संन्यासज्ञानसंपन्ना यान्ति यद्वैष्णवं पदम् । तद्वै पदं ब्रह्मतत्त्वं रामचन्द्रपदं भजे ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥ अथ जनको ह वैदेहो याज्ञवल्क्यमुपसमेत्योवाच भगवन्संन्यासमनुब्रूहीति कथं संन्यासलक्षणम् । स होवाच याज्ञवल्क्यो ब्रह्मचर्यं समाप्य गृही भवेत् । गृहाद्वनी भूत्वा प्रव्रजेत् । यदि वेतरथा ब्रह्मचर्यादेव प्रव्रजेद्गृहाद्वा वनाद्वा । अथ पुनर्व्रती वाव्रती वा स्नातको वाऽस्नातको वा उत्सन्नाग्निरनग्नोकोऽवा यदहरेव विरजेत्तदहरेव प्रव्रजेत् । तदेके प्राजापत्यामेवेष्टिं कुर्वन्ति । अथ वा न कुर्यादाग्नेय्यामेव कुर्यात् । अग्निर्हि प्राणः । प्राणमेवैतया करोति । त्रैधातवीयामेव कुर्यात् । एतयैव त्रयो धातवो यदुत सत्त्वं रजस्तम इति अयं ते योनिरृत्विजो यतो जातो अरोचथाः । तं जानन्नग्न आरोहाथानो वर्धया रयिमित्यनेन मन्त्रेणाग्निमाजिघ्रेत् । एष वा अग्नेर्योनिर्यः प्राणं गच्छ स्वां योनिं गच्छ स्वाहेत्येवमेवैत- दाग्रामादग्निमाहृत्य पूर्ववदग्निमाजिघ्रेत् यदग्निं न विन्देदप्सु जुहुयादापो वै सर्वा देवताः सर्वाभ्यो देवताभ्यो जुहोमि स्वाहेति साज्यं हविरनामयम् । मोक्षमन्त्रस्त्रय्येवं वेद तद्ब्रह्म तदुपासितव्यम् । शिखां यज्ञोपवीतं छित्त्वा संन्यस्तं मयेति त्रिवारमुच्चरेत् । एवमेवैतद्भगवन्निति वै याज्ञवल्क्यः ॥ १॥ अथ हैनमत्रिः पप्रच्छ याज्ञवल्क्यं यज्ञोपवीती कथं ब्राह्मण इति । स होवाच याज्ञवल्क्य इदं प्रणवमेवास्य तद्यज्ञोपवीतं य आत्मा । प्राश्याचम्यायं विधिरथ वा परिव्राड्विवर्णवासा मुण्डोऽपरिग्रहः शुचिरद्रोही भैक्षमाणो ब्रह्म भूयाय भवति । एष पन्थाः परिव्राजकानां वीराध्वनि वाऽनाशके वापां प्रवेशे वाग्निप्रवेशे वा महाप्रस्थाने वा । एष पन्था ब्रह्मणा हानुवित्तस्तेनेति स संन्यासी ब्रह्मविदिति । एवमेवैष भगवन्निति वै याज्ञवल्क्य । तत्र परमहंसा नाम संवर्तकारुणि- श्वेतकेतुदूर्वासऋभुनिदाघदत्तात्रेयशुकवामदेव- हारीतकप्रभृतयोऽव्यक्तलिङ्गाऽव्यक्ताचारा अनुन्मत्ता उन्मत्तवदाचरन्तः परस्त्रीपुरपराङ्मुखास्त्रिदण्डं कमण्डलुं भुक्तपात्रं जलपवित्रं शिखां यज्ञोपवीतं बहिरन्तश्चेत्येतत्सर्वं भूः स्वाहेत्यप्सु परित्यज्यात्मान- मन्विच्छेत् । यथा जातरूपधरा निर्द्वन्द्वा निष्परिग्रहा- स्तत्त्वब्रह्ममार्गे सम्यक्संपन्नाः शुद्धमानसाः प्राणसन्धारणार्थं यथोक्तकाले विमुक्तो भैक्षमाचर- न्नुदरपात्रेण लाभालाभौ समौ भूत्वा करपात्रेण वा कमण्डलूदकपो भैक्षमाचरन्नुदरमात्रसंग्रहः पात्रान्तरशून्यो जलस्थलकमण्डलुरबाधकरहःस्थल- निकेतनो लाभालाभौ समौ भूत्वा शून्यागारदेवगृह- तृणकूटवल्मीकवृक्षमूलकुलालशालाग्निहोत्रशालानदी- पुलुनगिरिकुहरकोटरकन्दरनिर्झरस्थण्डिलेष्वनिकेतनिवास्य- प्रयत्नःशुभाशुभकर्मनिर्मूलनपरः संन्यासेन देहत्यागं करोति स परमहंसो नामेति । आशाम्बरो न नमस्कारो न दारपुत्राभिलाषी लक्ष्यालक्ष्यनिर्वर्तकः परिव्राट् परमेश्वरो भवति । अत्रैते श्लोका भवन्ति । यो भवेत्पूर्वसंन्यासी तुल्यो वै धर्मतो यदि । तस्मै प्रणामः कर्तव्यो नेतराय कदाचन ॥ १॥ प्रमादिनो बहिश्चित्ताः पिशुनाः कलहोत्सुकाः । संन्यासिनोऽपि दृश्यन्ते देवसंदूषिताशयाः ॥ २॥ नामादिभ्यः परे भूम्नि स्वाराज्ये चेत्स्थितोऽद्वथे । प्रणमेत्कं तदात्मज्ञो न कार्यं कर्मणा तदा ॥ ३॥ ईश्वरो जीवकलया प्रविष्टो भगवानिति । प्रणमेद्दण्डवद्भूमावाश्वचण्डालगोखरम् ॥ ४॥ मांसपाञ्चालिकायास्तु यन्त्रलोकेऽङ्गपञ्जरे । स्नाय्वस्थिग्रन्थिशालिन्यः स्त्रियः किमिव शोभनम् ॥ ५॥ त्वङ्मांसरक्तबाष्पाम्बु पृथक्कृत्वा विलोचने । समालोकय रम्यं चेत्किं मुधा परिमुह्यसि ॥ ६॥ मेरुशृङ्गतटोल्लासि गङ्गाजलस्योपमा । दृष्टा यस्मिन्मुने मुक्ताहारस्योल्लसशालिता ॥ ७॥ श्मनानेषु दिगन्तेषु स एव ललनास्तनः । श्वभिरास्वाद्यते काले लघुपिण्ड इवान्धसः ॥ ८॥ केशकज्जलधारिण्यो दुःस्पर्शा लोचनप्रियाः । दुष्कृताग्निशिखा नार्यो दहन्ति तृणवन्नरम् ॥ ९॥ ज्वलना अतिदूरेऽपि सरसा अपि नीरसाः । स्त्रियो हि नरकाग्नीनामिन्धनं चारु दारुणम् ॥ १०॥ कामनाम्ना किरातेन विकीर्णा मुग्धचेतसः । नार्यो नरविहङ्गानामङ्गबन्धनवागुराः ॥ ११॥ जन्मपल्वलमत्स्यानां चित्तकर्दमचारिणाम् । पुंसां दुर्वासनारज्जुर्नारीबडिशपिण्डिका ॥ १२॥ सर्वेषां दोषरत्नानां सुसमुद्गिकयानया । दुःखशृङ्खलया नित्यमलमस्तु मम स्त्रिया ॥ १३॥ यस्य स्त्री तस्य भोगेच्छा निस्त्रीकस्य क्व भोगभूः । स्त्रियं त्यक्त्वा जगत्त्यक्तं जगत्त्यक्त्वा सुखी भवेत् ॥ १४॥ अलभ्यमानस्तनयः पितरौ क्लेशयेच्चिरम् । लब्धो हि गर्भपातेन प्रसवेन च बाधते ॥ १५॥ जातस्य ग्रहरोगादि कुमारस्य च धूर्तता । उपनीतेऽप्यविद्यत्वमनुद्वाहश्च पण्डिते ॥ १६॥ यूनश्च परदारादि दारिद्र्यं च कुटुम्बिनः । पुत्रदुःखस्य नास्त्यन्तो धनी चेन्म्रियते तदा ॥ १७॥ न पाणिपादचपलो न नेत्रचपलो यतिः । न च वाक्चपलश्चैव ब्रह्मभूतो जितेन्द्रियः ॥ १८॥ रिपौ बद्धे स्वदेहे च समैकात्म्यं प्रपश्यतः । विवेकिनः कुतः कोपः स्वदेहावयवेष्विव ॥ १९॥ अपकारिणि कोपश्चेत्कोपे कोपः कथं न ते । धर्मार्थकाममोक्षाणां प्रसह्य परिपन्थिनि ॥ २०॥ नमोऽस्तु मम कोपाय स्वाश्रयज्वालिने भृशम् । कोपस्य मम वैराग्यदायिने दोषबोधिने ॥ २१॥ यत्र सुप्ता जना नित्यं प्रबुद्धस्तत्र संयमी । प्रबुद्धा यत्र ते विद्वान्सुषुप्तिं याति योगिराट् ॥ २२॥ चिदिहास्तीति चिन्मात्रमिदं चिन्मयमेव च । चित्त्वं चिदहमेते च लोकाश्चिदिति भावय ॥ २३॥ यतीनां तदुपादेयं पारहंस्यं परं पदम् । नातः परतरं किञ्चिद्विद्यते मुनिपुङ्गवः ॥ २४॥ इत्युपनिषत् ॥ ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ तत्सत् ॥ इति याज्ञवल्क्योपनिषत्समाप्ता ॥
Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1. Now King Janaka of the Videhas respectfully approached the sage Yajnavalkya and said: ‘Revered Sir, expound to me renunciation’. Yajnavalkya said: Having completed the stage of a celibate student one may become a house-holder. From the stage of the house-holder he may become a forest-dweller (Vanaprastha) and then renounce. Or else he may become a mendicant monk from the stage of a celibate student or a house-holder or a forest-dweller. (There is also the provision that) a person may renounce worldly life that very day on which distaste for it dawns on him, whether he is not observing vows (before the stage of renunciation) or observes them, whether he has undergone the prescribed ablution on completing the disciplined studentship or not, whether he is one who has discontinued maintaining ritual fire at the death of his wife (Utsannagni) or one who does not maintain the ritual fire (anagnika). 2. Some (law givers) prescribe the sacrifice called Prajapatya (of which god Brahma is the presiding deity, prior to a twice-born embracing renunciation). But (though thus prescribed) he may not do so. He shall only perform the sacrifice Agneyi (whose presiding deity is Agni, the god of fire). For Agni is the vital breath (Prana). Thereby he helps (strengthens) the vital breath. (Then) he shall perform the Traidhataviya sacrifice (whose presiding deity is the god Indra). By this sacrifice the three vital fluids (become strong like fire), namely the Sattva (semen), Rajas (blood) and Tamas (the dark one). (Having performed the sacrifice in the prescribed manner he shall smell the holy fire, reciting the following mantra): ‘Oh Fire, this (vital breath) is your source; as you are born at the proper time (of the year) you put on effulgence. Knowing him (the Atman, your ultimate source) may you merge (with the Prana, your source). May you increase our wealth (of transcendent knowledge)’. So reciting the mantra he shall smell the fire. This is the source of fire, this vital air. ‘(May you) go unto fire (your source). Svaha’. Thus alone the mantra says. 3. Having procured the holy fire (from the house of a well-versed Vedic scholar) in the village he shall be directed to smell the fire as described previously. If he does not get the ritual fire he may offer oblations in the waters. For water is (presided over by) all the gods. Reciting ‘I offer the oblation to all the gods, Svaha’, he should tender the oblations and picking up (a small portion of) the offered oblation which is mixed with ghee, he shall eat it, as this is beneficial. (Before eating the offered oblation he shall recite) the mantra of liberation (namely Om) which he shall realize as (the essence of) the three Vedas. He shall adore Brahman (Existence, Knowledge and Bliss) as that (connoted by Om). Cutting off the tuft of hair and sacred thread he shall recite thrice ‘I have renounced’. (The royal sage Janaka accepted this elucidation by saying) ‘Indeed, so it is, revered Yajnavalkya’. 4. (Then prompted by King Janaka) the sage Atri asked Yajnavalkya: How is one without the sacred thread (by wearing which alone he can perform rituals) a Brahmana ? Yajnavalkya replied: This alone is his sacred thread (the conviction), ‘That (Self-effulgent) Atman (I am)’. He shall then ceremoniously sip water (thrice with the mantra, ‘Reach the sea, Svaha’, having previously discarded his tuft and sacred thread). This is the method (to be adopted by those who renounce the world). 5. Then (in the case of those entitled to renunciation) the mendicant monk wearing (ochre) coloured garment, with shaven head, accepting nothing (except food for bare sustenance), pure, injuring none (in thought, word and deed), (austerely) living on alms, becomes fit for realizing Brahman. This is the path of the mendicant monks. (In the case of the Kshatriyas and others not entitled to renunciation, they may seek liberation) by the path of the brave (by courting death in the battle-field), or fast (unto death as a discipline), or enter into water (to rise no more), or enter fire or undertake the great journey (in which they collapse by exhaustion). (For those entitled to renunciation) this way has been prescribed by the god Brahma; the ascetic who has renounced the world (Sannyasin) following this path realizes Brahman. Thus (it is stated in the Vedanta). ‘Thus indeed it is, revered Sir, Yajnavalkya’, (appreciated the royal sage Janaka). 6. There are the well known sages called Paramahamsas (as in the days of yore, the sages) Samvartaka, Aruni, Svetaketu, Durvasas, Ribhu, Nidagha, Dattatreya, Suka, Vamadeva, Harita and others, wearing no distinguishing marks, with conduct beyond the ken (of worldly people) and who behaved as though bereft of their senses though (perfectly) sane. 7. Averse to others’ wives and (desire to stay in) towns and discarding all these, namely, the threefold staff (bamboo), the water vessel, (the earthen plate) used for a meal, the ceremonial purification with water, the tuft and the sacred thread, internally as well as externally, in the waters reciting ‘Bhuh, Svaha’, (the Paramahamsa) shall seek the Atman. 8. Possessing a form as one new-born (i.e. unclad) unaffected by pairs (of opposites, such as heat and cold, pleasure and pain); accepting nothing (except alms, for bare sustenance); well established in the path of the truth of Brahman; of pure mind; receiving alms into the mouth (lit. into the vessel of the belly) at the prescribed time in order to sustain life, becoming equanimous at gain and loss (of alms), drinking water from the vessel of hand or from a water vessel, begging alms but to store in the belly; devoid of any other vessel; the watering place serving as water vessel; sheltering, equanimous at gain and loss of it, in an abode which is free from disturbance and is solitary (such as) an unoccupied house, a temple, a clump of (tall) grass (or hay stack), an ant-hill, the shade of a tree a potter’s hut, a hut where ritual fire is kept, the sandy bank of a river, a mountain thicket, a cave, a hollow in a tree, the vicinity of a water fall or a piece of clean ground, without residing in a fixed abode; making no efforts (for gainful activity) and deeply intent on the uprooting of good and bad actions – such a sage who finally gives up his body in the state of renunciation is indeed a Paramahamsa. Thus (it has been declared). 9. The mendicant monk who is unclad (lit. clothed by the points of the compass), salutes none, has no desire for wife or son and is above aim and non-aim becomes the supreme God. Here there are the verses: 10. To one who has become an ascetic earlier and who is equal to him in characteristics, obeisance ought to be paid (by an ascetic) and never to any one else. 11. Even ascetics are seen who are careless, whose minds are in outward phenomenal things, are tale-bearers, eager to quarrel and whose views are condemned by the Veda. 12. If an ascetic remains in identity with the highest self-effulgent Brahman which is beyond name, etc., then to whom shall he, the knower of the Atman, pay obeisance ? Then the activity (of bowing) ought not to be done. 13. (If an ascetic is convinced that) the supreme God has entered into beings as the individual Self, then he may fully prostrate on the ground before dog, outcaste, cow or donkey. 14. What possibly is charming in a woman who is a doll made of flesh, in a cage of limbs which is moved by machinery and who is a conglomerate of tendons bones and joints ? 15. Are the eyes (of a woman) charming when we look at them after dissection into skin, flesh, blood and tears ? Why then do you get infatuated in vain ? 16. Similarly, Oh sage, is seen of the pearl necklace which shines bright (adoring women) in the onrush of the Ganga water down the shining slopes of the Meru mountain. 17. In cemeteries (situated) in remote places the same breast of a woman is eaten in due course by dogs as if it were a small morsel of food. 18. Having (attractive) tresses and putting on collyrium, women, difficult to touch but pleasing to the eyes are (verily) the flames of the fire of sin and they burn men as though they were straw. 19. Women pleasing and cruel, are the fuel for the hell-fires, that inflame even at a distance and though juicy (loveable) are devoid of moisture (flavour). 20. Silly women are the nets spread by the hunter called Cupid to entangle the bodies of men in the form of birds. 21. Woman is the bait stuck in the fish-hook at the string of evil propensity to catch men in the form of fish that are in the pond of worldly life and that are active in the mud of the mind. 22. Enough of women to me, forever, who are the strong caskets (to preserve) all gems of evil and are the chains of misery. 23. He who has a woman with him has desire for enjoyment; where is the scope for enjoyment to one who is without woman ? Discarding woman is discarding worldly life; one shall be happy after abandoning worldly life. 24. A son unborn worries the (would be) parents for long; when obtained (in the womb) he gives trouble due to miscarriage or the pangs of child-birth. 25. When the boy is born there is the worry of evil planes, illness, etc., and then his propensity to evil ways. When invested with the sacred thread he does not become learned and if he becomes wise he refuses marriage. 26. In youth he takes to adultery, etc., and has (the curse of) poverty when he has a family. There is no end of worry due to a son and if he is rich he (suddenly) may die. 27. The (good) ascetic has no fickleness of hands and feet; he is not unsteady in his eyes and he is not loose with his speech; conquering his senses he becomes one with Brahman. 28. When a person of discrimination sees equality and oneness between an enemy, a prisoner and his own body, where is (the scope for) anger, as towards the limbs of one’s own body ? 29. If you have any anger against a wrong doer, how is it you do not have anger against anger, as it forcibly blocks (the path to) duty, wealth, love and liberation ? 30. My salutation to the anger against anger, which well sets ablaze its substratum and which gives one dispassion and awakens one to one’s faults. 31. Where the people are always asleep the man of self-control is wide awake; where they are vigilant, Oh wise one, the prince among the Yogins, is in deep sleep. Be convinced that there is consciousness here, that (all) this is consciousness alone and is pervaded by consciousness, that you are consciousness and I am consciousness, and all these worlds are of consciousness. 32. Ascetics should accept this, the highest position of being a Paramahamsa. Oh best of sages, there is nothing higher than this. Thus (ends) the Upanishad. Om ! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Yajnavalkyopanishad belonging to the Sukla-Yajur-Veda.
saṃnyāsajñānasaṃpannā yānti yadvaiṣṇavaṃ padam । tadvai padaṃ brahmatattvaṃ rāmacandrapadaṃ bhaje ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥ atha janako ha vaideho yājñavalkyamupasametyovāca bhagavansaṃnyāsamanubrūhīti kathaṃ saṃnyāsalakṣaṇam । sa hovāca yājñavalkyo brahmacaryaṃ samāpya gṛhī bhavet । gṛhādvanī bhūtvā pravrajet । yadi vetarathā brahmacaryādeva pravrajedgṛhādvā vanādvā । atha punarvratī vāvratī vā snātako vā'snātako vā utsannāgniranagnoko'vā yadahareva virajettadahareva pravrajet । tadeke prājāpatyāmeveṣṭiṃ kurvanti । atha vā na kuryādāgneyyāmeva kuryāt । agnirhi prāṇaḥ । prāṇamevaitayā karoti । traidhātavīyāmeva kuryāt । etayaiva trayo dhātavo yaduta sattvaṃ rajastama iti ayaṃ te yonirṛtvijo yato jāto arocathāḥ । taṃ jānannagna ārohāthāno vardhayā rayimityanena mantreṇāgnimājighret । eṣa vā agneryoniryaḥ prāṇaṃ gaccha svāṃ yoniṃ gaccha svāhetyevamevaita- dāgrāmādagnimāhṛtya pūrvavadagnimājighret yadagniṃ na vindedapsu juhuyādāpo vai sarvā devatāḥ sarvābhyo devatābhyo juhomi svāheti sājyaṃ haviranāmayam । mokṣamantrastrayyevaṃ veda tadbrahma tadupāsitavyam । śikhāṃ yajñopavītaṃ chittvā saṃnyastaṃ mayeti trivāramuccaret । evamevaitadbhagavanniti vai yājñavalkyaḥ ॥ 1॥ atha hainamatriḥ papraccha yājñavalkyaṃ yajñopavītī kathaṃ brāhmaṇa iti । sa hovāca yājñavalkya idaṃ praṇavamevāsya tadyajñopavītaṃ ya ātmā । prāśyācamyāyaṃ vidhiratha vā parivrāḍvivarṇavāsā muṇḍo'parigrahaḥ śuciradrohī bhaikṣamāṇo brahma bhūyāya bhavati । eṣa panthāḥ parivrājakānāṃ vīrādhvani vā'nāśake vāpāṃ praveśe vāgnipraveśe vā mahāprasthāne vā । eṣa panthā brahmaṇā hānuvittasteneti sa saṃnyāsī brahmaviditi । evamevaiṣa bhagavanniti vai yājñavalkya । tatra paramahaṃsā nāma saṃvartakāruṇi- śvetaketudūrvāsaṛbhunidāghadattātreyaśukavāmadeva- hārītakaprabhṛtayo'vyaktaliṅgā'vyaktācārā anunmattā unmattavadācarantaḥ parastrīpuraparāṅmukhāstridaṇḍaṃ kamaṇḍaluṃ bhuktapātraṃ jalapavitraṃ śikhāṃ yajñopavītaṃ bahirantaścetyetatsarvaṃ bhūḥ svāhetyapsu parityajyātmāna- manvicchet । yathā jātarūpadharā nirdvandvā niṣparigrahā- stattvabrahmamārge samyaksaṃpannāḥ śuddhamānasāḥ prāṇasandhāraṇārthaṃ yathoktakāle vimukto bhaikṣamācara- nnudarapātreṇa lābhālābhau samau bhūtvā karapātreṇa vā kamaṇḍalūdakapo bhaikṣamācarannudaramātrasaṃgrahaḥ pātrāntaraśūnyo jalasthalakamaṇḍalurabādhakarahaḥsthala- niketano lābhālābhau samau bhūtvā śūnyāgāradevagṛha- tṛṇakūṭavalmīkavṛkṣamūlakulālaśālāgnihotraśālānadī- pulunagirikuharakoṭarakandaranirjharasthaṇḍileṣvaniketanivāsya- prayatnaḥśubhāśubhakarmanirmūlanaparaḥ saṃnyāsena dehatyāgaṃ karoti sa paramahaṃso nāmeti । āśāmbaro na namaskāro na dāraputrābhilāṣī lakṣyālakṣyanirvartakaḥ parivrāṭ parameśvaro bhavati । atraite ślokā bhavanti । yo bhavetpūrvasaṃnyāsī tulyo vai dharmato yadi । tasmai praṇāmaḥ kartavyo netarāya kadācana ॥ 1॥ pramādino bahiścittāḥ piśunāḥ kalahotsukāḥ । saṃnyāsino'pi dṛśyante devasaṃdūṣitāśayāḥ ॥ 2॥ nāmādibhyaḥ pare bhūmni svārājye cetsthito'dvathe । praṇametkaṃ tadātmajño na kāryaṃ karmaṇā tadā ॥ 3॥ īśvaro jīvakalayā praviṣṭo bhagavāniti । praṇameddaṇḍavadbhūmāvāśvacaṇḍālagokharam ॥ 4॥ māṃsapāñcālikāyāstu yantraloke'ṅgapañjare । snāyvasthigranthiśālinyaḥ striyaḥ kimiva śobhanam ॥ 5॥ tvaṅmāṃsaraktabāṣpāmbu pṛthakkṛtvā vilocane । samālokaya ramyaṃ cetkiṃ mudhā parimuhyasi ॥ 6॥ meruśṛṅgataṭollāsi gaṅgājalasyopamā । dṛṣṭā yasminmune muktāhārasyollasaśālitā ॥ 7॥ śmanāneṣu diganteṣu sa eva lalanāstanaḥ । śvabhirāsvādyate kāle laghupiṇḍa ivāndhasaḥ ॥ 8॥ keśakajjaladhāriṇyo duḥsparśā locanapriyāḥ । duṣkṛtāgniśikhā nāryo dahanti tṛṇavannaram ॥ 9॥ jvalanā atidūre'pi sarasā api nīrasāḥ । striyo hi narakāgnīnāmindhanaṃ cāru dāruṇam ॥ 10॥ kāmanāmnā kirātena vikīrṇā mugdhacetasaḥ । nāryo naravihaṅgānāmaṅgabandhanavāgurāḥ ॥ 11॥ janmapalvalamatsyānāṃ cittakardamacāriṇām । puṃsāṃ durvāsanārajjurnārībaḍiśapiṇḍikā ॥ 12॥ sarveṣāṃ doṣaratnānāṃ susamudgikayānayā । duḥkhaśṛṅkhalayā nityamalamastu mama striyā ॥ 13॥ yasya strī tasya bhogecchā nistrīkasya kva bhogabhūḥ । striyaṃ tyaktvā jagattyaktaṃ jagattyaktvā sukhī bhavet ॥ 14॥ alabhyamānastanayaḥ pitarau kleśayecciram । labdho hi garbhapātena prasavena ca bādhate ॥ 15॥ jātasya graharogādi kumārasya ca dhūrtatā । upanīte'pyavidyatvamanudvāhaśca paṇḍite ॥ 16॥ yūnaśca paradārādi dāridryaṃ ca kuṭumbinaḥ । putraduḥkhasya nāstyanto dhanī cenmriyate tadā ॥ 17॥ na pāṇipādacapalo na netracapalo yatiḥ । na ca vākcapalaścaiva brahmabhūto jitendriyaḥ ॥ 18॥ ripau baddhe svadehe ca samaikātmyaṃ prapaśyataḥ । vivekinaḥ kutaḥ kopaḥ svadehāvayaveṣviva ॥ 19॥ apakāriṇi kopaścetkope kopaḥ kathaṃ na te । dharmārthakāmamokṣāṇāṃ prasahya paripanthini ॥ 20॥ namo'stu mama kopāya svāśrayajvāline bhṛśam । kopasya mama vairāgyadāyine doṣabodhine ॥ 21॥ yatra suptā janā nityaṃ prabuddhastatra saṃyamī । prabuddhā yatra te vidvānsuṣuptiṃ yāti yogirāṭ ॥ 22॥ cidihāstīti cinmātramidaṃ cinmayameva ca । cittvaṃ cidahamete ca lokāściditi bhāvaya ॥ 23॥ yatīnāṃ tadupādeyaṃ pārahaṃsyaṃ paraṃ padam । nātaḥ parataraṃ kiñcidvidyate munipuṅgavaḥ ॥ 24॥ ityupaniṣat ॥ oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate । pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ tatsat ॥ iti yājñavalkyopaniṣatsamāptā ॥