ॐ तुरीयातीतोपनिषद्वेद्यं यत्परमाक्षरम् । तत्तुर्यातीतचिन्मात्रं स्वमात्रं चिन्तयेऽन्वहम् ॥ तुरीयातीतसंन्यासपरिव्राजाक्षमालिका । अव्यक्तैकाक्षरं पूर्णा सूर्याक्ष्यध्यात्मकुण्डिका ॥ हरिः ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ अथ तुरीयातीतावधूतानां कोऽयं मार्गस्तेषां का स्थितिरिति पितामहो भगवन्तं पितरमादिनारायणं परिसमेत्योवाच। तमाह भगवन्नारायणो योऽयमवधूतमार्गस्थो लोके दुर्लभतरो नतु बाहुल्यो यद्येको भवति स एव नित्यपूतः स एव वैराग्यमूर्तिः स एव ज्ञानाकारः स एव वेदपुरुष इति ज्ञानिनो मन्यन्ते । महापुरुषो यस्तच्चित्तं मय्येवावतिष्ठते । अहं च तस्मिन्नेवावस्थितः सोऽयमादौ तावत्क्रमेण कुटीचको बहूदकत्वं प्राप्य बहूदको हंसत्वमवलम्ब्य हंसः परमहंसो भूत्वा स्वरूपानुसन्धानेन सर्वप्रपञ्चं विदित्वा दण्डकमण्डलुकटिसूत्र- कौपीनाच्छादनं स्वविध्युक्तक्रियादिकं सर्वमप्सु संन्यस्य दिगम्बरो भूत्वा विवर्णजीर्णवल्कलाजिन- परिग्रहमपि संत्यज्य तदूर्ध्वममन्त्रवदाचरन्क्षौरा- भ्यङ्गस्नानोर्ध्वपुण्ड्रादिकं विहाय लौकिकवैदिकम- प्युपसंहृत्य सर्वत्र पुण्यापुण्यवर्जितो ज्ञानाज्ञानमपि विहाय शीतोष्णसुखदुःखमानावमानं निर्जित्य वासनात्रय- पूर्वकं निन्दानिन्दागर्वमत्सरदम्भदर्पद्वेषकामक्रोधलोभ मोहहर्षामर्षासूयात्मसंरक्षणादिकं दग्ध्वा स्ववपुः कुणपाकारमिव पश्यन्नयत्नेनानियमेन लाभालाभौ समौ कृत्वा गोवृत्त्या प्राणसन्धारणं कुर्वन्यत्प्राप्तं तेनैव निर्लोलुपः सर्वविद्यापाण्डित्यप्रपञ्चं भस्मीकृत्य स्वरूपं गोपयित्वा ज्येष्ठाज्येष्ठत्वानपलापकः सर्वोत्कृष्टत्व- सर्वात्मकत्वाद्वैतं कल्पयित्वा मत्तो व्यतिरिक्तः कश्चिन्ना- न्योऽस्तीति देवगुह्यादिधनमात्मन्युपसंहृत्य दुःखेन नोद्विग्नः सुखेन नानुमोदको रागे निःस्पृहः सर्वत्र शुभाशुभयो- रनभिस्नेहः सर्वेन्द्रियोपरमः स्वपूर्वापन्नाश्रमाचारविद्या- धर्मप्राभवमननुस्मरन्त्यक्तवर्णाश्रमाचारः सर्वदा दिवानक्तसमत्वेनास्वप्नः सर्वदासंचारशीलो देहमात्रवशिष्टो जलस्थलकमण्डलुः सर्वदानुन्मत्तो बालोन्मत्तपिशाचवदेकाकी संचरन्नसंभाषणपरः स्वरूपध्यानेन निरालम्बमवलम्ब्य स्वात्मनिष्ठानुकूलेन सर्वं विस्मृत्य तुरीयातीतावधूतवेषेणाद्वैतनिष्ठापरः प्रणवात्मकत्वेन देहत्यागं करोति यः सोऽवधूतः स कृतकृत्यो भवतीत्युपनिषत् ॥ ॐ तत्सत् ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णामेवाशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति तुरीयातीतोपनिषत्समाप्ता ॥
Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1. Now the grandfather of all people (the god Brahma) respectfully approaching his father, Adinarayana (Lord Vishnu) said, ‘What is the path of the Avadhutas after the Turiyatita stage, and what is their standing ?’ To him replied the Lord Narayana: Wise sages consider that one who remains in the path of the Avadhuta is very rare in the world and (such sages) are not many; if one becomes (an Avadhuta) he is ever pure, he is indeed the embodiment of dispassion; he is indeed the visible form of wisdom and he is indeed the personification of the Veda (Vedapurusha). He is a (truly) great man, as his mind abides in me alone. Indeed I too abide in him. In due order, having been first a hut-dwelling ascetic (Kutichaka), he reaches the stage of a mendicant monk (Bahudaka); the mendicant monk attains to the stage of a Hamsa ascetic; the Hamsa ascetic (then) becomes the highest kind of ascetic (Paramahamsa). (In this stage) by introspection he realizes the entire world (as non-different from his Self); renouncing all personal possessions in (a reservoir of) waters, (such things as) his emblematic staff, water pot, waist band, loincloth that covers (his privities) and all ritualistic duties enjoined on him (in a previous stage); becoming unclad (lit. clothed by the points of the compass); abandoning even the acceptance of a discoloured, worn out bark garment or (deer) skin; behaving thereafter (after the stage of the Paramahamsa) as one subject to no mantras (i.e. performing no rituals) and gives up shaving, oil bath, the perpendicular mark of sandal paste on the forehead, etc. 2. He is one terminating all religious and secular duties; free of religious merit or otherwise in all situations; giving up both knowledge and ignorance; conquering (the influence of) cold and heat, happiness and misery, honour and dishonour; having burnt up in advance, with the latent influence (vasana) of the body, etc., censure, praise, pride, rivalry, ostentation, haughtiness, desire, hatred, love, anger, covetousness, delusion, (gloating) joy, intolerance, envy, clinging to life, etc.; viewing his body as a corpse, as it were; becoming equanimous effortlessly and unrestrainedly in gain or loss; sustaining his life (with food placed in the mouth) like a cow; (satisfied) with (food) as it comes without ardently longing for it; reducing to ashes the host of learning and scholarship; guarding his conduct (without vaunting his noble way of life); disowning the superiority or inferiority (of any one); (firmly) established in non-duality (of the Self) which is the highest (principle) of all and which comprises all within itself; cherishing the conviction, ‘There is nought else distinct from me’; absorbing in the Self the fuel (of concept) other than the secret known only by the gods; untouched by sorrow; unresponsive to (worldly) happiness; free of desire for affection; unattached everywhere to the auspicious or the inauspicious; with (the functioning of) all senses at standstill; unmindful of the superiority of his conduct, learning and moral merit (dharma) acquired in the previous stages of his life; giving up the conduct befitting caste and stage of life (Vanaprastha); dreamless, as night and day are the same to him; ever on the move everywhere; remaining with the body alone left to him; his water-pot being the watering-place (only); ever sensible (but) wandering alone as though he were a child, madman or ghost; always observing silence and deeply meditating on his Self, he has for his support the propless (Brahman); forgetting everything (else) in consonance with the absorption in his Self; this Turiyatita sage reaching the state of the Avadhuta ascetic and completely absorbed in non-duality (of the Atman) (finally) gives up his body as he has become one with Om (the Pranava): such an ascetic is an Avadhuta; he has accomplished his life’s purpose. Thus (ends) the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Turiyatitavadhutopanishad belonging to the Sukla-Yajur-Veda.
oṃ turīyātītopaniṣadvedyaṃ yatparamākṣaram । tatturyātītacinmātraṃ svamātraṃ cintaye'nvaham ॥ turīyātītasaṃnyāsaparivrājākṣamālikā । avyaktaikākṣaraṃ pūrṇā sūryākṣyadhyātmakuṇḍikā ॥ hariḥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ atha turīyātītāvadhūtānāṃ ko'yaṃ mārgasteṣāṃ kā sthitiriti pitāmaho bhagavantaṃ pitaramādinārāyaṇaṃ parisametyovāca। tamāha bhagavannārāyaṇo yo'yamavadhūtamārgastho loke durlabhataro natu bāhulyo yadyeko bhavati sa eva nityapūtaḥ sa eva vairāgyamūrtiḥ sa eva jñānākāraḥ sa eva vedapuruṣa iti jñānino manyante । mahāpuruṣo yastaccittaṃ mayyevāvatiṣṭhate । ahaṃ ca tasminnevāvasthitaḥ so'yamādau tāvatkrameṇa kuṭīcako bahūdakatvaṃ prāpya bahūdako haṃsatvamavalambya haṃsaḥ paramahaṃso bhūtvā svarūpānusandhānena sarvaprapañcaṃ viditvā daṇḍakamaṇḍalukaṭisūtra- kaupīnācchādanaṃ svavidhyuktakriyādikaṃ sarvamapsu saṃnyasya digambaro bhūtvā vivarṇajīrṇavalkalājina- parigrahamapi saṃtyajya tadūrdhvamamantravadācarankṣaurā- bhyaṅgasnānordhvapuṇḍrādikaṃ vihāya laukikavaidikama- pyupasaṃhṛtya sarvatra puṇyāpuṇyavarjito jñānājñānamapi vihāya śītoṣṇasukhaduḥkhamānāvamānaṃ nirjitya vāsanātraya- pūrvakaṃ nindānindāgarvamatsaradambhadarpadveṣakāmakrodhalobha mohaharṣāmarṣāsūyātmasaṃrakṣaṇādikaṃ dagdhvā svavapuḥ kuṇapākāramiva paśyannayatnenāniyamena lābhālābhau samau kṛtvā govṛttyā prāṇasandhāraṇaṃ kurvanyatprāptaṃ tenaiva nirlolupaḥ sarvavidyāpāṇḍityaprapañcaṃ bhasmīkṛtya svarūpaṃ gopayitvā jyeṣṭhājyeṣṭhatvānapalāpakaḥ sarvotkṛṣṭatva- sarvātmakatvādvaitaṃ kalpayitvā matto vyatiriktaḥ kaścinnā- nyo'stīti devaguhyādidhanamātmanyupasaṃhṛtya duḥkhena nodvignaḥ sukhena nānumodako rāge niḥspṛhaḥ sarvatra śubhāśubhayo- ranabhisnehaḥ sarvendriyoparamaḥ svapūrvāpannāśramācāravidyā- dharmaprābhavamananusmarantyaktavarṇāśramācāraḥ sarvadā divānaktasamatvenāsvapnaḥ sarvadāsaṃcāraśīlo dehamātravaśiṣṭo jalasthalakamaṇḍaluḥ sarvadānunmatto bālonmattapiśācavadekākī saṃcarannasaṃbhāṣaṇaparaḥ svarūpadhyānena nirālambamavalambya svātmaniṣṭhānukūlena sarvaṃ vismṛtya turīyātītāvadhūtaveṣeṇādvaitaniṣṭhāparaḥ praṇavātmakatvena dehatyāgaṃ karoti yaḥ so'vadhūtaḥ sa kṛtakṛtyo bhavatītyupaniṣat ॥ oṃ tatsat ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇāmevāśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti turīyātītopaniṣatsamāptā ॥