Verse 5
Parabrahma
पञ्चपाद्ब्रह्मणो न किंचन । चतुष्पादन्तर्वर्तिनोऽन्तर्जीवब्रह्मणश्चत्वारि स्थानानि । नाभिहृदयकण्ठमूर्धसु जाग्रत्स्वप्नसुषुप्तितुरीयावस्थाः । आहवनीयगार्हपत्यदक्षिणसभ्याग्निषु । जागरिते ब्रह्मा स्वप्ने विष्णुः सुषुप्तौ रुद्रस्तुरीयमक्षरं चिन्मयम् । तस्माच्चतुरवस्था । चतुरङ्गुलवेष्टनमिव षण्णवतितत्त्वानि तन्तुवद्विभज्य तदा हितं त्रिगुणीकृत्य द्वात्रिंशत्तत्त्वनिष्कर्षमापाद्य ज्ञानपूतं त्रिगुणस्वरूपं त्रिमूर्तित्वं पृथग्विज्ञाय नवब्रह्माख्यनवगुणोपेतं ज्ञात्वा नवमानमितस्त्रिगुणीकृत्य सूर्येन्द्वग्निकलास्वरूपत्वेनैकीकृत्याद्यन्तरेकत्वमपि मध्ये त्रिरावृत्य ब्रह्मविष्णुमहेश्वरत्वमनुसंधायाद्यन्तमेकीकृत्य चिद्ग्रन्थावद्वैतग्रन्थिं कृत्वा नाभ्यादिब्रह्मबिलप्रमाणं पृथक् पृथक् सप्तविंशतितत्त्वसंबन्धं त्रिगुणोपेतं त्रिमूर्तिलक्षणलक्षितमप्येकत्वमापाद्य वामांसादिदक्षिणकण्ठ्यन्तं विभाव्याद्यन्तग्रहसंमेलनमेकं ज्ञात्वा मूलमेकं सत्यं मृण्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् । हंसेति वर्णद्वयेनान्तः शिखोपवीतित्वं निश्चित्य ब्राह्मणत्वं ब्रह्मध्यानार्हत्वं यतित्वमलक्षितान्तःशिखोपवीतित्वमेवं बहिर्लक्षितकर्मशिखा ज्ञानोपवीतं गृहस्थस्याभासब्रह्मणत्वस्य केशसमूहशिखाप्रत्यक्षकार्पासतन्तुकृतोपवीतत्वं चतुर्गुणीकृत्य चतुर्विंशतितत्त्वापादनतन्तुकृत्त्वं नवतत्त्वमेकमेव ॥ परंब्रह्म तत्प्रतिसरयोग्यत्वाद्बहुमार्गप्रवृत्तिं कल्पयन्ति । सर्वेषां ब्रह्मादीनां देवर्षीणां मनुष्याणां मूर्तिरेका । ब्रह्मैकमेव । ब्राह्मणत्वमेकमेव । वर्णाश्रमाचारविशेषाः पृथक्पृथक् शिखावर्णाश्रमिणामेककैव । अपवर्गस्य यतेः शिखायज्ञोपवीतमूलं प्रणवमेकमेव वदन्ति । हंसः शिखा । प्रणव उपवीतम् । नादः संधानम् । एष धर्मो नेतरो धर्मः । तत्कथमिति । प्रणवहंसो नादस्त्रिवृत्सूत्रं स्वहृदि चैतन्ये तिष्ठति त्रिविधं ब्रह्म । तद्विद्धि प्रापञ्चिकशिखोपवीतं त्यजेत् ॥५॥
पञ्च-पात् । ब्रह्मणः । न । किञ्चन । चतुः-पाद-अन्तः-वर्तिनः । अन्तः-जीव-ब्रह्मणः । चत्वारि । स्थानानि । नाभि-हृदय-कण्ठ-मूर्धसु । जाग्रत्-स्वप्न-सुषुप्ति-तुरीय-अवस्थाः । आहवनीय-गार्हपत्य-दक्षिण-सभ्य-अग्निषु । जागरिते । ब्रह्मा । स्वप्ने । विष्णुः । सुषुप्तौ । रुद्रः । तुरीयम् । अक्षरम् । चिन्मयम् । तस्मात् । चतुर्-अवस्था । चतुर्-अङ्गुल-वेष्टनम्-इव । षण्णवतिः । तत्त्वानि । तन्तु-वत् । विभज्य । तदा । हितम् । त्रि-गुणीकृत्य । द्वात्रिंशत्-तत्त्व-निष्कर्षम् । आपाद्य । ज्ञान-पूतम् । त्रि-गुण-स्वरूपम् । त्रि-मूर्तित्वम् । पृथक् । विज्ञाय । नव-ब्रह्म-आख्य-नव-गुण-उपेतम् । ज्ञात्वा । नव-मानम् । इतः । त्रि-गुणीकृत्य । सूर्य-इन्दु-अग्नि-कला-स्वरूपत्वेन । एकीकृत्य । आदि-अन्तर-एकत्वम् । अपि । मध्ये । त्रिः । आवृत्य । ब्रह्म-विष्णु-महेश्वरत्वम् । अनुसंधाय । आदि-अन्तम् । एकीकृत्य । चित्-ग्रन्था-वत् । अद्वैत-ग्रन्थिम् । कृत्वा । नाभि-आदि । ब्रह्म-बिल-प्रमाणम् । पृथक् । पृथक् । सप्त-विंशति-तत्त्व-संबन्धम् । त्रि-गुण-उपेतम् । त्रि-मूर्ति-लक्षण-लक्षितम् । अपि । एकत्वम् । आपाद्य । वाम-अंस-आदि । दक्षिण-कण्ठ्य-अन्तम् । विभाव्य । आदि-अन्त-ग्रह-संमेलनम् । एकम् । ज्ञात्वा । मूलम् । एकम् । सत्यम् । मृण्मयम् । विज्ञातम् । स्यात् । वाच-आरम्भणम् । विकारः । नाम-धेयम् । मृत्तिका-इति-एव । सत्यम् । हंस-इति । वर्ण-द्वयेन । अन्तः । शिखा-उपवीतित्वम् । निश्चित्य । ब्राह्मणत्वम् । ब्रह्म-ध्यान-अर्हत्वम् । यतित्वम् । अलक्षित-अन्तः-शिखा-उपवीतित्वम् । एवम् । बहिः-लक्षित-कर्म-शिखा । ज्ञान-उपवीतम् । गृहस्थस्य । आभास-ब्रह्मणत्वस्य । केश-समूह-शिखा-प्रत्यक्ष-कार्पास-तन्तु-कृत-उपवीतत्वम् । चतुर्-गुणीकृत्य । चतुर्विंशति-तत्त्व-आपादन-तन्तु-कृत्त्वम् । नव-तत्त्वम् । एकम् । एव । परम्-ब्रह्म । तत्-प्रतिसर-योग्यत्वात् । बहु-मार्ग-प्रवृत्तिम् । कल्पयन्ति । सर्वेषाम् । ब्रह्म-आदीनाम् । देव-ऋषीणाम् । मनुष्याणाम् । मूर्तिः । एका । ब्रह्म । एकम् । एव । ब्राह्मणत्वम् । एकम् । एव । वर्ण-आश्रम-आचार-विशेषाः । पृथक् । पृथक् । शिखा-वर्ण-आश्रमिणाम् । एकका । एव । अपवर्गस्य । यतेः । शिखा-यज्ञोपवीत-मूलम् । प्रणवम् । एकम् । एव । वदन्ति । हंसः । शिखा । प्रणवः । उपवीतम् । नादः । संधानम् । एषः । धर्मः । न । इतरः । धर्मः । तत् । कथम् । इति । प्रणव-हंसः । नादः । त्रि-वृत्-सूत्रम् । स्व-हृदि । चैतन्ये । तिष्ठति । त्रि-विधम् । ब्रह्म । तत् । विद्धि । प्रापञ्चिक-शिखा-उपवीतम् । त्यजेत् ॥५॥
pañcapād brahmaṇo na kiñcana | catuṣpād antarvartino'ntarjīvabrahmaṇaś catvāri sthānāni | nābhi-hṛdaya-kaṇṭha-mūrdhasu jāgrat-svapna-suṣupti-turīyāvasthāḥ | āhavanīya-gārhapatya-dakṣiṇa-sabhyāgniṣu | jāgarite brahmā svapne viṣṇuḥ suṣuptau rudras turīyam akṣaraṃ cinmayam | tasmāc caturavasthā | caturaṅgula-veṣṭanam iva ṣaṇṇavatitattvāni tantuvad vibhajya tadā hitaṃ triguṇīkṛtya dvātriṃśattattvaniṣkarṣam āpādya jñānapūtaṃ triguṇasvarūpaṃ trimūrtitvaṃ pṛthag vijñāya navabrahmākhy-navaguṇopetaṃ jñātvā navamānam itas triguṇīkṛtya sūryendu-agnikalā-svarūpatvenaikīkṛtyādyantar-ekatvam api madhye tris āvṛtya brahma-viṣṇu-maheśvaratvam anusandhāyādyantam ekīkṛtya cid-granthāvad advaita-granthiṃ kṛtvā nābhyādi brahma-bila-pramāṇaṃ pṛthak pṛthak saptaviṃśati-tattva-sambandhaṃ triguṇopetaṃ trimūrti-lakṣaṇa-lakṣitam apy ekatvam āpādya vāmāṃsādi dakṣiṇa-kaṇṭhy-antaṃ vibhāvyādyanta-graha-saṃmelanam ekaṃ jñātvā mūlam ekaṃ satyaṃ mṛṇmayaṃ vijñātaṃ syād vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttikety eva satyam | haṃseti varṇadvayenāntaḥ śikhopavītitvaṃ niścitya brāhmaṇatvaṃ brahmadhyānārhatvaṃ yatitvam alakṣitāntaḥ-śikhopavītitvam evaṃ bahiḥ-lakṣita-karmaśikhā jñānopavītaṃ gṛhasthasya ābhāsa-brāhmaṇatvasya keśasamūha-śikhā-pratyakṣa-kārpāsa-tantu-kṛtopavītatvaṃ caturguṇīkṛtya caturviṃśati-tattvā-pādana-tantu-kṛttvaṃ navatattvam ekam eva || paraṃbrahma tatpratisarayogyatvād bahumārga-pravṛttiṃ kalpayanti | sarveṣāṃ brahmādīnāṃ devarṣīṇāṃ manuṣyāṇāṃ mūrtir ekā | brahmaikaṃ eva | brāhmaṇatvam ekam eva | varṇāśramācāraviśeṣāḥ pṛthak pṛthak śikhā-varṇāśramiṇām ekakaiva | apavargasya yateḥ śikhā-yajñopavīta-mūlaṃ praṇavam ekam eva vadanti | haṃsaḥ śikhā | praṇava upavītam | nādaḥ sandhānam | eṣa dharmo netaro dharmaḥ | tat katham iti | praṇava-haṃso nādas trivṛt-sūtraṃ svahṛdi caitanye tiṣṭhati trividhaṃ brahma | tad viddhi prāpañcika-śikhopavītaṃ tyajet ||5||
പഞ്ചപാദമായ ബ്രഹ്മനിൽ ചേർക്കേണ്ടതൊന്നുമില്ല. ചതുഷ്പാദത്തിനകത്ത് വസിക്കുന്ന അന്തർജീവ-ബ്രഹ്മനു നാല് സ്ഥാനങ്ങൾ: നാഭി, ഹൃദയം, കണ്ഠം, മൂർധാവ്—ഇവയിൽ യഥാക്രമം ജാഗ്രത്, സ്വപ്നം, സുഷുപ്തി, തുരീയം. ഇവ ആഹവനീയ, ഗാർഹപത്യ, ദക്ഷിണ, സഭ്യ അഗ്നികളോടു സാമ്യം പുലർത്തുന്നു. ജാഗ്രത്തിൽ ബ്രഹ്മാ, സ്വപ്നത്തിൽ വിഷ്ണു, സുഷുപ്തിയിൽ രുദ്ര; തുരീയം അക്ഷരം, ചിന്മയം. അതിനാൽ നാല് അവസ്ഥകൾ. തൊണ്ണൂറ്റാറ് തത്ത്വങ്ങളെ നൂലുപോലെ വിഭജിച്ച്, ഗുണങ്ങളാൽ ത്രിഗുണീകരിച്ച്, മുപ്പത്തിരണ്ട് തത്ത്വങ്ങളുടെ നിഷ്കർഷം കൈവരിച്ചു, ത്രിഗുണസ്വരൂപവും ത്രിമൂർത്തിത്വവും വേർതിരിച്ച് അറിഞ്ഞ്, ഒൻപത് ഗുണങ്ങളാൽ യുക്തമായ നവബ്രഹ്മത്തെ അറിഞ്ഞ്; ഒൻപത് മാനങ്ങളെ വീണ്ടും ത്രിഗുണീകരിച്ച് സൂര്യ-ചന്ദ്ര-അഗ്നി കലാരൂപമായി ഏകീകരിച്ച്; മദ്ധ്യേ ത്രിവൃതാവരണത്തിലൂടെ ബ്രഹ്മ-വിഷ്ണു-മഹേശ്വരന്മാരെ അനുസന്ധാനം ചെയ്ത് ആദി-അന്തം ഏകമാക്കി; ചിദ്ഗ്രന്ഥിപോലെ അദ്വൈതഗ്രന്ഥി കെട്ടി; നാഭിയിൽ ആരംഭിക്കുന്ന ബ്രഹ്മബിലപ്രമാണത്തെ വേർതിരിച്ച്, ഇരുപത്തേഴു തത്ത്വബന്ധത്തോടെ, ത്രിഗുണയുക്തവും ത്രിമൂർത്തിലക്ഷണലക്ഷിതവുമായിട്ടും ഏകത്വത്തിലേക്ക് സ്ഥാപിച്ച്; ഇടത് ഭുജത്തിൽ നിന്ന് വലത് കണ്ഠാന്തം വരെ വിചാരിച്ച് ആദി-അന്തഗ്രഹണത്തിന്റെ ഏകസംഗമം അറിഞ്ഞ്; മൂലം ഒന്ന് സത്യം, മൃൺമയമെന്നു ഗ്രഹിക്കണം—‘വികാരം വാചാരമ്പണത്തിൽ നിന്നുള്ള നാമമാത്രം; മൃത്തികയേ സത്യം.’ ‘ഹംസ’ എന്ന രണ്ട് അക്ഷരങ്ങളാൽ അന്തഃശിഖയും അന്തഃഉപവീതവും നിശ്ചയിച്ച് ബ്രാഹ്മണത്വം, ബ്രഹ്മധ്യാനാർഹത, യതിത്വം ലഭിക്കുന്നു—ലക്ഷണമില്ലാത്ത അന്തഃശിഖ-ഉപവീതത്തോടെ. ഗൃഹസ്ഥനിൽ പുറത്തെ കർമശിഖയും ജ്ഞാനോപവീതവും എന്നതിനു വിരുദ്ധമായി, കാണപ്പെടുന്ന ശിഖയും പഞ്ഞിനൂൽ ഉപവീതവും കൊണ്ടുള്ള ആഭാസ ബ്രാഹ്മണത്വം; ചതുര്ഗുണീകരണത്തിലൂടെ ഇരുപത്തിനാല് തത്ത്വങ്ങളുടെ നൂൽരൂപം; ഒൻപത് തത്ത്വം ഒന്ന് മാത്രം. പരബ്രഹ്മം പ്രാപ്യമാകയാൽ ജനങ്ങൾ പല മാർഗങ്ങളിലെ പ്രവൃത്തിയെ കല്പിക്കുന്നു. ബ്രഹ്മാദി ദേവർ, ഋഷികൾ, മനുഷ്യർ—എല്ലാവർക്കും രൂപം ഒന്ന്; ബ്രഹ്മം ഒന്ന്; ബ്രാഹ്മണത്വം ഒന്ന്. വർണാശ്രമാചാരവൈശിഷ്ട്യങ്ങൾ വേർവേർ; ശിഖാധാരികളായ വർണാശ്രമികൾക്കും തത്തത്തത്തിൽ ഒന്ന്-ഒന്ന്. അപവർഗാർത്ഥിയായ യതിക്ക് ശിഖാ-യജ്ഞോപവീതത്തിന്റെ മൂലം ഒരേയൊരു പ്രണവമെന്നു പറയുന്നു: ‘ഹംസ’ ശിഖ, പ്രണവം ഉപവീതം, നാദം സംധാനം. ഇതാണ് ധർമ്മം, മറ്റൊന്നല്ല. എങ്ങനെ? പ്രണവ-ഹംസ-നാദം എന്ന ത്രിവൃത്സൂത്രം സ്വഹൃദയത്തിലെ ചൈതന്യത്തിൽ നിലകൊള്ളുന്നു—ത്രിവിധ ബ്രഹ്മം. അത് അറിഞ്ഞ് പ്രാപഞ്ചിക ശിഖയും ഉപവീതവും ഉപേക്ഷിക്കണം ॥൫॥
For Brahman, which is ‘five-footed’, there is nothing (to be added). For the inner Brahman that abides within the four-footed (structure), there are four stations: in the navel, heart, throat, and head are the states of waking, dream, deep sleep, and the fourth. (These correspond) to the āhavanīya, gārhapatya, dakṣiṇa, and sabhya fires. In waking is Brahmā; in dream, Viṣṇu; in deep sleep, Rudra; the fourth is the imperishable, of the nature of consciousness. Therefore there are four states. Dividing the ninety-six principles like threads, arranging them as threefold by the guṇas, extracting the thirty-two principles, discerning separately the tri-guṇa nature and the tri-mūrti condition, knowing the ninefold Brahman endowed with nine qualities, again tripling the nine measures and unifying them as the phases of sun, moon, and fire; contemplating Brahmā–Viṣṇu–Maheśvara by a threefold enclosure in the middle and unifying beginning and end; making the non-dual knot like a knot of consciousness; establishing separately the measure of the ‘Brahman-cavity’ beginning at the navel, with connection to twenty-seven principles, endowed with the three guṇas and marked by the characteristics of the tri-mūrti, yet bringing it to oneness; considering from the left shoulder up to the right side of the throat, knowing the single convergence of grasping at beginning and end; one should understand the single root as real, as made of clay—‘a modification is only a name arising from speech; clay alone is the reality.’ By the two syllables ‘haṃsa’, determining the inner tuft and inner sacred thread, (one attains) brāhmaṇa-hood, fitness for Brahman-meditation, and the state of a renunciant—having an unmarked inner tuft and inner thread. Thus, for the householder, the outwardly marked ritual tuft and the knowledge-thread are (contrasted with) the apparent brāhmaṇa-hood consisting of a visible tuft of hair and a cotton-thread sacred cord; by quadrupling, the thread-making yields the twenty-four principles; the nine principles are one alone. The Supreme Brahman—because it is fit to be approached—people imagine activity in many paths. For all—Brahmā and the rest, gods, seers, and humans—the form is one; Brahman alone is one; brāhmaṇa-hood alone is one. The particularities of conduct in varṇa and āśrama are separate; for those with tuft, varṇa and āśrama are each one (in their own domain). For the renunciant aiming at liberation, they declare the root of tuft and sacred thread to be the one praṇava. ‘Haṃsa’ is the tuft; praṇava is the sacred thread; nāda is the joining. This is the dharma, not another dharma. How so? The praṇava, haṃsa, and nāda—the triple cord—abide in one’s own heart as consciousness: the threefold Brahman. Know that; one should abandon the worldly tuft and sacred thread.