Parama Hamsa Upanishad (Part of the Sukla-Yajur Veda)
Om ! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed.
Om Shanti ! Shanti ! Shanti !
The sage Narada enquired Bhagavan (the Lord) thus: “What is the path of the yogis who are Parama Hamsaas? What is their end?”
To him, Bhagavan replied: “The path of the Parama Hamsaa is a rare one to attain in this world. He is not found in many places except one or two rare corners of the world. He is ever pure and most sacred. The wise men believe that the Parama Hamsaa is the same as the Divine Supreme (or the Veda Purusha). He is the Supreme Soul. His mind will always be with me in unison. I will also be present within him. He will leave behind his children, friends, wife, relatives, remove his hair and the sacred thread (which Hindus wear), stop the performance of all other rites and even the chanting or recitation of the Vedas. Having renunciated all these and in turn the huge (materialistic) world, he will keep for the use of his body and for helping the world at large, only a loin cloth, a (hand) cloth and a (walking) stick. Even this is not important. I shall tell you what is more important now.
Not the stick; not the hair; not even the sacred thread. The Parama Hamsaa will wander around even without a bit of cloth around him. He does not have (rather feel) cold or heat; not joy or sorrow; not fame or shame. He does not pass through the six stages of life (including the birth, growth and death). He is devoid of ill will, pride, jealousy, greed, tiredness, and such other bad attitudes. He will consider his body to be a dead body without life.
Since he has got rid of that desire of the body which was the reason for doubts and wrong knowledge / notion about the body and the self, he finds himself united with the soul in having obtained the supreme knowledge. And he resides within himself (in the Atma) with this thought: “Without a movement but with ineffable peace and as undivided bliss, I remain in the form of supreme knowledge. That is my destination; my goal. That is my hair; my sacred thread as well.”
Having gathered this knowledge that the Jivatma and the Paramatma are one and the same, the distinction, (which others see between the two) ceases to exist for the Parama Hamsaa. That thought of his is equivalent to the specified worships he is supposed to be performing (as per the various religious doctrines).
That one who has destroyed all his desires completely, and understands and contemplates in the principle of advatita (non-duality of beings and the God), and holds a stick (gnaana-danda) as a sign of this knowledge is the one called as ‘eka-dandee’ (the one carrying one stick).
That one, who, having controlled all his sense organs, and residing in his Atma, remains only in the state of bliss at all times with the thought that he (the soul) is Brahman, is the one who has attained everything. He is the one who has attained the ultimate result of having taken a human life here in this world. This is the conclusion of the Upanishad.
Om ! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed.
Om Shanti ! Shanti ! Shanti !