Verse 5
Paramahansaparivrajaka
भगवन् कथम् अयज्ञोपवीत्त्यशिखी सर्वकर्मपरित्यक्तः कथं ब्रह्मनिष्ठापरः कथं ब्राह्मण इति ब्रह्मा पृच्छति । स होवाच विष्णुर्भो भोऽर्भक यस्यास्त्यद्वैतमात्मज्ञानं तदेव यज्ञोपवीतम् । तस्य ध्याननिष्ठैव शिखा । तत्कर्म स पवित्रम् । स सर्वकर्मकृत् । स ब्राह्मणः । स ब्रह्मनिष्ठापरः । स देवः । स ऋषिः । स तपस्वी । स श्रेष्ठः । स एव सर्वज्येष्ठः । स एव जगद्गुरुः । स एवाहं विद्धि । लोके परमहंसपरिव्राजको दुर्लभतरो यद्येकोऽस्ति । स एव नित्यपूतः । स एव वेदपुरुषो महापुरुषो यस्तच्चित्तं मय्येवावतिष्ठते । अहं च तस्मिन्नेवावस्थितः । स एव नित्यतृप्तः । स शीतोष्णसुखदुःखमानावमानवर्जितः । स निन्दामर्षसहिष्णुः । स षडूर्मिवर्जितः । षड्भावविकारशून्यः । स ज्येष्ठाज्येष्ठव्यवधानरहितः । स स्वव्यतिरेकेण नान्यद्रष्टा । आशाम्बरो न नमस्कारो न स्वाहाकारो न स्वधाकारश्च न विसर्जनपरो निन्दास्तुतिव्यतिरिक्तो न मन्त्रतन्त्रोपासको देवान्तरध्यानशून्यो लक्ष्यालक्ष्यनिवर्तकः सर्वोपरतः ससच्चिदानन्दाद्वयचिद्घनः सम्पूर्णानन्दैकबोधो ब्रह्मैवाहममीत्यनवरतं ब्रह्मप्रणवानुसन्धानेन यः कृतकृत्यो भवति स ह परमहंसपरिव्राडित्युपनिषत् ॥५॥
भगवन् । कथम् । अ-यज्ञोपवीती । अ-शिखी । सर्व-कर्म-परित्यक्तः । कथम् । ब्रह्म-निष्ठा-परः । कथम् । ब्राह्मणः । इति । ब्रह्मा । पृच्छति । सः । ह । उवाच । विष्णुः । भोः । भोः । अर्भक । यस्य । अस्ति । अद्वैतम् । आत्म-ज्ञानम् । तत् । एव । यज्ञोपवीतम् । तस्य । ध्यान-निष्ठा । एव । शिखा । तत्-कर्म । सः । पवित्रम् । सः । सर्व-कर्म-कृत् । सः । ब्राह्मणः । सः । ब्रह्म-निष्ठा-परः । सः । देवः । सः । ऋषिः । सः । तपस्वी । सः । श्रेष्ठः । सः । एव । सर्व-ज्येष्ठः । सः । एव । जगत्-गुरुः । सः । एव । अहम् । विद्धि । लोके । परमहंस-परिव्राजकः । दुर्लभ-तरः । यदि । एकः । अस्ति । सः । एव । नित्य-पूतः । सः । एव । वेद-पुरुषः । महा-पुरुषः । यः । तत्-चित्तम् । मयि । एव । अवतिष्ठते । अहम् । च । तस्मिन् । एव । अवस्थितः । सः । एव । नित्य-तृप्तः । सः । शीत-उष्ण-सुख-दुःख-मान-अवमान-वर्जितः । सः । निन्दा-अमर्ष-सहिष्णुः । सः । षट्-ऊर्मि-वर्जितः । षट्-भाव-विकार-शून्यः । सः । ज्येष्ठ-अज्येष्ठ-व्यवधान-रहितः । सः । स्व-व्यतिरेकेण । न । अन्यत्-द्रष्टा । आशा-अम्बरः । न । नमस्कारः । न । स्वाहा-कारः । न । स्वधा-कारः । च । न । विसर्जन-परः । निन्दा-स्तुति-व्यतिरिक्तः । न । मन्त्र-तन्त्र-उपासकः । देव-अन्तर-ध्यान-शून्यः । लक्ष्य-अलक्ष्य-निवर्तकः । सर्व-उपरतः । सः । सत्-चित्-आनन्द-अद्वय-चित्-घनः । सम्पूर्ण-आनन्द-एक-बोधः । ब्रह्म । एव । अहम् । अमि । इति । अनवरतम् । ब्रह्म-प्रणव-अनुसन्धानॆन । यः । कृत-कृत्यः । भवति । सः । ह । परमहंस-परिव्राट् । इति । उपनिषत् ॥५॥
bhagavan katham ayajñopavītty aśikhī sarvakarmaparityaktaḥ kathaṃ brahmaniṣṭhāparaḥ kathaṃ brāhmaṇa iti brahmā pṛcchati | sa hovāca viṣṇur bho bho'rbhaka yasyāsty advaitam ātmajñānaṃ tadeva yajñopavītam | tasya dhyānaniṣṭhaiva śikhā | tatkarma sa pavitram | sa sarvakarmakṛt | sa brāhmaṇaḥ | sa brahmaniṣṭhāparaḥ | sa devaḥ | sa ṛṣiḥ | sa tapasvī | sa śreṣṭhaḥ | sa eva sarvajyeṣṭhaḥ | sa eva jagadguruḥ | sa evāhaṃ viddhi | loke paramahaṃsaparivrājako durlabhataraḥ yady eko'sti | sa eva nityapūtaḥ | sa eva vedapuruṣo mahāpuruṣo yastaccittaṃ mayy evāvatiṣṭhate | ahaṃ ca tasminn evāvasthitaḥ | sa eva nityatṛptaḥ | sa śītoṣṇasukhaduḥkhamānāvamānavarjitaḥ | sa nindāmarṣasahiṣṇuḥ | sa ṣaḍūrmivarjitaḥ | ṣaḍbhāvavikāraśūnyaḥ | sa jyeṣṭhājyeṣṭhavyavadhānarahitaḥ | sa svavyatirekeṇa nānyad draṣṭā | āśāmbaro na namaskāro na svāhākāro na svadhākāraś ca na visarjanaparo nindāstutivyatirikto na mantratantrōpāsako devāntaradhyānaśūnyo lakṣyālakṣyanivartakaḥ sarvoparataḥ sa saccidānandādvayacidghanaḥ sampūrṇānandaikabodho brahmaivāham amīti anavarataṃ brahmapraṇavānusandhānena yaḥ kṛtakṛtyo bhavati sa ha paramahaṃsaparivrāḍ ity upaniṣat ||5||
ബ്രഹ്മാവ് ചോദിക്കുന്നു: “ഭഗവൻ, യജ്ഞോപവീതമില്ലാതെ, ശിഖയില്ലാതെ, എല്ലാ കര്മ്മങ്ങളും ഉപേക്ഷിച്ച സന്ന്യാസി എങ്ങനെ ബ്രഹ്മനിഷ്ഠനാകുന്നു? എങ്ങനെ ബ്രാഹ്മണനെന്നു പറയപ്പെടുന്നു?” വിഷ്ണു പറഞ്ഞു: “ഹേ ബാലകാ, ആരിൽ ആത്മാവിന്റെ അദ്വൈതജ്ഞാനം ഉണ്ടോ, അതുതന്നെയാണ് അവന്റെ യജ്ഞോപവീതം. ധ്യാനത്തിൽ അചഞ്ചലമായ നിലനിൽപ്പുതന്നെയാണ് അവന്റെ ശിഖ. അതുതന്നെയാണ് അവന്റെ കര്മ്മം/വിധി; അത് പവിത്രമാക്കുന്നതാണ്. അവൻ സകലകര്മ്മങ്ങളുടെയും കര്ത്താവാണ്. അവൻ ബ്രാഹ്മണൻ. അവൻ ബ്രഹ്മനിഷ്ഠാപരൻ. അവൻ ദേവൻ, ഋഷി, തപസ്വി, ശ്രേഷ്ഠൻ; എല്ലാവരിലും ജ്യേഷ്ഠൻ; ജഗദ്ഗുരു—അവനെ തന്നെയാണ് എന്നെന്നു അറിയുക. ലോകത്തിൽ പരമഹംസപരിവ്രാജകൻ അത്യന്തം ദുർലഭൻ; ഒരാൾ പോലും ഉണ്ടെങ്കിൽ. അവൻ നിത്യശുദ്ധൻ; അവൻ തന്നെ വേദപുരുഷൻ, മഹാപുരുഷൻ—അവന്റെ ചിത്തം എനിക്കുള്ളിൽ മാത്രം നിലകൊള്ളുന്നു; ഞാനും അവനിൽ മാത്രം നിലകൊള്ളുന്നു. അവൻ നിത്യത്രുപ്തൻ; ശീത-ഉഷ്ണം, സുഖ-ദുഃഖം, മാന-അപമാനം എന്നിവയിൽനിന്ന് വിമുക്തൻ. നിന്ദയെ അമർഷമില്ലാതെ സഹിക്കുന്നു. ഷഡൂർമികളിൽനിന്ന് മുക്തൻ; ഷഡ്ഭാവവികാരങ്ങളിൽനിന്ന് ശൂന്യൻ. ജ്യേഷ്ഠ-അജ്യേഷ്ഠ ഭേദമില്ല. സ്വയം ഒഴികെ മറ്റൊന്നും കാണുന്നില്ല. ആകാശം തന്നെയാണ് അവന്റെ വസ്ത്രം; നമസ്കാരമില്ല, ‘സ്വാഹാ’ ഇല്ല, ‘സ്വധാ’ ഇല്ല, വിസർജനവിധിയിൽ ആസക്തിയില്ല; നിന്ദാ-സ്തുതികളെ അതിക്രമിച്ചവൻ; മന്ത്ര-തന്ത്രാധീന ഉപാസകനല്ല; മറ്റ് ദേവതകളുടെ ധ്യാനമില്ല; ലക്ഷ്യ-അലക്ഷ്യങ്ങളിൽനിന്ന് പിന്മാറിയവൻ; സകല ബാഹ്യപ്രവൃത്തികളിലും ഉപരതൻ. അവൻ സച്ചിദാനന്ദ അദ്വൈത ചിദ്ഘനൻ; പൂർണ്ണാനന്ദത്തിന്റെ ഏകബോധം. ‘അഹം ബ്രഹ്മാസ്മി’ എന്നു ഓംകാര-പ്രണവാനുസന്ധാനം നിരന്തരം ചെയ്തുകൊണ്ട് കൃതകൃത്യനാകുന്നു—അവനെയാണ് പരമഹംസപരിവ്രാട് എന്നു ഉപനിഷത്ത് ഉപദേശിക്കുന്നു.
Brahmā asks: “Venerable one, how is (the renunciant) without the sacred thread, without the topknot, having abandoned all rites—how is he devoted to steadfastness in Brahman, and how is he a brāhmaṇa?” Viṣṇu replied: “O child, for him who has non-dual knowledge of the Self, that alone is the sacred thread. His firm establishment in meditation itself is the topknot. That (knowledge) is his rite; it is purifying. He is the performer of all rites. He is a brāhmaṇa. He is devoted to steadfastness in Brahman. He is a god; he is a seer; he is an ascetic; he is the best; he alone is the eldest of all; he alone is the teacher of the world—know him to be myself. In the world, a supreme-swan wandering mendicant is rarer still, if even one exists. He alone is ever pure; he alone is the Veda-person, the great person, whose mind rests in me alone, and I too abide in him alone. He alone is ever content; he is free from cold and heat, pleasure and pain, honor and dishonor. He endures censure without resentment. He is free from the six waves; devoid of the six modifications of being. He is without the distinction of elder and younger. Apart from himself he sees no other. His garment is hope (i.e., the sky/space); he has no salutation, no ‘svāhā’, no ‘svadhā’, and is not intent on ritual dismissal; he is beyond blame and praise; he is not a worshipper dependent on mantras and tantras; he is devoid of meditation on other deities; he withdraws from the ‘aim’ and the ‘non-aim’; he has ceased from all (external) activity. He is the compact mass of non-dual consciousness—existence, consciousness, bliss; the single awareness of complete bliss. By unceasing contemplation of Brahman through the syllable Oṃ—(knowing) ‘I am Brahman indeed’—he becomes one who has accomplished what is to be accomplished. Such is the supreme-swan wandering renunciant—thus (teaches) the Upaniṣad.