श्रीमद्वाराहोपनिषद्वेद्याखण्डसुखाकृति । त्रिपान्नारायणाख्यं तद्रामचन्द्रपदं भजे ॥ ॐ सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै ॥ तेजस्विनावधी तमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ अथ ऋभुर्वै महामुनिर्देवमानेन द्वादशवत्सरं तपश्चचार । तदवसाने वराहरूपी भगवान्प्रादुरभूत् । स होवाचोत्तिष्ठोत्तिष्ठ वरं वृणीश्वेति । सोदतिष्ठत् । तस्मै नमस्कृत्योवाच भगवन्कामिभिर्यद्यत्कामितं तत्तत्त्वत्सकाशात्स्वप्नेऽपि न याचे । समस्तवेदशास्त्रेतिहासपुराणानि समस्तविद्याजालानि ब्रह्मादयः सुराः सर्वे त्वद्रूपज्ञानान्मुक्तिमाहुः । अतस्त्वद्रूपप्रतिपादिकां ब्रह्मविद्यां ब्रूहीति होवाच । तथेति स होवाच वराहरूपी भगवान् । चतुर्विंशतितत्त्वानि केचिदिच्छन्ति वादिनः । केचित्षट्त्रिंशत्तत्त्वानि केचित्षण्णवतीनि च ॥ १॥ तेषां क्रमं प्रवक्ष्यामि सावधानमनाः शृणु । ज्ञानेन्द्रियाणि पञ्चैव श्रोत्रत्वग्लोचनादयः ॥ २॥ कर्मेन्द्रियाणि पञ्चैव वाक्पाण्यङ्घ्र्यादयः क्रमात् । प्राणादतस्तु पञ्चैव पञ्च शब्दादयस्तथा ॥ ३॥ मनोबुद्धिरहंकारश्चित्तं चेति चतुष्टयम् । चतुर्विंशतितत्त्वानि तानि ब्रह्मविदो विदुः ॥ ४॥ एतैस्तत्त्वैः समं पञ्चीकृतभूतानि पञ्च च । पृथिव्यापस्तथा तेजो वायुराकाशमेव च ॥ ५॥ देहत्रयं स्थूलसूक्ष्मकारणानि विदुर्बुधाः । अवस्थात्रितयं चैव जाग्रत्स्वप्नसुषुप्तयः ॥ ६॥ आहत्य तत्त्वजातानां षट्त्रिंशन्मुनयो विदुः । पूर्वोक्तैस्तत्त्वजातैस्तु समं तत्त्वानि योजयेत् ॥ ७॥ षड्भावविकृतिश्चास्ति जायते वर्धतेऽपि च । परिणामं क्षयं नाशं षड्भावविकृतिं विदुः ॥ ८॥ अशना च पिपासा च शोकमोहौ जरा मृतिः । एते षडूर्मयः प्रोक्ताः षट्कोशानथ वच्मि ते ॥ ९॥ त्वक्च रक्तं मांसमेदोमज्जास्थीनि निबोधत । कामक्रोधौ लोभमोहौ मदो मात्सर्यमेव च ॥ १०॥ एतेऽरिषड्वा विश्वश्च तैजसः प्राज्ञ एव च । जीवत्रयं सत्त्वरजस्तमांसि च गुणत्रयम् ॥ ११॥ प्रारब्धागाम्यर्जितानि कर्मत्रयमितीरितम् । वचनादानगमनविसर्गानन्दपञ्चकम् ॥ १२॥ संकल्पोऽध्यवसायश्च अभिमानोऽवधारणा । मुदिता करुणा मैत्री उपेक्षा च चतुष्टयम् ॥ १३॥ दिग्वातार्कप्रचेतोऽश्विवह्नीन्द्रोपेन्द्रमृत्युकाः । तथा चन्द्रश्चतुर्वक्त्रो रुद्रः क्षेत्रज्ञ ईश्वरः ॥ १४॥ आहत्य तत्त्वजातानां षण्णवत्यस्तु कीर्तिताः । पूर्वोक्ततत्त्वजातानां वैलक्षण्यमनामयम् ॥ १५॥ वराहरूपिणं मां ये भजन्ति मयि भक्तितः । विमुक्ताज्ञानतत्कार्या जीवन्मुक्ता भवन्ति ते ॥ १६॥ ये षण्णवतितत्त्वज्ञा यत्र कुत्राश्रमे रताः । जटी मुण्डी शिखी वापि मुच्यते नात्र संशयः ॥ १७॥ इति॥ इति प्रथमोऽध्यायः ॥ ऋभुर्नाम महायोगी क्रोडरूपं रमापतिम् । वरिष्ठां ब्रह्मविद्यां त्वमधीहि भगवन्मम । एवं स स्पृष्टो भगवान्प्राह भक्तार्तिभञ्जनः ॥ १॥ स्ववर्णाश्रमधर्मेण तपसा गुरुतोषणात् । साधनं प्रभवेत्पुंसां वैराग्यादिचतुष्टयम् ॥ २॥ नित्यानित्यविवेकश्च इहामुत्र विरागता । शमादिषट्कसंपत्तिर्मुमुक्षा तां समभ्यसेत् ॥ ३॥ एवं जितेन्द्रियो भूत्वा सर्वत्र ममतामतिम् । विहाय साक्षिचैतन्ये मयि कुर्यादहंमतिम् ॥ ४॥ दुर्लभं प्राप्य मानुष्यं तत्रापि नरविग्रहम् । ब्राह्मण्यं च महाविष्णोर्वेदान्तश्रवणादिना ॥ ५॥ अतिवर्णाश्रमं रूपं सच्चिदानन्दलक्षणम् । यो न जानाति सोऽविद्वान्कदा मुक्तो भविष्यति ॥ ६॥ अहमेव सुखं नान्यदन्यच्चेन्नैव तत्सुखम् । अमदर्थं न हि प्रेयो मदर्थं न स्वतःप्रियम् ॥ ७॥ परप्रेमास्पदतया मा न भूवमहं सदा । भूयासमिति यो द्रष्टा सोऽहं विष्णुर्मुनीश्वर ॥ ८॥ न प्रकाशोऽहमित्युक्तिर्यत्प्रकाशैकबन्धना । स्वप्रकाशं तमात्मानमप्रकाशः कथं स्पृशेत् ॥ ९॥ स्वयं भातं निराधारं ये जानन्ति सुनिश्चितम् । ते हि विज्ञानसंपन्ना इति मे निश्चिता मतिः ॥ १०॥ स्वपूर्णात्मातिरेकेण जगज्जीवेश्वरादयः । न सन्ति नास्ति माया च तेभ्यश्चाहं विलक्षणः ॥ ११॥ अज्ञानान्धतमोरूपं कर्मधर्मादिलक्षणम् । स्वयंप्रकाशमात्मानं नैव मां स्प्रष्टुमार्हति ॥ १२॥ सर्वसाक्षिणमात्मानं वर्णाश्रमविवर्जितम् । ब्रह्मरूपतया पश्यन्ब्रह्मैव भवति स्वयम् ॥ १३॥ भासमानमिदं सर्वं मानरूपं परं पदम् । पश्यन्वेदान्तमानेन सद्य एव विमुच्यते ॥ १४॥ देहात्मज्ञानवज्ज्ञानं देहात्मज्ञानबाधकम् । आत्मन्येव भवेद्यस्य स नेच्छन्नपि मुच्यते ॥ १५॥ सत्यज्ञानानन्दपूर्णलक्षणं तमसः परम् । ब्रह्मानन्दं सदा पश्यन्कथं बध्येत कर्मणा ॥ १६॥ त्रिधामसाक्षिणं सत्यज्ञानानन्दादिलक्षणम् । त्वमहंशब्दलक्ष्यार्थमसक्तं सर्वदोषतः ॥ १७॥ सर्वगं सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते । अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत् ॥ १८॥ प्रज्ञानमेव तद्ब्रह्म सत्यप्रज्ञालक्षणम् । एवं ब्रह्मपरिज्ञानादेव मर्त्योऽमृतो भवेत् ॥ १९॥ तद्ब्रह्मानन्दमद्वन्द्वं निर्गुणं सत्यचिद्घनम् । विदित्वा स्वात्मनो रूपं न बिभेति कुतश्चन ॥ २०॥ चिन्मात्रं सर्वगं नित्यं संपूर्णं सुखमद्वयम् । साक्षाद्ब्रह्मैव नान्योऽस्तीत्येवं ब्रह्मविदां स्थितिः ॥ २१॥ अज्ञस्य दुःखौघमयं ज्ञस्यानन्दमयं जगत् । अन्धं भुवनमन्धस्य प्रकाशं तु सुचक्षुषाम् ॥ २२॥ अनन्ते सच्चिदानन्दे मयि वाराहरूपिणी । स्थितेऽद्वितीयभावः स्यात्को बन्धः कश्च मुच्यते ॥ २३॥ स्वस्वरूपं तु चिन्मात्रं सर्वदा सर्वदेहिनाम् । नैव देहादिसङ्घातो घटवद्दृशिगोचरः ॥ २४॥ स्वात्मनोऽन्यदिवाभातं चराचरमिदं जगत् । स्वात्ममात्रतया बुद्ध्वा तदस्मीति विभावय ॥ २५॥ स्वस्वरूपं स्वयं भुङ्क्ते नास्ति भोज्यं पृथक् स्वतः । अस्ति चेदस्तितारूपं ब्रह्मैवास्तित्वलक्षणम् ॥ २६॥ ब्रह्मविज्ञानसंपन्नः प्रतीतमखिलं जगत् । पश्यन्नपि सदा नैव पश्यति स्वात्मनः पृथक् ॥ २७॥ मत्स्वरूपपरिज्ञानात्कर्मभिर्न स बध्यते ॥ २८॥ यः शरीरेन्द्रियादिभ्यो विहीनं सर्वसाक्षिणम् । परमार्थैकविज्ञानं सुखात्मानं स्वयंप्रभम् ॥ २९॥ स्वस्वरूपतया सर्वं वेद स्वानुभवेन यः । स धीरः स तु विज्ञेयः सोऽहं तत्त्वं ऋभो भव ॥ ३०॥ अतः प्रपञ्चानुभवः सदा न हि स्वरूपबोधानुभवः सदा खलु । इति प्रपश्यन्परिपूर्णवेदनो न बन्धमुक्तो न च बद्ध एव तु ॥ ३१॥ स्वस्वरूपानुसन्धानान्नृत्यन्तं सर्वसाक्षिणम् । मुहूर्तं चिन्तयेन्मां यः सर्वबन्धैः प्रमुच्यते ॥ ३२॥ सर्वभूतान्तरस्थाय नित्यमुक्तचिदात्मने । प्रत्यक्चैतन्यरूपाय मह्यमेव नमोनमः ॥ ३३॥ त्वं वहमस्मि भगवो देवतेऽहं वै त्वमसि । तुभ्यं मह्यमनन्ताय मह्यं तुभ्यं चिदात्मने ॥ ३४॥ नमो मह्यं परेशाय नमस्तुभ्यं शिवाय च । किं करोमि क्व गच्छामि किं गृह्णामि त्यजामि किम् ॥ ३५॥ यन्मया पूरितं विश्वं महाकल्पांबुना यथा । अन्तःसङ्गं बहिःसङ्गमात्मसङ्गं च यस्त्यजेत् । सर्वसङ्गनिवृत्तात्मा स मामेति न संशयः ॥ ३६॥ अहिरिव जनयोगं सर्वदा वर्जयेद्यः कुणपमिव सुनारीं त्यक्तुकामो विरागी । विषमिव विषयादीन्मन्यमानो दुरन्ता- ञ्जगति परमहंसो वासुदेवोऽहमेव ॥ ३७॥ इदं सत्यमिदं सत्यं सत्यमेतदिहोच्यते । अहं सत्यं परं ब्रह्म मत्तः किंचिन्न विद्यते ॥ ३८॥ उप समीपे यो वासो जीवात्मपरमात्मनोः । उपवासः स विज्ञेयो न तु कायस्य शोषणम् ॥ ३९॥ कायशोषणमात्रेण का तत्र ह्यविवेकिनाम् । वल्मीकताडनादेव मृतः किं नु महोरगः ॥ ४०॥ अस्ति ब्रह्मेति चेद्वेद परोक्षज्ञानमेव तत् । अहं ब्रह्मेति चेद्वेद साक्षात्कारः स उच्यते ॥ ४१॥ यस्मिन्काले स्वमात्मानं योगी जानाति केवलम् । तस्मात्कालात्समारभ्य जीवन्मुक्तो भयेदसौ ॥ ४२॥ अहं ब्रह्मेति नियतं मोक्षहेतुर्महात्मनाम् । द्वे पदे बन्धमोक्षाय निर्ममेति ममेति च ॥ ४३॥ ममेति बध्यते जन्तुर्निर्ममेति विमुच्यते । बाह्यचिन्ता न कर्तव्या तथैवान्तरचिन्तिका । सर्वचिन्तां समुत्सृज्य स्वस्थो भव सदा ऋभो ॥ ४४॥ संकल्पमात्रकलनेन जगत्समग्रं संकल्पमात्रकलने हि जगद्विलासः । संकल्पमात्रमिदमुत्सृज निर्विकल्प- माश्रित्य मामकपदं हृदि भावयस्व ॥ ४५॥ मच्चिन्तनं मत्कथनमन्योन्यं मत्प्रभाषणम् । मदेकपरमो भूत्वा कालं नय महामते ॥ ४६॥ चिदिहास्तीति चिन्मात्रमिदं चिन्मयमेव च । चित्त्वं चिदहमेते च लोकाश्चिदिति भावय ॥ ४७॥ रागं नीरागतां नीत्वा निर्लेपो भव सर्वदा । अज्ञानजन्यकर्त्रादिकारकोत्पन्नकर्मणा ॥ ४८॥ श्रुत्युत्पन्नात्मविज्ञानप्रदीपो बाध्यते कथम् । अनात्मनां परित्यज्य निर्विकारो जगत्स्थितौ ॥ ४९॥ एकनिष्ठतयान्तस्थसंविन्मात्रपरो भव । घटाकाशमठाकाशौ महाकाशे प्रतिष्ठितौ ॥ ५०॥ एवं मयि चिदाकाशे जीवेशौ परिकल्पितौ । या च प्रागात्मनो माया तथान्ते च तिरस्कृता ॥ ५१॥ ब्रह्मवादिभिरुद्गीता सा मायेति विवेकतः । मायातत्कार्यविलये नेश्वरत्वं न जीवता ॥ ५२॥ ततः शुद्धश्चिदेवाहं व्योमवन्निरुपाधिकः । जीवेश्वरादिरूपेण चेतनाचेतनात्मकम् ॥ ५३॥ ईक्षणादिप्रवेशान्ता सृष्टिरीशेन कल्पिता । जाग्रदादिविमोक्षान्तः संसारो जीवकल्पितः ॥ ५४॥ त्रिणाचिकादियोगान्ता ईश्वरभ्रान्तिमाश्रिताः । लोकायतादिसांख्यान्ता जीवविश्रान्तिमाश्रिताः ॥ ५५॥ तस्मान्मुमुक्षिभिर्नैव मतिर्जीवेशवादयोः । कार्या किंतु ब्रह्मतत्त्वं निश्चलेन विचार्यताम् ॥ ५६। अद्वितीयब्रह्मतत्त्वं न जानन्ति यथा तथा । भ्रान्ता एवाखिलास्तेषां क्व मुक्तिः क्वेह वा सुखम् ॥ ५७॥ उत्तमाधमभावश्चेत्तेषां स्यादस्ति तेन किम् । स्वप्नस्थराज्यभिक्षाभ्यां प्रबुद्धः स्पृशते खलु ॥ ५८॥ अज्ञाने बुद्धिविलये निद्रा सा भण्यते बुधैः । विलीनाज्ञानतत्कार्ये मयि निद्रा कथं भवेत् ॥ ५९॥ बुद्धेः पूर्णविकासोऽयं जागरः परिकीर्त्यते । विकारादिविहीनत्वाज्जागरो मे न विद्यते ॥ ६०॥ सूक्ष्मनाडिषु संचारो बुद्धेः स्वप्नः प्रजायते । संचारधर्मरहिते मयि स्वप्नो न विद्यते ॥ ६१॥ सुषुप्तिकाले सकले विलीने तमसावृते । स्वरूपं महदानन्दं भुङ्क्ते विश्वविवर्जितः ॥ ६२॥ अविशेषेण सर्वं तु यः पश्यति चिदन्वयात् । स एव साक्षाद्विज्ञानी स शिवः स हरिर्विधिः ॥ ६३॥ दीर्घस्वप्नमिदं यत्तद्दीर्घं वा चित्तविभ्रमम् । दीर्घं वापि मनोराज्यं संसारं दुःखसागरम् । सुप्तेरुत्थाय सुप्त्यन्तं ब्रह्मैकं प्रविचिन्त्यताम् ॥ ६४॥ आरोपितस्य जगतः प्रविलापनेन चित्तं मदात्मकतया परिकल्पितं नः । शत्रून्निहत्य गुरुषट्कगणान्निपाता- द्गन्धद्विपो भवति केवलमद्वितीयः ॥ ६५॥ अद्यास्तमेतु वपुराशशितारमास्तां कस्तावतापि मम चिद्वपुषो विशेषः । कुम्भे विनश्यति चिरं समवस्थिते वा कुम्भाम्बरस्य नहि कोऽपि विशेषलेशः ॥ ६६॥ अहिनिर्ल्वयनी सर्पनिर्मोको जीववर्जितः । वल्मीके पतितस्तिष्ठेत्तं सर्पो नाभिमन्यते ॥ ६७॥ एवं स्थूलं च सूक्ष्मं च शरीरं नाभिमन्यते । प्रत्यग्ज्ञानशिखिध्वस्ते मिथ्याज्ञाने सहेतुके । नेति नेतीति रूपत्वादशरीरो भवत्ययम् ॥ ६८॥ शास्त्रेण न स्यात्परमार्थदृष्टिः कार्यक्षमं पश्यति चापरोक्षम् । प्रारब्धनाशात्प्रतिभाननाश एवं त्रिधा नश्यति चात्ममाया ॥ ६९॥ ब्रह्मत्वे योजिते स्वामिञ्जीवभावो न गच्छति । अद्वैते बोधिते तत्त्वे वासना विनिवर्तते ॥ ७०॥ प्रारब्धान्ते देहहानिर्मायेति क्षीयतेऽखिला । अस्तीत्युक्ते जगत्सर्वं सद्रसं ब्रह्म तद्भवेत् ॥ ७१॥ भातीत्युक्ते जगत्सर्वं भानं ब्रह्मैव केवलम् । मरुभूमौ जलं सर्वं मरुभूमात्रमेव तत् । जगत्त्रयमिदं सर्वं चिन्मात्रं स्वविचारतः ॥ ७२॥ अज्ञानमेव न कुतो जगतः प्रसङ्गो जीवेशदेशिकविकल्पकथातिदूरे । एकान्तकेवलचिदेकरसस्वभावे ब्रह्मैव केवलमहं परिपूर्णमस्मि ॥ ७३॥ बोधचन्द्रमसि पूर्णविग्रहे मोहराहुमुषितात्मतेजसि । स्नानदानयजनादिकाः क्रिया मोचनावधि वृथैव तिष्ठते ॥ ७४॥ सलिले सैन्धवं यद्वत्साम्यं भवति योगतः । तथात्ममनसोरैक्यं समाधिरिति कथ्यते ॥ ७५॥ दुर्लभो विषयत्यागो दुर्लभं तत्त्वदर्शनम् । दुर्लभा सहजावस्था सद्गुरोः करुणां विना ॥ ७६॥ उत्पन्नशक्तिबोधस्य त्यक्तनिःशेषकर्मणः । योगिनः सहजावस्था स्वयमेव प्रकाशते ॥ ७७॥ रसस्य मनसश्चैव चञ्चलत्वं स्वभावतः । रसो बद्धो मनो बद्धं किं न सिद्ध्यति भूतले ॥ ७८॥ मूर्च्छितो हरति व्याधिं मृतो जीवयति स्वयम् । बद्धः खेचरतां धत्ते ब्रह्मत्वं रसचेतसि ॥ ७९॥ इन्द्रियाणां मनो नाथो मनोनाथस्तु मारुतः । मारुतस्य लयो नाथस्तन्नाथं लयमाश्रय ॥ ८०॥ निश्चेष्टो निर्विकारश्च लयो जीवति योगिनाम् । उच्छिन्नसर्वसंकल्पो निःशेषाशेषचेष्टितः । स्वावगम्यो लयः कोऽपि मनसां वागगोचरः ॥ ८१॥ पुङ्खानुपुङ्खविषयेक्षणतत्परोऽपि ब्रह्मावलोकनधियं न जहाति योगी । सङ्गीतताललयवाद्यवशं गतापि मौलिस्थकुम्भपरिरक्षणधीर्नटीव ॥ ८२॥ सर्वचिन्तां परित्यज्य सावधानेन चेतसा । नाद एवानुसन्धेयो योगसाम्राज्यमिच्छता ॥ ८३॥ इति द्वितीयोऽध्यायः ॥ २॥ नहि नानास्वरूपं स्यादेकं वस्तु कदाचन । तस्मादखण्ड एवास्मि यन्मदन्यन्न किंचन ॥ १॥ दृश्यते श्रूयते यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत् । नित्यशुद्ध विमुक्तैकमखण्डानन्दमद्वयम् । सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत् ॥ २॥ आनन्दरूपोऽहमखण्डबोधः परात्परोऽहं घनचित्प्रकाशः । मेघा यथा व्योम न च स्पृशन्ति संसारदुःखानि न मां स्पृशन्ति ॥ ३॥ सर्वं सुखं विद्धि सुदुःखनाशा- त्सर्वं च सद्रूपमसत्यनाशात् । चिद्रूपमेव प्रतिभानयुक्तं तस्मादखण्डं मम रूपमेतत् ॥ ४॥ न हि जनिर्मरणं गमनागमौ न च मलं विमलं न च वेदनम् । चिन्मयं हि सकलं विराजते स्फुटतरं परमस्य तु योगिनः ॥ ५॥ सत्यचिद्घनमखण्डमद्वयं सर्वदृश्यरहितं निरामयम् । यत्पदं विमलमद्वयं शिवं तत्सदाहमिति मौनमाश्रय ॥ ६॥ जन्ममृत्युसुखदुःखवर्जितं जातिनीतिकुलगोत्रदूरगम् । चिद्विवर्तजगतोऽस्य कारणं तत्सदाहमिति मौनमाश्रय ॥ ७॥ पूर्णमद्वयमखण्डचेतनं विश्वभेदकलनादिवर्जितम् । अद्वितीयपरसंविदंशकं तत्सदाहमिति मौनमाश्रय ॥ ८॥ केनाप्यबाधितत्वेन त्रिकालेऽप्येकरूपतः । विद्यमानत्वमस्त्येतत्सद्रूपत्वं सदा मम ॥ ९॥ निरुपाधिकनित्यं यत्सुप्तौ सर्वसुखात्परम् । सुखरूपत्वमस्त्येतदानन्दत्वं सदा मम ॥ १०॥ दिनकरकिरणैर्हि शार्वरं तमो निबिडतरं झटिति प्रणाशमेति । घनतरभवकारणं तमो यद्द्- हरिदिनकृत्प्रभया न चान्तरेण ॥ ११॥ मम चरणस्मरणेन पूजया च स्वकतमसः परिमुच्यते हि जन्तुः । न हि मरणप्रभवप्रणाशहेतु- र्मम चरणस्मरणादृतेऽस्ति किंचित् ॥ १२॥ आदरेण यथा स्तौति धनवन्तं धनेच्छया । तथा चेद्विश्वकर्तारं को न मुच्येत बन्धनात् ॥ १३॥ आदित्यसंनिधौ लोकश्चेष्टते स्वयमेव तु । तथा मत्संनिधावेव समस्तं चेष्टते जगत् ॥ १४॥ शुक्तिकाया यथा तारं कल्पितं मायया तथा । महदादि जगन्मायामयं मय्येव केवलम् ॥ १५॥ चण्डालदेहे पश्वादिस्थावरे ब्रह्मविग्रहे । अन्येषु तारतम्येन स्थितेषु न तथा ह्यहम् ॥ १६॥ विनष्टदिग्भ्रमस्यापि यथापूर्वं विभाति दिक् । तथा विज्ञानविध्वस्तं जगन्मे भाति तन्न हि ॥ १७॥ न देहो नेन्द्रियप्राणो न मनोबुद्ध्यहंकृति । न चित्तं नैव माया च न च व्योमादिकं जगत् ॥ १८॥ न कर्ता नैव भोक्ता च न च भोजयिता तथा । केवलं चित्सदानन्दब्रह्मैवाहं जनार्दनः ॥ १९॥ जलस्य चलनादेव चञ्चलत्वं यथा रवेः । तथाहंकारसम्बधादेव संसार आत्मनः ॥ २०॥ चित्तमूलं हि संसारस्तत्प्रयत्नेन शोधयेत् । हन्त चित्तमहत्तायां कैषा विश्वासता तव ॥ २१॥ क्व धनानि महीपानां ब्रह्मणः क्व जगन्ति वा । प्राक्तनानि प्रयातानि गताः सर्गपरम्परः । कोटयो ब्रह्मणां याता भूपा नष्टाः परागवत् ॥ २२॥ स चाध्यात्माभिमानोऽपि विदुषोऽयासुरत्वतः । विदुषोऽप्यासुरश्चेत्स्यान्निष्फलं तत्त्वदर्शनम् ॥ २३॥ उत्पाद्यमाना रागाद्या विवेकज्ञानवह्निना । यदा तदैव दह्यन्ते कुतस्तेषां प्ररोहणम् ॥ २४॥ यथा सुनिपुणः सम्यक् परदोषेक्षणे रतः । तथा चेन्निपुणः स्वेषु को न मुच्येत बन्धनात् ॥ २५॥ अनात्मविदमुक्तोऽपि सिद्धिजालानि वाञ्छति । द्रव्यमन्त्रक्रियाकालयुक्त्याप्नोति मुनीश्वर ॥ २६॥ नात्मज्ञस्यैष विषय आत्मज्ञो ह्यात्ममात्रदृक् । आत्मनात्मनि संतृप्तो नाविद्यामनुधावति ॥ २७॥ ये केचन जगद्भावास्तानविद्यामयान्विदुः । कथं तेषु किलात्मज्ञस्त्यक्ताविद्यो निमज्जति ॥ २८॥ द्रव्यमन्त्रक्रियाकालयुक्तयः साधुसिद्धिदाः । परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन ॥ २९॥ सर्वेच्छाकलनाशान्तावात्मलाभोदयाभिधः । स पुनः सिद्धिवाञ्छायां कथमर्हत्यचित्ततः ॥ ३०॥ इति॥ इति तृतीयोध्यायः ॥ ३॥ अथ ह ऋभुं भगवन्तं निदाघः पप्रच्छ जीवन्मुक्तिलक्षणमनुब्रूहीति । तथेति स होवाच । सप्तभूमिषु जीवन्मुक्ताश्चत्वारः । शुभेच्छा प्रथमा भूमिका भवति । विचारणा द्वितीया । तनुमानसी तृतीया । सत्त्वापत्तिस्तुरीया । असंसक्तिः पञ्चमी । पदार्थभावना षष्ठी । तुरीयगा सप्तमी । प्रणवात्मिका भूमिका अकारोकारमकारार्धमात्रात्मिका । स्थूलसूक्ष्मबीजसाक्षिभेदेनाकारादयश्चतुर्विधाः । तदवस्था जाग्रत्स्वप्नसुषुप्तितुरीयाः । अकारस्थूलांशे जाग्रद्विश्वः । सूक्ष्मांशे तत्तैजसः । बीजांशे तत्प्राज्ञः । साक्ष्यंशे तत्तुरीयः । मकारस्थूलांशे सुषुप्तविश्वः । सूक्ष्मांशे तत्तैजसः । बीजांशे तत्प्राज्ञः । साक्ष्यंशे तत्तुरीयः । अर्धमात्रास्थूलांशे तुरीयविश्वः । सूक्ष्मांशे तत्तैजसः । बीजांशे तत्प्राज्ञः । साक्ष्यंशे तुरीयतुरीयः । अकारतुरीयांशाः प्रथमद्वितीयतृतीयभूमिकाः । उकारतुरीयांशा चतुर्थी भूमिका । मकारतुरीयांशा पञ्चमी । अर्धमात्रातुरीयांशा षष्ठी । तदतीता सप्तमी । भूमित्रयेषु विहरन्मुमुक्षुर्भवति । तुरीयभूम्यां विहरन्ब्रह्मविद्भवति । पञ्चमभूम्यां विहरन्ब्रह्मविद्वरो भवति । षष्ठभूम्यां विहरन्ब्रह्मविद्वरीयान्भवति । सप्तमभूम्यां विहरन्ब्रह्मविद्वरिष्ठो भवति । तत्रैते श्लोका भवन्ति । ज्ञानभूमिः शुभेच्छा स्यात्प्रथमा समुदीरिता । विचारणा द्वितीया तु तृतीया तनुमानसा ॥ १॥ सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका । पदार्थभावना षष्ठी सप्तमी तुर्यगा स्मृता ॥ २॥ स्थितः किं मूढ एवास्मि प्रेक्ष्योऽहं शास्त्रसज्जनैः । वैराग्यपूर्णमिच्छेति शुभेच्छेत्युच्यते बुधैः ॥ ३॥ शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् । सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ॥ ४॥ विचारणाशुभेच्छाभ्यामिन्द्रियार्थेषु रक्तता । यत्र सा तनुतामेति प्रोच्यते तनुमानसी ॥ ५॥ भूमिकात्रितयाभ्यासाचित्तेऽर्थविरतेर्वशात् । सत्वात्मनि स्थिते शुद्धे सत्त्वापत्तिरुदाहृता ॥ ६॥ दशाचतुष्टयाभ्यासादसंसर्गफला तु या । रूढसत्त्वचमत्कारा प्रोक्ता संसक्तिनामिका ॥ ७॥ भूमिकापञ्चकाभ्यासात्स्वात्मारामतया भृशम् । आभ्यन्तराणां बाह्यानां पदार्थानामभावनात् ॥ ८॥ परप्रयुक्तेन चिरं प्रत्ययेनावबोधनम् । पदार्थभावनानाम षष्ठी भवति भूमिका ॥ ९॥ षड्भूमिकाचिराभ्यासद्भेदस्यानुपलम्भनात् । यत्स्वभावैकनिष्ठत्वं सा ज्ञेया तुर्यगा गतिः ॥ १०॥ शुभेच्छादित्रयं भूमिभेदाभेदयुतं स्मृतम् । यथावद्वेद बुद्ध्येदं जगज्जाग्रति दृश्यते ॥ ११॥ अद्वैते स्थैर्यमायाते द्वैते च प्रशमं गते । पश्यन्ति स्वप्नवल्लोकं तुर्यभूमि सुयोगतः ॥ १२॥ विच्छिन्नशरदभ्रांशविलयं प्रविलीयते । सत्वावशेष एवास्ते हि निदाघ दृढीकुरु ॥ १३॥ पञ्चभूमिं समारुह्य सुषुप्तिपदनामिकाम् । शान्ताशेषविशेषांशस्तिष्ठत्यद्वैतमात्रके ॥ १४॥ अन्तर्मुखतया नित्यं बहिर्वृत्तिपरोऽपि सन् । परिश्रान्ततया नित्यं निद्रालुरिव लक्ष्यते ॥ १५॥ कुर्वन्नभ्यासमेतस्यां भूम्यां सम्यग्विवासनः । सप्तमी गाढसुप्ताख्या क्रमप्राप्ता पुरातनी ॥ १६॥ यत्र नासन्न सद्रूपो नाहं नाप्यनहंकृतिः । केवलं क्षीणमनन आस्तेऽद्वैतेऽतिनिर्भयः ॥ १७॥ अन्तःशून्यो बहिःशून्यः शून्यकुम्भ इवाम्बरे । अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे ॥ १८॥ मा भव ग्राह्यभावात्मा ग्राहकात्मा च मा भव । भावनामखिलां त्यक्त्वा यच्छिष्टं तन्मयो भव ॥ १९॥ द्र्ष्टृदर्शनदृश्यानि त्यक्त्वा वासनया सह । दर्शनप्रथमाभासमात्मानं केवलं भज ॥ २०॥ यथास्थितमिदं यस्य व्यवहारयतोऽपि च । अस्तंगतं स्थितं व्योम स जीवन्मुक्त उच्यते ॥ २१॥ नोदेति नास्तमायाति सुखे दुःखे मनःप्रभा । यथाप्राप्तस्थितिर्यस्य स जीवन्मुक्त उच्यते ॥ २२॥ यो जागर्ति सुषुप्तिस्थो यस्य जाग्रन्न विद्यते । यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥ २३॥ रागद्वेषभयादीनामनुरूपं चरन्नपि । योऽन्तर्व्योमवदच्छन्नः स जीवन्मुक्त उच्यते ॥ २४॥ यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते । कुर्वतोऽकुर्वतो वापि स जीवन्मुक्त उच्यते ॥ २५॥ यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोन्मुक्तः स जीवन्मुक्त उच्यते ॥ २६॥ यः समस्तार्थजालेषु व्यवहार्यपि शीतलः । परार्थेष्विव पूर्णात्मा स जीवन्मुक्त उच्यते ॥ २७॥ प्रजहाति यदा कामान्सर्वांश्चित्तगतान्मुने । मयि सर्वात्मके तुष्टः स जीवन्मुक्त उच्यते ॥ २८॥ चैत्यवर्जितचिन्मात्रे पदे परमपावने । अक्षुब्धचित्तो विश्रान्तः स जीवन्मुक्त उच्यते ॥ २९॥ इदं जगदहं सोऽयं दृश्यजातमवास्तवम् । यस्य चित्ते न स्फुरति स जीवन्मुक्त उच्यते ॥ ३०॥ सद्ब्रह्मणि स्थिरे स्फारे पूर्णे विषयवर्जिते । आचार्यशास्त्रमार्गेण प्रविश्याशु स्थिरो भव ॥ ३१॥ शिवो गुरुः शिवो वेदः शिव देवः शिवः प्रभुः । शिवोऽस्म्यहं शिवः सर्वं शिवदन्यन्न किंचन ॥ ३२॥ तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः । नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापनं हि तत् ॥ ३३॥ शुको मुक्तो वामदेवोऽपि मुक्त- स्ताभ्यां विना मुक्तिभाजो न सन्ति । शुकमार्गं येऽनुसरन्ति धीराः सद्यो मुक्तास्ते भवन्तीह लोके ॥ ३४॥ वामदेवं येऽनुसरन्ति नित्यं मृत्वा जनित्वा च पुनःपुनस्तत् । ते वै लोके क्रममुक्ता भवन्ति योगैः सांख्यैः कर्मभिः सत्त्वयुक्तैः ॥ ३५॥ शुकश्च वामदेवश्च द्वे सृती देवनिर्मिते । शुकः विहङ्गमः प्रोक्तो वामदेवः पिपीलिका ॥ ३६॥ अतद्व्यावृत्तिरूपेण साक्षाद्विधिमुखेन वा । महावाक्यविचारेण सांख्ययोगसमाधिना ॥ ३७॥ विदित्वा स्वात्मनो रूपं संप्रज्ञातसमाधितः । शुकमार्गेण विरजाः प्रयान्ति परमं पदम् ॥ ३८॥ यमाद्यासनजायासहठाभ्यासात्पुनःपुनः । विघ्नबाहुल्यसंजात अणिमादिवशादिह ॥ ३९॥ अलब्ध्वापि फलं सम्यक्पुनर्भूत्वा महाकुले । पुनर्वासनयैवायं योगाभ्यासं पुनश्चरन् ॥ ४०॥ अनेकजन्माभ्यासेन वामदेवेन वै पथा । सोऽपि मुक्तिं समाप्नोति तद्विष्णोः परमं पदम् ॥ ४१॥ द्वाविमावपि पन्थानौ ब्रह्मप्राप्तिकरौ शिवौ । सद्योमुक्तिप्रदश्चैकः क्रममुक्तिप्रदः परः । अत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ४२॥ यस्यानुभवपर्यन्ता बुद्धिस्तत्त्वे प्रवर्तते । तद्दृष्टिगोचराः सर्वे मुच्यन्ते सर्वपातकैः ॥ ४३॥ खेचरा भूचराः सर्वे ब्रह्मविद्दृष्टिगोचराः । सद्य एव विमुच्यन्ते कोटिजन्मार्जितैरघैः ॥ ४४॥ इति॥ इति चतुर्थोऽद्यायः ॥ ४॥ अथ हैनं ऋभुं भगवन्तं निदाघः पप्रच्छ योगाभ्यासविधिमनुब्रूहीति । तथेति स होवाच । पञ्चभूतात्मको देहः पञ्चमण्डलपूरितः । काठिन्यं पृथिवीमेका पानीयं तद्द्रवाकृति ॥ १॥ दीपनं च भवेत्तेजः प्रचारो वायुलक्षणम् । आकाशः सत्त्वतः सर्वं ज्ञातव्यं योगमिच्छता ॥ २॥ षट्शतान्यधिकान्यत्र सहस्राण्येकविंशतिः । अहोरात्रवहिः श्वासैर्वायुमण्डलघाततः ॥ ३॥ तत्पृथ्वीमण्डले क्षीणे वलिरायाति देहिनाम् । तद्वदापो गणापाये केशाः स्युः पाण्डुराः क्रमात् ॥ ४॥ तेजःक्षये क्षुधा कान्तिर्नश्यते मारुतक्षये । वेपथुः संभवेन्नित्यं नाम्भसेनैव जीवति ॥ ५॥ इत्थंभूतं क्षयान्नित्यं जीवितं भूतधारणम् । उड्ड्याणं कुरुते यस्मादविश्रान्तं महाखगः ॥ ६॥ उड्डियाणं तदेव स्यात्तत्र बन्धोऽभिधीयते । उड्डियाणो ह्यसौ बन्धो मृत्युमातङ्गकेशरी ॥ ७॥ तस्य मुक्तिस्तनोः कायात्तस्य बन्धो हि दुष्करः । अग्नौ तु चालिते कुक्षौ वेदना जायते भृशम् ॥ ८॥ न कार्या क्षुधि तेनापि नापि विण्मूत्रवेगिना । हितं मितं च भोक्तव्यं स्तोकं स्तोकमनेकधा ॥ ९॥ मृदुमध्यममन्त्रेषु क्रमान्मन्त्रं लयं हठम् । लयमन्त्रहठा योगा योगो ह्यष्टाङ्गसंयुतः ॥ १०॥ यमश्च नियमश्चैव तथा चासनमेव च । प्राणायमस्तथा पश्चात्प्रत्याहारस्तथा परम् ॥ ११॥ धारणा च तथा ध्यानं समधिश्चाष्टमो भवेत् । अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयार्जवम् ॥ १२॥ क्षमा धृतिर्मिताहारः शौचं चेति यमा दश । तपः सन्तोषमास्तिक्यं दानमीश्वरपूजनम् ॥ १३॥ सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो व्रतम् । एते हि नियमाः प्रोक्ता दशधैव महामते ॥ १४॥ एकादशासनानि स्युश्चक्रादि मुनिसत्तम । चक्रं पद्मासनं कूर्मं मयूरं कुक्कुटं तथा ॥ १५॥ वीरासनं स्वस्तिकं च भद्रं सिंहासनं तथा । मुक्तासनं गोमुखं च कीर्तितं योगवित्तमैः ॥ १६॥ सव्योरु दक्षिणे गुल्फे दक्षिणं दक्षिणेतरे । निदध्यादृजुकायस्तु चक्रासनमिदं मतम् ॥ १७॥ पूरकः कुम्भकस्तद्वद्रेचकः पूरकः पुनः । प्राणायामः स्वनाडीभिस्तस्मान्नाडीः प्रचक्षते ॥ १८॥ शरीरं सर्वजन्तूनां षण्णवत्यङ्गुलात्मकम् । तन्मध्ये पायुदेशात्तु द्व्यङ्गुलात्परतः परम् ॥ १९॥ मेढ्रदेशादधस्तात्तु द्व्यङ्गुलान्मध्यमुच्यते । मेढ्रान्नताङ्गुलादूर्ध्वं नाडीनां कन्दमुच्यते ॥ २०॥ चतुरङ्गुलमुत्सेधं चतुरङ्गुलमायतम् । अण्डाकारं परिवृतं मेदोमज्जास्थिशोणितैः ॥ २१॥ तत्रैव नाडीचक्रं तु द्वादशारं प्रतिष्ठितम् । शरीरं ध्रियते येन वर्तते तत्र कुण्डली ॥ २२॥ ब्रह्मरन्ध्रं सुषुम्णा या वदनेन पिधाय सा । अलम्बुसा सुषुम्णायाः कुहूर्नाडी वसत्यसौ ॥ २३॥ अनन्तरारयुग्मे तु वारुणा च यशस्विनी । दक्षिणारे सुषुम्णायाः पिङ्गला वर्तते क्रमात् ॥ २४॥ तदन्तरारयोः पूषा वर्तते च पयस्विनी । सुषुम्ना पश्चिमे चारे स्थिता नाडी सरस्वती ॥ २५॥ शङ्खिनी चैव गान्धारी तदनन्तरयोः स्थिते । उत्तरे तु सुषुम्नाया इडाख्या निवसत्यसौ ॥ २६॥ अनन्तरं हस्तिजिह्वा ततो विश्वोदरी स्थिता । प्रदक्षिणक्रमेणैव चक्रस्यारेषु नाडयः ॥ २७॥ वर्तन्ते द्वादश ह्येता द्वादशानिलवाहकाः । पटवत्संस्थिता नाड्यो नानावर्णाः समीरिताः ॥ २८॥ पटमध्यं तु यत्स्थानं नाभिचक्रं तदुच्यते । नादाधारा समाख्याता ज्वलन्ती नादरूपिणी ॥ २९॥ पररन्ध्रा सुषुम्ना च चत्वारो रत्नपूरिताः । कुण्डल्या पिहितं शश्वद्ब्रह्मरन्ध्रस्य मध्यमम् ॥ ३०॥ एवमेतासु नाडीषु धरन्ति दशवायवः । एवं नाडीगतिं वायुगतिं ज्ञात्वा विचक्षणः ॥ ३१॥ समग्रीवशिरः कायः संवृतास्यः सुनिश्चलः । नासाग्रे चैव हृन्मध्ये बिन्दुमध्ये तुरीयकम् ॥ ३२॥ स्रवन्तममृतं पश्येन्नेत्राभ्यां सुसमाहितः । अपानं मुकुलीकृत्य पायुमाकृष्य चोन्मुखम् ॥ ३३॥ प्रणवेन समुत्थाप्य श्रीबीजेन निवर्तयेत् । स्वात्मानं च श्रियं ध्यायेदमृतप्लावनं तथा ॥ ३४॥ कालवञ्चनमेतद्धि सर्वमुख्यं प्रचक्षते । मनसा चिन्तिता कार्यं मनसा येन सिध्यति ॥ ३५॥ जलेऽग्निज्वलनाच्छाखापल्लवानि भवन्ति हि । नाधन्यं जागतं वाक्यं विपरीता भवेत्क्रिया ॥ ३६॥ मार्गे बिन्दुं समाबध्य वह्निं प्रज्वाल्य जीवने । शोषयित्वा तु सलिलं तेन कायं दृढं भवेत् ॥ ३७॥ गुदयोनिसमायुक्त आकुञ्चत्येककालतः । अपानमूर्ध्वगं कृत्वा समानोन्ने नियोजयेत् ॥ ३८॥ स्वात्मानं च श्रियं ध्यायेदमृतप्लावनं ततः । बलं समारभेद्योगं मध्यमद्वारभागतः ॥ ३९॥ भावयेदूर्ध्वगत्यर्थं प्राणापानसुयोगतः । एष योगो वरो देहे सिद्धिमार्गप्रकाशकः ॥ ४०॥ यथैवापाङ्गतः सेतुः प्रवाहस्य निरोधकः । तथा शरीरगा च्छाया ज्ञातव्या योगिभिः सदा ॥ ४१॥ सर्वासामेव नाडीनामेष बन्धः प्रकीर्तितः । बन्धस्यास्य प्रसादेन स्फुटीभवति देवता ॥ ४२॥ एवं चतुष्पथो बन्धो मार्गत्रयनिरोधकः । एकं विकासयन्मार्गं येन सिद्धाः सुसङ्गताः ॥ ४३॥ उदानमूर्ध्वगं कृत्वा प्राणेन सह वेगतः । बन्धोऽयं सर्वनाडीनामूर्ध्वं याति निरोधकः ॥ ४४॥ अयं च संपुटो योगो मूलबन्धोऽप्ययं मतः । बन्धत्रयमनेनैव सिद्ध्यत्यभ्यासयोगतः ॥ ४५॥ दिवारात्रमविच्छिन्नं यामेयामे यदा यदा । अनेनाभ्यासयोगेन वायुरभ्यसितो भवेत् ॥ ४६॥ वायावभ्यसिते वह्निः प्रत्यहं वर्धते तनौ । वह्नौ विवर्धमाने तु सुखमन्नादि जीर्यते ॥ ४७॥ अन्नस्य परिपाकेन रसवृद्धिः प्रजायते । रसे वृद्धिं गते नित्यं वर्धन्ते धातवस्तथा ॥ ४८॥ धातूनां वर्धनेनैव प्रबोधो वर्तते तनौ । दह्यन्ते सर्वपापानि जन्मकोट्यर्जितानि च ॥ ४९॥ गुदमेढ्रान्तरालस्थं मूलाधारं त्रिकोणकम् । शिवस्य बिन्दुरूपस्य स्थानं तद्धि प्रकाशकम् ॥ ५०॥ यत्र कुण्डलिनी नाम परा शक्तिः प्रतिष्ठिता । यस्मादुत्पद्यते वायुर्यस्माद्वह्निः प्रवर्धते ॥ ५१॥ यस्मादुत्पद्यते बिन्दुर्यस्मान्नादः प्रवर्धते । यस्मादुत्पद्यते हंसो यस्मादुत्पद्यते मनः ॥ ५२॥ मूलाधारादिषट्चक्रं शक्तिस्थानमुदीरितम् । कण्ठादुपरि मूर्धान्तं शांभवं स्थानमुच्यते ॥ ५३॥ नाडीनामाश्रयः पिण्डो नाड्यः प्राणस्य चाश्रयः । जीवस्य निलयः प्राणो जीवो हंसस्य चाश्रयः ॥ ५४॥ हंसः शक्तेरधिष्ठानं चराचरमिदं जगत् । निर्विकल्पः प्रसन्नात्मा प्राणायां समभ्यसेत् ॥ ५५॥ सम्यग्बन्धत्रयस्थोऽपि लक्ष्यलक्षणकारणम् । वेद्यं समुद्धरेन्नित्यं सत्यसंधानमानसः ॥ ५६॥ रेचकं पूरकं चैव कुम्भमध्ये निरोधयेत् । दृश्यमाने परे लक्ष्ये ब्रह्मणि स्वयमाश्रितः ॥ ५७॥ बाह्यस्थविषयं सर्वं रेचकः समुदाहृतः । पूरकं शास्त्रविज्ञानं कुम्भकं स्वगतं स्मृतम् ॥ ५८॥ एवमभ्यासचित्तश्चेत्समुक्तो नात्र संशयः । कुम्भकेन समारोप्य कुम्भकेन पूरयेत् ॥ ५९॥ कुम्भेन कुम्भयेत्कुम्भं तदन्तस्थः परं शिवम् । पुनरास्फालयेदद्य सुस्थिरं कण्ठमुद्रया ॥ ६०॥ वायूनां गतिमावृत्य धृत्वा पूरककुम्भकौ । समहस्तयुगं भूमौ समं पादयुगं तथा ॥ ६१॥ वेधकक्रमयोगेन चतुष्पीठं तु वायुना । आस्फालयेन्महामेरुं वायुवक्त्रे प्रकोटिभिः ॥ ६२॥ पुटद्वयं समाकृष्य वायुः स्फुरति सत्वरम् । सोमसूर्याग्निसंबधाज्जानीयादमृताय वै ॥ ६३॥ मेरुमध्यगता देवाश्चलन्ते मेरुचालनात् । आदौ संजायते क्षिप्रं वेधोऽस्य ब्रह्मग्रन्थितः ॥ ६४॥ ब्रह्मग्रन्थिं ततो भित्त्वा विष्णुग्रन्थिं भिनत्त्यसौ । विष्णुग्रन्थिं ततो भित्त्वा रुद्रग्रन्थिं भिनत्त्यसौ ॥ ६५॥ रुद्रग्रन्थिं ततो भित्त्वा छित्वा मोहमलं तथा । अनेकजन्मसंस्कारगुरुदेवप्रसादतः ॥ ६६॥ योगाभ्यासात्ततो वेधो जायते तस्य योगिनः । इडापिङ्गलयोर्मध्ये सुषुम्नानाडिमण्डले ॥ ६७॥ मुद्राबन्धविशेषेण वायुमूर्ध्वं च कारयेत् । ऱ्हस्वो दहति पापानि दीर्घो मोक्षप्रदायकः ॥ ६८॥ आप्यायनः प्लुतो वापि त्रिविधोच्चारणेन तु । तैलधारामिवच्छिन्नं दीर्घघण्टानिनादवत् ॥ ६९॥ अवाच्यं प्रणवस्याग्रं यस्तं वेद स वेदवित् । ऱ्हस्वं बिन्दुगतं दैर्घ्यं ब्रह्मरन्ध्रगतं प्लुतम् । द्वादशान्तगतं मन्त्रं प्रसादं मन्त्रसिद्धये ॥ ७० सर्वविघ्नहरश्चायं प्रणवः सर्वदोषहा । आरंभश्च घटश्चैव पुनः परिचयस्तथा ॥ ७१॥ निष्पत्तिश्चेति कथिताश्चतस्रस्तस्य भूमिकाः । कारणत्रयसंभूतं बाह्यं कर्म परित्यजन् ॥ ७२॥ आन्तरं कर्म कुरुते यत्रारंभः स उच्यते । वायुः पश्चिमतो वेधं कुर्वन्नापूर्य सुस्थिरम् ॥ ७३॥ यत्र तिष्ठति सा प्रोक्ता घटाख्या भूमिका बुधैः । न सजीवो न निर्जीवः काये तिष्ठति निश्चलम् । यत्र वायुः स्थिरः खे स्यात्सेयं प्रथमभूमिका ॥ ७४॥ यत्रात्मना सृष्टिलयौ जीवन्मुक्तिदशागतः । सहजः कुरुते योगं सेयं निष्पत्तिभूमिका ॥ ७५॥ इति॥ एतदुपनिषदं योऽधीते सोऽग्निपूतो भवति । स वायुपूतो भवति । सुरापानात्पूतो भवति । स्वर्णस्तेयात्पूतो भवति । स जीवन्मुक्तो भवति । तदेतदृचाभ्युक्तम् । तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम् । तद्विप्रासो विपन्यवो जागृवांसः समिन्धते । विष्णोर्यत्परमं पदमित्युपनिषत् ॥ इति पञ्चमोऽध्यायः ॥ ॥ ५॥ ॐ सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै ॥ तेजस्विनावधी तमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ इति वराहोपनिषत्समाप्ता ॥
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 The great sage Ribhu performed penance for twelve Deva (divine) years. At the end of the time, the Lord appeared before him in the form of a boar. He said: “Rise, rise and choose your boon”. The sage got up and having prostrated himself before him said: “O Lord, I will not, in my dream, wish of thee those things that are desired by the worldly. All the Vedas, Shastras, Itihasas and all the hosts of other sciences, as well as Brahma and all the other Devas, speak of emancipation as resulting from a knowledge of thy nature. So impart to me that science of Brahman which treats of thy nature.” Then the boar-shaped Bhagavan (Lord) said: 1. Some disputants hold that there are twenty-four Tattvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. 2. I shall relate them in their order. Listen with an attentive mind. The organs of sense are five, viz., ear, skin, eye and others. 3. The organs of action are five, viz., mouth, hand, leg and others. Pranas (vital airs) are five; sound and other (viz., rudimentary principles) are five. 4. Manas, Buddhi, Chitta and Ahankara are four; thus those that know Brahman know these to be the twenty-four Tattvas. 5. Besides these, the wise hold the quintuplicated elements to be five, viz., earth, water, fire, Vayu and Akasa; 6. The bodies to be three, viz., the gross, the subtle and the Karana or causal; the states of consciousness to be three, viz., the waking, the dreaming and the dreamless sleeping. 7-8. The Munis know the total collection of Tattvas to be thirty-six (coupled with Jiva). With these Tattvas, there are six changes, viz., existence, birth, growth, transformation, decay and destruction. 9. Hunger, thirst, grief, delusion, old age and death are said to be the six infirmities. 10. Skin, blood, flesh, fat, marrow and bones are said to be the six sheaths. Passion, anger, avarice, delusion, pride and malice are the six kinds of foes. 11. Vishva, Taijasa and Prajna are the three aspects of the Jiva. Sattva, Rajas and Tamas are the three Gunas (qualities). 12. Prarabdha, Sanchita and Agamin are the three Karmas. Talking, lifting, walking, excreting and enjoying are the five actions (of the organs of action); 13. And there are also thought, certainty, egoism, compassion, memory (functions of Manas, etc.,), complacency, sympathy and indifference; 14. Dik (the quarters), Vayu, Sun, Varuna, Ashvini Devas, Agni, Indra, Upendra and Mrityu (death); and then the moon, the four-faced Brahma, Rudra, Kshetrajna and Ishvara. 15-16. Thus these are the ninety-six Tattvas. Those that worship, with devotion, me of the form of boar, who am other than the aggregate of these Tattvas and am without decay are released from Ajnana and its effects and become Jivanmuktas. 17. Those that know these ninety-six Tattvas will attain salvation in whatever order of life they may be, whether they have matted hair or are of shaven head or have (only) their tuft of hair on. There is no doubt of this.” Thus ends the first Chapter of Varaha Upanishad. CHAPTER - II 1. The great Ribhu (again) addressed the Lord of Lakshmi of the form of boar thus: “O Lord, please initiate me into the supreme Brahma-Vidya (or science).” 2-3. Then the Lord who removes the miseries of his devotees being thus questioned, answered thus: “Through (the right observance of) the duties of one’s own caste and orders of life, through religious austerities and through the pleasing of the Guru (by serving him rightly), arise to persons the four, Vairagya, etc. They are the discrimination of the eternal from the non-eternal; indifference to the enjoyments of this and the other worlds; 4-5(a). The acquisition of the six virtues, Sama, etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of ‘mine’ in all objects, you should place your consciousness of ‘I’ in (or identify yourself with) me, who am the witness Chaitanya (consciousness). 5(b)-7(a). To be born as a human being is difficult – more difficult it is to be born as a male being – and more so is it to be born as a Brahmana. Even then, if the fool does not cognise through the hearing, etc., of Vedanta, the true nature of the Sachchidananda (of Brahman) that is all-pervading and that is beyond all caste and orders of life, when will he obtain Moksha? 7(b)-8. I alone am happiness. There is none other. If there is said to be another, then it is not happiness. There is no such things as love, except on my account. The love that is on account of me is not natural to me. As I am the seat of supreme love, that ‘I am not’ is not. 9. He who is sought after by all, saying “I should become such”, is myself, the all-pervading. How can non-light affect Atman, the self-shining which is no other than the light whence originates the words ‘I am not light’. 10-12(a). My firm conviction is whoever knows for certain that (Atman) which is self-shining and has itself no basis (to rest upon), is one of Vijnana. The universe, Jiva, Ishvara, Maya and others do not really exist, except my full Atman. 12(b)-13(a). I have not their characteristics, Karma which has Dharana and other attributes and is of the form of darkness and Ajnana is not fit to touch (or affect) me, who am Atman, the self-resplendent. 13(b)-14(a). That man who sees (his) Atman which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. 14(b)-15(a). Whoever sees, through the evidence of Vedanta, this visible universe as the Supreme Seat which is of the form of light, attains Moksha at once. 15(b)-16(a). When that knowledge which dispels the idea that this body (alone) is Atman, arises firmly in one’s mind as was before the knowledge that this body (alone) is Atman, then that person, even though he does not desire Moksha, gets it. 16(b)-17(a). Therefore how will a person be bound by Karma, who always enjoys the bliss of Brahman which has the characteristics of Sachchidananda and which is other than Ajnana ? 17(b)-18. Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the underlying meaning of the words ‘Thou’ (Tvam) and ‘I’ (Aham) and that is untouched by all the stains. 19. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajnana alone is Brahman. It has truth and Prajnana as its characteristics. 20. By thus cognising Brahman well, a person becomes immortal. One who knows his own Atman as Brahman, that is bliss and without duality and Gunas (qualities) and that is truth and absolute consciousness is not afraid of anything. 21. That which is consciousness alone which is all-pervading, which is eternal, which is all-full, which is of the form of bliss and which is indestructible, is the only true Brahman. 22-23(a). It is the settled determination of Brahma-Jnanis that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold miseries to the ignorant is full of happiness to the wise. 23(b)-24(a). In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage ? And who is the one to be emancipated ? 24(b)-25(a). The real nature of all embodied objects is ever the absolute Consciousness. Like the pot seen by the eyes, the body and its aggregates are not (viz., do not really exist). 25(b)-26. Knowing, as Atman, all the locomotive and fixed worlds that appear as other than Atman, meditate upon them as ‘It I am’. Such a person then enjoys his real nature. There is no other to be enjoyed than one-Self. 27. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahma-Jnana, though he always sees this established universe, does not see it other than his Atman. 28-30. By cognising clearly my form, one is not trammelled by Karma. He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brahman) that is without the body and the organs of sense – that is the all-witness – that is the one noumenal Vijnana, that is the blissful Atman (as contrasted with Jivatma or the lower self) and that is the self-resplendent. He is one that should be known as ‘I’ (myself). O Ribhu, may you become He. 31. After this, there will be never any experience of the world. Thereafter there will always be the experience of the wisdom of one’s own true nature. One who has this known fully Atman has neither emancipation nor bondage. 32. Whoever meditates, even for one Muhurta (48 minutes) through the cognition of one’s own real form, upon Him who is dancing as the all-witness, is released from all bondage. 33. Prostrations – prostrations to me who am in all the elements, who am the Chidatma (viz., Atman of the nature of wisdom) that is eternal and free and who am the Pratyagatman. 34-35. O Devata, you are I. I am you. Prostrations on account of myself and yourself who are infinite and who are Chidatma, myself being the supreme Isha (Lord) and yourself being Shiva (of a beneficent nature). What should I do ? Where should I go ? What should I reject ? 36. (Nothing, because) the universe is filled by me as with the waters on the universal deluge. Whoever gives up (fondness) love of the external, love of the internal and love of the body and thus gives up all associations, is merged in me. There is no doubt about it. 37. That Paramahamsa (ascetic) who, though living in the world, keeps aloof from human congregation as from serpent, who regards a beautiful woman as a (living) corpse and the endless sensual objects as poison and who has abandoned all passion and is indifferent towards all objects is no other than Vasudeva, (viz.,) myself. 38. This is Satya (Truth). This is nothing but truth. It is truth alone that is now said. I am Brahman, the truth. There is naught else but I. 39. (The word) ‘Upavasa’ (lit., dwelling near) signifies the dwelling near (or union) of Jivatma and Paramatman and not (the religious observance as accepted by the worldly of) emaciating the body through fasts. 40. To the ignorant, what is the use of the mere drying up of the body ? By beating about the hole of a snake, can we be said to have killed the big snake within. 41. A man is said to attain Paroksha (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain Sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman. 42. When a Yogin knows his Atman to be the Absolute, then he becomes a Jivanmukta. 43. To Mahatmas, to be always in the state ‘I am Brahman’ conduces to their salvation. There are two words for bondage and Moksha. They are ‘mine’ and ‘not mine’. 44. Man is bound by ‘mine’, but he is released by ‘not mine’. He should abandon all the thoughts relating to externals and so also with references to internals. O Ribhu, having given up all thoughts, you should rest content (in your Atman) ever.” 45. The whole of the universe is caused through Sankalpa alone. It is only through Sankalpa that the universe manifests. Having abandoned the universe, which is of the form of Sankalpa and having fixed your mind upon the Nirvikalpa (one which is changeless), meditate upon my abode in your heart. 46. O most intelligent being, pass your time in meditating upon me, glorifying me in songs, talking about me to one another and thus devoting yourself entirely to me as the Supreme. 47. Whatever is Chit (consciousness) in the universe is only Chinmatra. This universe is Chinmaya only. You are Chit. I am Chit; contemplate upon the worlds also as Chit. 48-49(a). Make the desires nil. Always be without any stain. How then can the bright lamp of Atmic Vijnana arising through the Vedas be affected by the Karma arising from the ignorance of the actor and the agent ? 49(b)-50(a). Having given up not-Atman and being in the world unaffected by it, delight only in the Chinmatra within, ever intent on the One. 50(b)-51(a). As the Akasa of the pot and that of the house are both located in the all-pervading Akasa, so the Jivas and Ishvara are only evolved out of me, the Chidakasa (the one Akasa of universal consciousness). 51(b)-52(a). So that which did not exist before the evolution of Atmas (Jiva) (and Ishvara) and that which is rejected at the end (viz., universal deluge) is called Maya by Brahma-Jnanis through their discrimination. 52(b)-53(a). Should Maya and its effects (the universe) be annihilated, there is no state of Ishvara, there is no state of Jiva. Therefore like the Akasa without its vehicle, I am the immaculate and Chit. 53(b)-54. The creation, sentient as well as non-sentient from Ikshana (thinking) to Pravesha (entry) of those having the forms of Jivas and Ishvara is due to the creation (or illusion) of Ishvara; while the Samsara (worldly existence) from the waking state to salvation is due to the creation of Jiva. 55. So the Karmas ordained in the sacrifice (called) Trinachaka (so called after Nachiketas of Katha Upanishad) to Yoga are dependent upon the illusion of Ishvara; while (the systems from) Lokayata (atheistical system) to Sankhya rest on the illusion of Jiva. 56. Therefore aspirants after salvation should never make their heads enter into the field of controversy regarding Jiva and Ishvara. But with an undisturbed mind, Tattvas of Brahman should be investigated. 57. Those who do not cognise the Tattva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them ? Whence then is happiness (to them) in this universe ? 58. What if they have the thoughts of the superiority and inferiority (of Ishvara and Jiva) ? Will sovereignty and mendicancy (experienced by a person) in the dreaming state affect him in his waking state ? 59. When Buddhi is absorbed in Ajnana, then it is termed, by the wise, sleep. Whence then is sleep to me who have not Ajnana and its effects ? 60. When Buddhi is in full bloom, then it is said to be the Jagrat (waking state). As I have no changes, etc., there is no waking state to me. 61. The moving about of Buddhi in the subtle Nadis constitutes the dreaming state. In me without the act of moving about, there is no dreaming. 62. Then at the time of Sushupti when all things are absorbed, enveloped by Tamas, he then enjoys the highest bliss of his own nature in an invisible state. 63. If he sees everything as Chit without any difference, he alone is an actual Vijnani. He alone is Shiva. He alone is Hari. He alone is Brahma. 64. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long-lived reign of the mind. From rising from sleep till going to bed, the one Brahman alone should be contemplated upon. 65. By causing to be absorbed this universe which is but a superimposition, the Chitta partakes of my nature. Having annihilated all the six powerful enemies, through their destruction become the non-dual One like the scent-elephant. 66. Whether the body perishes now or lasts the age of moon and stars, what matters it to me having Chit alone as my body ? What matters it to the Akasa in the pot, whether it (the pot) is destroyed now or exists for a long time. 67. While the Slough of a serpent lies cast off lifeless in its hole, it (the serpent) does not evince any affection towards it. 68. Likewise the wise do not identify themselves with their gross and subtle bodies. If the delusive knowledge (that the universe is real) with its cause should be destroyed by the fire of Atma-Jnana, the wise man becomes bodiless, through the idea ‘It (Brahman) is not this; It is not this’. 69. Shastras, the knowledge of reality (of the universe) perishes. Through direct perception of truth, one’s fitness for action (in this universe) ceases. With the cessation of Prarabdha (the portion of the past Karma which is being enjoyed in this life), the destruction of the manifestation (of the universe) takes place. Maya is thus destroyed in a three-fold manner. 70. If within himself no identification (of Jiva) with Brahman takes place, the state (of the separateness) of Jiva does not perish. If the non-dual one is truly discerned, then all affinities (for objects) cease. 71. With the cessation of Prarabdha (arising from the cessation of affinities), there is that of the body. Therefore it is certain that Maya perishes thus entirely. If it is said that all the universe is, that Brahman alone is that is of the nature of Sat. 72. If it is said that the universe shines, then it is Brahman alone that shines. (The mirage of) all the water in an oasis is really no other than the oasis itself. Through inquiry of one’s Self, the three worlds (above, below and middle) are only of the nature of Chit. 73. In Brahman, which is one and alone, the essence of whose nature is absolute consciousness and which is remote from the differences of Jiva, Ishvara and Guru, there is no Ajnana. Such being the case, where then is the occasion for the universe there ? I am that Brahman which is all full. 74. While the full moon of wisdom is robbed of its lustre by the Rahu (one of the two nodes of the moon) of delusion, all actions such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. 75. As salt dissolved in water becomes one, so if Atman and Manas become identified, it is termed Samadhi. 76. Without the grace of a good (perfect) guru, the abandonment of sensual objects is very difficult of attainment; so also the perception of (divine) truth and the attainment of one’s true state. 77. Then the state of being in one’s own self shines of its own accord in a Yogin in whom Jnana-Sakti has dawned and who has abandoned all Karmas. 78. The (property of) fluctuation is natural to mercury and mind. If either mercury is bound (or consolidated) or mind is bound (or controlled), what then on this earth cannot be accomplished ? 79. He who obtains Murchchha cures all diseases. The dead are brought to life again. He who has bound (his mind or mercury) is able to move in the air. Therefore mercury and mind confer upon one the state of Brahman. 80. The master of Indriyas (the organs) is Manas (mind). The master of Manas is Prana. The master of Prana is Laya (absorption Yoga). Therefore Laya-Yoga should be practised. 81. To the Yogins, Laya(-Yoga) is said to be without actions and changes. This Laya (absorption) of mind which is above speech and in which one has to abandon all Sankalpas and to give up completely all actions, should be known through one’s own (experience). 82. As an actress, though subject (or dancing in harmony) to music, cymbals and other musical instruments of time, has her mind intent upon he protection of the pot on her head, so the Yogin, though intent for the time being upon the hosts of objects, never leaves off the mind contemplating on Brahman. 83. The person who desires all the wealth of Yoga should, after having given up all thoughts, practise with a subdued mind concentration on Nada (spiritual sound) alone.” Thus ends the second Chapter of Varaha Upanishad. CHAPTER - III 1. “The One Principle cannot at any time become of manifold forms. As I am the partless, there is none else but myself. 2. Whatever is seen and whatever is heard is no other than Brahman. I am that Para-Brahman, which is the eternal, the immaculate, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom and the endless. 3. I am of the nature of bliss; I am of undivided wisdom; I am the supreme of the supreme; I am the resplendent absolute Consciousness. As the clouds do not touch the Akasa, so the miseries attendant on mundane existence do not affect me. 4. Know all to be happiness through the annihilation of sorrow and all to be of the nature of Sat (be-ness) through the annihilation of Asat (not-be-ness). It is only the nature of Chit (Consciousness) that is associated with this visible universe. Therefore my form is partless. 5. To an exalted Yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as absolute Consciousness. 6. Practise always silence ‘I am (viz., that you yourself are) Para-Brahman’ which is truth and absolute Consciousness, which is undivided and non-dual, which is invisible, which is stainless, which is pure, which is second-less and which is beneficent. 7. It (Brahman) is not subject to birth and death, happiness and misery. It is not subject to caste, law, family and Gotra (clan). Practise silence – I am Chit, which is the Vivarta-Upadana (viz., the illusory cause) of the universe. 8. Always practise silence – I am (viz., you are) the Brahman, that is the full, the secondless, the undivided consciousness which has neither the relationship nor the differences existing in the universe and which partakes of the essence of the non-dual and the supreme Sat and Chit. 9. That which always is and that which preserves the same nature during the three periods of time, unaffected by anything, is my eternal form of Sat. 10. Even the state of happiness which is eternal without Upadhis (vehicles) and which is superior to all the happiness derivable from Sushupti is of my bliss only. 11. As by the rays of the sun, thick gloom is soon destroyed, so darkness, the cause of rebirth is destroyed by Hari (Vishnu) Viz., the sun’s lustre. 12. Through the contemplation and worship of my (Hari’s) feet, every person is delivered from his ignorance. The means of destroying deaths and births is only through the contemplation of my feet. 13. As a lover of wealth praises a wealthy man, so if with earnestness a person praises the Cause of the universe, who will not be delivered from bondage ? 14. As in the presence of the sun the world of its-own accord begins to perform its actions, so in my presence all the worlds are animated to action. 15. As to the mother-of pearl, the illusory conception of silver is falsely attributed, so to me is falsely attributed through Maya this universe which is composed of Mahat, etc. 16. I am not with those differences that are (observable) in the body of low caste men, the body of cow, etc., the fixed one’s, the bodies of Brahmanas and others. 17. As to a person, even after being relieved from the misconception of the directions, the (same misconception of) direction continues (as before), just so is to me the universe though destroyed by Vijnana. Therefore the universe is not. 18. I am neither the body nor the organs of sense and action, nor Pranas, Nor Manas, nor Buddhi, nor Ahankara, nor Chitta, nor Maya, nor the universe including Akasa and others. 19. Neither am I the actor, the enjoyer, nor he who causes the enjoyment. I am Brahman that is Chit, Sat and Ananda alone and that is Janardana (Vishnu). 20. As, through the fluctuation of water, the sun (reflected therein) is moved, so Atman arises in this mundane existence through its mere connection with Ahankara. 21. This mundane existence has Chitta as its root. This (Chitta) should be cleansed by repeated effort. How is it you have your confidence in the greatness of Chitta ? 22. Alas, where is all the wealth of the kings ! Where are the Brahmanas ? Where are all the worlds ? All old ones are gone. Many fresh evolutions have occurred. 23. Many Crores of Brahmas have passed away. Many kings have flitted away like particles of dust. Even to a Jnani, the love of the body may arise through the Asura (demoniacal) nature. If the Asura nature should arise in a wise man, his knowledge of truth becomes fruitless. 24. Should Rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again ? 25. Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bondage ? 26. O Lord of Munis, only he who has not Atma-Jnana and who is not an emancipated person, longs after Siddhis. He attains such Siddhis through medicine, (or wealth), Mantras, religious works, time and skill. 27. In the eyes of an Atma-Jnani, these Siddhis are of no importance. One who has become an Atma-Jnani, one who has his sight solely on Atman, and one who is content with Atman (the higher Self) through (his) Atman (or the lower self), never follows (the dictates of) Avidya. 28. Whatever exists in this world, he knows to be of the nature of Avidya. How then will an Atma-Jnani who has relinquished Avidya be immersed in (or affected by) it. 29. Though medicine, Mantras, religious work, time and skill (or mystical expressions) lead to the development of Siddhis, yet they cannot in any way help one to attain the seat of Paramatman. 30. How then can one who is an Atma-Jnani and who is without his mind be said to long after Siddhis, while all the actions of his desires are controlled ?” Thus ends the third Chapter of Varaha Upanishad. CHAPTER - IV On another occasion Nidagha asked Lord Ribhu to enlighten him as to the characteristics of Jivanmukti. To which Ribhu replied in the affirmative and said the following: “In the seven Bhumikas (or stages of development of wisdom) there are four kinds of Jivanmuktas. Of these the first stage is Subhechcha (good desire); the second is Vicharana (inquiry); the third is Tanumanasi (or pertaining to the thinned mind); the fourth is Sattvapatti (the attainment of Sattva); the fifth is Asamsakti (non-attachment); the sixth is the Padartha-Bhavana (analysis of objects) and the seventh is the Turya (fourth or final stage). The Bhumika which is of the form of Pranava (Om) is formed of (or is divided into) Akara – ‘A’, Ukara – ‘U’, Makara - ‘M’ and Ardha-Matra. Akara and others are of four kinds on account of the difference of Sthula (gross) Sukshma (subtle), Bija (seed or causal) and Sakshi (witness). Their Avasthas are four: waking, dreaming, dreamless sleeping and Turya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross Amsa (essence or part) of Akara is named Vishva; in the subtle essence, he is termed Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of Ukara is Vishva; in the subtle essence, he is termed Taijasa; in the Bija essence, is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in the Sushupti state in the gross essence of Makara is termed Vishva; in the subtle essence, Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya. He who is in Turya State in the gross essence of Ardha-Matra is termed Turya-Vishva. In the subtle, he is termed Taijasa; in the Bija essence, he is termed Prajna; and in the Sakshi essence, he is termed Turya-Turya. The Turya essence of Akara is (or embraces) the first, second and third (Bhumikas or stages of the seven). The Turya essence of Ukara embraces the fourth Bhumika. The Turya essence of Makara embraces the fifth Bhumika. The Turya essence of Ardha-Matra is the sixth stage. Beyond this, is the seventh stage. One who functions in the (first) three Bhumikas is called Mumukshu; one who functions in the fourth Bhumika is called a Brahmavit; one who functions in the fifth Bhumika is called a Brahmavidvara; one who functions in the sixth Bhumika is called a Brahmavidvariya; and one in the seventh Bhumika is called a Brahmavidvarishtha. With reference to this, there are Slokas. They are: 1. Subhechcha is said to be the first Jnana-Bhumi (or stage of wisdom); Vicharana, the second; Tanumanasi, the third; 2. Sattvapatti, the fourth; then come Asamsakti as the fifth, Padartha-Bhavana as the sixth and Turya as the seventh. 3. The desire that arise in one through sheer Vairagya (after resolving) ‘Shall I be ignorant ? I will be seen by the Shastras and the wise’ (or ‘I will study the books and be with the wise’) – is termed by the wise as Subhechcha. 4. The association with the wise and Shastras and the following of the right path preceding the practice of indifference is termed Vicharana. 5. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be Tanumanasi. 6. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified Chitta rests on Atman which is of the nature of Sat is called Sattvapatti. 7. The light (or manifestation) of Sattva-Guna that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages is termed Asamsakti. 8-9. That stage wherein through the practice in the (above) five stages one, having found delight in Atman, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed Padartha-Bhavana, the sixth stage. 10. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of Atman alone without the difference (of the universe) is the seventh stage called Turya. 11. The three stages beginning with Subhechcha are said to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. 12. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. 13. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Nidagha, be convinced that such a person has only Sattva remaining. 14. Then having ascended the fifth stage called Sushuptipada (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. 15-16(a). Having always introvision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). 16(b). (Lastly) the seventh stage which is the ancient and which is called Gudhasupti is generally attained. 17. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither Sat nor Asat, neither self nor not-self. 18. Like an empty pot in the Akasa, there is void both within and without; like a filled vessel in the midst of an ocean, he is full both within and without. 19. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. 20. Having discarded (all the distinctions of) the seer, the sight and the seen with their affinities, meditate solely upon Atman which shines as the supreme Light. 21. He is said to be a Jivanmukta (emancipated person) in whom, though participating in the material concerns of the world, the universe is not seen to exist like the invisible Akasa. 22. He is said to be a Jivanmukta, the light of whose mind never sets or rises in misery or happiness and who does not seek to change what happens to him (viz., either to diminish his misery or increase his happiness). 23. He is said to be a Jivanmukta who though in his Sushupti is awake and to whom the waking state is unknown and whose wisdom is free from the affinities (of objects). 24. He is said to be a Jivanmukta whose heart is pure like Akasa, though acting (as it) in consonance to love, hatred, fear and others. 25. He is said to be a Jivanmukta who has not the conception of his being the actor and whose Buddhi is not attached to material objects, whether he performs actions or not. 26. He is said to be a Jivanmukta, of whom people are not afraid, who is not afraid of people and who has given up joy, anger and fear. 27. He is said to be a Jivanmukta, who though participating in all the illusory objects, is cool amidst them and is a full Atman, (being) as if they belonged to others. 28. O Muni, he is said to be a Jivanmukta, who having eradicated all the desires of his Chitta, is (fully) content with me who am the Atman of all. 29. He is said to be a Jivanmukta, who rests with an unshaken mind in that all pure abode which is Chinmatra and free from all the modifications of Chitta. 30. He is said to be a Jivanmukta in whose Chitta do not dawn (the distinctions of) the universe, I, he, thou and others that are visible and unreal. 31. Through the path of the Guru and Shastras, enter soon sat – the Brahman that is immutable, great, full and without objects – and be firmly seated there. 32. Shiva alone is Guru; Shiva alone is Vedas; Shiva alone is Lord; Shiva alone is I; Shiva alone is all. There is none other than Shiva. 33. The undaunted Brahmana having known Him (Shiva) should attain wisdom. One need not utter many words as they but injure the organ of speech. 34. (The Rishi) Suka is a Mukta (emancipated person). (The Rishi) Vamadeva is a Mukta. There are no others (who have attained emancipation) than through these (viz., the two paths of these two Rishis). Those brave men who follow the path of Suka in this world become Sadyo-Muktas (viz., emancipated) immediately after (the body wear away); 35. While those who always follow the path of Vamadeva (i.e., Vedanta) in this world are subject again and again to rebirths and attain Krama (gradual) emancipation, through Yoga, Sankhya and Karmas associated with Sattva (Guna). 36. Thus there are two paths laid down by the Lord of Devas (viz.,) the Suka and Vamadeva paths. The Suka path is called the bird’s path; while the Vamadeva path is called the ant’s path. 37-38. Those persons that have cognised the true nature of their Atman through the mandatory and prohibitory injunctions (of the Vedas), the inquiry into (the true meaning of) Maha-Vakyas (the sacred sentences of the Vedas), the Samadhi of Sankhya Yoga or Asamprajnata Samadhi and that have thereby purified themselves, attain the supreme seat through the Suka path. 39-40. Having, through Hatha-Yoga practice with the pain caused by Yama, postures, etc., become liable to the ever recurring obstacles caused by Anima and other (Siddhis) and having not obtained good results, one is born again in a great family and practises Yoga through his previous (Karmic) affinities. 41. Then through the practice of Yoga during many lives, he attains salvation (viz.,) the supreme seat of Vishnu through the Vamadeva path. 42. Thus there are two paths that lead to the attainment of Brahman and that are beneficent. The one confers instantaneous salvation and the other confers gradual salvation. To one that sees (all) as the one (Brahman), where is delusion ? Where is sorrow ? 43. Those that are under the eyes of those whose Buddhi is solely occupied with the truth (of Brahman) that is the end of all experience are released from all heinous sins. 44. All beings inhabiting heaven and earth that fall under the vision of Brahmavits are at once emancipated from the sins committed during many Crores of births.” Thus ends the fourth Chapter of Varaha Upanishad. CHAPTER - V Then Nidagha asked Lord Ribhu to enlighten him as to the rules (to be observed) in the practice of Yoga. Accordingly He (the Lord) said thus: 1. “The body is composed of the five elements. It is filled with five Mandalas (spheres). That which is hard is Prithvi (earth), one of them; that which is liquid is Apas; 2. That which is bright is Tejas (fire); motion is the property of Vayu; that which pervades everywhere is Akasa. All these should be known by an aspirant after Yoga. 3. Through the blowing of Vayu-Mandala in this body, (there are caused) 21,600 breaths every day and night. 4. If there is a diminution in the Prithvi-Mandala, there arise folds in the body; if there is diminution in the essence of Apas, there arises gradually greyness of hair; 5. If there is diminution in the essence of Tejas, there is loss of hunger and lustre; if there is diminution in the essence of Vayu, there is incessant tremor; 6. If there is diminution in the essence of Akasa, one dies. The Jivita (viz., Prana) which possesses these elements having no place to rest (in the body) owing to the diminution of the elements, rises up like birds flying up in the air. 7. It is for this reason that is called Udyana (lit., flying up). With reference to this, there is said to be a Bandha (binding, also meaning a posture called Udyana-Bandha, by which this flight can be arrested). This Udyana-Bandha is to (or does away with) death, as a lion to an elephant. 8. Its experience is in the body, as also the Bandha. Its binding (in the body) is hurtful. If there is agitation of Agni (fire) within the belly, then there will be caused much of pain. 9. Therefore this (Udyana-Bandha) should not be practised by one who is hungry or who has urgency to make water or void excrement. He should take many times in small quantities proper and moderate food. 10. He should practise Mantra-Yoga. Laya-Yoga and Hatha-Yoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Mantra and Hatha-Yogas have each (the same) eight subservients. 11-12(a). They are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. 12(b)-13(a). (Of these), Yama is of ten kinds. They are non-injury, truth, non-coveting, continence, compassion, straightforwardness, patience, courage, moderate eating and purity (bodily and mental). 13(b)-14. Niyama is of ten kinds. They are Tapas (religious austerities), contentment, belief in the existence of God or Vedas, charity, worship of Ishvara (or God), listening to the expositions of religious doctrines, modesty, a (good) intellect, Japa (muttering of prayers) and Vrata (religious observances). 15-16. They are eleven postures beginning with Chakra. Chakra, Padma, Kurma, Mayura, Kukkuta, Vira, Svastika, Bhadra, Simha, Mukta and Gomukha are the postures enumerated by the knowers of Yoga. 17. Placing the left ankle on the right thigh and the right ankle on the left thigh and keeping the body erect (while sitting) is the posture “Chakra”. 18. Pranayama should be practised again and again in the following order, viz., inspiration, restraint of breath and expiration. The Pranayama is done through the Nadis (nerves). Hence it is called the Nadis themselves. 19. The body of every sentient being is ninety-six digits long. In the middle of the body, two digits above the anus and two digits below the sexual organ, is the centre of the body (called Muladhara or sacral plexus). 20-21. Nine digits above the genitals, there is Kanda of Nadis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone and blood. 22. In it, is situate a Nadi-Chakra (wheel of nerves) having twelve spokes. Kundali by which this body is supported is there. 23. It is covering by its face the Brahmarandhra (viz., Brahma’s hole) of Susumna. (By the side) of Susumna dwell the Nadis Alambusa and Kuhuh. 24. In the next two (spokes) are Varuna and Yasasvini. On the spoke south of Susumna is, in regular course, Pingala. 25. On the next two spokes, are Pusha and Payasvini. On the spoke west of Susumna is the Nadi called Sarasvati. 26. On the next two spokes are Sankhini and Gandhari. To the north of Susumna dwells Ida; 27-28. In the next is Hastijihva; in the next is Visvodara. In these spokes of the wheel, the twelve Nadis carry the twelve Vayus from left to right (to the different parts of the body). The Nadis are like (i.e. woven like the warp and woof of) cloth. They are said to have different colours. 29-30. The central portion of the cloth (here the collection of the Nadis) is called the Nabhi Chakra (navel plexus). Jvalanti, Nadarupini, Pararandhra and Susumna are called the (basic) supports of Nada (spiritual sound). These four Nadis are of ruby colour. The central portion of Brahmarandhra is again and again covered by Kundali. 31-33(a). Thus ten Vayus move in these Nadis. A wise man who has understood the course of Nadis and Vayus should, after keeping his neck and body erect with his mouth closed, contemplate immovably upon Turyaka (Atman) at the tip of his nose, in the centre of his heart and in the middle of Bindu and should see with a tranquil mind through the (mental) eyes, the nectar flowing from there. 33(b)-34. Having closed the anus and drawn up the Vayu and caused it to rise through (the repetition of) Pranava (Om), he should complete with Sri Bija. He should contemplate upon his Atman as Sri (or Parasakti) and as being bathed by nectar. 35. This is Kalavanchana (lit., time illusion). It is said to be the most important of all. Whatever is thought of by the mind is accomplished by the mind itself. 36. (Then) Agni (fire) will flame in Jala (water) and in the flame (of Agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain. 37. By checking the Bindu in the path, by making the fire flame up in the water and by causing the water to dry up, the body is made firm. 38. Having contracted simultaneously the anus and Yoni (the womb) united together, he should draw up Apana and unite with it Samana. 39. He should contemplate upon his Atman as Shiva and then as being bathed by nectar. In the central part of each spoke, the Yogin should commence to concentrate Bala (will or strength). 40. He should try to go up by the union of Prana and Apana. This most important Yoga brightens up in the body the path of Siddhis. 41. As dam across the water serves as an obstacle to the floods, so it should ever be known by the Yogins that the Chhaya of the body is to (Jiva). 42. This Bandha is said of all Nadis. Through the grace of this Bandha, the Devata (goddess) becomes visible. 43. This Bandha of four feet serves as a check to the three paths. This brightens up the path through which the Siddhas obtained (their Siddhis). 44. If with Prana is made to rise up soon Udana, this Bandha checking all Nadis goes up. 45. This is called Samputa-Yoga or Mula-Bandha. Through the Practising of this Yoga, the three Bandhas are mastered. 46. By practising day and night intermittingly or at any convenient time, the Vayu will come under his control. 47. With the control of Vayu, Agni (the gastric fire) in the body will increase daily. With the increase of Agni, food, etc., will be easily digested. 48. Should food be properly digested, there is increase of Rasa (essence of food). With the daily increase of Rasa, there is the increase of Dhatus (spiritual substances). 49. With the increase of Dhatus, there is the increase of wisdom in the body. Thus all the sins collected together during many Crores of births are burnt up. 50. In the centre of the anus and the genitals, there is the triangular Muladhara. It illumines the seat of Shiva of the form of Bindu. 51. There is located the Parasakti named Kundalini. From that seat, Vayu arises. From that seat, Agni becomes increased. 52. From that seat, Bindu originates and Nada becomes increased. From that seat, Hamsa is born. From that seat, Manas is born. 53. The six Chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). From the neck to the top of the head is said to be the seat of Sambhu (Shiva). 54. To the Nadis, the body is the support (or vehicle); to Prana, the Nadis are the support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is the support; 55. To Sakti, Hamsa is the seat and the locomotive and fixed universe. Being without distraction and of a calm mind, one should practise Pranayama. 56. Even a person who is well-skilled in the practice of the three Bandhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes. 57. Both expiration and inspiration should (be stopped and made to) rest in restraint of breath (alone). He should depend solely on Brahman which is the highest aim of all visibles. 58. (The giving out of) all external objects is said to be Rechaka (expiration). The (taking in of the) spiritual knowledge of the Shastras is said to be Puraka (inspiration) and (the keeping to oneself of) such knowledge is said to be Kumbhaka (or restraint of breath). 59. He is an emancipated person who practises thus such a Chitta. There is no doubt about it. Through Kumbhaka, it (the mind) should be always taken up and through Kumbhaka alone it should be filled up within. 60. It is only through Kumbhaka that Kumbhaka should be firmly mastered. Within it is Parama-Shiva. That (Vayu) which is non-motionless should be shaken again through Kantha-Mudra (throat-posture). 61-62. Having checked the course of Vayu, having become perfect in the practice of expiration and restraint of breath and having planted evenly on the ground the two hands and the two feet, one should pierce the four seats through Vayu through the three Yogas. He should shake Mahameru with the (aid of) Prakotis (forces) at the mouth of Vayu. 63. The two Putas (cavities) being drawn, Vayu throbs quickly. The union of moon, sun and Agni should be known on account of nectar. 64. Through the motion of Meru, the Devatas who stay in the centre of Meru move. At first in his Brahma-Granthi, there is produced soon a hole (or passage). 65. Then having pierced Brahma-Granthi, he pierces Vishnu-Granthi; then he pierces Rudra-Granthi. 66-67(a). Then to the Yogin comes Vedha (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of Gurus and Devatas and through the practice of Yoga. 67(b)-68. In the Mandala (sphere or region) of Susumna (situated between Ida and Pingala), Vayu should be made to rise up through the feature known as Mudra-Bandha. The short pronunciation (of Pranava) frees (one) from sins; its long pronunciation confers (on one) Moksha. 69-70. So also its pronunciation in Apyayana or Pluta Svara (tone). He is a knower of Veda, who through the above-mentioned three ways of pronunciation knows the end of Pranava which is beyond the power of speech, like the never ceasing flow of oil or the long-drawn bell-sound.The short Svara goes to Bindu. The long Svara goes to Brahmarandhra; the Pluta to Dvadasanta (twelfth centre). The Mantras should be uttered on account of getting Mantra Siddhis. 71-72(a). This Pranava (OM) will remove all obstacles. It will remove all sins. Of this, are four Bhumikas (states) predicated, viz., Arambha, Ghata, Parichaya and Nishpatti. 72(b)-73(a). Arambha is that state in which one having abandoned external Karmas performed by the three organs (mind, speech and body), is always engaged in mental Karma only. 73(b)-74(a). It is said by the wise that the Ghata state is that in which Vayu having forced an opening on the western side and being full, is firmly fixed there. 74(b). Parichaya state is that in which Vayu is firmly fixed to Akasa, neither associated with Jiva nor not, while the body is immovable. 75. It is said that Nishpatti state is that in which there take place creation and dissolution through Atman or that state in which a Yogin having become a Jivanmukta performs Yoga without effort. Whoever recites this Upanishad becomes immaculate like Agni. Like Vayu, he becomes pure. He becomes freed from the sin of drinking alcohol. He becomes freed from the sins of the theft of gold. He becomes a Jivanmukta. This is what is said by the Rig-Veda. Like the eye pervading the Akasa (seeing without effort everything above), a wise man sees (always) the supreme seat of Vishnu. The Brahmanas who have always their spiritual eyes wide open praise and illuminate in diverse ways the spiritual seat of Vishnu. OM, thus is the Upanishad.” Thus ends the fifth Chapter of Varaha Upanishad. 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 Varaha Upanishad belonging to the Krishna-Yajur-Veda.
śrīmadvārāhopaniṣadvedyākhaṇḍasukhākṛti । tripānnārāyaṇākhyaṃ tadrāmacandrapadaṃ bhaje ॥ oṃ saha nāvavatu saha nau bhunaktu saha vīryaṃ karavāvahai ॥ tejasvināvadhī tamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥ atha ṛbhurvai mahāmunirdevamānena dvādaśavatsaraṃ tapaścacāra । tadavasāne varāharūpī bhagavānprādurabhūt । sa hovācottiṣṭhottiṣṭha varaṃ vṛṇīśveti । sodatiṣṭhat । tasmai namaskṛtyovāca bhagavankāmibhiryadyatkāmitaṃ tattattvatsakāśātsvapne'pi na yāce । samastavedaśāstretihāsapurāṇāni samastavidyājālāni brahmādayaḥ surāḥ sarve tvadrūpajñānānmuktimāhuḥ । atastvadrūpapratipādikāṃ brahmavidyāṃ brūhīti hovāca । tatheti sa hovāca varāharūpī bhagavān । caturviṃśatitattvāni kecidicchanti vādinaḥ । kecitṣaṭtriṃśattattvāni kecitṣaṇṇavatīni ca ॥ 1॥ teṣāṃ kramaṃ pravakṣyāmi sāvadhānamanāḥ śṛṇu । jñānendriyāṇi pañcaiva śrotratvaglocanādayaḥ ॥ 2॥ karmendriyāṇi pañcaiva vākpāṇyaṅghryādayaḥ kramāt । prāṇādatastu pañcaiva pañca śabdādayastathā ॥ 3॥ manobuddhirahaṃkāraścittaṃ ceti catuṣṭayam । caturviṃśatitattvāni tāni brahmavido viduḥ ॥ 4॥ etaistattvaiḥ samaṃ pañcīkṛtabhūtāni pañca ca । pṛthivyāpastathā tejo vāyurākāśameva ca ॥ 5॥ dehatrayaṃ sthūlasūkṣmakāraṇāni vidurbudhāḥ । avasthātritayaṃ caiva jāgratsvapnasuṣuptayaḥ ॥ 6॥ āhatya tattvajātānāṃ ṣaṭtriṃśanmunayo viduḥ । pūrvoktaistattvajātaistu samaṃ tattvāni yojayet ॥ 7॥ ṣaḍbhāvavikṛtiścāsti jāyate vardhate'pi ca । pariṇāmaṃ kṣayaṃ nāśaṃ ṣaḍbhāvavikṛtiṃ viduḥ ॥ 8॥ aśanā ca pipāsā ca śokamohau jarā mṛtiḥ । ete ṣaḍūrmayaḥ proktāḥ ṣaṭkośānatha vacmi te ॥ 9॥ tvakca raktaṃ māṃsamedomajjāsthīni nibodhata । kāmakrodhau lobhamohau mado mātsaryameva ca ॥ 10॥ ete'riṣaḍvā viśvaśca taijasaḥ prājña eva ca । jīvatrayaṃ sattvarajastamāṃsi ca guṇatrayam ॥ 11॥ prārabdhāgāmyarjitāni karmatrayamitīritam । vacanādānagamanavisargānandapañcakam ॥ 12॥ saṃkalpo'dhyavasāyaśca abhimāno'vadhāraṇā । muditā karuṇā maitrī upekṣā ca catuṣṭayam ॥ 13॥ digvātārkapraceto'śvivahnīndropendramṛtyukāḥ । tathā candraścaturvaktro rudraḥ kṣetrajña īśvaraḥ ॥ 14॥ āhatya tattvajātānāṃ ṣaṇṇavatyastu kīrtitāḥ । pūrvoktatattvajātānāṃ vailakṣaṇyamanāmayam ॥ 15॥ varāharūpiṇaṃ māṃ ye bhajanti mayi bhaktitaḥ । vimuktājñānatatkāryā jīvanmuktā bhavanti te ॥ 16॥ ye ṣaṇṇavatitattvajñā yatra kutrāśrame ratāḥ । jaṭī muṇḍī śikhī vāpi mucyate nātra saṃśayaḥ ॥ 17॥ iti॥ iti prathamo'dhyāyaḥ ॥ ṛbhurnāma mahāyogī kroḍarūpaṃ ramāpatim । variṣṭhāṃ brahmavidyāṃ tvamadhīhi bhagavanmama । evaṃ sa spṛṣṭo bhagavānprāha bhaktārtibhañjanaḥ ॥ 1॥ svavarṇāśramadharmeṇa tapasā gurutoṣaṇāt । sādhanaṃ prabhavetpuṃsāṃ vairāgyādicatuṣṭayam ॥ 2॥ nityānityavivekaśca ihāmutra virāgatā । śamādiṣaṭkasaṃpattirmumukṣā tāṃ samabhyaset ॥ 3॥ evaṃ jitendriyo bhūtvā sarvatra mamatāmatim । vihāya sākṣicaitanye mayi kuryādahaṃmatim ॥ 4॥ durlabhaṃ prāpya mānuṣyaṃ tatrāpi naravigraham । brāhmaṇyaṃ ca mahāviṣṇorvedāntaśravaṇādinā ॥ 5॥ ativarṇāśramaṃ rūpaṃ saccidānandalakṣaṇam । yo na jānāti so'vidvānkadā mukto bhaviṣyati ॥ 6॥ ahameva sukhaṃ nānyadanyaccennaiva tatsukham । amadarthaṃ na hi preyo madarthaṃ na svataḥpriyam ॥ 7॥ parapremāspadatayā mā na bhūvamahaṃ sadā । bhūyāsamiti yo draṣṭā so'haṃ viṣṇurmunīśvara ॥ 8॥ na prakāśo'hamityuktiryatprakāśaikabandhanā । svaprakāśaṃ tamātmānamaprakāśaḥ kathaṃ spṛśet ॥ 9॥ svayaṃ bhātaṃ nirādhāraṃ ye jānanti suniścitam । te hi vijñānasaṃpannā iti me niścitā matiḥ ॥ 10॥ svapūrṇātmātirekeṇa jagajjīveśvarādayaḥ । na santi nāsti māyā ca tebhyaścāhaṃ vilakṣaṇaḥ ॥ 11॥ ajñānāndhatamorūpaṃ karmadharmādilakṣaṇam । svayaṃprakāśamātmānaṃ naiva māṃ spraṣṭumārhati ॥ 12॥ sarvasākṣiṇamātmānaṃ varṇāśramavivarjitam । brahmarūpatayā paśyanbrahmaiva bhavati svayam ॥ 13॥ bhāsamānamidaṃ sarvaṃ mānarūpaṃ paraṃ padam । paśyanvedāntamānena sadya eva vimucyate ॥ 14॥ dehātmajñānavajjñānaṃ dehātmajñānabādhakam । ātmanyeva bhavedyasya sa necchannapi mucyate ॥ 15॥ satyajñānānandapūrṇalakṣaṇaṃ tamasaḥ param । brahmānandaṃ sadā paśyankathaṃ badhyeta karmaṇā ॥ 16॥ tridhāmasākṣiṇaṃ satyajñānānandādilakṣaṇam । tvamahaṃśabdalakṣyārthamasaktaṃ sarvadoṣataḥ ॥ 17॥ sarvagaṃ saccidātmānaṃ jñānacakṣurnirīkṣate । ajñānacakṣurnekṣeta bhāsvantaṃ bhānumandhavat ॥ 18॥ prajñānameva tadbrahma satyaprajñālakṣaṇam । evaṃ brahmaparijñānādeva martyo'mṛto bhavet ॥ 19॥ tadbrahmānandamadvandvaṃ nirguṇaṃ satyacidghanam । viditvā svātmano rūpaṃ na bibheti kutaścana ॥ 20॥ cinmātraṃ sarvagaṃ nityaṃ saṃpūrṇaṃ sukhamadvayam । sākṣādbrahmaiva nānyo'stītyevaṃ brahmavidāṃ sthitiḥ ॥ 21॥ ajñasya duḥkhaughamayaṃ jñasyānandamayaṃ jagat । andhaṃ bhuvanamandhasya prakāśaṃ tu sucakṣuṣām ॥ 22॥ anante saccidānande mayi vārāharūpiṇī । sthite'dvitīyabhāvaḥ syātko bandhaḥ kaśca mucyate ॥ 23॥ svasvarūpaṃ tu cinmātraṃ sarvadā sarvadehinām । naiva dehādisaṅghāto ghaṭavaddṛśigocaraḥ ॥ 24॥ svātmano'nyadivābhātaṃ carācaramidaṃ jagat । svātmamātratayā buddhvā tadasmīti vibhāvaya ॥ 25॥ svasvarūpaṃ svayaṃ bhuṅkte nāsti bhojyaṃ pṛthak svataḥ । asti cedastitārūpaṃ brahmaivāstitvalakṣaṇam ॥ 26॥ brahmavijñānasaṃpannaḥ pratītamakhilaṃ jagat । paśyannapi sadā naiva paśyati svātmanaḥ pṛthak ॥ 27॥ matsvarūpaparijñānātkarmabhirna sa badhyate ॥ 28॥ yaḥ śarīrendriyādibhyo vihīnaṃ sarvasākṣiṇam । paramārthaikavijñānaṃ sukhātmānaṃ svayaṃprabham ॥ 29॥ svasvarūpatayā sarvaṃ veda svānubhavena yaḥ । sa dhīraḥ sa tu vijñeyaḥ so'haṃ tattvaṃ ṛbho bhava ॥ 30॥ ataḥ prapañcānubhavaḥ sadā na hi svarūpabodhānubhavaḥ sadā khalu । iti prapaśyanparipūrṇavedano na bandhamukto na ca baddha eva tu ॥ 31॥ svasvarūpānusandhānānnṛtyantaṃ sarvasākṣiṇam । muhūrtaṃ cintayenmāṃ yaḥ sarvabandhaiḥ pramucyate ॥ 32॥ sarvabhūtāntarasthāya nityamuktacidātmane । pratyakcaitanyarūpāya mahyameva namonamaḥ ॥ 33॥ tvaṃ vahamasmi bhagavo devate'haṃ vai tvamasi । tubhyaṃ mahyamanantāya mahyaṃ tubhyaṃ cidātmane ॥ 34॥ namo mahyaṃ pareśāya namastubhyaṃ śivāya ca । kiṃ karomi kva gacchāmi kiṃ gṛhṇāmi tyajāmi kim ॥ 35॥ yanmayā pūritaṃ viśvaṃ mahākalpāṃbunā yathā । antaḥsaṅgaṃ bahiḥsaṅgamātmasaṅgaṃ ca yastyajet । sarvasaṅganivṛttātmā sa māmeti na saṃśayaḥ ॥ 36॥ ahiriva janayogaṃ sarvadā varjayedyaḥ kuṇapamiva sunārīṃ tyaktukāmo virāgī । viṣamiva viṣayādīnmanyamāno durantā- ñjagati paramahaṃso vāsudevo'hameva ॥ 37॥ idaṃ satyamidaṃ satyaṃ satyametadihocyate । ahaṃ satyaṃ paraṃ brahma mattaḥ kiṃcinna vidyate ॥ 38॥ upa samīpe yo vāso jīvātmaparamātmanoḥ । upavāsaḥ sa vijñeyo na tu kāyasya śoṣaṇam ॥ 39॥ kāyaśoṣaṇamātreṇa kā tatra hyavivekinām । valmīkatāḍanādeva mṛtaḥ kiṃ nu mahoragaḥ ॥ 40॥ asti brahmeti cedveda parokṣajñānameva tat । ahaṃ brahmeti cedveda sākṣātkāraḥ sa ucyate ॥ 41॥ yasminkāle svamātmānaṃ yogī jānāti kevalam । tasmātkālātsamārabhya jīvanmukto bhayedasau ॥ 42॥ ahaṃ brahmeti niyataṃ mokṣaheturmahātmanām । dve pade bandhamokṣāya nirmameti mameti ca ॥ 43॥ mameti badhyate janturnirmameti vimucyate । bāhyacintā na kartavyā tathaivāntaracintikā । sarvacintāṃ samutsṛjya svastho bhava sadā ṛbho ॥ 44॥ saṃkalpamātrakalanena jagatsamagraṃ saṃkalpamātrakalane hi jagadvilāsaḥ । saṃkalpamātramidamutsṛja nirvikalpa- māśritya māmakapadaṃ hṛdi bhāvayasva ॥ 45॥ maccintanaṃ matkathanamanyonyaṃ matprabhāṣaṇam । madekaparamo bhūtvā kālaṃ naya mahāmate ॥ 46॥ cidihāstīti cinmātramidaṃ cinmayameva ca । cittvaṃ cidahamete ca lokāściditi bhāvaya ॥ 47॥ rāgaṃ nīrāgatāṃ nītvā nirlepo bhava sarvadā । ajñānajanyakartrādikārakotpannakarmaṇā ॥ 48॥ śrutyutpannātmavijñānapradīpo bādhyate katham । anātmanāṃ parityajya nirvikāro jagatsthitau ॥ 49॥ ekaniṣṭhatayāntasthasaṃvinmātraparo bhava । ghaṭākāśamaṭhākāśau mahākāśe pratiṣṭhitau ॥ 50॥ evaṃ mayi cidākāśe jīveśau parikalpitau । yā ca prāgātmano māyā tathānte ca tiraskṛtā ॥ 51॥ brahmavādibhirudgītā sā māyeti vivekataḥ । māyātatkāryavilaye neśvaratvaṃ na jīvatā ॥ 52॥ tataḥ śuddhaścidevāhaṃ vyomavannirupādhikaḥ । jīveśvarādirūpeṇa cetanācetanātmakam ॥ 53॥ īkṣaṇādipraveśāntā sṛṣṭirīśena kalpitā । jāgradādivimokṣāntaḥ saṃsāro jīvakalpitaḥ ॥ 54॥ triṇācikādiyogāntā īśvarabhrāntimāśritāḥ । lokāyatādisāṃkhyāntā jīvaviśrāntimāśritāḥ ॥ 55॥ tasmānmumukṣibhirnaiva matirjīveśavādayoḥ । kāryā kiṃtu brahmatattvaṃ niścalena vicāryatām ॥ 56। advitīyabrahmatattvaṃ na jānanti yathā tathā । bhrāntā evākhilāsteṣāṃ kva muktiḥ kveha vā sukham ॥ 57॥ uttamādhamabhāvaścetteṣāṃ syādasti tena kim । svapnastharājyabhikṣābhyāṃ prabuddhaḥ spṛśate khalu ॥ 58॥ ajñāne buddhivilaye nidrā sā bhaṇyate budhaiḥ । vilīnājñānatatkārye mayi nidrā kathaṃ bhavet ॥ 59॥ buddheḥ pūrṇavikāso'yaṃ jāgaraḥ parikīrtyate । vikārādivihīnatvājjāgaro me na vidyate ॥ 60॥ sūkṣmanāḍiṣu saṃcāro buddheḥ svapnaḥ prajāyate । saṃcāradharmarahite mayi svapno na vidyate ॥ 61॥ suṣuptikāle sakale vilīne tamasāvṛte । svarūpaṃ mahadānandaṃ bhuṅkte viśvavivarjitaḥ ॥ 62॥ aviśeṣeṇa sarvaṃ tu yaḥ paśyati cidanvayāt । sa eva sākṣādvijñānī sa śivaḥ sa harirvidhiḥ ॥ 63॥ dīrghasvapnamidaṃ yattaddīrghaṃ vā cittavibhramam । dīrghaṃ vāpi manorājyaṃ saṃsāraṃ duḥkhasāgaram । supterutthāya suptyantaṃ brahmaikaṃ pravicintyatām ॥ 64॥ āropitasya jagataḥ pravilāpanena cittaṃ madātmakatayā parikalpitaṃ naḥ । śatrūnnihatya guruṣaṭkagaṇānnipātā- dgandhadvipo bhavati kevalamadvitīyaḥ ॥ 65॥ adyāstametu vapurāśaśitāramāstāṃ kastāvatāpi mama cidvapuṣo viśeṣaḥ । kumbhe vinaśyati ciraṃ samavasthite vā kumbhāmbarasya nahi ko'pi viśeṣaleśaḥ ॥ 66॥ ahinirlvayanī sarpanirmoko jīvavarjitaḥ । valmīke patitastiṣṭhettaṃ sarpo nābhimanyate ॥ 67॥ evaṃ sthūlaṃ ca sūkṣmaṃ ca śarīraṃ nābhimanyate । pratyagjñānaśikhidhvaste mithyājñāne sahetuke । neti netīti rūpatvādaśarīro bhavatyayam ॥ 68॥ śāstreṇa na syātparamārthadṛṣṭiḥ kāryakṣamaṃ paśyati cāparokṣam । prārabdhanāśātpratibhānanāśa evaṃ tridhā naśyati cātmamāyā ॥ 69॥ brahmatve yojite svāmiñjīvabhāvo na gacchati । advaite bodhite tattve vāsanā vinivartate ॥ 70॥ prārabdhānte dehahānirmāyeti kṣīyate'khilā । astītyukte jagatsarvaṃ sadrasaṃ brahma tadbhavet ॥ 71॥ bhātītyukte jagatsarvaṃ bhānaṃ brahmaiva kevalam । marubhūmau jalaṃ sarvaṃ marubhūmātrameva tat । jagattrayamidaṃ sarvaṃ cinmātraṃ svavicārataḥ ॥ 72॥ ajñānameva na kuto jagataḥ prasaṅgo jīveśadeśikavikalpakathātidūre । ekāntakevalacidekarasasvabhāve brahmaiva kevalamahaṃ paripūrṇamasmi ॥ 73॥ bodhacandramasi pūrṇavigrahe moharāhumuṣitātmatejasi । snānadānayajanādikāḥ kriyā mocanāvadhi vṛthaiva tiṣṭhate ॥ 74॥ salile saindhavaṃ yadvatsāmyaṃ bhavati yogataḥ । tathātmamanasoraikyaṃ samādhiriti kathyate ॥ 75॥ durlabho viṣayatyāgo durlabhaṃ tattvadarśanam । durlabhā sahajāvasthā sadguroḥ karuṇāṃ vinā ॥ 76॥ utpannaśaktibodhasya tyaktaniḥśeṣakarmaṇaḥ । yoginaḥ sahajāvasthā svayameva prakāśate ॥ 77॥ rasasya manasaścaiva cañcalatvaṃ svabhāvataḥ । raso baddho mano baddhaṃ kiṃ na siddhyati bhūtale ॥ 78॥ mūrcchito harati vyādhiṃ mṛto jīvayati svayam । baddhaḥ khecaratāṃ dhatte brahmatvaṃ rasacetasi ॥ 79॥ indriyāṇāṃ mano nātho manonāthastu mārutaḥ । mārutasya layo nāthastannāthaṃ layamāśraya ॥ 80॥ niśceṣṭo nirvikāraśca layo jīvati yoginām । ucchinnasarvasaṃkalpo niḥśeṣāśeṣaceṣṭitaḥ । svāvagamyo layaḥ ko'pi manasāṃ vāgagocaraḥ ॥ 81॥ puṅkhānupuṅkhaviṣayekṣaṇatatparo'pi brahmāvalokanadhiyaṃ na jahāti yogī । saṅgītatālalayavādyavaśaṃ gatāpi maulisthakumbhaparirakṣaṇadhīrnaṭīva ॥ 82॥ sarvacintāṃ parityajya sāvadhānena cetasā । nāda evānusandheyo yogasāmrājyamicchatā ॥ 83॥ iti dvitīyo'dhyāyaḥ ॥ 2॥ nahi nānāsvarūpaṃ syādekaṃ vastu kadācana । tasmādakhaṇḍa evāsmi yanmadanyanna kiṃcana ॥ 1॥ dṛśyate śrūyate yadyadbrahmaṇo'nyanna tadbhavet । nityaśuddha vimuktaikamakhaṇḍānandamadvayam । satyaṃ jñānamanantaṃ yatparaṃ brahmāhameva tat ॥ 2॥ ānandarūpo'hamakhaṇḍabodhaḥ parātparo'haṃ ghanacitprakāśaḥ । meghā yathā vyoma na ca spṛśanti saṃsāraduḥkhāni na māṃ spṛśanti ॥ 3॥ sarvaṃ sukhaṃ viddhi suduḥkhanāśā- tsarvaṃ ca sadrūpamasatyanāśāt । cidrūpameva pratibhānayuktaṃ tasmādakhaṇḍaṃ mama rūpametat ॥ 4॥ na hi janirmaraṇaṃ gamanāgamau na ca malaṃ vimalaṃ na ca vedanam । cinmayaṃ hi sakalaṃ virājate sphuṭataraṃ paramasya tu yoginaḥ ॥ 5॥ satyacidghanamakhaṇḍamadvayaṃ sarvadṛśyarahitaṃ nirāmayam । yatpadaṃ vimalamadvayaṃ śivaṃ tatsadāhamiti maunamāśraya ॥ 6॥ janmamṛtyusukhaduḥkhavarjitaṃ jātinītikulagotradūragam । cidvivartajagato'sya kāraṇaṃ tatsadāhamiti maunamāśraya ॥ 7॥ pūrṇamadvayamakhaṇḍacetanaṃ viśvabhedakalanādivarjitam । advitīyaparasaṃvidaṃśakaṃ tatsadāhamiti maunamāśraya ॥ 8॥ kenāpyabādhitatvena trikāle'pyekarūpataḥ । vidyamānatvamastyetatsadrūpatvaṃ sadā mama ॥ 9॥ nirupādhikanityaṃ yatsuptau sarvasukhātparam । sukharūpatvamastyetadānandatvaṃ sadā mama ॥ 10॥ dinakarakiraṇairhi śārvaraṃ tamo nibiḍataraṃ jhaṭiti praṇāśameti । ghanatarabhavakāraṇaṃ tamo yadd- haridinakṛtprabhayā na cāntareṇa ॥ 11॥ mama caraṇasmaraṇena pūjayā ca svakatamasaḥ parimucyate hi jantuḥ । na hi maraṇaprabhavapraṇāśahetu- rmama caraṇasmaraṇādṛte'sti kiṃcit ॥ 12॥ ādareṇa yathā stauti dhanavantaṃ dhanecchayā । tathā cedviśvakartāraṃ ko na mucyeta bandhanāt ॥ 13॥ ādityasaṃnidhau lokaśceṣṭate svayameva tu । tathā matsaṃnidhāveva samastaṃ ceṣṭate jagat ॥ 14॥ śuktikāyā yathā tāraṃ kalpitaṃ māyayā tathā । mahadādi jaganmāyāmayaṃ mayyeva kevalam ॥ 15॥ caṇḍāladehe paśvādisthāvare brahmavigrahe । anyeṣu tāratamyena sthiteṣu na tathā hyaham ॥ 16॥ vinaṣṭadigbhramasyāpi yathāpūrvaṃ vibhāti dik । tathā vijñānavidhvastaṃ jaganme bhāti tanna hi ॥ 17॥ na deho nendriyaprāṇo na manobuddhyahaṃkṛti । na cittaṃ naiva māyā ca na ca vyomādikaṃ jagat ॥ 18॥ na kartā naiva bhoktā ca na ca bhojayitā tathā । kevalaṃ citsadānandabrahmaivāhaṃ janārdanaḥ ॥ 19॥ jalasya calanādeva cañcalatvaṃ yathā raveḥ । tathāhaṃkārasambadhādeva saṃsāra ātmanaḥ ॥ 20॥ cittamūlaṃ hi saṃsārastatprayatnena śodhayet । hanta cittamahattāyāṃ kaiṣā viśvāsatā tava ॥ 21॥ kva dhanāni mahīpānāṃ brahmaṇaḥ kva jaganti vā । prāktanāni prayātāni gatāḥ sargaparamparaḥ । koṭayo brahmaṇāṃ yātā bhūpā naṣṭāḥ parāgavat ॥ 22॥ sa cādhyātmābhimāno'pi viduṣo'yāsuratvataḥ । viduṣo'pyāsuraścetsyānniṣphalaṃ tattvadarśanam ॥ 23॥ utpādyamānā rāgādyā vivekajñānavahninā । yadā tadaiva dahyante kutasteṣāṃ prarohaṇam ॥ 24॥ yathā sunipuṇaḥ samyak paradoṣekṣaṇe rataḥ । tathā cennipuṇaḥ sveṣu ko na mucyeta bandhanāt ॥ 25॥ anātmavidamukto'pi siddhijālāni vāñchati । dravyamantrakriyākālayuktyāpnoti munīśvara ॥ 26॥ nātmajñasyaiṣa viṣaya ātmajño hyātmamātradṛk । ātmanātmani saṃtṛpto nāvidyāmanudhāvati ॥ 27॥ ye kecana jagadbhāvāstānavidyāmayānviduḥ । kathaṃ teṣu kilātmajñastyaktāvidyo nimajjati ॥ 28॥ dravyamantrakriyākālayuktayaḥ sādhusiddhidāḥ । paramātmapadaprāptau nopakurvanti kāścana ॥ 29॥ sarvecchākalanāśāntāvātmalābhodayābhidhaḥ । sa punaḥ siddhivāñchāyāṃ kathamarhatyacittataḥ ॥ 30॥ iti॥ iti tṛtīyodhyāyaḥ ॥ 3॥ atha ha ṛbhuṃ bhagavantaṃ nidāghaḥ papraccha jīvanmuktilakṣaṇamanubrūhīti । tatheti sa hovāca । saptabhūmiṣu jīvanmuktāścatvāraḥ । śubhecchā prathamā bhūmikā bhavati । vicāraṇā dvitīyā । tanumānasī tṛtīyā । sattvāpattisturīyā । asaṃsaktiḥ pañcamī । padārthabhāvanā ṣaṣṭhī । turīyagā saptamī । praṇavātmikā bhūmikā akārokāramakārārdhamātrātmikā । sthūlasūkṣmabījasākṣibhedenākārādayaścaturvidhāḥ । tadavasthā jāgratsvapnasuṣuptiturīyāḥ । akārasthūlāṃśe jāgradviśvaḥ । sūkṣmāṃśe tattaijasaḥ । bījāṃśe tatprājñaḥ । sākṣyaṃśe tatturīyaḥ । makārasthūlāṃśe suṣuptaviśvaḥ । sūkṣmāṃśe tattaijasaḥ । bījāṃśe tatprājñaḥ । sākṣyaṃśe tatturīyaḥ । ardhamātrāsthūlāṃśe turīyaviśvaḥ । sūkṣmāṃśe tattaijasaḥ । bījāṃśe tatprājñaḥ । sākṣyaṃśe turīyaturīyaḥ । akāraturīyāṃśāḥ prathamadvitīyatṛtīyabhūmikāḥ । ukāraturīyāṃśā caturthī bhūmikā । makāraturīyāṃśā pañcamī । ardhamātrāturīyāṃśā ṣaṣṭhī । tadatītā saptamī । bhūmitrayeṣu viharanmumukṣurbhavati । turīyabhūmyāṃ viharanbrahmavidbhavati । pañcamabhūmyāṃ viharanbrahmavidvaro bhavati । ṣaṣṭhabhūmyāṃ viharanbrahmavidvarīyānbhavati । saptamabhūmyāṃ viharanbrahmavidvariṣṭho bhavati । tatraite ślokā bhavanti । jñānabhūmiḥ śubhecchā syātprathamā samudīritā । vicāraṇā dvitīyā tu tṛtīyā tanumānasā ॥ 1॥ sattvāpattiścaturthī syāttato'saṃsaktināmikā । padārthabhāvanā ṣaṣṭhī saptamī turyagā smṛtā ॥ 2॥ sthitaḥ kiṃ mūḍha evāsmi prekṣyo'haṃ śāstrasajjanaiḥ । vairāgyapūrṇamiccheti śubhecchetyucyate budhaiḥ ॥ 3॥ śāstrasajjanasaṃparkavairāgyābhyāsapūrvakam । sadācārapravṛttiryā procyate sā vicāraṇā ॥ 4॥ vicāraṇāśubhecchābhyāmindriyārtheṣu raktatā । yatra sā tanutāmeti procyate tanumānasī ॥ 5॥ bhūmikātritayābhyāsācitte'rthaviratervaśāt । satvātmani sthite śuddhe sattvāpattirudāhṛtā ॥ 6॥ daśācatuṣṭayābhyāsādasaṃsargaphalā tu yā । rūḍhasattvacamatkārā proktā saṃsaktināmikā ॥ 7॥ bhūmikāpañcakābhyāsātsvātmārāmatayā bhṛśam । ābhyantarāṇāṃ bāhyānāṃ padārthānāmabhāvanāt ॥ 8॥ paraprayuktena ciraṃ pratyayenāvabodhanam । padārthabhāvanānāma ṣaṣṭhī bhavati bhūmikā ॥ 9॥ ṣaḍbhūmikācirābhyāsadbhedasyānupalambhanāt । yatsvabhāvaikaniṣṭhatvaṃ sā jñeyā turyagā gatiḥ ॥ 10॥ śubhecchāditrayaṃ bhūmibhedābhedayutaṃ smṛtam । yathāvadveda buddhyedaṃ jagajjāgrati dṛśyate ॥ 11॥ advaite sthairyamāyāte dvaite ca praśamaṃ gate । paśyanti svapnavallokaṃ turyabhūmi suyogataḥ ॥ 12॥ vicchinnaśaradabhrāṃśavilayaṃ pravilīyate । satvāvaśeṣa evāste hi nidāgha dṛḍhīkuru ॥ 13॥ pañcabhūmiṃ samāruhya suṣuptipadanāmikām । śāntāśeṣaviśeṣāṃśastiṣṭhatyadvaitamātrake ॥ 14॥ antarmukhatayā nityaṃ bahirvṛttiparo'pi san । pariśrāntatayā nityaṃ nidrāluriva lakṣyate ॥ 15॥ kurvannabhyāsametasyāṃ bhūmyāṃ samyagvivāsanaḥ । saptamī gāḍhasuptākhyā kramaprāptā purātanī ॥ 16॥ yatra nāsanna sadrūpo nāhaṃ nāpyanahaṃkṛtiḥ । kevalaṃ kṣīṇamanana āste'dvaite'tinirbhayaḥ ॥ 17॥ antaḥśūnyo bahiḥśūnyaḥ śūnyakumbha ivāmbare । antaḥpūrṇo bahiḥpūrṇaḥ pūrṇakumbha ivārṇave ॥ 18॥ mā bhava grāhyabhāvātmā grāhakātmā ca mā bhava । bhāvanāmakhilāṃ tyaktvā yacchiṣṭaṃ tanmayo bhava ॥ 19॥ drṣṭṛdarśanadṛśyāni tyaktvā vāsanayā saha । darśanaprathamābhāsamātmānaṃ kevalaṃ bhaja ॥ 20॥ yathāsthitamidaṃ yasya vyavahārayato'pi ca । astaṃgataṃ sthitaṃ vyoma sa jīvanmukta ucyate ॥ 21॥ nodeti nāstamāyāti sukhe duḥkhe manaḥprabhā । yathāprāptasthitiryasya sa jīvanmukta ucyate ॥ 22॥ yo jāgarti suṣuptistho yasya jāgranna vidyate । yasya nirvāsano bodhaḥ sa jīvanmukta ucyate ॥ 23॥ rāgadveṣabhayādīnāmanurūpaṃ carannapi । yo'ntarvyomavadacchannaḥ sa jīvanmukta ucyate ॥ 24॥ yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate । kurvato'kurvato vāpi sa jīvanmukta ucyate ॥ 25॥ yasmānnodvijate loko lokānnodvijate ca yaḥ । harṣāmarṣabhayonmuktaḥ sa jīvanmukta ucyate ॥ 26॥ yaḥ samastārthajāleṣu vyavahāryapi śītalaḥ । parārtheṣviva pūrṇātmā sa jīvanmukta ucyate ॥ 27॥ prajahāti yadā kāmānsarvāṃścittagatānmune । mayi sarvātmake tuṣṭaḥ sa jīvanmukta ucyate ॥ 28॥ caityavarjitacinmātre pade paramapāvane । akṣubdhacitto viśrāntaḥ sa jīvanmukta ucyate ॥ 29॥ idaṃ jagadahaṃ so'yaṃ dṛśyajātamavāstavam । yasya citte na sphurati sa jīvanmukta ucyate ॥ 30॥ sadbrahmaṇi sthire sphāre pūrṇe viṣayavarjite । ācāryaśāstramārgeṇa praviśyāśu sthiro bhava ॥ 31॥ śivo guruḥ śivo vedaḥ śiva devaḥ śivaḥ prabhuḥ । śivo'smyahaṃ śivaḥ sarvaṃ śivadanyanna kiṃcana ॥ 32॥ tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ । nānudhyāyādbahūñchabdānvāco viglāpanaṃ hi tat ॥ 33॥ śuko mukto vāmadevo'pi mukta- stābhyāṃ vinā muktibhājo na santi । śukamārgaṃ ye'nusaranti dhīrāḥ sadyo muktāste bhavantīha loke ॥ 34॥ vāmadevaṃ ye'nusaranti nityaṃ mṛtvā janitvā ca punaḥpunastat । te vai loke kramamuktā bhavanti yogaiḥ sāṃkhyaiḥ karmabhiḥ sattvayuktaiḥ ॥ 35॥ śukaśca vāmadevaśca dve sṛtī devanirmite । śukaḥ vihaṅgamaḥ prokto vāmadevaḥ pipīlikā ॥ 36॥ atadvyāvṛttirūpeṇa sākṣādvidhimukhena vā । mahāvākyavicāreṇa sāṃkhyayogasamādhinā ॥ 37॥ viditvā svātmano rūpaṃ saṃprajñātasamādhitaḥ । śukamārgeṇa virajāḥ prayānti paramaṃ padam ॥ 38॥ yamādyāsanajāyāsahaṭhābhyāsātpunaḥpunaḥ । vighnabāhulyasaṃjāta aṇimādivaśādiha ॥ 39॥ alabdhvāpi phalaṃ samyakpunarbhūtvā mahākule । punarvāsanayaivāyaṃ yogābhyāsaṃ punaścaran ॥ 40॥ anekajanmābhyāsena vāmadevena vai pathā । so'pi muktiṃ samāpnoti tadviṣṇoḥ paramaṃ padam ॥ 41॥ dvāvimāvapi panthānau brahmaprāptikarau śivau । sadyomuktipradaścaikaḥ kramamuktipradaḥ paraḥ । atra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ ॥ 42॥ yasyānubhavaparyantā buddhistattve pravartate । taddṛṣṭigocarāḥ sarve mucyante sarvapātakaiḥ ॥ 43॥ khecarā bhūcarāḥ sarve brahmaviddṛṣṭigocarāḥ । sadya eva vimucyante koṭijanmārjitairaghaiḥ ॥ 44॥ iti॥ iti caturtho'dyāyaḥ ॥ 4॥ atha hainaṃ ṛbhuṃ bhagavantaṃ nidāghaḥ papraccha yogābhyāsavidhimanubrūhīti । tatheti sa hovāca । pañcabhūtātmako dehaḥ pañcamaṇḍalapūritaḥ । kāṭhinyaṃ pṛthivīmekā pānīyaṃ taddravākṛti ॥ 1॥ dīpanaṃ ca bhavettejaḥ pracāro vāyulakṣaṇam । ākāśaḥ sattvataḥ sarvaṃ jñātavyaṃ yogamicchatā ॥ 2॥ ṣaṭśatānyadhikānyatra sahasrāṇyekaviṃśatiḥ । ahorātravahiḥ śvāsairvāyumaṇḍalaghātataḥ ॥ 3॥ tatpṛthvīmaṇḍale kṣīṇe valirāyāti dehinām । tadvadāpo gaṇāpāye keśāḥ syuḥ pāṇḍurāḥ kramāt ॥ 4॥ tejaḥkṣaye kṣudhā kāntirnaśyate mārutakṣaye । vepathuḥ saṃbhavennityaṃ nāmbhasenaiva jīvati ॥ 5॥ itthaṃbhūtaṃ kṣayānnityaṃ jīvitaṃ bhūtadhāraṇam । uḍḍyāṇaṃ kurute yasmādaviśrāntaṃ mahākhagaḥ ॥ 6॥ uḍḍiyāṇaṃ tadeva syāttatra bandho'bhidhīyate । uḍḍiyāṇo hyasau bandho mṛtyumātaṅgakeśarī ॥ 7॥ tasya muktistanoḥ kāyāttasya bandho hi duṣkaraḥ । agnau tu cālite kukṣau vedanā jāyate bhṛśam ॥ 8॥ na kāryā kṣudhi tenāpi nāpi viṇmūtraveginā । hitaṃ mitaṃ ca bhoktavyaṃ stokaṃ stokamanekadhā ॥ 9॥ mṛdumadhyamamantreṣu kramānmantraṃ layaṃ haṭham । layamantrahaṭhā yogā yogo hyaṣṭāṅgasaṃyutaḥ ॥ 10॥ yamaśca niyamaścaiva tathā cāsanameva ca । prāṇāyamastathā paścātpratyāhārastathā param ॥ 11॥ dhāraṇā ca tathā dhyānaṃ samadhiścāṣṭamo bhavet । ahiṃsā satyamasteyaṃ brahmacaryaṃ dayārjavam ॥ 12॥ kṣamā dhṛtirmitāhāraḥ śaucaṃ ceti yamā daśa । tapaḥ santoṣamāstikyaṃ dānamīśvarapūjanam ॥ 13॥ siddhāntaśravaṇaṃ caiva hrīrmatiśca japo vratam । ete hi niyamāḥ proktā daśadhaiva mahāmate ॥ 14॥ ekādaśāsanāni syuścakrādi munisattama । cakraṃ padmāsanaṃ kūrmaṃ mayūraṃ kukkuṭaṃ tathā ॥ 15॥ vīrāsanaṃ svastikaṃ ca bhadraṃ siṃhāsanaṃ tathā । muktāsanaṃ gomukhaṃ ca kīrtitaṃ yogavittamaiḥ ॥ 16॥ savyoru dakṣiṇe gulphe dakṣiṇaṃ dakṣiṇetare । nidadhyādṛjukāyastu cakrāsanamidaṃ matam ॥ 17॥ pūrakaḥ kumbhakastadvadrecakaḥ pūrakaḥ punaḥ । prāṇāyāmaḥ svanāḍībhistasmānnāḍīḥ pracakṣate ॥ 18॥ śarīraṃ sarvajantūnāṃ ṣaṇṇavatyaṅgulātmakam । tanmadhye pāyudeśāttu dvyaṅgulātparataḥ param ॥ 19॥ meḍhradeśādadhastāttu dvyaṅgulānmadhyamucyate । meḍhrānnatāṅgulādūrdhvaṃ nāḍīnāṃ kandamucyate ॥ 20॥ caturaṅgulamutsedhaṃ caturaṅgulamāyatam । aṇḍākāraṃ parivṛtaṃ medomajjāsthiśoṇitaiḥ ॥ 21॥ tatraiva nāḍīcakraṃ tu dvādaśāraṃ pratiṣṭhitam । śarīraṃ dhriyate yena vartate tatra kuṇḍalī ॥ 22॥ brahmarandhraṃ suṣumṇā yā vadanena pidhāya sā । alambusā suṣumṇāyāḥ kuhūrnāḍī vasatyasau ॥ 23॥ anantarārayugme tu vāruṇā ca yaśasvinī । dakṣiṇāre suṣumṇāyāḥ piṅgalā vartate kramāt ॥ 24॥ tadantarārayoḥ pūṣā vartate ca payasvinī । suṣumnā paścime cāre sthitā nāḍī sarasvatī ॥ 25॥ śaṅkhinī caiva gāndhārī tadanantarayoḥ sthite । uttare tu suṣumnāyā iḍākhyā nivasatyasau ॥ 26॥ anantaraṃ hastijihvā tato viśvodarī sthitā । pradakṣiṇakrameṇaiva cakrasyāreṣu nāḍayaḥ ॥ 27॥ vartante dvādaśa hyetā dvādaśānilavāhakāḥ । paṭavatsaṃsthitā nāḍyo nānāvarṇāḥ samīritāḥ ॥ 28॥ paṭamadhyaṃ tu yatsthānaṃ nābhicakraṃ taducyate । nādādhārā samākhyātā jvalantī nādarūpiṇī ॥ 29॥ pararandhrā suṣumnā ca catvāro ratnapūritāḥ । kuṇḍalyā pihitaṃ śaśvadbrahmarandhrasya madhyamam ॥ 30॥ evametāsu nāḍīṣu dharanti daśavāyavaḥ । evaṃ nāḍīgatiṃ vāyugatiṃ jñātvā vicakṣaṇaḥ ॥ 31॥ samagrīvaśiraḥ kāyaḥ saṃvṛtāsyaḥ suniścalaḥ । nāsāgre caiva hṛnmadhye bindumadhye turīyakam ॥ 32॥ sravantamamṛtaṃ paśyennetrābhyāṃ susamāhitaḥ । apānaṃ mukulīkṛtya pāyumākṛṣya conmukham ॥ 33॥ praṇavena samutthāpya śrībījena nivartayet । svātmānaṃ ca śriyaṃ dhyāyedamṛtaplāvanaṃ tathā ॥ 34॥ kālavañcanametaddhi sarvamukhyaṃ pracakṣate । manasā cintitā kāryaṃ manasā yena sidhyati ॥ 35॥ jale'gnijvalanācchākhāpallavāni bhavanti hi । nādhanyaṃ jāgataṃ vākyaṃ viparītā bhavetkriyā ॥ 36॥ mārge binduṃ samābadhya vahniṃ prajvālya jīvane । śoṣayitvā tu salilaṃ tena kāyaṃ dṛḍhaṃ bhavet ॥ 37॥ gudayonisamāyukta ākuñcatyekakālataḥ । apānamūrdhvagaṃ kṛtvā samānonne niyojayet ॥ 38॥ svātmānaṃ ca śriyaṃ dhyāyedamṛtaplāvanaṃ tataḥ । balaṃ samārabhedyogaṃ madhyamadvārabhāgataḥ ॥ 39॥ bhāvayedūrdhvagatyarthaṃ prāṇāpānasuyogataḥ । eṣa yogo varo dehe siddhimārgaprakāśakaḥ ॥ 40॥ yathaivāpāṅgataḥ setuḥ pravāhasya nirodhakaḥ । tathā śarīragā cchāyā jñātavyā yogibhiḥ sadā ॥ 41॥ sarvāsāmeva nāḍīnāmeṣa bandhaḥ prakīrtitaḥ । bandhasyāsya prasādena sphuṭībhavati devatā ॥ 42॥ evaṃ catuṣpatho bandho mārgatrayanirodhakaḥ । ekaṃ vikāsayanmārgaṃ yena siddhāḥ susaṅgatāḥ ॥ 43॥ udānamūrdhvagaṃ kṛtvā prāṇena saha vegataḥ । bandho'yaṃ sarvanāḍīnāmūrdhvaṃ yāti nirodhakaḥ ॥ 44॥ ayaṃ ca saṃpuṭo yogo mūlabandho'pyayaṃ mataḥ । bandhatrayamanenaiva siddhyatyabhyāsayogataḥ ॥ 45॥ divārātramavicchinnaṃ yāmeyāme yadā yadā । anenābhyāsayogena vāyurabhyasito bhavet ॥ 46॥ vāyāvabhyasite vahniḥ pratyahaṃ vardhate tanau । vahnau vivardhamāne tu sukhamannādi jīryate ॥ 47॥ annasya paripākena rasavṛddhiḥ prajāyate । rase vṛddhiṃ gate nityaṃ vardhante dhātavastathā ॥ 48॥ dhātūnāṃ vardhanenaiva prabodho vartate tanau । dahyante sarvapāpāni janmakoṭyarjitāni ca ॥ 49॥ gudameḍhrāntarālasthaṃ mūlādhāraṃ trikoṇakam । śivasya bindurūpasya sthānaṃ taddhi prakāśakam ॥ 50॥ yatra kuṇḍalinī nāma parā śaktiḥ pratiṣṭhitā । yasmādutpadyate vāyuryasmādvahniḥ pravardhate ॥ 51॥ yasmādutpadyate binduryasmānnādaḥ pravardhate । yasmādutpadyate haṃso yasmādutpadyate manaḥ ॥ 52॥ mūlādhārādiṣaṭcakraṃ śaktisthānamudīritam । kaṇṭhādupari mūrdhāntaṃ śāṃbhavaṃ sthānamucyate ॥ 53॥ nāḍīnāmāśrayaḥ piṇḍo nāḍyaḥ prāṇasya cāśrayaḥ । jīvasya nilayaḥ prāṇo jīvo haṃsasya cāśrayaḥ ॥ 54॥ haṃsaḥ śakteradhiṣṭhānaṃ carācaramidaṃ jagat । nirvikalpaḥ prasannātmā prāṇāyāṃ samabhyaset ॥ 55॥ samyagbandhatrayastho'pi lakṣyalakṣaṇakāraṇam । vedyaṃ samuddharennityaṃ satyasaṃdhānamānasaḥ ॥ 56॥ recakaṃ pūrakaṃ caiva kumbhamadhye nirodhayet । dṛśyamāne pare lakṣye brahmaṇi svayamāśritaḥ ॥ 57॥ bāhyasthaviṣayaṃ sarvaṃ recakaḥ samudāhṛtaḥ । pūrakaṃ śāstravijñānaṃ kumbhakaṃ svagataṃ smṛtam ॥ 58॥ evamabhyāsacittaścetsamukto nātra saṃśayaḥ । kumbhakena samāropya kumbhakena pūrayet ॥ 59॥ kumbhena kumbhayetkumbhaṃ tadantasthaḥ paraṃ śivam । punarāsphālayedadya susthiraṃ kaṇṭhamudrayā ॥ 60॥ vāyūnāṃ gatimāvṛtya dhṛtvā pūrakakumbhakau । samahastayugaṃ bhūmau samaṃ pādayugaṃ tathā ॥ 61॥ vedhakakramayogena catuṣpīṭhaṃ tu vāyunā । āsphālayenmahāmeruṃ vāyuvaktre prakoṭibhiḥ ॥ 62॥ puṭadvayaṃ samākṛṣya vāyuḥ sphurati satvaram । somasūryāgnisaṃbadhājjānīyādamṛtāya vai ॥ 63॥ merumadhyagatā devāścalante merucālanāt । ādau saṃjāyate kṣipraṃ vedho'sya brahmagranthitaḥ ॥ 64॥ brahmagranthiṃ tato bhittvā viṣṇugranthiṃ bhinattyasau । viṣṇugranthiṃ tato bhittvā rudragranthiṃ bhinattyasau ॥ 65॥ rudragranthiṃ tato bhittvā chitvā mohamalaṃ tathā । anekajanmasaṃskāragurudevaprasādataḥ ॥ 66॥ yogābhyāsāttato vedho jāyate tasya yoginaḥ । iḍāpiṅgalayormadhye suṣumnānāḍimaṇḍale ॥ 67॥ mudrābandhaviśeṣeṇa vāyumūrdhvaṃ ca kārayet । ऱhasvo dahati pāpāni dīrgho mokṣapradāyakaḥ ॥ 68॥ āpyāyanaḥ pluto vāpi trividhoccāraṇena tu । tailadhārāmivacchinnaṃ dīrghaghaṇṭāninādavat ॥ 69॥ avācyaṃ praṇavasyāgraṃ yastaṃ veda sa vedavit । ऱhasvaṃ bindugataṃ dairghyaṃ brahmarandhragataṃ plutam । dvādaśāntagataṃ mantraṃ prasādaṃ mantrasiddhaye ॥ 70 sarvavighnaharaścāyaṃ praṇavaḥ sarvadoṣahā । āraṃbhaśca ghaṭaścaiva punaḥ paricayastathā ॥ 71॥ niṣpattiśceti kathitāścatasrastasya bhūmikāḥ । kāraṇatrayasaṃbhūtaṃ bāhyaṃ karma parityajan ॥ 72॥ āntaraṃ karma kurute yatrāraṃbhaḥ sa ucyate । vāyuḥ paścimato vedhaṃ kurvannāpūrya susthiram ॥ 73॥ yatra tiṣṭhati sā proktā ghaṭākhyā bhūmikā budhaiḥ । na sajīvo na nirjīvaḥ kāye tiṣṭhati niścalam । yatra vāyuḥ sthiraḥ khe syātseyaṃ prathamabhūmikā ॥ 74॥ yatrātmanā sṛṣṭilayau jīvanmuktidaśāgataḥ । sahajaḥ kurute yogaṃ seyaṃ niṣpattibhūmikā ॥ 75॥ iti॥ etadupaniṣadaṃ yo'dhīte so'gnipūto bhavati । sa vāyupūto bhavati । surāpānātpūto bhavati । svarṇasteyātpūto bhavati । sa jīvanmukto bhavati । tadetadṛcābhyuktam । tadviṣṇoḥ paramaṃ padaṃ sadā paśyanti sūrayaḥ । divīva cakṣurātatam । tadviprāso vipanyavo jāgṛvāṃsaḥ samindhate । viṣṇoryatparamaṃ padamityupaniṣat ॥ iti pañcamo'dhyāyaḥ ॥ ॥ 5॥ oṃ saha nāvavatu saha nau bhunaktu saha vīryaṃ karavāvahai ॥ tejasvināvadhī tamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ tatsat ॥ iti varāhopaniṣatsamāptā ॥