Verse 1
अथ ह वै स्वयंभूर्बह्मा प्रजाः सृजानीति कामकामो जायते कामेश्वरो वैश्रवणः ॥
atha ha vai svayaṃbhūrbahmā prajāḥ sṛjānīti kāmakāmo jāyate kāmeśvaro vaiśravaṇaḥ ॥
Then, indeed, Svayambhu Brahma, desiring to create beings, (thinking) 'Let me create creatures,' arises as Kāmeśvara (the lord of desires) and Vaiśravaṇa.
Verse 2
वैश्रवणो ब्रह्मपुत्रो वालखिल्यः स्वयंभुवं परिपृच्छति जगतां का विद्या का देवता जाग्रत्तुरीययोरस्य को देवो यानि कस्य वशानि कालाः कियत्प्रमाणाः कस्याज्ञया रविचन्द्रग्रहादयो भासन्ते कस्य महिमा गगनस्वरूप एतदहं श्रोतुमिच्छामि नान्यो जानाति त्वं ब्रूहि ब्रह्मन् ॥
vaiśravaṇo brahmaputro vālakhilyaḥ svayaṃbhuvaṃ paripṛcchati jagatāṃ kā vidyā kā devatā jāgratturīyayorasya ko devo yāni kasya vaśāni kālāḥ kiyatpramāṇāḥ kasyājñayā ravicandragrahādayo bhāsante kasya mahimā gaganasvarūpa etadahaṃ śrotumicchāmi nānyo jānāti tvaṃ brūhi brahman ॥
Vaiśravaṇa, the son of Brahmā, a Vālakhilya, asks Svayambhū (Brahma): "What is the knowledge of the worlds? Who is their deity? Who is the God of its waking and turīya states? What things are subject to whose control? How long are the divisions of time? By whose command do the sun, moon, planets, and others shine? Whose glory is of the nature of the sky? I wish to hear this. No one else knows. You tell me, O Brahman."
Verse 3
स्वयंभूरुवाच कृत्स्नजगतां मातृका विद्या॥
svayaṃbhūruvāca kṛtsnajagatāṃ mātṛkā vidyā॥
Svayambhu said: Knowledge is the mother of all worlds.
Verse 4
द्वित्रिवर्णसहिता द्विवर्णमाता त्रिवर्णसहिता।चतुर्मात्रात्मकोङ्कारो मम प्राणात्मिका देवता।।
dvitrivarṇasahitā dvivarṇamātā trivarṇasahitā।caturmātrātmakoṅkāro mama prāṇātmikā devatā।।
The Oṅkāra (Om), which is associated with two or three syllables, is the mother of two syllables, and is endowed with three syllables; this Oṅkāra, comprising four mātrās, is my deity, the very life-force (Prana) itself.
Verse 5
अहमेव जगत्रयस्यैकः पतिः ॥
ahameva jagatrayasyaikaḥ patiḥ ॥
I alone am the sole lord of the three worlds.
Verse 6
मम वशानि सर्वाणि युगान्यपि ॥
mama vaśāni sarvāṇi yugānyapi ॥
Even all ages are under my control.
Verse 7
अहोरात्रादयो मत्संवर्धिताः कालाः ॥
ahorātrādayo matsaṃvardhitāḥ kālāḥ ॥
Days, nights, and the like, are the periods of time developed by me.
Verse 8
मम रूपा रवेस्तेजश्चन्द्रनक्षत्रग्रहतेजांसि च॥
mama rūpā ravestejaścandranakṣatragrahatejāṃsi ca॥
My forms are the radiance of the sun, and the radiance of the moon, constellations, and planets.
Verse 9
गगनो मम त्रिशक्तिमायास्वरूपो नान्यो मदस्ति ॥
gagano mama triśaktimāyāsvarūpo nānyo madasti ॥
The sky is my form, characterized by the three powers and Māyā. Nothing else exists apart from me.
Verse 10
तमोमायात्मको रुद्रः सात्त्विकमायात्मको विष्णू राजसमायात्मको ब्रह्मा ।इन्द्रादयस्ताम-सराजसात्मिका न सात्त्विकः कोऽपि। अघोरः सर्वसाधारणस्वरूपः ॥
tamomāyātmako rudraḥ sāttvikamāyātmako viṣṇū rājasamāyātmako brahmā ।indrādayastāma-sarājasātmikā na sāttvikaḥ ko'pi। aghoraḥ sarvasādhāraṇasvarūpaḥ ॥
Rudra is of the nature of tamas-māyā. Viṣṇu is of the nature of sattva-māyā. Brahmā is of the nature of rajas-māyā. Indra and others are of tamasic and rajasic nature; none of them are purely sāttvika. Aghora's nature is common to all.
Verse 11
समस्तयागानां रुद्रः पशुपतिः कर्ता। रुद्रो यागदेवो विष्णुरध्वर्युर्होतेन्द्रो देवता यज्ञभुग् मानसं ब्रह्म महेश्वरं ब्रह्म ॥
samastayāgānāṃ rudraḥ paśupatiḥ kartā। rudro yāgadevo viṣṇuradhvaryurhotendro devatā yajñabhug mānasaṃ brahma maheśvaraṃ brahma ॥
Rudra, Paśupati, is the performer of all sacrifices. Rudra is the deity of the sacrifice. Vishnu is the Adhvaryu (priest), Indra is the Hotṛ (priest) and the deity (recipient of offerings). The enjoyer of the sacrifice is the mental Brahman. Maheśvara is Brahman.
Verse 12
मानसो हंसः सोऽहं हंस इति । तन्मययज्ञो नादानुसंधानम्। तन्मयविकारो जीवः ॥
mānaso haṃsaḥ so'haṃ haṃsa iti । tanmayayajño nādānusaṃdhānam। tanmayavikāro jīvaḥ ॥
The Self in the mind is 'I am that Self'. The sacrifice absorbed in That (the Self) is the contemplation of the primal sound (Nada). The modification absorbed in That (the Self) is the individual soul (Jiva).
Verse 13
परमात्मस्वरूपो हंसः। अन्तर्बहिश्चरति हंसः। अन्तर्गतोऽनवकाशान्तर्गतसुपर्णस्वरूपो हंसः ॥
paramātmasvarūpo haṃsaḥ। antarbahiścarati haṃsaḥ। antargato'navakāśāntargatasuparṇasvarūpo haṃsaḥ ॥
The Hamsa is the very nature of the Supreme Self. The Hamsa moves both within and without. The Hamsa, having entered within, is of the nature of Suparna dwelling within the boundless.
Verse 14
षण्णवतितत्त्वतन्तुवढ्यक्तं चित्सूत्रत्रयचिन्मयलक्षणं नवतत्त्वत्रिरावृतं ब्रह्मविष्णुमहेश्व- रात्मकमग्नित्रयकलोपेतं चिद्ग्रन्थिबन्धनम् अद्वैतग्रन्थिः ॥
ṣaṇṇavatitattvatantuvaḍhyaktaṃ citsūtratrayacinmayalakṣaṇaṃ navatattvatrirāvṛtaṃ brahmaviṣṇumaheśva- rātmakamagnitrayakalopetaṃ cidgranthibandhanam advaitagranthiḥ ॥
The knot of non-duality (Advaita Grantha) is the binding of the knot of consciousness, manifested like the threads of ninety-six principles, characterized by three threads whose essence is pure consciousness, thrice enveloped by nine principles, having the nature of Brahma, Vishnu, and Mahesvara, and endowed with the aspects of the three fires.
Verse 15
यज्ञसाधारणाङ्गं बहिरन्तर्ज्वलनं यज्ञाङ्गलक्षणब्रह्मस्वरूपो हंसः ॥
yajñasādhāraṇāṅgaṃ bahirantarjvalanaṃ yajñāṅgalakṣaṇabrahmasvarūpo haṃsaḥ ॥
The Haṃsa (the Self/Supreme Being) is the common constituent of sacrifice, the blazing fire both outside and inside, and whose true nature is Brahman, characterized by the components of sacrifice.
Verse 16
उपवीतलक्षणसूत्रब्रह्मगा यज्ञाः । ब्रह्माङ्गलक्षणयुक्तो यज्ञसूत्रम् । तद्ब्रह्मसूत्रम्। यज्ञसूत्र-संबन्धी ब्रह्मयज्ञः तत्स्वरूपः ॥
upavītalakṣaṇasūtrabrahmagā yajñāḥ । brahmāṅgalakṣaṇayukto yajñasūtram । tadbrahmasūtram। yajñasūtra-saṃbandhī brahmayajñaḥ tatsvarūpaḥ ॥
Sacrifices are characterized by the sacred thread and are related to Brahman. The sacred thread is endowed with the characteristic marks of the limbs of Brahman. That is the thread of Brahman. The Brahma-sacrifice, which is connected to the sacred thread, is of that very nature.
Verse 17
अङ्गानि मात्राणि । मनोयज्ञस्य हंसो यज्ञसूत्रम्। प्रणवं ब्रह्मसूत्रं ब्रह्मयज्ञमयम्। प्रणवान्तर्वर्ती हंसो ब्रह्मसूत्रम् । तदेव ब्रह्मयज्ञमयं मोक्षक्रमम् ॥
aṅgāni mātrāṇi । manoyajñasya haṃso yajñasūtram। praṇavaṃ brahmasūtraṃ brahmayajñamayam। praṇavāntarvartī haṃso brahmasūtram । tadeva brahmayajñamayaṃ mokṣakramam ॥
The limbs are the mātrās (measures/constituents). For the mental sacrifice, Hamsa (the inner Self/breath) is the sacred thread. Praṇava (Om) is the Brahmasutra (sacred thread of Brahman), constituted by the Brahman-sacrifice. The Hamsa (Self) residing within Praṇava is the Brahmasutra. That alone, which is of the nature of the Brahman-sacrifice, is the path to liberation.
Verse 18
ब्रह्मसंध्याक्रिया मनोयागः । संध्याक्रिया मनोयागस्य लक्षणम्॥
brahmasaṃdhyākriyā manoyāgaḥ । saṃdhyākriyā manoyāgasya lakṣaṇam॥
The Brahma-Sandhya rite is mental worship. The (external) Sandhya rite is a characteristic of mental worship.
Verse 19
यज्ञसूत्रप्रणवब्रह्मयज्ञक्रियायुक्तो ब्राह्मणः । ब्रह्मचर्येण चरन्ति देवाः । हंससूत्रचर्या यज्ञाः। हंसप्रणवयोरभेदः ॥
yajñasūtrapraṇavabrahmayajñakriyāyukto brāhmaṇaḥ । brahmacaryeṇa caranti devāḥ । haṃsasūtracaryā yajñāḥ। haṃsapraṇavayorabhedaḥ ॥
A Brāhmaṇa is engaged in the actions related to the sacred thread, Praṇava (Om), and the Brahma-sacrifice. The gods practice Brahmacarya. Sacrifices are the practice of the Haṃsa-sūtra. There is non-difference between Haṃsa and Praṇava.
Verse 20
हंसस्य प्रार्थनास्त्रिकालाः । त्रिकालास्त्रिवर्णाः । त्रेताग्न्यनुसंधानो यागः । त्रेताग्न्यात्मा-कृतिवर्णोङ्कारहंसानुसंधानोऽन्तर्यागः ॥
haṃsasya prārthanāstrikālāḥ । trikālāstrivarṇāḥ । tretāgnyanusaṃdhāno yāgaḥ । tretāgnyātmā-kṛtivarṇoṅkārahaṃsānusaṃdhāno'ntaryāgaḥ ॥
The prayers of Hamsa (the individual soul/breath) occur at three times. These three times are (associated with) three syllables (or qualities). The (external) sacrifice (yāga) is the contemplation of the three (Vedic) fires. The inner sacrifice (antaryāga) is the contemplation of the Self (essence) of the three fires, the manifested syllable Om, and Hamsa.
Verse 21
चित्स्वरूपवत्तन्मयं तुरीयस्वरूपम्। अन्तरादित्ये ज्योतिःस्वरूपो हंसः
citsvarūpavattanmayaṃ turīyasvarūpam। antarāditye jyotiḥsvarūpo haṃsaḥ
The Turiya state is fundamentally consciousness, being entirely permeated by it and having its very form. Within the sun, the Hamsa (Self) is of the nature of light.
Verse 22
यज्ञाङ्गं ब्रहासंपत्तिः । ब्रह्मप्रवृत्तौ तत्प्रणवहंससूत्रेणैव ध्यानमाचरन्ति ॥
yajñāṅgaṃ brahāsaṃpattiḥ । brahmapravṛttau tatpraṇavahaṃsasūtreṇaiva dhyānamācaranti ॥
The attainment of Brahman is a limb of sacrifice. In the engagement with Brahman, they practice meditation solely by means of that Praṇava (Om) and the Haṃsa-sūtra.
Verse 23
प्रोवाच पुनः स्वयंभुवं प्रतिजानीते ब्रह्मपुत्रो ऋषिर्वालखिल्यः । हंसस्त्राणि कतिसंख्यानि कियद्वा प्रमाणम्॥
provāca punaḥ svayaṃbhuvaṃ pratijānīte brahmaputro ṛṣirvālakhilyaḥ । haṃsastrāṇi katisaṃkhyāni kiyadvā pramāṇam॥
Again, the sage Vālakhilya, son of Brahma, spoke to Svayambhu (Brahma) and declared: 'What is the number of the Hamsa's movements (breaths), and what is their measure?'
Verse 24
हृद्यादित्यमरीचीनां पदं षण्णवतिः । चिसूत्रघ्राणयोः स्वर्निर्गता प्रणवाधारा षडङ्गुलदशाशीतिः ॥
hṛdyādityamarīcīnāṃ padaṃ ṣaṇṇavatiḥ । cisūtraghrāṇayoḥ svarnirgatā praṇavādhārā ṣaḍaṅguladaśāśītiḥ ॥
The count of the sun's rays within the heart is ninety-six. The outgoing flow from the *cisūtra* and the nostrils, supported by Praṇava (Om), is ninety-six *aṅgulas* in measure.
Verse 25
वामबाहुदक्षिणकट्योरन्तरति हंसः परमात्मा ब्रह्मगुह्यप्रकारो नान्यत्र विदितः ॥
vāmabāhudakṣiṇakaṭyorantarati haṃsaḥ paramātmā brahmaguhyaprakāro nānyatra viditaḥ ॥
The Hamsa (the Swan), the Supreme Self, whose form is the secret of Brahman, resides between the left arm and the right hip, and is known nowhere else.
Verse 26
जानन्ति तेऽमृतफलकाः । सर्वकालं हंस प्रकाशकम्। प्रणवहंसान्तर्ध्याप्रकृतिं विना न मुक्तिः ।।
jānanti te'mṛtaphalakāḥ । sarvakālaṃ haṃsa prakāśakam। praṇavahaṃsāntardhyāprakṛtiṃ vinā na muktiḥ ।।
Those whose fruit is immortality know the Hamsa, the illuminator, eternally. Without the essential nature of meditation upon the Praṇava-Hamsa, there is no liberation.
Verse 27
नवसूत्रान्परिचर्चितान्। तेऽपि यद्ब्रह्म चरन्ति । अन्तरादित्यं न ज्ञातं मनुष्याणाम् ॥
navasūtrānparicarcitān। te'pi yadbrahma caranti । antarādityaṃ na jñātaṃ manuṣyāṇām ॥
Even those who have thoroughly discussed the nine principles, they too strive for that Brahman. (Yet) That which resides within the sun is not known to humans.
Verse 28
जगदादित्यो रोचत इति ज्ञात्वा ते मर्त्या विबुधास्तपनप्रार्थनायुक्ता आचरन्ति ॥
jagadādityo rocata iti jñātvā te martyā vibudhāstapanaprārthanāyuktā ācaranti ॥
Knowing that the Sun of the world shines, those wise mortals act, engaged in prayer to the Sun.
Verse 29
वाजपेयः पशुहर्ता अध्वर्युरिन्द्रो देवता अहिंसा धर्मयागः परमहंसोऽध्वर्युः परमात्मा देवता पशुपतिः ॥
vājapeyaḥ paśuhartā adhvaryurindro devatā ahiṃsā dharmayāgaḥ paramahaṃso'dhvaryuḥ paramātmā devatā paśupatiḥ ॥
The Vajapeya sacrifice involves killing animals; the Adhvaryu priest is Indra, the deity. Non-violence is the sacrifice of Dharma. The Paramahamsa (highest renunciate) is the Adhvaryu; Paramatma (the Supreme Self) is the deity, who is Pashupati.
Verse 30
ब्रह्मोपनिषदो ब्रह्म। स्वाध्याययुक्ता ब्राह्मणाश्चरन्ति ॥
brahmopaniṣado brahma। svādhyāyayuktā brāhmaṇāścaranti ॥
Brahman is the secret doctrine concerning Brahman. Brahmins, dedicated to self-study, conduct themselves.
Verse 31
अश्वमेधो महायज्ञकथा। तद्राज्ञा ब्रह्मचर्यमाचरन्ति । सर्वेषां पूर्वोक्तब्रह्मयज्ञक्रम मुक्तिक्रममिति ॥
aśvamedho mahāyajñakathā। tadrājñā brahmacaryamācaranti । sarveṣāṃ pūrvoktabrahmayajñakrama muktikramamiti ॥
The Ashvamedha is a great sacrificial narrative. Kings practice celibacy for it. For all, the previously mentioned sequence of the Brahma-yajña is indeed the sequence of liberation.
Verse 32
ब्रह्मपुत्रः प्रोवाच । उदितो हंस ऋषिः । स्वयंभूस्तिरोदधे । रुद्रो ब्रह्मोपनिषदो हंसज्योतिः पशुपतिः प्रणवस्तारकः स एवं वेद ॥
brahmaputraḥ provāca । udito haṃsa ṛṣiḥ । svayaṃbhūstirodadhe । rudro brahmopaniṣado haṃsajyotiḥ paśupatiḥ praṇavastārakaḥ sa evaṃ veda ॥
The son of Brahma spoke: "The sage Hamsa has risen. The Self-existent disappeared. Rudra is the Brahma Upanishad, the Hamsa-light, Pashupati, and Praṇava the deliverer. He who knows thus."
Verse 33
हंसात्ममालिकावर्णब्रह्मकालप्रचोदिता। परमात्मा पुमानिति ब्रह्मसंपत्तिकारिणी ॥
haṃsātmamālikāvarṇabrahmakālapracoditā। paramātmā pumāniti brahmasaṃpattikāriṇī ॥
Inspired by the Brahman (which is the sound/essence of the Hamsa-self's garland of syllables) and by Time, it is the cause of the attainment of Brahman as the Supreme Self (Paramātman) and Puruṣa.
Verse 34
अध्यात्मब्रह्मकल्पस्याकृतिः कीदृशी कथा। ब्रह्मज्ञानप्रभासन्ध्या कालो गच्छति धीमताम्। हंसाख्यो देवमात्माख्यमात्मतत्त्वप्रजः कथम्
adhyātmabrahmakalpasyākṛtiḥ kīdṛśī kathā। brahmajñānaprabhāsandhyā kālo gacchati dhīmatām। haṃsākhyo devamātmākhyamātmatattvaprajaḥ katham
What is the form of the conceptualized Adhyatma-Brahman? How is it described? For the wise, time passes in the twilight of the radiance of Brahman-knowledge. How is Hamsa, who is divine and called Atman, born from the essence of the Self?
Verse 35
अन्तः प्रणवनादाख्यो हंसः प्रत्ययबोधकः। अन्तर्गतप्रमागूढं ज्ञाननालं विराजितम् ॥
antaḥ praṇavanādākhyo haṃsaḥ pratyayabodhakaḥ। antargatapramāgūḍhaṃ jñānanālaṃ virājitam ॥
Within, the Hamsa (Self), known by the sound of Pranava (Om), is the awakener of true understanding. The stalk of knowledge, deeply concealed within by true perception, shines forth resplendently.
Verse 36
शिवशक्तयात्मकं रूपं चिन्मयानन्दवेदितम् । नादबिन्दुकला त्रीणि नेत्रविश्वविचेष्टितम् ॥
śivaśaktayātmakaṃ rūpaṃ cinmayānandaveditam । nādabindukalā trīṇi netraviśvaviceṣṭitam ॥
The form whose essence is Śiva and Śakti is known as pure consciousness and bliss. Nāda, Bindu, and Kalā are the three principles, which are the manifestation of the universal eye.
Verse 37
त्रियंगानि शिखा त्रीणि द्वित्रीणि संख्यमाकृतिः। अन्तगूंढप्रमा हंसः प्रमाणान्निर्गतं बहिः ॥
triyaṃgāni śikhā trīṇi dvitrīṇi saṃkhyamākṛtiḥ। antagūṃḍhapramā haṃsaḥ pramāṇānnirgataṃ bahiḥ ॥
That which has three limbs, three crests, and whose number and form are six, is the inner hidden true knowledge, the Haṃsa, which has issued forth from (the realm of) measure, externally.
Verse 38
ब्रह्मसूत्रपदं ज्ञेयं ब्राह्मयं विध्युक्तलक्षणम्। हंसार्कप्रणवध्यानमित्युक्तो ज्ञानसागरे ॥
brahmasūtrapadaṃ jñeyaṃ brāhmayaṃ vidhyuktalakṣaṇam। haṃsārkapraṇavadhyānamityukto jñānasāgare ॥
The path/state of Brahman, which is divine and characterized by scriptural injunctions, is to be known. Thus is declared in the ocean of knowledge the meditation on Haṃsa (the Self/breath), Arka (the Sun), and Praṇava (Om).
Verse 39
एतद्विज्ञानमात्रेण ज्ञानसागरपारगः । स्वतः शिवः पशुपतिः साक्षी सर्वस्य सर्वदा।।
etadvijñānamātreṇa jñānasāgarapāragaḥ । svataḥ śivaḥ paśupatiḥ sākṣī sarvasya sarvadā।।
By merely knowing this, one becomes a traverser of the ocean of knowledge. One is inherently Shiva, Paśupati, the eternal witness of all.
Verse 40
सर्वेषां तु मनस्तेन प्रेरितं नियमेन तु । विषये गच्छति प्राणश्चेष्टते वाग्वदत्यपि ॥
sarveṣāṃ tu manastena preritaṃ niyamena tu । viṣaye gacchati prāṇaśceṣṭate vāgvadatyapi ॥
Indeed, the mind of all (beings) is impelled by that (supreme principle) according to a fixed rule. The life-force moves towards its objects and acts, and speech also speaks.
Verse 41
चक्षुः पश्यति रूपाणि श्रोत्रं सर्वं शृणोत्यपि। अन्यानि खानि सर्वाणि तेनैव प्रेरितानि तु॥
cakṣuḥ paśyati rūpāṇi śrotraṃ sarvaṃ śṛṇotyapi। anyāni khāni sarvāṇi tenaiva preritāni tu॥
The eye sees forms, and the ear hears everything. All other senses, too, are indeed impelled by that very one.
Verse 42
स्वं स्वं विषयमुद्दिश्य प्रवर्तन्ते निरन्तरम्। प्रवर्तकत्वं चाप्यस्य मायया न स्वभावतः ॥
svaṃ svaṃ viṣayamuddiśya pravartante nirantaram। pravartakatvaṃ cāpyasya māyayā na svabhāvataḥ ॥
They constantly act, each directing themselves towards their respective objects. And the agency of this (Self/consciousness) is through Māyā, not by its inherent nature.
Verse 43
श्रोत्रमात्मनि चाप्यस्तं स्वयं पशुपतिः पुमान्।अनुप्रविश्य श्रोत्रस्य ददाति श्रोत्रतां शिवः ॥
śrotramātmani cāpyastaṃ svayaṃ paśupatiḥ pumān।anupraviśya śrotrasya dadāti śrotratāṃ śivaḥ ॥
Even when the sense of hearing (śrotra) is absorbed in the Self, Paśupati, the Puruṣa himself, Śiva, by entering (into it), bestows the power of hearing upon the ear.
Verse 44
मनः स्वात्मनि चाध्यस्तं प्रविश्य परमेश्वरः । मनस्त्वं तस्य सत्त्वस्थो ददाति नियमेन तु ॥
manaḥ svātmani cādhyastaṃ praviśya parameśvaraḥ । manastvaṃ tasya sattvastho dadāti niyamena tu ॥
The Supreme Lord, who abides in Sattva (purity/goodness), having entered the mind which is superimposed on one's own Self, bestows upon it (the mind) its 'mind-ness' (the quality of being mind) according to a fixed rule.
Verse 45
स एव विदितादन्यस्तथैवाविदितादपि। अन्येषामिन्द्रियाणां तु कल्पितानामपीश्वरः ॥
sa eva viditādanyastathaivāviditādapi। anyeṣāmindriyāṇāṃ tu kalpitānāmapīśvaraḥ ॥
He alone is distinct from the known, and likewise distinct from the unknown. Furthermore, he is the Lord even of the other conceived senses.
Verse 46
तत्तद्रूपमनुप्राप्य ददाति नियमेन तु । ततश्चक्षुश्च वाक्चैव मनश्चान्यानि खानि च ॥
tattadrūpamanuprāpya dadāti niyamena tu । tataścakṣuśca vākcaiva manaścānyāni khāni ca ॥
Having attained that particular form, it bestows (them) according to rule. And then the eye, and speech, and mind, and other sense organs as well.
Verse 47
न गच्छन्ति स्वयंज्योतिः स्वभावे परमात्मनि। अकर्तृविषयप्रत्यक्प्रकाशं स्वात्मनैव तु ॥
na gacchanti svayaṃjyotiḥ svabhāve paramātmani। akartṛviṣayapratyakprakāśaṃ svātmanaiva tu ॥
They do not attain the self-luminous (reality)—that inward light which is the domain of the non-doer—(even when it resides) in the inherent nature of the Supreme Self, solely by their own (individual) effort.
Verse 48
विना तर्कप्रमाणाभ्यां ब्रह्म यो वेद वेद सः । प्रत्यगात्मा परंज्योतिर्माया सा तु महत्तमः ॥
vinā tarkapramāṇābhyāṃ brahma yo veda veda saḥ । pratyagātmā paraṃjyotirmāyā sā tu mahattamaḥ ॥
He who knows Brahman without the aid of logic and proofs, he truly knows. The inner Self is the supreme light, but Māyā is indeed the greatest darkness.
Verse 49
तथा सति कर्थ मायासंभवः प्रत्यगात्मनि। तस्मात्तर्कप्रमाणाभ्यां स्वानुभूत्याच चिद्घने ॥
tathā sati kartha māyāsaṃbhavaḥ pratyagātmani। tasmāttarkapramāṇābhyāṃ svānubhūtyāca cidghane ॥
Such being the case, how can the possibility of illusion exist in the inner Self? Therefore, through logic, valid proofs, and one's own experience, [one should realize this truth] in the [Self which is] pure consciousness.
Verse 50
स्वप्रकाशैकसंसिद्धे नास्ति माया परात्मनि । व्यावहारिकदृष्ट्येयं विद्याविद्या न चान्यथा ॥
svaprakāśaikasaṃsiddhe nāsti māyā parātmani । vyāvahārikadṛṣṭyeyaṃ vidyāvidyā na cānyathā ॥
In the Supreme Self, which is perfectly established by its own self-light, there is no illusion (māyā). This (distinction of) knowledge and ignorance exists only from the transactional point of view, and not otherwise.
Verse 51
तत्त्वदृष्ट्या तु नास्त्येव तत्त्वमेवास्ति केवलम्। व्यावहारिकदृष्टिस्तु प्रकाशाव्यभिचारतः ॥
tattvadṛṣṭyā tu nāstyeva tattvamevāsti kevalam। vyāvahārikadṛṣṭistu prakāśāvyabhicārataḥ ॥
From the perspective of ultimate reality, there is indeed nothing else; only Reality itself exists. But the conventional perspective is due to its non-deviation from manifestation.
Verse 52
प्रकाश एव सततं तस्मादद्वैत एव हि । अद्वैतमिति चोक्तिश्च प्रकाशाव्यभिचारतः ॥
prakāśa eva satataṃ tasmādadvaita eva hi । advaitamiti coktiśca prakāśāvyabhicārataḥ ॥
Light (or manifestation) is always present; therefore, non-duality is indeed present. And this very statement 'non-duality' (is made) due to its inseparability from light.
Verse 53
प्रकाश एवं सततं तस्मान्मौनं हि युज्यते । अयमर्थो महान्यस्य स्वयमेव प्रकाशितः ॥
prakāśa evaṃ satataṃ tasmānmaunaṃ hi yujyate । ayamartho mahānyasya svayameva prakāśitaḥ ॥
Thus, light (or manifestation) is constant. Therefore, indeed, silence is fitting. This great truth is spontaneously revealed to him (or for whom it is self-manifested).
Verse 54
न स जीवो न च ब्रह्म न चान्यदपि किंचन। न तस्य वर्णा विद्यन्ते नाश्रमाश्च तथैव च ॥
na sa jīvo na ca brahma na cānyadapi kiṃcana। na tasya varṇā vidyante nāśramāśca tathaiva ca ॥
It is not an individual soul (jīva), nor is it Brahman, nor is it anything else whatsoever. For it, there are no social classes (varṇas), nor indeed any stages of life (āśramas).
Verse 55
न तस्य धर्मोऽधर्मश्च न निषेधो विधिर्न च। यदा ब्रह्मात्मकं सर्वं विभाति तत एव तु ॥
na tasya dharmo'dharmaśca na niṣedho vidhirna ca। yadā brahmātmakaṃ sarvaṃ vibhāti tata eva tu ॥
For him there is neither dharma (righteousness) nor adharma (unrighteousness), neither prohibition nor injunction. For when all shines forth as the Self of Brahman, then indeed [these distinctions cease to apply].
Verse 56
तदा दुःखादिभेदोऽयमाभासोऽपि न भासते। जगज्जीवादिरूपेण पश्यन्नपि परात्मवित्॥
tadā duḥkhādibhedo'yamābhāso'pi na bhāsate। jagajjīvādirūpeṇa paśyannapi parātmavit॥
Then, for the knower of the Supreme Self, this apparent distinction of pain and the like does not manifest, even though they perceive the world as consisting of living beings and so forth.
Verse 57
न तत्पश्यति चिद्रूपं ब्रह्मवस्त्वेव पश्यति। धर्मधर्मित्ववार्ता च भेदे सति हि भिद्यते ॥
na tatpaśyati cidrūpaṃ brahmavastveva paśyati। dharmadharmitvavārtā ca bhede sati hi bhidyate ॥
One does not perceive that (external reality); one perceives only the reality of Brahman, which is of the nature of pure consciousness. And indeed, the discourse of attribute and substratum ceases to exist when difference is present.
Verse 58
भेदाभेदस्तथा भेदाभेदः साक्षात्परात्मनः । नास्ति स्वात्मातिरेकेण स्वयमेवास्ति सर्वदा ॥
bhedābhedastathā bhedābhedaḥ sākṣātparātmanaḥ । nāsti svātmātirekeṇa svayamevāsti sarvadā ॥
Neither difference nor non-difference, nor direct difference and non-difference pertaining to the Supreme Self, exists apart from one's own Self. One's own Self indeed always exists by itself.
Verse 59
ब्रह्मैव विद्यते साक्षाद्वस्तुतोऽवस्तुतोऽपि च । तथैव ब्रह्मविज्ज्ञानी किं गृह्णाति जहाति किम् ॥
brahmaiva vidyate sākṣādvastuto'vastuto'pi ca । tathaiva brahmavijjñānī kiṃ gṛhṇāti jahāti kim ॥
Brahman alone truly exists, whether as existent or non-existent. Similarly, what does the wise one who knows Brahman accept and what does he renounce?
Verse 60
अधिष्ठानमनौपम्यमवाङ्मनसगोचरम्। यत्तदद्रेश्यमग्राह्यमगोत्रं रूपवर्जितम् ॥
adhiṣṭhānamanaupamyamavāṅmanasagocaram। yattadadreśyamagrāhyamagotraṃ rūpavarjitam ॥
That which is the substratum, incomparable, beyond the reach of speech and mind; that is invisible, ungraspable, without lineage, and formless.
Verse 61
अचक्षुःश्रोत्रमत्यर्थं तदपाणिपदं तथा। नित्यं विभुं सर्वगतं सुसूक्ष्मं च तदव्ययम्॥
acakṣuḥśrotramatyarthaṃ tadapāṇipadaṃ tathā। nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ ca tadavyayam॥
That (Brahman) is exceedingly without eyes and ears; likewise, it is without hands and feet. It is eternal, omnipresent, all-pervading, extremely subtle, and imperishable.
Verse 62
ब्रह्मैवेदममृतं तत्पुरस्ताद्ब्रह्मानन्दं परमं चैव पश्चात् । ब्रह्मानन्दं परमं दक्षिणे च ब्रह्मानन्दं परमं चोत्तरे च॥
brahmaivedamamṛtaṃ tatpurastādbrahmānandaṃ paramaṃ caiva paścāt । brahmānandaṃ paramaṃ dakṣiṇe ca brahmānandaṃ paramaṃ cottare ca॥
Brahman alone is this immortal reality. The supreme bliss of Brahman is in front and also behind. And the supreme bliss of Brahman is in the south, and the supreme bliss of Brahman is in the north.
Verse 63
स्वात्मन्येव स्वयं सर्वं सदा पश्यति निर्भयः । तदा मुक्तो न मुक्तश्च बद्धस्यैव विमुक्तता ॥
svātmanyeva svayaṃ sarvaṃ sadā paśyati nirbhayaḥ । tadā mukto na muktaśca baddhasyaiva vimuktatā ॥
The fearless one always sees everything in their own self. Then, one is liberated and not liberated; it is truly the liberation of the bound (one).
Verse 64
एवंरूपा परा विद्या सत्येन तपसापि च।ब्रह्मचर्यादिभिर्धर्मैर्लभ्या वेदान्तवर्मना॥
evaṃrūpā parā vidyā satyena tapasāpi ca।brahmacaryādibhirdharmairlabhyā vedāntavarmanā॥
This Supreme Knowledge, of such a nature, is obtainable through truthfulness, austerity, and also through righteous observances like continence, by the method of Vedanta.
Verse 65
स्वशरीरे स्वयंज्योतिःस्वरूपं पारमार्थिकम् । क्षीणदोषाः प्रपश्यन्ति नेतरे माययाऽऽवृताः ।।
svaśarīre svayaṃjyotiḥsvarūpaṃ pāramārthikam । kṣīṇadoṣāḥ prapaśyanti netare māyayā''vṛtāḥ ।।
Those whose imperfections have been eliminated clearly perceive within their own body the ultimate reality, which is of the nature of self-effulgent light. Others, veiled by illusion (Māyā), do not.
Verse 66
एवं स्वरूपविज्ञानं यस्य कस्यास्ति योगिनः । कुत्रचिद्गमनं नास्ति तस्य संपूर्णरूपिणः ।।
evaṃ svarūpavijñānaṃ yasya kasyāsti yoginaḥ । kutracidgamanaṃ nāsti tasya saṃpūrṇarūpiṇaḥ ।।
Thus, for any yogi who possesses this knowledge of their true nature, there is no going anywhere for that perfectly complete being.
Verse 67
आकाशमेकं संपूर्णं कुत्रचिन्न हि गच्छति । तद्वद्ब्रह्मात्मविच्छ्रेष्ठः कुत्रचिन्नैव गच्छति ।।
ākāśamekaṃ saṃpūrṇaṃ kutracinna hi gacchati । tadvadbrahmātmavicchreṣṭhaḥ kutracinnaiva gacchati ।।
Just as the one, all-pervading space does not go anywhere, similarly, the best among those who know the Brahman-Atman does not go anywhere at all.
Verse 68
अभक्ष्यस्य निवृत्त्या तु विशुद्धं हृदयं भवेत्। आहारशुद्धौ चित्तस्य विशुद्धिर्भवति स्वतः ।।
abhakṣyasya nivṛttyā tu viśuddhaṃ hṛdayaṃ bhavet। āhāraśuddhau cittasya viśuddhirbhavati svataḥ ।।
By abstaining from forbidden food, the heart indeed becomes pure. Upon the purity of diet, the mind spontaneously attains purity.
Verse 69
चित्तशुद्धौ क्रमाज्ज्ञानं त्रुटसन्ति ग्रन्थयः स्फुटम्। अभक्ष्यं ब्रह्मविज्ञानविहीनस्यैव देहिनः ॥
cittaśuddhau kramājjñānaṃ truṭasanti granthayaḥ sphuṭam। abhakṣyaṃ brahmavijñānavihīnasyaiva dehinaḥ ॥
Upon the purification of the mind, knowledge gradually arises, and the knots (of ignorance) clearly break. For an embodied being who is indeed devoid of the knowledge of Brahman, (their worldly pursuits are) unwholesome.
Verse 70
न सम्यग्ज्ञानिनस्तद्वत्स्वरूपं सकलं खलु । अहमन्नं सदान्नाद इति हि ग्रावेदनम्॥
na samyagjñāninastadvatsvarūpaṃ sakalaṃ khalu । ahamannaṃ sadānnāda iti hi grāvedanam॥
Indeed, the entire nature of a perfectly wise person is not (to be conceived of as limited) like that; for it is truly the realization, 'I am food, I am ever the food-eater.'
Verse 71
ब्रह्मविद्ग्रसति ज्ञानात्सर्वं ब्रह्मात्मनैव तु । ब्रह्मक्षत्रादिकं सर्वं यस्य स्यादोदनं सदा॥
brahmavidgrasati jñānātsarvaṃ brahmātmanaiva tu । brahmakṣatrādikaṃ sarvaṃ yasya syādodanaṃ sadā॥
The knower of Brahman, through knowledge, indeed consumes all as Brahman's own self. For him, all, including Brāhmaṇas, Kṣatriyas, and the like, always becomes mere food.
Verse 72
यस्योपसेचनं मृत्युस्तं ज्ञानी तादृशः खलु। ब्रह्मस्वरूपविज्ञानाज्जगद्भोज्यं भवेत्खलु॥
yasyopasecanaṃ mṛtyustaṃ jñānī tādṛśaḥ khalu। brahmasvarūpavijñānājjagadbhojyaṃ bhavetkhalu॥
The wise person, for whom death is merely a condiment, is indeed of such a nature. For, by the knowledge of the true nature of Brahman, the world truly becomes an object of enjoyment.
Verse 73
जगदात्मतया भाति यदा भोज्यं भवेत्तदा। ब्रह्मस्वात्मतया नित्यं भक्षितं सकलं तदा ॥
jagadātmatayā bhāti yadā bhojyaṃ bhavettadā। brahmasvātmatayā nityaṃ bhakṣitaṃ sakalaṃ tadā ॥
When the object of enjoyment appears as the Self of the universe, then all of it is eternally consumed as Brahman's own Self.
Verse 74
यदाभानेन रूपेण जगभोज्यं भवेत्तु तत्।मानतः स्वात्मना भातं भक्षितं भवति ध्रुवम् ॥
yadābhānena rūpeṇa jagabhojyaṃ bhavettu tat।mānataḥ svātmanā bhātaṃ bhakṣitaṃ bhavati dhruvam ॥
When, by its manifested form, the world indeed becomes an object of enjoyment, then that (world) which has appeared through one's own self by means of perception, is certainly consumed.
Verse 75
स्वस्वरूपं स्वयं भुङ्क्ते नास्ति भोज्यं पृथक् स्वतः । अस्ति चेदस्तितारूपं ब्रह्मैवास्तित्वल-क्षणम्॥
svasvarūpaṃ svayaṃ bhuṅkte nāsti bhojyaṃ pṛthak svataḥ । asti cedastitārūpaṃ brahmaivāstitvala-kṣaṇam॥
It experiences its own nature by itself; there is no object of experience separate from itself. If there is existence, its form is existence itself, and Brahman alone is the characteristic of existence.
Verse 76
अस्तितालक्षणा सत्ता सत्ता ब्रह्म न चापरा । नास्ति सत्तातिरेकेण नास्ति माया च वस्तुतः।।
astitālakṣaṇā sattā sattā brahma na cāparā । nāsti sattātirekeṇa nāsti māyā ca vastutaḥ।।
Existence, characterized by its being-ness, is Brahman and nothing else. There is nothing beyond this existence, and truly, there is no Maya.
Verse 77
योगिनामात्मनिष्ठानां माया स्वात्मनि कल्पिता।साक्षिरूपतया भाति ब्रह्मज्ञानेन बाधिता॥
yogināmātmaniṣṭhānāṃ māyā svātmani kalpitā।sākṣirūpatayā bhāti brahmajñānena bādhitā॥
For yogis established in the Self, Māyā, though imagined within one's own Self, appears as a witness, but is sublated by the knowledge of Brahman.
Verse 78
ब्रह्मविज्ञानसंपन्नः प्रतीतमखिलं जगत्। पश्यन्नपि सदा नैव पश्यति स्वात्मनः पृथक् ॥
brahmavijñānasaṃpannaḥ pratītamakhilaṃ jagat। paśyannapi sadā naiva paśyati svātmanaḥ pṛthak ॥
One who is endowed with the knowledge of Brahman, even while constantly observing the entire perceived world, never perceives it as distinct from one's own Self.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Pāśupata Upanishad. It includes 78 verses detailing core themes like "atha ha vai svayaṃbhūrbahmā prajāḥ sṛjānīti kāmakāmo jāyate kāmeśvaro vaiśravaṇaḥ ॥", "vaiśravaṇo brahmaputro vālakhilyaḥ svayaṃbhuvaṃ paripṛcchati jagatāṃ kā vidyā kā devatā jāgratturīyayorasya ko devo yāni kasya vaśāni kālāḥ kiyatpramāṇāḥ kasyājñayā ravicandragrahādayo bhāsante kasya mahimā gaganasvarūpa etadahaṃ śrotumicchāmi nānyo jānāti tvaṃ brūhi brahman ॥", "svayaṃbhūruvāca kṛtsnajagatāṃ mātṛkā vidyā॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.