Verse 1
अथ ब्रह्मविद्योपनिषदुच्यते। प्रसादाद्ब्रह्मणस्तस्य विष्णोरद्भुतकर्मणः। रहस्यं ब्रह्मविद्याया ध्रुवाग्निं संप्रचक्षते ॥
atha brahmavidyopaniṣaducyate। prasādādbrahmaṇastasya viṣṇoradbhutakarmaṇaḥ। rahasyaṃ brahmavidyāyā dhruvāgniṃ saṃpracakṣate ॥
Now the Brahmavidya Upanishad is expounded. By the grace of that Brahman, Vishnu, the performer of wondrous deeds, they declare the secret of Brahmavidya to be Dhruvāgni (the constant fire).
Verse 2
ओमित्येकाक्षरं ब्रह्म यदुक्तं ब्रह्मवादिभिः । शरीरं तस्य वक्ष्यामि स्थानं कालत्रयं तथा ॥
omityekākṣaraṃ brahma yaduktaṃ brahmavādibhiḥ । śarīraṃ tasya vakṣyāmi sthānaṃ kālatrayaṃ tathā ॥
I shall explain the body, the place, and the three times of that one-syllable Brahman, Om, which has been declared by the expounders of Brahman.
Verse 3
तत्र देवास्त्रयः प्रोक्ता लोका वेदास्त्रयोऽग्नयः । तिस्त्रो मात्रार्धमात्रा च त्र्यक्षरस्य शिवस्य तु ॥
tatra devāstrayaḥ proktā lokā vedāstrayo'gnayaḥ । tistro mātrārdhamātrā ca tryakṣarasya śivasya tu ॥
There, three gods, (three) worlds, three Vedas, and (three) fires are declared. And the three syllables and the half-syllable (ardhamātrā) indeed belong to Shiva, who is the three-syllabled (Om).
Verse 4
ऋग्वेदो गार्हपत्यं च पृथिवी ब्रह्म एव च। अकारस्य शरीरं तु व्याख्यातं ब्रह्मवादिभिः ।।
ṛgvedo gārhapatyaṃ ca pṛthivī brahma eva ca। akārasya śarīraṃ tu vyākhyātaṃ brahmavādibhiḥ ।।
The Rigveda, the Gārhapatya fire, the Earth, and Brahman itself have been explained by the expounders of Brahman as the body of the letter 'A'.
Verse 5
यजुर्वेदोऽन्तरिक्षं च दक्षिणाग्निस्तथैव च। विष्णुश्च भगवान्देव उकारः परिकीर्तितः ॥
yajurvedo'ntarikṣaṃ ca dakṣiṇāgnistathaiva ca। viṣṇuśca bhagavāndeva ukāraḥ parikīrtitaḥ ॥
The Yajurveda, the atmosphere, and similarly the Dakṣiṇāgni (southern sacrificial fire), and Vishnu, the divine Lord, are declared to be the syllable 'U'.
Verse 6
सामवेदस्तथा द्यौशाहवनीयस्तथैव च। ईश्वरः परमो देवो मकारः परिकीर्तितः ॥
sāmavedastathā dyauśāhavanīyastathaiva ca। īśvaraḥ paramo devo makāraḥ parikīrtitaḥ ॥
The Sāmaveda, heaven (Dyaus), and the Āhavanīya (sacrificial fire) are likewise (identified with 'M'). Īśvara, the supreme deity, is declared to be Makāra (the sound 'M').
Verse 7
सूर्यमण्डलमध्येऽथ ह्यकारः शङ्खमध्यगः । उकारश्चन्द्रसंकाशस्तस्य मध्ये व्यवस्थितः ॥
sūryamaṇḍalamadhye'tha hyakāraḥ śaṅkhamadhyagaḥ । ukāraścandrasaṃkāśastasya madhye vyavasthitaḥ ॥
Then, within the solar orb, the syllable 'A' is found, situated in the middle of a conch. The syllable 'U', shining like the moon, is placed within its center.
Verse 8
मकारस्त्वग्निसंकाशो विधूमो विद्युतोपमः। तिस्त्रो मात्रास्तथा ज्ञेयाः सोमसूर्या ग्निरूपिणः ।।
makārastvagnisaṃkāśo vidhūmo vidyutopamaḥ। tistro mātrāstathā jñeyāḥ somasūryā gnirūpiṇaḥ ।।
The syllable 'Ma' is like fire, smokeless, resembling lightning. Similarly, the three mātrās (units) are to be known as embodying the forms of the Moon, the Sun, and Fire.
Verse 9
शिखा तु दीपसंकाशा तस्मिन्नुपरि वर्तते । अर्धमात्रा तथा ज्ञेया प्रणवस्योपरि स्थिता ॥
śikhā tu dīpasaṃkāśā tasminnupari vartate । ardhamātrā tathā jñeyā praṇavasyopari sthitā ॥
The śikhā (spiritual flame or crest), resembling a lamp's glow, resides above it. This, likewise, should be known as the Ardhamātrā, which is situated beyond Praṇava (Om).
Verse 10
पद्मसूत्रनिभा सूक्ष्मा शिखा सा दृश्यते परा। सा नाडी सूर्यसंकाशा सूर्यं भित्त्वा तथा परा ॥
padmasūtranibhā sūkṣmā śikhā sā dṛśyate parā। sā nāḍī sūryasaṃkāśā sūryaṃ bhittvā tathā parā ॥
That subtle flame, resembling a lotus fiber, is seen as supreme. That channel, brilliant like the sun, having pierced the sun, is then also beyond (it).
Verse 11
द्विसप्ततिसहस्त्राणि नाडीं भित्त्वा च मूर्धनि । वरदः सर्वभूतानां सर्वं व्याप्येव तिष्ठति ॥
dvisaptatisahastrāṇi nāḍīṃ bhittvā ca mūrdhani । varadaḥ sarvabhūtānāṃ sarvaṃ vyāpyeva tiṣṭhati ॥
Having pierced through seventy-two thousand nāḍīs and (residing) in the crown of the head, He, the bestower of boons to all beings, remains, indeed pervading everything.
Verse 12
कांस्यघण्टानिनादस्तु यथा लीयति शान्तये। ओङ्कारस्तु तथा योज्यः शान्तये सर्वमिच्छता ॥
kāṃsyaghaṇṭāninādastu yathā līyati śāntaye। oṅkārastu tathā yojyaḥ śāntaye sarvamicchatā ॥
Just as the sound of a bronze bell gradually merges into tranquility, so too should Om be employed by one desiring all things for the sake of tranquility.
Verse 13
यस्मिन्विलीयते शब्दस्तत्परं ब्रह्म गीयते । धियं हि लीयते ब्रह्म सोऽमृतत्वाय कल्पते ॥
yasminvilīyate śabdastatparaṃ brahma gīyate । dhiyaṃ hi līyate brahma so'mṛtatvāya kalpate ॥
That is called the supreme Brahman in which all sound dissolves. Indeed, when Brahman merges into the intellect, one becomes fit for immortality.
Verse 14
वायुस्तेजस्थाकाशस्त्रिविधो जीवसंज्ञकः । स जीवः प्राण इत्युक्तो वालाग्रशतकल्पितः ।।
vāyustejasthākāśastrividho jīvasaṃjñakaḥ । sa jīvaḥ prāṇa ityukto vālāgraśatakalpitaḥ ।।
Wind, fire, and space are the three kinds (of elements) known as Jīva. That Jīva is called Prāṇa, and is conceived as a hundredth part of a hair-tip.
Verse 15
नाभिस्थाने स्थितं विश्व शुद्धतत्त्वं सुनिर्मलम्। आदित्यमिव दीप्यन्तं रश्मिभिश्चखिलं शिवम्॥
nābhisthāne sthitaṃ viśva śuddhatattvaṃ sunirmalam। ādityamiva dīpyantaṃ raśmibhiścakhilaṃ śivam॥
The pure, pristine universal essence, situated in the navel region, shines like the sun with its rays, and is entirely auspicious.
Verse 16
सकारं च हकारं च जीवो जपति सर्वदा।नाभिरन्ध्राद्विनिष्क्रान्तं विषयव्याप्तिवर्जितम् ॥
sakāraṃ ca hakāraṃ ca jīvo japati sarvadā।nābhirandhrādviniṣkrāntaṃ viṣayavyāptivarjitam ॥
The individual soul constantly chants 'sa' and 'ha'. This sound emerges from the navel orifice and is devoid of any entanglement with sense objects.
Verse 17
तेनेदं निष्कलं विद्यात्क्षीरात्सर्पिर्यथा तथा ।कारणेनात्मना युक्तः प्राणायामैश्च पञ्चभिः ॥
tenedaṃ niṣkalaṃ vidyātkṣīrātsarpiryathā tathā ।kāraṇenātmanā yuktaḥ prāṇāyāmaiśca pañcabhiḥ ॥
Therefore, one should understand this (Brahman) as impartible, just as ghee (is extracted) from milk. (One should be) united with the causal Self and (practice) the five *prāṇāyāmas*.
Verse 18
चतुष्कलासमायुक्तो भ्राम्यते च हृदि स्थितः । गोलकस्तु यदा देहे क्षीरदण्डेन वाऽहतः ॥
catuṣkalāsamāyukto bhrāmyate ca hṛdi sthitaḥ । golakastu yadā dehe kṣīradaṇḍena vā'hataḥ ॥
Endowed with four parts, it revolves and is situated in the heart. But when the subtle sphere in the body is agitated, as if struck by a milk-churning rod...
Verse 19
एतस्मिन्वसते शीघ्रमविश्रान्तं महाखगः । यावन्निःश्वसितो जीवस्तावन्निष्कलतां गतः ॥
etasminvasate śīghramaviśrāntaṃ mahākhagaḥ । yāvanniḥśvasito jīvastāvanniṣkalatāṃ gataḥ ॥
In this (context), the great bird (the Self or Prana) dwells swiftly and tirelessly. As long as the living being breathes, so long it attains the state of being without parts.
Verse 20
नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात्। अनाहतध्वनियुतं हंसं यो वेद हृद्गतम् ॥
nabhasthaṃ niṣkalaṃ dhyātvā mucyate bhavabandhanāt। anāhatadhvaniyutaṃ haṃsaṃ yo veda hṛdgatam ॥
Whoever knows the Hamsa (Self) dwelling in the heart, accompanied by the unstruck sound, and meditates upon the partless (Brahman) abiding in the ether, is liberated from the bonds of existence.
Verse 21
स्वप्रकाशचिदानन्दं स हंस इति गीयते । रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः ॥
svaprakāśacidānandaṃ sa haṃsa iti gīyate । recakaṃ pūrakaṃ muktvā kumbhakena sthitaḥ sudhīḥ ॥
He who is self-luminous consciousness and bliss is known as Haṃsa. A wise person, having given up exhalation and inhalation, remains steadfast through breath retention (kumbhaka).
Verse 22
नाभिकन्दे समौ कृत्वा प्राणापानौ समाहितः । मस्तकस्थामृतास्वादं पीत्वा ध्यानेन सादरम्॥
nābhikande samau kṛtvā prāṇāpānau samāhitaḥ । mastakasthāmṛtāsvādaṃ pītvā dhyānena sādaram॥
The concentrated one, having made prana and apana equal in the navel-center, having respectfully drunk through meditation the taste of the nectar residing in the head.
Verse 23
दीपाकारं महादेवं ज्वलन्तं नाभिमध्यमे। अभिषिच्यामृतेनैव हंसहंसेति यो जपेत् ॥
dīpākāraṃ mahādevaṃ jvalantaṃ nābhimadhyame। abhiṣicyāmṛtenaiva haṃsahaṃseti yo japet ॥
Whoever chants 'Haṃsa, Haṃsa', having consecrated the lamp-shaped Mahadeva, who is blazing in the navel region, with nectar alone.
Verse 24
जरामरणरोगादि न तस्य भुवि विद्यते । एवं दिने दिने कुर्यादणिमादिविभूतये ॥
jarāmaraṇarogādi na tasya bhuvi vidyate । evaṃ dine dine kuryādaṇimādivibhūtaye ॥
Old age, death, disease, and the like do not exist for him on earth. Thus, one should practice day by day for the attainment of powers like Aṇimā and others.
Verse 25
ईश्वरत्वमवाप्नोति सदाभ्यासरतः पुमान्। बहवो नैकमार्गेण प्राप्ता नित्यत्वमागताः ॥
īśvaratvamavāpnoti sadābhyāsarataḥ pumān। bahavo naikamārgeṇa prāptā nityatvamāgatāḥ ॥
A man constantly engaged in practice attains divinity. Many have attained eternity, having arrived by diverse paths.
Verse 26
हंसविद्यामृते लोके नास्ति नित्यत्वसाधनम्। यो ददाति महाविद्यां हंसाख्यां पारमेश्वरीम्॥
haṃsavidyāmṛte loke nāsti nityatvasādhanam। yo dadāti mahāvidyāṃ haṃsākhyāṃ pārameśvarīm॥
In this world, without the Hamsa-knowledge, there is no means to eternal existence. It is he who imparts the great and supreme knowledge known as Hamsa.
Verse 27
तस्य दास्यं सदा कुर्यात्प्रज्ञया परया सह। शुभं वाऽशुभमन्यद्वा यदुक्तं गुरुणा भुवि ॥
tasya dāsyaṃ sadā kuryātprajñayā parayā saha। śubhaṃ vā'śubhamanyadvā yaduktaṃ guruṇā bhuvi ॥
One should always render service to him with supreme wisdom, whatever is instructed by the guru on earth, be it auspicious, inauspicious, or anything else.
Verse 28
तत्कुर्यादविचारेण शिष्यः संतोषसंयुतः । हंसविद्यामिमां लब्ध्वा गुरुशुश्रूषया नरः ॥
tatkuryādavicāreṇa śiṣyaḥ saṃtoṣasaṃyutaḥ । haṃsavidyāmimāṃ labdhvā guruśuśrūṣayā naraḥ ॥
A person, a disciple, endowed with contentment, having received this Haṃsa-vidyā through service to the guru, should practice it without doubt.
Verse 29
आत्मानमात्मना साक्षाद्ब्रह्म बुद्धवा सुनिश्चलम्।देहजात्यादिसंबन्धान्वर्णाश्रमसमन्वितान्॥
ātmānamātmanā sākṣādbrahma buddhavā suniścalam।dehajātyādisaṃbandhānvarṇāśramasamanvitān॥
Having, by the Self, directly known the Self as the perfectly unmoving Brahman, one should abandon relationships pertaining to body, birth, and so on, which are associated with social classes (varna) and stages of life (ashrama).
Verse 30
वेदशास्त्राणि चान्यानि पदपांसुमिव त्यजेत् । गुरुभक्तिं सदा कुर्याच्छ्रेयसे भूयसे नरः ॥
vedaśāstrāṇi cānyāni padapāṃsumiva tyajet । gurubhaktiṃ sadā kuryācchreyase bhūyase naraḥ ॥
One should abandon the Vedic scriptures and others like dust from the feet. A person should always practice devotion to the Guru for the sake of greater welfare.
Verse 31
गुरुरेव हरिः साक्षान्नान्य इत्यब्रवीच्छ्रुतिः ॥
gurureva hariḥ sākṣānnānya ityabravīcchrutiḥ ॥
The Shruti (scriptures) declared thus: 'The Guru is Hari (Vishnu) Himself directly, and not another.'
Verse 32
श्रुत्या यदुक्तं परमार्थमेव तत्संशयो नात्र ततः समस्तम्। श्रुत्या विरोधे न भवेत्प्रमाणं भवेदनर्थाय विना प्रमाणम्॥
śrutyā yaduktaṃ paramārthameva tatsaṃśayo nātra tataḥ samastam। śrutyā virodhe na bhavetpramāṇaṃ bhavedanarthāya vinā pramāṇam॥
What is declared by the Śruti is indeed the ultimate truth; there is no doubt about it. From that, all (else proceeds). What contradicts the Śruti cannot be a valid proof. Without valid proof, it would lead to futility.
Verse 33
देहस्थ: सकलो ज्ञेयो निष्कलो देहवर्जितः । आप्तोपदेशगम्योऽसौ सर्वतः समवस्थितः ॥
dehastha: sakalo jñeyo niṣkalo dehavarjitaḥ । āptopadeśagamyo'sau sarvataḥ samavasthitaḥ ॥
The embodied (aspect) should be known as Sakala (with parts), and the bodiless (aspect) as Niṣkala (partless). He is attainable through the instruction of a trustworthy teacher and is equally present everywhere.
Verse 34
हंसहंसेति यो ब्रूयादंधसो ब्रह्मा हरिः शिवः। गुरुवक्त्रात्तु लभ्येत प्रत्यक्षं सर्वतोमुखम् ॥
haṃsahaṃseti yo brūyādaṃdhaso brahmā hariḥ śivaḥ। guruvaktrāttu labhyeta pratyakṣaṃ sarvatomukham ॥
Whoever merely utters 'Haṃsa, Haṃsa', for them Brahmā, Hari, and Śiva are (perceived as being) of ignorance. But from the mouth of the Guru, one verily obtains the direct, all-pervading (realization).
Verse 35
तिलेषु च यथा तैलं पुष्पे गन्ध इवाश्रितः । पुरुषस्य शरीरेऽस्मिन्स बाह्याभ्यन्तरे तथा ॥
tileṣu ca yathā tailaṃ puṣpe gandha ivāśritaḥ । puruṣasya śarīre'sminsa bāhyābhyantare tathā ॥
Just as oil is in sesame seeds, and fragrance resides in a flower, so too He (the Self) is present both externally and internally in this body of a person.
Verse 36
उल्काहस्तो यथालोके द्रव्यमालोक्य तां त्यजेत्।ज्ञानेन ज्ञेयमालोक्य पश्चाज्ज्ञानं परित्यजेत् ॥
ulkāhasto yathāloke dravyamālokya tāṃ tyajet।jñānena jñeyamālokya paścājjñānaṃ parityajet ॥
Just as one holding a torch, having illuminated an object in the world, abandons that (torch), similarly, having perceived the knowable through knowledge, one should thereafter abandon knowledge itself.
Verse 37
पुष्पवत्सकलं विद्याद्गन्धस्तस्य तु निष्कलः ।वृक्षस्तु सकलं विद्याच्छाया तस्य तु निष्कला ॥
puṣpavatsakalaṃ vidyādgandhastasya tu niṣkalaḥ ।vṛkṣastu sakalaṃ vidyācchāyā tasya tu niṣkalā ॥
One should know the flower as whole, but its fragrance as partless. One should know the tree as whole, but its shadow as partless.
Verse 38
निष्कलः सकलो भावः सर्वत्रैव व्यवस्थितः । उपायः सकलस्तद्वदुपेयश्चैव निष्कलः ॥
niṣkalaḥ sakalo bhāvaḥ sarvatraiva vyavasthitaḥ । upāyaḥ sakalastadvadupeyaścaiva niṣkalaḥ ॥
The partless (undifferentiated) and the differentiated (with parts) state of being is verily established everywhere. The means (to realization) is similarly differentiated, while the object to be attained (the goal) is indeed partless.
Verse 39
सकले सकलो भावो निष्कले निष्कलस्तथा। एकमात्र द्विमात्रश्च त्रिमात्रश्चैव भेदतः ॥
sakale sakalo bhāvo niṣkale niṣkalastathā। ekamātra dvimātraśca trimātraścaiva bhedataḥ ॥
In the conditioned (state), the conditioned aspect exists; similarly, in the unconditioned (state), the unconditioned aspect exists. These are differentiated by the distinctions of the one-mora, two-mora, and three-mora.
Verse 40
अर्धमात्रा परा ज्ञेया तत ऊर्ध्वं परत्परम् । पञ्चधा पञ्चदैवत्यं सकलं परिपठ्यते ॥
ardhamātrā parā jñeyā tata ūrdhvaṃ paratparam । pañcadhā pañcadaivatyaṃ sakalaṃ paripaṭhyate ॥
The half-mora is to be known as the supreme; beyond that is the supreme of the supreme. The entire (Omkara) is declared to be fivefold, associated with five deities.
Verse 41
ब्रह्मणो हृदयस्थानं कण्ठे विष्णुः समाश्रितः । तालुमध्ये स्थितो रुद्रो ललाटस्थो महेश्वरः ।।
brahmaṇo hṛdayasthānaṃ kaṇṭhe viṣṇuḥ samāśritaḥ । tālumadhye sthito rudro lalāṭastho maheśvaraḥ ।।
Brahmā's abode is in the heart. Viṣṇu has taken refuge in the throat. Rudra is situated in the middle of the palate, and Maheśvara is situated on the forehead.
Verse 42
नासाग्रे अच्युतं विद्यात्तस्यान्ते तु परं पदम्। परत्वात्तु परं नास्तीत्येवं शास्त्रस्य निर्णयः ॥
nāsāgre acyutaṃ vidyāttasyānte tu paraṃ padam। paratvāttu paraṃ nāstītyevaṃ śāstrasya nirṇayaḥ ॥
One should perceive the Immutable at the tip of the nose; at its end, indeed, is the Supreme State. Because of its supremacy, there is nothing higher – this is the conclusion of the scriptures.
Verse 43
देहातीतं तु तं विद्यान्नासाग्रे द्वादशाङ्गुलम्। तदन्तं तं विजानीयात्तत्रस्थो व्यापयेत्प्रभुः ॥
dehātītaṃ tu taṃ vidyānnāsāgre dvādaśāṅgulam। tadantaṃ taṃ vijānīyāttatrastho vyāpayetprabhuḥ ॥
One should indeed know that (Self) which is beyond the body, (located) twelve angulas above the tip of the nose. One should know that (Self) extending up to that point. Dwelling there, the Lord should pervade (all).
Verse 44
मनोऽप्यन्यत्र निक्षिप्तं चक्षुरन्यत्र पातितम् । तथापि योगिनां योगो ह्यविच्छिन्नः प्रवर्तते ।।
mano'pyanyatra nikṣiptaṃ cakṣuranyatra pātitam । tathāpi yogināṃ yogo hyavicchinnaḥ pravartate ।।
Even if the mind is directed elsewhere, and the gaze is cast elsewhere, still the yoga of the yogis indeed continues uninterrupted.
Verse 45
एतत्तु परमं गुह्यमेतत्तु परमं शुभम्। नातः परतरं किंचिन्नातः परतरं शुभम् ॥
etattu paramaṃ guhyametattu paramaṃ śubham। nātaḥ parataraṃ kiṃcinnātaḥ parataraṃ śubham ॥
This indeed is the supreme secret; this indeed is the supreme auspiciousness. There is nothing higher than this, nor anything more auspicious than this.
Verse 46
शुद्धज्ञानामृतं प्राप्य परमाक्षरनिर्णयम् । गुह्याद्ह्यतमं गोप्यं ग्रहणीयं प्रयत्नतः ॥
śuddhajñānāmṛtaṃ prāpya paramākṣaranirṇayam । guhyādhyatamaṃ gopyaṃ grahaṇīyaṃ prayatnataḥ ॥
Having obtained the nectar of pure knowledge, which is the ascertainment of the Supreme Indestructible (Brahman), this (knowledge), the most secret of secrets and worthy of being kept confidential, should be grasped with diligent effort.
Verse 47
नापुत्राय प्रदातव्यं नाशिष्याय कदाचन। गुरुदेवाय भक्ताय नित्यं भक्तिपराय च ॥
nāputrāya pradātavyaṃ nāśiṣyāya kadācana। gurudevāya bhaktāya nityaṃ bhaktiparāya ca ॥
This should not be imparted to one who is not like a son, nor ever to one who is not a disciple. (It should be given) to one who considers the Guru as God, to a devotee, and to one who is always intensely devoted.
Verse 48
प्रदातव्यमिदं शास्त्रं नेतरेभ्यः प्रदापयेत्। दाताऽस्य नरकं याति सिध्यते न कदाचन ॥
pradātavyamidaṃ śāstraṃ netarebhyaḥ pradāpayet। dātā'sya narakaṃ yāti sidhyate na kadācana ॥
This scripture is to be imparted. One should not cause it to be imparted to others (who are unworthy). The one who imparts it (to the unworthy) goes to hell and never attains perfection.
Verse 49
गृहस्थो ब्रह्मचारी वा वानप्रस्थोऽथ भिक्षुकः । यत्र तत्र स्थितो ज्ञानी परमाक्षरवित्सदा ॥
gṛhastho brahmacārī vā vānaprastho'tha bhikṣukaḥ । yatra tatra sthito jñānī paramākṣaravitsadā ॥
Whether a householder, a celibate student, a forest-dweller, or a mendicant, the wise person, wherever he may reside, always knows the Supreme Imperishable (Brahman).
Verse 50
विषयी विषयासक्तो याति देहान्तरे शुभम्।ज्ञानादेवास्य शास्त्रस्य सर्वावस्थोऽपि मानवः ।।
viṣayī viṣayāsakto yāti dehāntare śubham।jñānādevāsya śāstrasya sarvāvastho'pi mānavaḥ ।।
Even a human being who is worldly, attached to sense objects, and in any state whatsoever, by the knowledge of this scripture alone, attains an auspicious state in another body.
Verse 51
ब्रह्महत्याश्वमेधाद्यैः पुण्यपापैर्न लिप्यते । चोदको बोधकश्चैव मोक्षदश्च परः स्मृतः ।।
brahmahatyāśvamedhādyaiḥ puṇyapāpairna lipyate । codako bodhakaścaiva mokṣadaśca paraḥ smṛtaḥ ।।
He is not stained by merits and sins, even those like slaying a Brāhmaṇa or performing a horse-sacrifice. The one who inspires, enlightens, and bestows liberation is considered supreme.
Verse 52
इत्येषां त्रिविधो ज्ञेय आचार्यस्तु महीतले । चोदको दर्शयेन्मार्गं बोधकः स्थानमाचरेत् ॥
ityeṣāṃ trividho jñeya ācāryastu mahītale । codako darśayenmārgaṃ bodhakaḥ sthānamācaret ॥
Thus, among these, the teacher on earth is to be known as threefold. The inspirer should show the path, and the enlightener should establish (one) in the (spiritual) state.
Verse 53
मोक्षदस्तु परं तत्त्वं यज्ज्ञात्वा परमश्नुते । प्रत्यक्षयजनं देहे संक्षेपाच्छृणु गौतम ॥
mokṣadastu paraṃ tattvaṃ yajjñātvā paramaśnute । pratyakṣayajanaṃ dehe saṃkṣepācchṛṇu gautama ॥
That supreme reality bestows liberation; knowing it, one attains the highest. Listen, Gautama, in brief, to the direct worship within the body.
Verse 54
तेनेष्ट्वा स नरो याति शाश्वतं पदमव्ययम्। स्वयमेव तु संपश्येद्देहे बिन्दुं च निष्कलम्॥
teneṣṭvā sa naro yāti śāśvataṃ padamavyayam। svayameva tu saṃpaśyeddehe binduṃ ca niṣkalam॥
Having worshipped with that, that person attains the eternal, immutable state. And he himself should perceive the partless Bindu within the body.
Verse 55
अयने द्वे च विषुवे सदा पश्यति मार्गवित्। कृत्वा यामं पुरा वत्स रेचपूरककुम्भकान्॥
ayane dve ca viṣuve sadā paśyati mārgavit। kṛtvā yāmaṃ purā vatsa recapūrakakumbhakān॥
O child, the knower of the path, having previously performed the discipline of exhalation, inhalation, and retention (recaka, pūraka, and kumbhaka), always perceives the two solstices and the equinoxes.
Verse 56
पूर्वं चोभयमुच्चार्य अर्चयेत्तु यथाक्रमम्।नमस्कारेण योगेन मुद्रयारभ्य चार्चयेत् ॥
pūrvaṃ cobhayamuccārya arcayettu yathākramam।namaskāreṇa yogena mudrayārabhya cārcayet ॥
Having first uttered both (the Om and the bindu/nada, or the two parts of the mantra), one should worship in the proper sequence. One should worship by means of salutation, through yogic practice, and by commencing with a mudrā.
Verse 57
सूर्यस्य ग्रहणं वत्स प्रत्यक्षयजनं स्मृतम्। ज्ञानात्सायुज्यमेवोक्तं तोये तोयं यथा तथा ॥
sūryasya grahaṇaṃ vatsa pratyakṣayajanaṃ smṛtam। jñānātsāyujyamevoktaṃ toye toyaṃ yathā tathā ॥
O dear one, an eclipse of the sun is considered a direct sacrifice. Through knowledge, ultimate union (with the Absolute) is declared, just as water merges with water.
Verse 58
एते गुणाः प्रवर्तन्ते योगाभ्यासकृतश्रमैः । तस्माद्योगं समादाय सर्वदुःखबहिष्कृतः ॥
ete guṇāḥ pravartante yogābhyāsakṛtaśramaiḥ । tasmādyogaṃ samādāya sarvaduḥkhabahiṣkṛtaḥ ॥
These qualities manifest through efforts made by the practice of Yoga. Therefore, having embraced Yoga, one becomes free from all sorrows.
Verse 59
योगध्यानं सदा कृत्वा ज्ञानं तन्मयतां व्रजेत्।ज्ञानात्स्वरूपं परमं हंसमन्त्रं समुच्चरेत् ॥
yogadhyānaṃ sadā kṛtvā jñānaṃ tanmayatāṃ vrajet।jñānātsvarūpaṃ paramaṃ haṃsamantraṃ samuccaret ॥
By always practicing yoga-meditation, one should attain knowledge and absorption in it. Through this knowledge, one should contemplate the supreme Haṃsa mantra, which is one's own true nature.
Verse 60
प्राणिनां देहमध्ये तु स्थितो हंसः सदाऽच्युतः ।हंस एव परं सत्यं हंस एव तु शक्तिकम् ॥
prāṇināṃ dehamadhye tu sthito haṃsaḥ sadā'cyutaḥ ।haṃsa eva paraṃ satyaṃ haṃsa eva tu śaktikam ॥
The Haṃsa (Self), ever immutable, resides within the bodies of living beings. The Haṃsa alone is the supreme truth, and the Haṃsa alone is indeed the power.
Verse 61
हंस एव परं वाक्यं हंस एव तु वैदिकम् । हंस एव परो रुद्रो हंस एव परात्परम् ॥
haṃsa eva paraṃ vākyaṃ haṃsa eva tu vaidikam । haṃsa eva paro rudro haṃsa eva parātparam ॥
The Haṃsa alone is the supreme word; the Haṃsa alone is indeed the Vedic [truth]. The Haṃsa alone is the supreme Rudra; the Haṃsa alone is higher than the highest.
Verse 62
सर्वदेवस्य मध्यस्थो हंस एव महेश्वरः । पृथिव्यादिशिवान्तं तु अकाराद्याश्च वर्णकाः ॥
sarvadevasya madhyastho haṃsa eva maheśvaraḥ । pṛthivyādiśivāntaṃ tu akārādyāśca varṇakāḥ ॥
The Hamsa (Self), residing in the midst of all deities, is indeed Maheśvara (the Great Lord). And from Pṛthivī (earth) up to Śiva, these are the syllables beginning with 'A'.
Verse 63
कूटान्ता हंस एव स्यान्मातृकेति व्यवस्थिताः । मातृकारहितं मन्त्रमादिशन्ते न कुत्रचित् ॥
kūṭāntā haṃsa eva syānmātṛketi vyavasthitāḥ । mātṛkārahitaṃ mantramādiśante na kutracit ॥
The Haṃsa, which is the ultimate essence, is indeed Mātṛkā; and in this way (the Mātṛkā letters) are established. Nowhere do they (the wise) prescribe a mantra that is devoid of Mātṛkā.
Verse 64
हंसज्योतिरनुपम्यं देव मध्ये व्यवस्थितम् । दक्षिणामुखमाश्रित्य ज्ञानमुद्रां प्रकल्पयेत् ॥
haṃsajyotiranupamyaṃ deva madhye vyavasthitam । dakṣiṇāmukhamāśritya jñānamudrāṃ prakalpayet ॥
{ "en": "Haṃsajyotiranupamyam deva madhye vyavasthitam |\ Dakṣiṇāmukham āśritya jñānamudrāṃ prakalpayet ||", "desc": "The Hamsa-light (light of the Self) is incomparable, divine, and situated in the middle (center). One should assume the Jñāna Mudra (gesture of knowledge), adopting the south-facing posture." }
Verse 65
सदा समाधिं कुर्वीत हंसमन्त्रमनुस्मरन् । निर्मलस्फटिकाकारं दिव्यरूपमनुत्तमम् ॥
sadā samādhiṃ kurvīta haṃsamantramanusmaran । nirmalasphaṭikākāraṃ divyarūpamanuttamam ॥
One should always engage in samadhi, contemplating the Hamsa mantra, which is like a pure crystal, a divine and unsurpassed form.
Verse 66
मध्यदेशे परं हंसं ज्ञानमुद्रात्मरूपकम्। प्राणोऽपानः समानश्चोदानव्यानौ च वायवः ॥
madhyadeśe paraṃ haṃsaṃ jñānamudrātmarūpakam। prāṇo'pānaḥ samānaścodānavyānau ca vāyavaḥ ॥
In the central region is the Supreme Haṃsa (the Self), whose nature is the gesture of knowledge. Prāṇa, Apāna, Samāna, Udāna, and Vyāna are the vital airs.
Verse 67
पञ्चकर्मेन्द्रियैर्युक्ताः क्रियाशक्तिबलोद्यताः । नाग: कूर्मश्च कृकरो देवदत्तो धनंजयः ।।
pañcakarmendriyairyuktāḥ kriyāśaktibalodyatāḥ । nāga: kūrmaśca kṛkaro devadatto dhanaṃjayaḥ ।।
Associated with the five organs of action and activated by the strength of the power of action are Nāga, Kūrma, Kṛkara, Devadatta, and Dhanañjaya (the five secondary vital airs).
Verse 68
पञ्चज्ञानेन्द्रियैर्युक्ता ज्ञानशक्तिबलोद्यताः । पावकः शक्तिमध्ये तु नाभिचक्रे रविः स्थितः ॥
pañcajñānendriyairyuktā jñānaśaktibalodyatāḥ । pāvakaḥ śaktimadhye tu nābhicakre raviḥ sthitaḥ ॥
Endowed with the five organs of knowledge, roused by the power and strength of knowledge; Fire (Pāvaka) is in the midst of Śakti, and the Sun (Ravi) is situated in the navel chakra.
Verse 69
बन्धमुद्रा कृता येन नासाग्रे तु स्वलोचने। अकारे वह्निरित्याहुरुकारे हृदि संस्थितः ॥
bandhamudrā kṛtā yena nāsāgre tu svalocane। akāre vahnirityāhurukāre hṛdi saṃsthitaḥ ॥
By whom the Bandha Mudra is performed with one's own eyes fixed at the tip of the nose. It is said that fire resides in the letter 'A', and (the principle of) 'U' is situated in the heart.
Verse 70
मकारे च भ्रुवोर्मध्ये प्राणशक्त्या प्रबोधयेत् । ब्रह्मग्रन्थिरकारे च विष्णुग्रन्थिर्हृदि स्थितः ।।
makāre ca bhruvormadhye prāṇaśaktyā prabodhayet । brahmagranthirakāre ca viṣṇugranthirhṛdi sthitaḥ ।।
One should awaken (the energy) by the power of Prana at the 'M' sound (or form) and in the middle of the eyebrows. The Brahma-knot is (associated with) the 'A' sound (or form), and the Vishnu-knot is situated in the heart.
Verse 71
रुद्रग्रन्थिर्भ्रुवोर्मध्ये भिद्यतेऽक्षरवायुना। अकारे संस्थितो ब्रह्मा उकारे विष्णुरास्थितः ॥
rudragranthirbhruvormadhye bhidyate'kṣaravāyunā। akāre saṃsthito brahmā ukāre viṣṇurāsthitaḥ ॥
The Rudra-knot, which is between the eyebrows, is pierced by the imperishable Prana. Brahma resides in the 'A' sound, and Vishnu is situated in the 'U' sound.
Verse 72
मकारे संस्थितो रुद्रस्ततोऽस्यान्तः परात्परः।कण्ठं संकुच्य नाड्यादौ स्तम्भिते येन शक्तितः ॥
makāre saṃsthito rudrastato'syāntaḥ parātparaḥ।kaṇṭhaṃ saṃkucya nāḍyādau stambhite yena śaktitaḥ ॥
Rudra is established in the syllable 'M'; then, within Him, is the Supreme of the Supreme. It is by His power that, with the throat contracted, the primary subtle channels (nāḍīs) are restrained.
Verse 73
रसना पीयमानेयं षोडशी वोर्ध्वगामिनी । त्रिकूटं त्रिविधा चैव गोलाखं निखरं तथा ॥
rasanā pīyamāneyaṃ ṣoḍaśī vordhvagāminī । trikūṭaṃ trividhā caiva golākhaṃ nikharaṃ tathā ॥
This tongue, as it sips the sixteen-fold (nectar/power), becomes upward-moving for you. And indeed, the Trikuta is threefold, and likewise the spherical cavity and the entirety (of consciousness).
Verse 74
त्रिशङ्खवज्रमोंकारमूर्ध्वनालं भ्रुवोर्मुखम्। कुण्डलीं चालयप्राणान्भेदयन्शशिमण्डलम् ॥
triśaṅkhavajramoṃkāramūrdhvanālaṃ bhruvormukham। kuṇḍalīṃ cālayaprāṇānbhedayanśaśimaṇḍalam ॥
By means of the Triśaṅkha-Vajra Om, the upward channel, and the opening between the eyebrows, move Kundalini and the vital breaths (Pranas), piercing the sphere of the moon.
Verse 75
साधयन्वज्रकुम्भानि नव द्वाराणि बन्धयेत् । सुमनः पवनारूढः सरागो निर्गुणस्तथा ।।
sādhayanvajrakumbhāni nava dvārāṇi bandhayet । sumanaḥ pavanārūḍhaḥ sarāgo nirguṇastathā ।।
Practicing Vajrakumbhaka, one should restrain the nine gates. The mind, mounted on the breath, becomes imbued with spiritual aspiration and also devoid of (material) qualities.
Verse 76
ब्रह्मस्थाने तु नादः स्याच्छंकिन्यमृतवर्षिणी। षट्चक्रमण्डलोद्धारं ज्ञानदीपं प्रकाशयेत्॥
brahmasthāne tu nādaḥ syācchaṃkinyamṛtavarṣiṇī। ṣaṭcakramaṇḍaloddhāraṃ jñānadīpaṃ prakāśayet॥
In the abode of Brahman, indeed, the mystic sound (Nāda) is present, which is Śaṅkinī and showers nectar. It illuminates the lamp of knowledge and brings about the awakening of the six-chakra system.
Verse 77
सर्वभूतस्थितं देवं सर्वेशं नित्यमर्चयेत्। आत्मरूपं तमालोक्य ज्ञानरूपं निरामयम् ॥
sarvabhūtasthitaṃ devaṃ sarveśaṃ nityamarcayet। ātmarūpaṃ tamālokya jñānarūpaṃ nirāmayam ॥
One should always worship the God, the Lord of all, who resides in all beings, realizing Him to be of the nature of the Self, of the nature of knowledge, and free from all afflictions.
Verse 78
दृश्यन्तं दिव्यरूपेण सर्वव्यापी निरञ्जनः । हंस हंस वदेद्वाक्यं प्राणिनां देहमाश्रितः । स प्राणापानयोर्ग्रन्थिरजपेत्यभिधीयते ॥
dṛśyantaṃ divyarūpeṇa sarvavyāpī nirañjanaḥ । haṃsa haṃsa vadedvākyaṃ prāṇināṃ dehamāśritaḥ । sa prāṇāpānayorgranthirajapetyabhidhīyate ॥
The all-pervading, taintless one, appearing in a divine form, utters the sound 'Hamsa Hamsa' while residing in the bodies of living beings. This (process) is called Ajapa, the knot (or connection) of Prana and Apana.
Verse 79
सहस्त्रमेकं द्वययुतं षट्शतं चैव सर्वदा। उच्चरन्पठितो हंसः सोऽहमित्यभिधीयते ॥
sahastramekaṃ dvayayutaṃ ṣaṭśataṃ caiva sarvadā। uccaranpaṭhito haṃsaḥ so'hamityabhidhīyate ॥
Always indeed, the Hamsa (the individual soul), uttering and reciting (the mantra) twenty-one thousand six hundred times, is called 'So'ham' (That Am I).
Verse 80
पूर्वभागे ह्यधोलिङ्गं शिखिन्यां चैव पश्चिमम्।ज्योतिर्लिङ्गं भ्रुवोर्मध्ये नित्यं ध्यायेत्सदा यतिः ।।
pūrvabhāge hyadholiṅgaṃ śikhinyāṃ caiva paścimam।jyotirliṅgaṃ bhruvormadhye nityaṃ dhyāyetsadā yatiḥ ।।
Indeed, an ascetic should always and constantly meditate on the lower liṅga in the front part (of the body), the western (liṅga) in the Śikhinī, and the effulgent liṅga in the middle of the eyebrows.
Verse 81
अच्युतोऽहमचिन्त्योऽहमतर्क्योऽहमजोऽस्म्यहम्। अव्रणोऽहमकायोऽहमनङ्गोऽस्म्यभयोऽस्म्यहम्॥
acyuto'hamacintyo'hamatarkyo'hamajo'smyaham। avraṇo'hamakāyo'hamanaṅgo'smyabhayo'smyaham॥
I am imperishable, I am inconceivable, I am beyond reasoning, I am unborn. I am without wound, I am bodiless, I am formless, and I am fearless.
Verse 82
अशब्दोऽहमरूपोऽहमस्पर्शोऽस्म्यहमद्वयः। अरसोऽहमगन्धोऽहमनादिरमृतोऽस्म्यहम् ॥
aśabdo'hamarūpo'hamasparśo'smyahamadvayaḥ। araso'hamagandho'hamanādiramṛto'smyaham ॥
I am soundless, I am formless, I am touchless, I am non-dual. I am tasteless, I am scentless, I am beginningless, I am immortal.
Verse 83
अक्षयोऽहमलिङ्गोऽहमजरोऽस्म्यकलोऽस्म्यहम्। अप्राणोऽहममूकोऽहमचिन्त्योऽस्म्यकृतोऽस्म्यहम्॥
akṣayo'hamaliṅgo'hamajaro'smyakalo'smyaham। aprāṇo'hamamūko'hamacintyo'smyakṛto'smyaham॥
I am imperishable, I am without any distinguishing mark. I am ageless, I am without parts. I am without vital breath, I am without speech. I am inconceivable, I am uncreated.
Verse 84
अन्तर्याम्यहमग्राह्योऽनिर्देश्योऽहमलक्षणः। अगोत्रोऽहमगात्रोऽहमचक्षुष्कोऽस्म्यवागहम् ॥
antaryāmyahamagrāhyo'nirdeśyo'hamalakṣaṇaḥ। agotro'hamagātro'hamacakṣuṣko'smyavāgaham ॥
I am the inner controller; I am unperceivable, indescribable, and without characteristics. I am without lineage, without body, without eyes, and without speech.
Verse 85
अदृश्योऽहमवर्णोऽहमखण्डोऽस्म्यहमद्भुतः । अश्रुतोऽहमदृष्टोऽहमन्वेष्टव्योऽमरोऽस्म्यहम्॥
adṛśyo'hamavarṇo'hamakhaṇḍo'smyahamadbhutaḥ । aśruto'hamadṛṣṭo'hamanveṣṭavyo'maro'smyaham॥
I am imperceptible, I am without attribute, I am indivisible, I am wonderful. I am unheard, I am unseen, I am to be sought, I am immortal.
Verse 86
अवायुरप्यनाकाशोऽतेजस्कोऽव्यभिचार्यहम्।अमतोऽहमजातोऽहमतिसूक्ष्मोऽविकार्यहम्॥
avāyurapyanākāśo'tejasko'vyabhicāryaham।amato'hamajāto'hamatisūkṣmo'vikāryaham॥
I am without air, not even possessing space, without fire, and unwavering. I am not conceived (by the mind), I am unborn, I am exceedingly subtle, and I am immutable.
Verse 87
अरजस्कोऽतमस्कोऽहमसत्त्वोऽस्म्यगुणोऽस्म्यहम्।। अमायोऽनुभवात्माहमनन्योऽविषयोऽस्म्यहम्॥
arajasko'tamasko'hamasattvo'smyaguṇo'smyaham।। amāyo'nubhavātmāhamananyo'viṣayo'smyaham॥
I am without rajas (passion), without tamas (inertia), without sattva (goodness); I am without qualities (guṇas). I am without māyā (illusion), the Self of pure experience; I am non-other, not an object (of the senses).
Verse 88
अद्वैतोऽहमपूर्णोऽहमबाह्योऽहमनन्तरः । अश्रोत्रोऽहमदीर्घोऽहमव्यक्तोऽहमनामयः ॥
advaito'hamapūrṇo'hamabāhyo'hamanantaraḥ । aśrotro'hamadīrgho'hamavyakto'hamanāmayaḥ ॥
I am non-dual. I am without parts. I am without outside. I am without inside. I am without ears. I am without length. I am unmanifest. I am without suffering.
Verse 89
अद्वयानन्दविज्ञानघनोऽस्म्यहमविक्रियः। अनिच्छोऽहमलेपोऽहमकर्तास्म्यहमद्वयः ॥
advayānandavijñānaghano'smyahamavikriyaḥ। aniccho'hamalepo'hamakartāsmyahamadvayaḥ ॥
I am the non-dual, blissful, conscious embodiment, unchangeable. I am desireless, untainted, a non-doer, I am non-dual.
Verse 90
अविद्याकार्यहीनोऽहमवाड्मनसगोचरः । अनल्पोऽहमशोकोऽहमविकल्पोऽस्म्यविज्वलन्॥
avidyākāryahīno'hamavāḍmanasagocaraḥ । analpo'hamaśoko'hamavikalpo'smyavijvalan॥
I am free from the effects of ignorance. I am beyond the grasp of speech and mind. I am vast, I am without sorrow, I am without distinctions, and I am untroubled.
Verse 91
आदिमध्यान्तहीनोऽहमाकाशसदृशोऽस्म्यहम्। आत्मचैतन्यरूपोऽहममानन्दचिद्धनः ॥
ādimadhyāntahīno'hamākāśasadṛśo'smyaham। ātmacaitanyarūpo'hamamānandaciddhanaḥ ॥
I am without beginning, middle, or end; I am like space. I am of the nature of pure consciousness, an embodiment of bliss and consciousness.
Verse 92
आनन्दामृतरूपोऽहमात्मसंस्थोऽहमन्तरः । आत्मकामोऽहमकाशात्परमात्मेश्वरोऽस्म्यहम्॥
ānandāmṛtarūpo'hamātmasaṃstho'hamantaraḥ । ātmakāmo'hamakāśātparamātmeśvaro'smyaham॥
I am of the nature of bliss and immortality. I am established in the Self, I am the innermost (essence). I am self-satisfied, (being the origin) of space. I am the Supreme Self, the Lord.
Verse 93
ईशानोऽस्म्यहमीड्योऽहमहमुत्तमपूरुषः । उत्कृष्टोऽहमुपद्रष्टाऽहमुत्तरतरोऽस्म्यहम् ॥
īśāno'smyahamīḍyo'hamahamuttamapūruṣaḥ । utkṛṣṭo'hamupadraṣṭā'hamuttarataro'smyaham ॥
I am the Lord, I am praiseworthy, I am the supreme Person. I am excellent, I am the observer, I am the most superior.
Verse 94
केवलोऽहं कविः कर्माध्यक्षोऽहं करणाधिपः । गुहाशयोऽहं गोप्ताहं चक्षुषश्चक्षुरस्म्यहम्॥
kevalo'haṃ kaviḥ karmādhyakṣo'haṃ karaṇādhipaḥ । guhāśayo'haṃ goptāhaṃ cakṣuṣaścakṣurasmyaham॥
I am the sole (Reality), the all-knower. I am the supervisor of actions and the lord of the senses. I dwell in the cave (of the heart). I am the protector, and I am the eye of the eye.
Verse 95
चिदानन्दोऽस्म्यहं चेता चिद्धनश्चिन्मयोऽस्म्यहम्। ज्योतिर्मयोऽस्म्यहं ज्यायाञ्ज्योतिषां ज्योतिरस्म्यहम् ॥
cidānando'smyahaṃ cetā ciddhanaścinmayo'smyaham। jyotirmayo'smyahaṃ jyāyāñjyotiṣāṃ jyotirasmyaham ॥
I am consciousness-bliss, the conscious one. I am a dense mass of consciousness, full of consciousness. I am full of light, greater than all lights, I am the light of lights.
Verse 96
तमसः साक्ष्यहं तुर्यतुर्योऽहं तमसः परः ।दिव्यो देवोऽस्मि दुर्दर्शो दृष्टाध्यायो ध्रुवोऽस्म्यहम्॥
tamasaḥ sākṣyahaṃ turyaturyo'haṃ tamasaḥ paraḥ ।divyo devo'smi durdarśo dṛṣṭādhyāyo dhruvo'smyaham॥
I am the witness of darkness (ignorance), I am the Turyaturya (the fourth beyond the Turiya state), I am beyond darkness. I am the divine God, difficult to perceive, whose very seeing is knowledge, I am the eternal.
Verse 97
नित्योऽहं निरवद्योऽहं निष्क्रियोऽस्मि निरञ्जनः। निर्मलो निर्विकल्पोऽहं निराख्यातोऽस्मि निश्चलः ॥
nityo'haṃ niravadyo'haṃ niṣkriyo'smi nirañjanaḥ। nirmalo nirvikalpo'haṃ nirākhyāto'smi niścalaḥ ॥
I am eternal, I am faultless, I am without action, I am unstained. I am pure, I am without distinctions, I am indescribable, I am unmoving.
Verse 98
निर्विकारो नित्यपूतो निर्गुणो निस्पृहोऽस्म्यहम्।निरिन्द्रियो नियन्ताहं निरपेक्षोऽस्मि निष्कलः ॥
nirvikāro nityapūto nirguṇo nispṛho'smyaham।nirindriyo niyantāhaṃ nirapekṣo'smi niṣkalaḥ ॥
I am changeless, eternally pure, without qualities, and desireless. I am without senses, yet I am the controller. I am independent and without parts.
Verse 99
पुरुषः परमात्माहं पुराणः परमोऽस्म्यहम्। परावरोऽस्म्यहं प्राज्ञः प्रपञ्चोपशमोऽस्म्यहम्॥
puruṣaḥ paramātmāhaṃ purāṇaḥ paramo'smyaham। parāvaro'smyahaṃ prājñaḥ prapañcopaśamo'smyaham॥
I am the Purusha (Spirit), the Supreme Self. I am ancient, I am the Supreme. I am beyond and below (both high and low), I am the Omniscient One. I am the cessation of the phenomenal world.
Verse 100
परामृतोऽस्म्यहं पूर्णः प्रभुरस्मि पुरातनः । पूर्णानन्दैकबोधोऽहं प्रत्यगेकरसोऽस्म्यहम्॥
parāmṛto'smyahaṃ pūrṇaḥ prabhurasmi purātanaḥ । pūrṇānandaikabodho'haṃ pratyagekaraso'smyaham॥
I am the supreme immortal, I am complete. I am the ancient Lord. I am the singular consciousness of perfect bliss. I am the sole inner essence.
Verse 101
प्रज्ञातोऽहं प्रशान्तोऽहं प्रकाशः परमेश्वरः ।एकधा चिन्त्यमानोऽहं द्वैताद्वैतविलक्षणः ॥
prajñāto'haṃ praśānto'haṃ prakāśaḥ parameśvaraḥ ।ekadhā cintyamāno'haṃ dvaitādvaitavilakṣaṇaḥ ॥
I am consciousness, I am tranquil, I am light, the Supreme Lord. I, being contemplated as one, am distinct from both duality and non-duality.
Verse 102
बुद्धोऽहं भूतपालोऽहं भारूपो भगवानहम्। महादेवो महानस्मि महाज्ञेयो महेश्वरः ॥
buddho'haṃ bhūtapālo'haṃ bhārūpo bhagavānaham। mahādevo mahānasmi mahājñeyo maheśvaraḥ ॥
I am enlightened, I am the protector of beings, I am light-formed, I am the Divine Lord. I am the Great God, I am great, I am the greatly knowable, I am the Great Lord.
Verse 103
विमुक्तोऽहं विभुरहं वरेण्यो व्यापकोऽस्म्यहम्। वैश्वानरो वासुदेवो विश्वतश्चक्षुरस्म्यहम्॥
vimukto'haṃ vibhurahaṃ vareṇyo vyāpako'smyaham। vaiśvānaro vāsudevo viśvataścakṣurasmyaham॥
I am liberated, I am sovereign, I am excellent, I am all-pervading. I am Vaiśvānara, I am Vāsudeva, I am the one with eyes on all sides.
Verse 104
विश्वाधिकोऽहं विशदो विष्णुर्विश्वकृदस्म्यहम्। शुद्धोऽस्मि शुक्रः शान्तोऽस्मि शाश्वतोऽस्मि शिवोऽस्म्यहम् ॥
viśvādhiko'haṃ viśado viṣṇurviśvakṛdasmyaham। śuddho'smi śukraḥ śānto'smi śāśvato'smi śivo'smyaham ॥
I am superior to the universe, I am clear (pure), I am Vishnu, I am the creator of the universe. I am pure, I am radiant, I am peaceful, I am eternal, I am auspicious (Shiva).
Verse 105
सर्वभूतान्तरात्माहमहमस्मि सनातनः। अहं सकृद्विभातोऽस्मि स्वे महिम्नि सदा स्थितः ॥
sarvabhūtāntarātmāhamahamasmi sanātanaḥ। ahaṃ sakṛdvibhāto'smi sve mahimni sadā sthitaḥ ॥
I am the indwelling Self of all beings; I am eternal. I am ever manifest, always established in My own glory.
Verse 106
सर्वान्तरः स्वयंज्योतिः सर्वाधिपतिरस्म्यहम्। सर्वभूताधिवासोऽहं सर्वव्यापी स्वराडहम् ॥
sarvāntaraḥ svayaṃjyotiḥ sarvādhipatirasmyaham। sarvabhūtādhivāso'haṃ sarvavyāpī svarāḍaham ॥
I am the innermost of all, self-luminous, the lord of all. I am the dwelling place of all beings, all-pervading, and self-ruling.
Verse 107
समस्तसाक्षी सर्वात्मा सर्वभूतगुहाशयः । सर्वेन्द्रियगुणाभासः सर्वेन्द्रियविवर्जितः ॥
samastasākṣī sarvātmā sarvabhūtaguhāśayaḥ । sarvendriyaguṇābhāsaḥ sarvendriyavivarjitaḥ ॥
The all-witness, the universal Self, dwelling in the heart-cave of all beings. He reflects the qualities of all senses, yet is devoid of all senses.
Verse 108
स्थानत्रयव्यतीतोऽहं सर्वानुग्राहकोऽस्म्यहम्। सच्चिदानन्दपूर्णात्मा सर्वप्रेमास्पदोऽस्म्यहम्॥
sthānatrayavyatīto'haṃ sarvānugrāhako'smyaham। saccidānandapūrṇātmā sarvapremāspado'smyaham॥
I am beyond the three states (waking, dreaming, deep sleep); I am the benefactor of all. I am the Self full of Existence, Consciousness, and Bliss; I am the abode of all love.
Verse 109
सच्चिदानन्दमात्रोऽहं स्वप्रकाशोऽस्मि चिद्धनः। सत्त्वस्वरूपसन्मात्रसिद्धसर्वात्मकोऽस्म्यहम्॥
saccidānandamātro'haṃ svaprakāśo'smi ciddhanaḥ। sattvasvarūpasanmātrasiddhasarvātmako'smyaham॥
I am merely Existence-Consciousness-Bliss; I am self-luminous, a solid mass of consciousness. I am the Self of all, established as pure existence, whose very nature is being.
Verse 110
सर्वाधिष्ठानसन्मात्रः सर्वबन्धहरोऽस्म्यहम्। सर्वग्रासोऽस्म्यहं सर्वद्रष्टा सर्वानुभूरहम् ॥ एवं यो वेद तत्त्वेन स वै पुरुष उच्यते इत्युपनिषत् ॥
sarvādhiṣṭhānasanmātraḥ sarvabandhaharo'smyaham। sarvagrāso'smyahaṃ sarvadraṣṭā sarvānubhūraham ॥ evaṃ yo veda tattvena sa vai puruṣa ucyate ityupaniṣat ॥
I am the sole existent, the substratum of all, the destroyer of all bonds. I am the all-consuming, I am the seer of all, the experiencer of all. He who thus knows truly is indeed called the Purusha. Thus says the Upaniṣad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Brahmavidya Upanishad. It includes 110 verses detailing core themes like "atha brahmavidyopaniṣaducyate। prasādādbrahmaṇastasya viṣṇoradbhutakarmaṇaḥ। rahasyaṃ brahmavidyāyā dhruvāgniṃ saṃpracakṣate ॥", "omityekākṣaraṃ brahma yaduktaṃ brahmavādibhiḥ । śarīraṃ tasya vakṣyāmi sthānaṃ kālatrayaṃ tathā ॥", "tatra devāstrayaḥ proktā lokā vedāstrayo'gnayaḥ । tistro mātrārdhamātrā ca tryakṣarasya śivasya tu ॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.