Brahmavidya

Verse 1

अथ ब्रह्मविद्योपनिषदुच्यते ॥ प्रसादाद् ब्रह्मणस् तस्य विष्णोर् अद्भुतकर्मणः । रहस्यं ब्रह्मविद्याया ध्रुवाग्निं सम्प्रचक्षते ॥१॥

Now the Brahmavidyā Upaniṣad is proclaimed. By the grace of that Brahman—Viṣṇu of wondrous deeds—they set forth the secret of Brahmavidyā as the “steady fire” (dhruvāgni).

Verse 2

ॐ इत्येकाक्षरं ब्रह्म यदुक्तं ब्रह्मवादिभिः । शरीरं तस्य वक्ष्यामि स्थानं कालत्रयं तथा ॥२॥

“Oṃ”—the single syllable—is Brahman, as declared by the expounders of Brahman. I shall describe its body, its locus, and likewise the threefold time.

Verse 3

तत्र देवास्त्रयः प्रोक्ता लोका वेदास्त्रयोऽग्नयः । तिस्रो मात्रार्धमात्रा च त्र्यक्षरस्य शिवस्य तु ॥३॥

Therein are declared three deities, as well as the worlds, the three Vedas, and the fires. There are three mātrās and also the half-mātrā, belonging to the three-syllabled Śiva.

Verse 4

ऋग्वेदो गार्हपत्यं च पृथिवी ब्रह्म एव च । आकारस्य शरीरं तु व्याख्यातं ब्रह्मवादिभिः ॥४॥

The Ṛgveda, the Gārhapatya fire, the earth, and also Brahmā—these, the expounders of Brahman explain as the body of the sound “A”.

Verse 5

यजुर्वेदोऽन्तरिक्षं च दक्षिणाग्निस् तथैव च । विष्णुश् च भगवान् देव उकारः परिकीर्तितः ॥५॥

The Yajurveda, the midspace (atmosphere), and likewise the Dakṣiṇāgni fire; and Viṣṇu, the Blessed Lord, the God—these are proclaimed as the sound “U”.

Verse 6

सामवेदस्तथा द्यौश्चाहवनीयस्तथैव च । ईश्वरः परमो देवो मकारः परिकीर्तितः ॥६॥

The Sāma‑veda, likewise the heaven (dyu), and likewise the āhavanīya sacrificial fire: the syllable “ma” is declared to be the Lord (Īśvara), the supreme Deity.

Verse 7

सूर्यमण्डलमध्येऽथ ह्यकारः शङ्खमध्यगः । उकारश्चन्द्रसंकाशस्तस्य मध्ये व्यवस्थितः ॥ मकारस्त्वग्निसंकाशो विधूमो विद्युतोपमः । तिस्रो मात्रास्तथा ज्ञेया सोमसूर्याग्निरूपिणः ॥७-८॥

Then, in the midst of the solar orb, the syllable “a” is as though placed in the center of a conch. The syllable “u”, radiant like the moon, is established within it. The syllable “m” shines like fire—smokeless, comparable to lightning. Thus the three measures are to be known as having the forms of Soma (moon), Sun, and Fire.

Verse 8

सूर्यमण्डलमध्येऽथ ह्यकारः शङ्खमध्यगः । उकारश्चन्द्रसंकाशस्तस्य मध्ये व्यवस्थितः ॥ मकारस्त्वग्निसंकाशो विधूमो विद्युतोपमः । तिस्रो मात्रास्तथा ज्ञेया सोमसूर्याग्निरूपिणः ॥७-८॥

Then, in the midst of the solar orb, the syllable “a” is as though placed in the center of a conch. The syllable “u”, radiant like the moon, is established within it. The syllable “m” shines like fire—smokeless, comparable to lightning. Thus the three measures are to be known as having the forms of Soma (moon), Sun, and Fire.

Verse 9

शिखा तु दीपसंकाशा तस्मिन्नुपरि वर्तते । अर्धमात्रा तथा ज्ञेया प्रणवस्योपरि स्थिता ॥९॥

Above that moves a flame (śikhā), like the light of a lamp; it is to be known as the half‑measure (ardhamātrā), situated above the praṇava.

Verse 10

पद्मसूत्रनिभा सूक्ष्मा शिखा सा दृश्यते परा । सा नाडी सूर्यसंकाशा सूर्यं भित्त्वा तथापरा ॥ द्विसप्ततिसहस्राणि नाडीं भित्त्वा च मूर्धनि । वरदः सर्वभूतानां सर्वं व्याप्यावतिष्ठति ॥१०-११॥

That supreme flame is seen—subtle like a thread of lotus fiber. That nāḍī, radiant like the sun, having pierced the sun, is likewise beyond. Having pierced the seventy‑two thousand nāḍīs and reaching the crown of the head, the Bestower of boons for all beings, pervading all, abides.

Verse 11

पद्मसूत्रनिभा सूक्ष्मा शिखा सा दृश्यते परा । सा नाडी सूर्यसंकाशा सूर्यं भित्त्वा तथापरा ॥ द्विसप्ततिसहस्राणि नाडीं भित्त्वा च मूर्धनि । वरदः सर्वभूतानां सर्वं व्याप्यावतिष्ठति ॥१०–११॥

A subtle, supreme flame (śikhā), like a thread of lotus-fibre, is beheld. That nāḍī, radiant as the sun, having pierced the sun, is likewise beyond. Having pierced the seventy-two thousand nāḍīs and reaching the crown of the head, the boon-giver of all beings, pervading all, remains established.

Verse 12

कांस्यघण्टानिनादस्तु यथा लीयति शान्तये । ओङ्कारस्तु तथा योज्यः शान्तये सर्वमिच्छता ॥ यस्मिन्विलीयते शब्दस्तत्परं ब्रह्म गीयते । धियं हि लीयते ब्रह्म सोऽमृतत्वाय कल्पते ॥१२–१३॥

Just as the resonance of a bronze bell subsides into silence for peace, so should the Oṅkāra be employed by one who seeks complete peace. That in which sound dissolves is sung as the supreme Brahman; indeed, when the mind dissolves into Brahman, one becomes fit for immortality.

Verse 13

कांस्यघण्टानिनादस्तु यथा लीयति शान्तये । ओङ्कारस्तु तथा योज्यः शान्तये सर्वमिच्छता ॥ यस्मिन्विलीयते शब्दस्तत्परं ब्रह्म गीयते । धियं हि लीयते ब्रह्म सोऽमृतत्वाय कल्पते ॥१२–१३॥

Just as the resonance of a bronze bell subsides into silence for peace, so should the Oṅkāra be employed by one who seeks complete peace. That in which sound dissolves is sung as the supreme Brahman; indeed, when the mind dissolves into Brahman, one becomes fit for immortality.

Verse 14

वायुः प्राणस्तथाकाशस्त्रिविधो जीवसंज्ञकः । स जीवः प्राण इत्युक्तो वालाग्रशतकल्पितः ॥१४॥

Air, prāṇa, and space—this triad is designated as the jīva. That jīva is said to be prāṇa, conceived as (subtle as) one-hundredth of the tip of a hair.

Verse 15

नाभिस्थाने स्थितं विश्वं शुद्धतत्त्वं सुनिर्मलम् । आदित्यमिव दीप्यन्तं रश्मिभिश्चाखिलं शिवम् ॥१५॥

In the region of the navel is situated the universe—pure principle, utterly stainless—shining like the sun, wholly auspicious, with rays that pervade the entire expanse.

Verse 16

सकारं च हकारं च जीवो जपति सर्वदा । नाभिरन्ध्राद्विनिष्क्रान्तं विषयव्याप्तिवर्जितम् ॥१६॥

The jīva ever repeats the syllables “sa” and “ha”. That principle which has issued forth from the navel-aperture is free from pervasion into the objects of the senses.

Verse 17

तेनेदं निष्कलं विद्यात् क्षीरात् सर्पिर्यथा तथा । कारणेनात्मना युक्तः प्राणायामैश्च पञ्चभिः ॥ चतुष्कला समायुक्तो भ्राम्यते च हृदिस्थितः । गोलकस्तु यदा देहे क्षीरदण्डेन वा हतः ॥ एतस्मिन् वसते शीघ्रम् अ...

By that method one should know this (Ātman) as partless, as ghee is obtained from milk. United with the causal Self and with the five prāṇāyāmas, endowed with four “parts”, it moves about while abiding in the heart. But when the “sphere” in the body is struck by the milk-churning stick, the great bird dwells there swiftly, unceasingly; as long as the jīva breathes, so long it has entered into partlessness.

Verse 18

तेनेदं निष्कलं विद्यात् क्षीरात् सर्पिर्यथा तथा । कारणेनात्मना युक्तः प्राणायामैश्च पञ्चभिः ॥ चतुष्कला समायुक्तो भ्राम्यते च हृदिस्थितः । गोलकस्तु यदा देहे क्षीरदण्डेन वा हतः ॥ एतस्मिन् वसते शीघ्रम् अ...

By that method one should know this (Ātman) as partless, as ghee is obtained from milk. United with the causal Self and with the five prāṇāyāmas, endowed with four “parts”, it moves about while abiding in the heart. But when the “sphere” in the body is struck by the milk-churning stick, the great bird dwells there swiftly, unceasingly; as long as the jīva breathes, so long it has entered into partlessness.

Verse 19

तेनेदं निष्कलं विद्यात् क्षीरात् सर्पिर्यथा तथा । कारणेनात्मना युक्तः प्राणायामैश्च पञ्चभिः ॥ चतुष्कला समायुक्तो भ्राम्यते च हृदिस्थितः । गोलकस्तु यदा देहे क्षीरदण्डेन वा हतः ॥ एतस्मिन् वसते शीघ्रम् अ...

By that method one should know this (Ātman) as partless, as ghee is obtained from milk. United with the causal Self and with the five prāṇāyāmas, endowed with four “parts”, it moves about while abiding in the heart. But when the “sphere” in the body is struck by the milk-churning stick, the great bird dwells there swiftly, unceasingly; as long as the jīva breathes, so long it has entered into partlessness.

Verse 20

नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात् । अनाहतध्वनियुतं हंसं यो वेद हृद्गतम् ॥ स्वप्रकाशचिदानन्दं स हंस इति गीयते । रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः ॥ नाभिकन्दे समौ कृत्वा प्राणापानौ समा...

Meditating on the partless principle abiding in space, one is released from the bondage of becoming. Whoever knows the Haṃsa seated in the heart, endowed with the unstruck sound, is said to be self-luminous consciousness and bliss. Letting go of exhalation and inhalation, the wise one abides in retention (kumbhaka). Having made prāṇa and apāna equal at the navel-knot, concentrated, he drinks—through reverent meditation—the taste of nectar stationed in the head. He contemplates the great Deity, lamp-like and blazing in the middle of the navel; anointing it with nectar, whoever repeats “haṃsa, haṃsa”—for him on earth there is no old age, death, disease, and the like. Thus one should practise this day by day for the attainment of aṇimā and other powers.

Verse 21

नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात्। अनाहतध्वनियुतं हंसं यो वेद हृद्गतम्॥ स्वप्रकाशचिदानन्दं स हंस इति गीयते। रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः॥ नाभिकन्दे समौ कृत्वा प्राणापानौ समाहितः...

Meditating on the partless One abiding in space, one is released from the bondage of becoming. Whoever knows the Haṃsa dwelling in the heart, endowed with the unstruck sound (anāhata-dhvani), is sung of as self-luminous consciousness-bliss. Letting go of exhalation and inhalation, the wise abides in retention (kumbhaka). Making prāṇa and apāna equal at the navel-bulb, collected, he drinks with reverent meditation the savor of nectar established in the head. He contemplates the great Deva, lamp-like, blazing in the midst of the navel; and, as though anointing with nectar, whoever repeats “haṃsa, haṃsa”—for him on earth there is no old age, death, disease, and the like. Thus, day by day, one should do this for the attainment of powers beginning with aṇimā.

Verse 22

नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात्। अनाहतध्वनियुतं हंसं यो वेद हृद्गतम्॥ स्वप्रकाशचिदानन्दं स हंस इति गीयते। रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः॥ नाभिकन्दे समौ कृत्वा प्राणापानौ समाहितः...

Meditating on the partless One abiding in space, one is freed from the bondage of becoming. Whoever knows the Haṃsa in the heart, endowed with the unstruck sound, is praised as self-luminous consciousness-bliss. Abandoning exhalation and inhalation, the wise remains in retention. Equalizing prāṇa and apāna at the navel-bulb, collected, he drinks with reverent meditation the taste of nectar in the head. Contemplating the great Deva, lamp-like, blazing in the middle of the navel, and as if anointing with nectar, whoever repeats “haṃsa, haṃsa”—for him there is no old age, death, disease, and the like on earth. Thus one should do this day after day for the attainment of powers beginning with aṇimā.

Verse 23

नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात्। अनाहतध्वनियुतं हंसं यो वेद हृद्गतम्॥ स्वप्रकाशचिदानन्दं स हंस इति गीयते। रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः॥ नाभिकन्दे समौ कृत्वा प्राणापानौ समाहितः...

Meditating on the partless One abiding in space, one is freed from the bondage of saṃsāra. Whoever knows the Haṃsa in the heart, endowed with the unstruck sound, is called self-luminous consciousness-bliss. Letting go of exhalation and inhalation, the discerning one abides in kumbhaka. Having made prāṇa and apāna equal at the navel-bulb, collected, he drinks with reverent meditation the nectar-taste in the head. Contemplating the great Deva, lamp-formed, blazing in the midst of the navel, and, as if anointing with nectar, whoever repeats “haṃsa, haṃsa”—for him there is no old age, death, disease, and so on in the world. Therefore one should do this daily for the attainment of aṇimā and other powers.

Verse 24

नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात्। अनाहतध्वनियुतं हंसं यो वेद हृद्गतम्॥ स्वप्रकाशचिदानन्दं स हंस इति गीयते। रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः॥ नाभिकन्दे समौ कृत्वा प्राणापानौ समाहितः...

By meditating on the partless One abiding in space, one is liberated from the bondage of worldly existence. Whoever knows the Haṃsa in the heart, endowed with the unstruck sound, is proclaimed to be self-luminous consciousness and bliss. Renouncing exhalation and inhalation, the wise one abides in breath-retention. Having equalized prāṇa and apāna at the navel-bulb and become collected, he drinks, with reverent meditation, the savor of nectar in the head. He contemplates the great Deva, in the form of a lamp, blazing in the middle of the navel; and, as if anointing with nectar, whoever repeats “haṃsa, haṃsa”—for him there is no aging, death, disease, and the like on earth. Thus one should practice day after day for aṇimā and other attainments.

Verse 25

ईश्वरत्वमवाप्नोति सदाभ्यासरतः पुमान्। बहवो नैकमार्गेण प्राप्ता नित्यत्वमागताः॥२५॥

A person devoted to constant practice attains īśvaratva, the state of lordship. Many have reached immortality (nityatva) by more than one path.

Verse 26

हंसविद्यामृते लोके नास्ति नित्यत्वसाधनम् । यो ददाति महाविद्यां हंसाख्यां पारमेश्वरीम् ॥

In this world, apart from the Haṃsa-knowledge, there is no means for realizing eternality. He who bestows the great knowledge called “Haṃsa,” supreme and divine—

Verse 27

तस्य दास्यं सदा कुर्यात् प्रज्ञया परया सह । शुभं वाऽशुभमन्यद्वा यदुक्तं गुरुणा भुवि ॥

One should always render service to him (that teacher), together with the highest understanding. Whether auspicious or inauspicious, or anything else that is spoken by the guru on earth—

Verse 28

तत्कुर्यादविचारेण शिष्यः सन्तोषसंयुतः । हंसविद्यामिमां लब्ध्वा गुरुशुश्रूषया नरः ॥

That instruction the disciple, endowed with contentment, should carry out without contentious deliberation. Having obtained this Haṃsa-knowledge through service to the guru, the man—

Verse 29

आत्मानमात्मना साक्षाद् ब्रह्म बुद्ध्वा सुनिश्चलम् । देहजात्यादिसम्बन्धान् वर्णाश्रमसमन्वितान् ॥

Having directly known the Self by the Self as Brahman—utterly unwavering—(one should abandon) the connections beginning with body and birth, together with those constituted by varṇa and āśrama—

Verse 30

वेदशास्त्राणि चान्यानि पदपांसुमिव त्यजेत् । गुरुभक्तिं सदा कुर्याच्छ्रेयसे भूयसे नरः ॥

And one should set aside the Vedas and other treatises like dust on the feet; the man should always practice devotion to the guru for the sake of the highest good and the greater good.

Verse 31

गुरुरेव हरिः साक्षान्नान्य इत्यब्रवीच्छ्रुतिः ॥३१॥

The Śruti has declared: “The Guru alone is Hari (Viṣṇu) directly; there is no other.”

Verse 32

श्रुत्या यदुक्तं परमार्थमेव तत्संशयो नात्र ततः समस्तम् । श्रुत्या विरोधे न भवेत्प्रमाणं भवेदनर्थाय विना प्रमाणम् ॥३२॥

What the Śruti states is indeed the supreme truth; there is no doubt in it—therefore accept it wholly. In contradiction to the Śruti, no valid means of knowledge (pramāṇa) would remain; without pramāṇa, one falls into error and misfortune.

Verse 33

देहस्थः सकलो ज्ञेयो निष्कलो देहवर्जितः । आप्तोपदेशगम्योऽसौ सर्वतः समवस्थितः ॥३३॥

When situated in the body, He is to be known as ‘with parts/attributes’ (sakala); yet He is partless (niṣkala), free from the body. He is knowable through the instruction of a trustworthy authority (āpta), and He abides equally everywhere.

Verse 34

हंसहंसेति यो ब्रूयाद्धंसो ब्रह्मा हरिः शिवः । गुरुवक्त्रात्तु लभ्येत प्रत्यक्षं सर्वतोमुखम् ॥३४॥

Whoever utters ‘haṃsa, haṃsa’—that Haṃsa is Brahmā, Hari, and Śiva. Yet It is obtained from the mouth of the Guru: the directly evident Reality whose face is everywhere.

Verse 35

तिलेषु च यथा तैलं पुष्पे गन्ध इवाश्रितः । पुरुषस्य शरीरेऽस्मिन् स बाह्याभ्यन्तरे तथा ॥३५॥

As oil is in sesame seeds, and as fragrance abides in a flower, so in this body of the person That (the Self) is likewise present outwardly and inwardly.

Verse 36

उल्काहस्तो यथालोके द्रव्यमालोक्य तां त्यजेत् । ज्ञानेन ज्ञेयमालोक्य पश्चाज्ज्ञानं परित्यजेत् ॥३६॥

Just as in the world one holding a torch, having illumined an object, then sets that torch aside, so too, by knowledge having illumined the knowable, afterwards one should relinquish even knowledge.

Verse 37

पुष्पवत्सकलं विद्याद्गन्धस्तस्य तु निष्कलः । वृक्षस्तु सकलं विद्याच्छाया तस्य तु निष्कला ॥३७॥

Know the ‘with-parts’ (sakala) as like a flower; yet its fragrance is truly ‘partless’ (niṣkala). Know the ‘with-parts’ as like a tree; yet its shade is truly partless.

Verse 38

निष्कलः सकलो भावः सर्वत्रैव व्यवस्थितः । उपायः सकलस्तद्वदुपेयश्चैव निष्कलः ॥३८॥

The partless and the with-parts state is established everywhere. The means (upāya) is with-parts; likewise the goal to be attained (upeya) is indeed partless.

Verse 39

सकले सकलो भावो निष्कले निष्कलस्तथा । एकमात्रो द्विमात्रश्च त्रिमात्रश्चैव भेदतः ॥ अर्धमात्रा परा ज्ञेया तत ऊर्ध्वं परात्परम् । पञ्चधा पञ्चदैवत्यं सकलं परिपठ्यते ॥३९-४०॥

In the with-parts there is the with-parts state; in the partless likewise the partless. By distinction there are the one-mora, the two-mora, and the three-mora. The half-mora is to be known as the Supreme; above that is the Supreme beyond the supreme. In fivefold manner, the with-parts—having five deities—is recited.

Verse 40

सकले सकलो भावो निष्कले निष्कलस्तथा । एकमात्रो द्विमात्रश्च त्रिमात्रश्चैव भेदतः ॥ अर्धमात्रा परा ज्ञेया तत ऊर्ध्वं परात्परम् । पञ्चधा पञ्चदैवत्यं सकलं परिपठ्यते ॥३९-४०॥

In the with-parts there is the with-parts state; in the partless likewise the partless. By distinction there are the one-mora, the two-mora, and the three-mora. The half-mora is to be known as the Supreme; above that is the Supreme beyond the supreme. In fivefold manner, the with-parts—having five deities—is recited.

Verse 41

ब्रह्मणो हृदयस्थानं कण्ठे विष्णुः समाश्रितः । तालुमध्ये स्थितो रुद्रो ललाटस्थो महेश्वरः ॥४१॥

The seat of Brahman is in the heart. In the throat Viṣṇu is established; in the middle of the palate Rudra abides; on the forehead is Maheśvara.

Verse 42

नासाग्रे अच्युतं विद्यात् तस्यान्ते तु परं पदम् । परत्वात् तु परं नास्तीत्येवं शास्त्रस्य निर्णयः ॥४२॥

One should know Acyuta at the tip of the nose; and at its very end is the supreme abode. Because it is supreme, there is nothing beyond it—thus is the scripture’s determination.

Verse 43

देहातीतं तु तं विद्यान् नासाग्रे द्वादशाङ्गुलम् । तदन्तं तं विजानीयात् तत्रस्थो व्यापयेत् प्रभुः ॥४३॥

One should know That as transcending the body, measured as twelve finger-breadths at the tip of the nose. One should understand That as having its end there; the Lord, abiding there, pervades all.

Verse 44

मनोऽप्यन्यत्र निक्षिप्तं चक्षुरन्यत्र पातितम् । तथापि योगिनां योगो ह्यविच्छिन्नः प्रवर्तते ॥४४॥

Even if the mind is set elsewhere and the eye is cast elsewhere, nevertheless the yoga of yogins indeed proceeds without interruption.

Verse 45

एतत्तु परमं गुह्यमेतत्तु परमं शुभम् । नातः परतरं किञ्चिन्नातः परतरं शुभम् ॥४५॥

This indeed is the supreme secret; this indeed is the supreme auspiciousness. Nothing whatsoever is higher than this; no auspiciousness is higher than this.

Verse 46

शुद्धज्ञानामृतं प्राप्य परमाक्षरनिर्णयम् । गुह्याद्गुह्यतमं गोप्यं ग्रहणीयं प्रयत्नतः ॥४६॥

Having attained the nectar of pure knowledge and the sure discernment of the supreme Imperishable (Akṣara), this most secret of secrets—meant to be guarded and concealed—should be grasped with earnest effort.

Verse 47

नापुत्राय प्रदातव्यं नाशिष्याय कदाचन । गुरुदेवाय भक्ताय नित्यं भक्तिपराय च ॥ प्रदातव्यमिदं शास्त्रं नेतरेभ्यः प्रदापयेत् । दातास्य नरकं याति सिद्ध्यते न कदाचन ॥४७-४८॥

It is not to be given to one without a son, nor ever to a non-disciple. It should be given to a devotee who reveres the guru as divine, and to one ever devoted to bhakti. This śāstra is to be imparted to the worthy and not communicated to others; one who gives it to the unfit goes to hell, and for him the teaching is never accomplished.

Verse 48

नापुत्राय प्रदातव्यं नाशिष्याय कदाचन । गुरुदेवाय भक्ताय नित्यं भक्तिपराय च ॥ प्रदातव्यमिदं शास्त्रं नेतरेभ्यः प्रदापयेत् । दातास्य नरकं याति सिद्ध्यते न कदाचन ॥४७-४८॥

It is not to be given to one without a son, nor ever to a non-disciple. It should be given to a devotee who reveres the guru as divine, and to one ever devoted to bhakti. This śāstra is to be imparted to the worthy and not communicated to others; one who gives it to the unfit goes to hell, and for him the teaching is never accomplished.

Verse 49

गृहस्थो ब्रह्मचारी च वानप्रस्थश्च भिक्षुकः । यत्र तत्र स्थितो ज्ञानी परमाक्षरवित्सदा ॥ विषयी विषयासक्तो याति देहान्तरे शुभम् । ज्ञानादेवास्य शास्त्रस्य सर्वावस्थोऽपि मानवः ॥४९-५०॥

Whether a householder, a brahmacārin, a forest-dweller, or a mendicant—wherever he may abide—the wise one is he who ever knows the supreme Imperishable (Akṣara). The sense-enjoyer, attached to objects, passes into another body, seeking what seems auspicious. By the knowledge of this śāstra alone, a human being—though in any station of life—attains the goal.

Verse 50

गृहस्थो ब्रह्मचारी च वानप्रस्थश्च भिक्षुकः । यत्र तत्र स्थितो ज्ञानी परमाक्षरवित्सदा ॥ विषयी विषयासक्तो याति देहान्तरे शुभम् । ज्ञानादेवास्य शास्त्रस्य सर्वावस्थोऽपि मानवः ॥४९-५०॥

Whether a householder, a brahmacārin, a forest-dweller, or a mendicant—wherever he may be—the wise one is the constant knower of the supreme Imperishable (Akṣara). The sense-enjoyer, attached to objects, goes into another body. By the knowledge of this śāstra alone, a human being—even in any condition of life—attains the goal.