakam ॥ 41॥ brahmaiva sarvaṃ cinmātraṃ brahmamātraṃ jagattrayam । ānandaṃ paramānandamanyatkiñcinna kiñcana ॥ 42॥ caitanyamātramoṅkāraṃ brahmaiva sakalaṃ svayam । ahameva jagatsarvamahameva paraṃ padam ॥ 43॥ ahameva guṇātīta ahameva parātparaḥ । ahameva paraṃ brahma ahameva gurorguruḥ ॥ 44॥ ahamevākhilādhāra ahameva sukhātsukham । ātmano'nyajjagannāsti ātmano'nyatsukhaṃ na ca ॥ 45॥ ātmano'nyā gatirnāsti sarvamātmamayaṃ jagat । ātmano'nyannahi kvāpi ātmano'nyattṛṇaṃ nahi ॥ 46॥ ātmano'nyattuṣaṃ nāsti sarvamātmamayaṃ jagat । brahmamātramidaṃ sarvaṃ brahmamātramasanna hi ॥ 47॥ brahmamātraṃ śrutaṃ sarvaṃ svayaṃ brahmaiva kevalam । brahmamātraṃ vṛtaṃ sarvaṃ brahmamātraṃ rasaṃ sukham ॥ 48॥ brahmamātraṃ cidākāśaṃ saccidānandamavyayam । brahmaṇo'nyatarannāsti brahmaṇo'nyajjaganna ca ॥ 49॥ brahmaṇo'nyadaha nāsti brahmaṇo'nyatphalaṃ nahi । brahmaṇo'nyattṛṇaṃ nāsti brahmaṇo'nyatpadaṃ nahi ॥ 50॥ brahmaṇo'nyadgururnāsti brahmaṇo'nyamasadvapuḥ । brahmaṇo'nyanna cāhantā tvattedante nahi kvacit ॥ 51॥ svayaṃ brahmātmakaṃ viddhi svasmādanyanna kiñcana । yatkiñciddṛśyate loke yatkiñcidbhāṣyate janaiḥ ॥ 52॥ yatkiñcidbhujyate kvāpi tatsarvamasadeva hi । kartṛbhedaṃ kriyābhedaṃ guṇabhedaṃ rasādikam ॥53॥ liṅgabhedamidaṃ sarvamasadeva sadā sukham । kālabhedaṃ deśabhedaṃ vastubhedaṃ jayājayam ॥ 54॥ yadyadbhedaṃ ca tatsarvamasadeva hi kevalam । asadantaḥkaraṇakamasadevendriyādikam ॥ 55॥ asatprāṇādikaṃ sarvaṃ saṅghātamasadātmakam । asatyaṃ pañcakośākhyamasatyaṃ pañca devatāḥ ॥ 56॥ asatyaṃ ṣaḍvikārādi asatyamarivargakam । asatyaṃ ṣaḍṛtuścaiva asatyaṃ ṣaḍrasastathā ॥ 57॥ saccidānandamātro'hamanutpannamidaṃ jagat । ātmaivāhaṃ paraṃ satyaṃ nānyāḥ saṃsāradṛṣṭayaḥ ॥ 58॥ satyamānandarūpo'haṃ cidghanānandavigrahaḥ । ahameva parānanda ahameva parātparaḥ ॥ 59॥ jñānākāramidaṃ sarvaṃ jñānānando'hamadvayaḥ । sarvaprakāśarūpo'haṃ sarvābhāvasvarūpakam ॥ 60॥ ahameva sadā bhāmītyevaṃ rūpaṃ kuto'pyasat । tvamityevaṃ paraṃ brahma cinmayānandarūpavān ॥ 61॥ cidākāraṃ cidākāśaṃ cideva paramaṃ sukham । ātmaivāhamasannāhaṃ kūṭastho'haṃ guruḥ paraḥ ॥ 62॥ saccidānandamātro'hamanutpannamidaṃ jagat । kālo nāsti jagannāsti māyāprakṛtireva na ॥ 63॥ ahameva hariḥ sākṣādahameva sadāśivaḥ । śuddhacaitanyabhāvo'haṃ śuddhasattvānubhāvanaḥ ॥ 64॥ advayānandamātro'haṃ cidghanaikaraso'smyaham । sarvaṃ brahmaiva satataṃ sarvaṃ brahmaiva kevalam ॥ 65॥ sarvaṃ brahmaiva satataṃ sarvaṃ brahmaiva cetanam । sarvāntaryāmirūpo'haṃ sarvasākṣitvalakṣaṇaḥ ॥ 66॥ paramātmā paraṃ jyotiḥ paraṃ dhāma parā gatiḥ । sarvavedāntasāro'haṃ sarvaśāstrasuniścitaḥ ॥ 67॥ yogānandasvarūpo'haṃ mukhyānandamahodayaḥ । sarvajñānaprakāśo'smi mukhyavijñānavigrahaḥ ॥ 68॥ turyāturyaprakāśo'smi turyāturyādivarjitaḥ । cidakṣro'n satyo'haṃ vāsudavo'jararo'maraḥ ॥ 69॥ ahaṃ brahma cidākāśaṃ nityaṃ brahma nirañjanam । śuddhaṃ buddhaṃ sadāmuktamanāmakamarūpakam ॥ 70॥ saccidānandarūpo'hamanuntpannamidaṃ jagat । satyāsatyaṃ jagannāsti saṅkalpakalanādikam ॥ 71॥ nityānandamayaṃ brahma kevalaṃ sarvadā svayam । anantamavyayaṃ śāntamekarūpamanāmayam ॥ 72॥ matto'nyadasti cenmithyā yathā marumarīcikā । vandhyākumāravacane bhītiścedasti kiñcana ॥ 73॥ śaśaśṛṅgeṇa nāgendro mṛtaścejjagadasti tat । mṛgatṛṣṇājalaṃ pītvā tṛptaścedastvidaṃ jagat ॥ 74॥ naraśṛṅgeṇa naṣṭaścetkaścidastvidameva hi । gandharvanagare satye jagadbhavati sarvadā ॥ 75॥ gagane nīlimāsatye jagatsatyaṃ bhaviṣyati । śuktikārajataṃ satyaṃ bhūṣaṇaṃ cejjagadbhavet ॥ 76॥ rajjusarpeṇa daṣṭaścennaro bhavatu saṃsṛtiḥ । jātarūpeṇa bāṇena jvālāgnau nāśite jagat ॥ 77॥ vindhyāṭavyāṃ pāyasānnamasti cejjagadudbhavaḥ । rambhāstambhena kāṣṭhena pākasiddhau jagadbhavet ॥ 78॥ sadyaḥ kumārikarūpaiḥ pāke siddhe jagadbhavet । citrasthadīpaistamaso nāśaścedastvidaṃ jagat ॥ 79॥ māsātpūrvaṃ mṛto martyo hyāgataścejjagadbhavet । takraṃ kṣīrasvarūpaṃ cetkvacinnityaṃ jagadbhavet ॥ 80॥ gostanādudbhavaṃ kṣīraṃ punarāropaṇe jagat । bhūrajo'bdhau samutpanne jagadbhavatu sarvadā ॥ 81॥ kūrmaromṇā gaje baddhe jagadastu madotkaṭe । nālasthatantunā meruścālitaścejjagadbhavet ॥ 82॥ taraṅgamālayā sindhurbaddhaścedastvidaṃ jagat । agneradhaścejjvalanaṃ jagadbhavatu sarvadā ॥ 83॥ jvālāvahniḥ śītalaścedastirūpamidaṃ jagat । jvālāgnimaṇḍale padmavṛddhiścejjagadastvidam ॥ 84॥ mahacchailendranīlaṃ vā sambhavaccedidaṃ jagat । merurāgatya padmākṣe sthitaścedastvidaṃ jagat ॥ 85॥ nigireccedbhṛṅgasūnurmeruṃ calavadastvidam । maśakena hate siṃhe jagatsatyaṃ tadāstu te ॥ 86॥ aṇukoṭaravistīrṇe trailokyaṃ cejjagadbhavet । tṛṇānalaśca nityaścetkṣaṇikaṃ tajjagadbhavet ॥ 87॥ svapnadṛṣṭaṃ ca yadvastu jāgare cejjagadbhavaḥ । nadīvego niścalaścetkenāpīdaṃ bhavejjagat ॥ 88॥ kṣudhitasyāgnirbhojyaścennimiṣaṃ kalpitaṃ bhavet । jātyandhai ratnaviṣayaḥ sujñātaścejjagatsadā ॥ 89॥ napuṃsakakumārasya strīsukhaṃ cedbhavajjagat । nirmitaḥ śaśaśṛṅgeṇa rathaścejjagadasti tat ॥ 90॥ sadyojātā tu yā kanyā bhogayogyā bhavejjagat । vandhyā garbhāptatatsaukhyaṃ jñātā cedastvidaṃ jagat ॥ 91॥ kāko vā haṃsavadgacchejjagadbhavatu niścalam । mahākharo vā siṃhena yudhyate cejjagatsthitiḥ ॥ 92॥ mahākharo gajagatiṃ gataścejjagadastu tat । sampūrṇacandrasūryaścejjagadbhātu svayaṃ jaḍam ॥ 93॥ candrasūryādikau tyaktvā rāhuśceddṛśyate jagat । bhṛṣṭabījasamutpannavṛddhiścejjagadastu sat ॥ 94॥ daridro dhanikānāṃ ca sukhaṃ bhuṅkte tadā jagat । śunā vīryeṇa siṃhastu jito yadi jagattadā ॥ 95॥ jñānino hṛdayaṃ mūḍhairjñātaṃ cetkalpanaṃ tadā । śvānena sāgare pīte niḥśeṣeṇa mano bhavet ॥ 96॥ śuddhākāśo manuṣyeṣu patitaścettadā jagat । bhūmau vā patitaṃ vyoma vyomapuṣpaṃ sugandhakam ॥ 97॥ śuddhākāśe vane jāte calite tu tadā jagat । kevale darpaṇe nāsti pratibimbaṃ tadā jagat ॥ 98॥ ajakukṣau jagannāsti hyātmakukṣau jagannahi । sarvathā bhedakalanaṃ dvaitādvaitaṃ na vidyate ॥ 99॥ māyākāryamidaṃ bhedamasti cedbrahmabhāvanam । deho'hamiti duḥkhaṃ cedbrahmāhamiti niścayaḥ ॥ 100॥ hṛdayagranthirastitve chidyate brahmacakrakam । saṃśaye samanuprāpte brahmaniścayamāśrayet ॥ 101॥ anātmarūpacoraścedātmaratnasya rakṣaṇam । nityānandamayaṃ brahma kevalaṃ sarvadā svayam ॥ 102॥ evamādisudṛṣṭāntaiḥ sādhitaṃ brahmamātrakam । brahmaiva sarvabhavanaṃ bhuvanaṃ nāma santyaja ॥ 103॥ ahaṃ brahmeti niścitya ahaṃbhāvaṃ parityaja । sarvameva layaṃ yāti suptahastasthapuṣpavat ॥ 104॥ na deho na ca karmāṇi sarvaṃ brahmaiva kevalam । na bhūtaṃ na ca kāryaṃ ca na cāvasthācatuṣṭayam ॥ 105॥ lakṣaṇātrayavijñānaṃ sarvaṃ brahmaiva kevalam । sarvavyāpāramutsṛjya hyahaṃ brahmeti bhāvaya ॥ 106॥ ahaṃ brahma na sandeho hyahaṃ brahma cidātmakam । saccidānandamātro'hamiti niścitya tattyaja ॥ 107॥ śāṅkarīyaṃ mahāśāstraṃ na deyaṃ yasya kasyacit । nāstikāya kṛtaghnāya durvṛttāya durātmane ॥ 108॥ gurubhaktiviśuddhāntaḥkaraṇāya mahātmane । samyakparīkṣya dātavyaṃ māsaṃ ṣāṇmāsavatsaram ॥ 109॥ sarvopaniṣadabhyāsaṃ dūratastyajya sādaram । tejobindūpaniṣadamabhyasetsarvadā mudā ॥ 110॥ sakṛdabhyāsamātreṇa brahmaiva bhavati svayam । brahmaiva bhavati svayamityupaniṣat ॥ oṃ saha nāvavatu ॥ saha nau bhunaktu ॥ saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ iti tejobindūpaniṣatsamāptā ॥