Nirvana

Verse 1

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. Its theme is the Paramahaṃsa—“I am He.” Its renunciants are the wandering mendicants; its outward mark is the western sign. Manmatha is the guardian of the field. The doctrine is the sky; the river is the nectar of immortality with its waves. It is imperishable, stainless. Niḥsaṃśaya is the seer. Nirvāṇa is the deity. Its way of life is without lineage, beyond family obligations. Its knowledge is non-dual, absolute knowledge.

Verse 2

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. Its theme is the Paramahaṃsa—“I am He.” Its renunciants are the wandering mendicants; its outward mark is the western sign. Manmatha is the guardian of the field. The doctrine is the sky; the river is the nectar of immortality with its waves. It is imperishable, stainless. Niḥsaṃśaya is the seer. Nirvāṇa is the deity. Its activity is without lineage. Its knowledge is non-dual, absolute knowledge.

Verse 3

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. Its theme is the Paramahaṃsa—“I am He.” Its renunciants are the wandering mendicants; its outward mark is the western sign. Manmatha is the guardian of the field. The doctrine is the sky; the river is the nectar of immortality with its waves. It is imperishable, stainless. Niḥsaṃśaya is the seer. Nirvāṇa is the deity. Its activity is without lineage. Its knowledge is non-dual, absolute knowledge.

Verse 4

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. “I am the Paramahaṃsa.” The wandering renunciants are the “western marks (liṅgas).” Manmatha is the guardian of the sacred precinct. The doctrine is the “conclusion of the sky,” and the river is the “nectar-river with waves.” The goal is the imperishable, the stainless. The seer is “Free-from-doubt.” The deity is Nirvāṇa. The activity is “without clan or lineage.” The knowledge is “non-dual, absolute knowledge.”

Verse 5

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. “I am the Paramahaṃsa.” The wandering renunciants are the “western marks (liṅgas).” Manmatha is the guardian of the sacred precinct. The doctrine is the “conclusion of the sky,” and the river is the “nectar-river with waves.” The goal is the imperishable, the stainless. The seer is “Free-from-doubt.” The deity is Nirvāṇa. The activity is “without clan or lineage.” The knowledge is “non-dual, absolute knowledge.”

Verse 6

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. “I am the Paramahaṃsa.” The wandering renunciants are the “western marks (liṅgas).” Manmatha is the guardian of the sacred precinct. The doctrine is the “conclusion of the sky,” and the river is the “nectar-river with waves.” The goal is the imperishable, the stainless. The seer is “Free-from-doubt.” The deity is Nirvāṇa. The activity is “without clan or lineage.” The knowledge is “non-dual, absolute knowledge.”

Verse 7

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. “I am the Paramahaṃsa.” The wandering renunciants are the so‑called “western marks.” Manmatha is the guardian of the sacred precinct. The doctrine is the “sky‑principle” (gagana‑siddhānta); the river is the nectar‑river with surging waves. It is imperishable, stainless. Niḥsaṃśaya is the seer (ṛṣi). Nirvāṇa is the deity. The way of action is “without lineage” (niṣkula‑pravṛtti). The knowledge is “non‑exclusive / non‑dual” (niṣkevala‑jñāna).

Verse 8

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. “I am the Paramahaṃsa.” The wandering renunciants are the “western marks.” Manmatha is the guardian of the precinct. The doctrine is the “sky”; the river is the nectar‑river with surging waves. It is imperishable, stainless. Niḥsaṃśaya is the seer. Nirvāṇa is the deity. The activity is “without lineage.” The knowledge is “non‑exclusive / non‑dual.”

Verse 9

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad. “I am the Paramahaṃsa.” The wandering renunciants are the “western marks.” Manmatha is the guardian of the precinct. The doctrine is the “sky”; the river is the nectar‑river of surging waves. It is imperishable, stainless. Niḥsaṃśaya is the seer. Nirvāṇa is the deity. The activity is without lineage. The knowledge is non‑dual.

Verse 10

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad: “I am the Paramahaṃsa.” The wandering renunciants are the ‘western’ insignia. Manmatha is the guardian of the sacred precinct. The doctrine is founded on the ‘sky’ (gagana); the river is the nectar-stream with rippling wavelets. The goal is the imperishable, the stainless. The seer is Niḥsaṃśaya, “free from doubt.” The deity is Nirvāṇa. Its activity is beyond lineage (niṣkula). Its knowledge is non-dual, pure and exclusive (niṣkevala).

Verse 11

अथ निर्वाणोपनिषदं व्याख्यास्यामः । परमहंसः सोऽहम् । परिव्राजकाः पश्चिमलिङ्गाः । मन्मथः क्षेत्रपालः । गगनसिद्धान्तः अमृतकल्लोलनदी । अक्षयं निरञ्जनम् । निःसंशय ऋषिः । निर्वाणो देवता । निष्कुलप्रवृत्तिः ...

Now we shall expound the Nirvāṇa Upaniṣad: “I am the Paramahaṃsa.” The wandering renunciants are the ‘western’ insignia. Manmatha is the guardian of the sacred precinct. The doctrine is founded on the ‘sky’ (gagana); the river is the nectar-stream with rippling wavelets. The goal is the imperishable, the stainless. The seer is Niḥsaṃśaya, “free from doubt.” The deity is Nirvāṇa. Its activity is beyond lineage (niṣkula). Its knowledge is non-dual, pure and exclusive (niṣkevala).

Verse 12

ऊर्ध्वाम्नायः । निरालम्बपीठः । संयोगदीक्षा । वियोगोपदेशः । दीक्षासन्तोषपानं च । द्वादशादित्यावलोकनम् । विवेकरक्षा । करुणैव केलिः । आनन्दमाला । एकान्तगुहायां मुक्तासनसुखगोष्ठी । अकल्पितभिक्षाशी । हंसाच...

The ‘upward’ transmission (ūrdhvāmnāya). The seat (pīṭha) that is without support. Initiation into union (saṃyoga-dīkṣā). Instruction in disjunction (viyoga-upadeśa). And the drinking of contentment as the initiation. The contemplation of the twelve Ādityas (suns). Protection by discrimination (viveka). Compassion alone is play. A garland of bliss. In the solitary cave, an assembly of ease in the posture of liberation. Eating unpremeditated alms. The conduct of the Haṃsa. The establishment that the Haṃsa dwells within all beings.

Verse 13

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

(These are the marks and observances:) the ‘upper’ transmission (ūrdhvāmnāya); the supportless seat (nirālamba-pīṭha); initiation into union (saṃyoga-dīkṣā); instruction in disunion, that is, detachment (viyoga-upadeśa); and the drinking of the contentment born of initiation; contemplation of the twelve Ādityas; safeguarding of discrimination (viveka); compassion alone as divine play; a garland of bliss; in the solitary cave, a serene assembly in the posture of liberation; one who eats unpremeditated alms; the conduct of the Haṃsa; and the teaching that the Haṃsa dwells within all beings.

Verse 14

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

(These are the characteristics and observances:) the ‘upper’ transmission; the supportless seat; initiation into union; instruction in detachment; and the drinking of the contentment of initiation; contemplation of the twelve Ādityas; safeguarding of discrimination; compassion alone as play; a garland of bliss; in the solitary cave, a pleasant assembly in the posture of liberation; one who eats unpremeditated alms; the conduct of the Haṃsa; and the teaching that the Haṃsa dwells within all beings.

Verse 15

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

(These are the characteristics and observances:) the upper transmission; the supportless seat; initiation into union; instruction in detachment; and the drinking of the contentment of initiation; contemplation of the twelve Ādityas; protection by discrimination; compassion alone as play; a garland of bliss; in the solitary cave, a pleasant gathering in the posture of liberation; one who eats uncontrived alms; the conduct of the Haṃsa; and the exposition that the Haṃsa dwells within all beings.

Verse 16

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

[He is characterized by:] the upward transmission (ūrdhvāmnāya); the supportless seat (nirālamba-pīṭha); initiation into union (saṃyoga-dīkṣā); instruction in disunion—detachment (viyoga-upadeśa); and the drinking of contentment that is itself initiation; contemplation of the twelve Ādityas; the guarding of discrimination (viveka); compassion alone as play; a garland of bliss; in the solitary cave, an assembly of the joy of the liberated seat; one who eats unpremeditated alms; the conduct of the Haṃsa; and the establishing that the Haṃsa dwells within all beings.

Verse 17

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

[He is characterized by:] the upward transmission; the supportless seat; initiation into union; instruction in detachment; the drinking of contentment that is initiation; contemplation of the twelve Ādityas; protection of discrimination; compassion alone as play; a garland of bliss; in the solitary cave, an assembly of the happiness of the liberated seat; one who eats unpremeditated alms; the conduct of the Haṃsa; and the establishing that the Haṃsa dwells within all beings.

Verse 18

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

The upward tradition; the supportless seat; initiation into union; teaching of detachment; and the drinking of contentment as initiation; contemplation of the twelve Ādityas; safeguarding discrimination; compassion alone as play; a garland of bliss; in the solitary cave, the convivial assembly of the joy of the liberated seat; one who subsists on uncontrived alms; the conduct of the Haṃsa; the assertion that the Haṃsa dwells within all beings.

Verse 19

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशावदित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभ...

The higher transmission (ūrdhvāmnāya) is this: the seat (pīṭha) without support; initiation into union; instruction in separation—detachment; and the drinking of the contentment of dīkṣā; the contemplation of the sun as twelvefold; the guarding of discrimination (viveka); compassion alone as divine play (līlā); a garland of bliss; in the solitary cave, an assembly of the joy of the liberated seat/posture; one who eats uncontrived alms; the conduct of the Haṃsa; and the establishing that the Haṃsa dwells within all beings.

Verse 20

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशावदित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभ...

The higher transmission (ūrdhvāmnāya) is this: the seat (pīṭha) without support; initiation into union; instruction in separation—detachment; and the drinking of the contentment of dīkṣā; the contemplation of the sun as twelvefold; the guarding of discrimination (viveka); compassion alone as divine play (līlā); a garland of bliss; in the solitary cave, an assembly of the joy of the liberated seat/posture; one who eats uncontrived alms; the conduct of the Haṃsa; and the establishing that the Haṃsa dwells within all beings.

Verse 21

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशावदित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभ...

The higher transmission (ūrdhvāmnāya) is this: the seat (pīṭha) without support; initiation into union; instruction in separation—detachment; and the drinking of the contentment of dīkṣā; the contemplation of the sun as twelvefold; the guarding of discrimination (viveka); compassion alone as divine play (līlā); a garland of bliss; in the solitary cave, an assembly of the joy of the liberated seat/posture; one who eats uncontrived alms; the conduct of the Haṃsa; and the establishing that the Haṃsa dwells within all beings.

Verse 22

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

The upward transmission (ūrdhvāmnāya); the supportless seat (nirālamba-pīṭha); initiation into union (saṃyoga-dīkṣā); instruction in disunion—detachment (viyoga-upadeśa); and the drinking of contentment that itself is initiation; contemplation of the twelve Ādityas; the guarding of discrimination (viveka); compassion alone as sacred play; a garland of bliss; in the solitary cave, an assembly delighting in the happiness of the liberated seat; one who eats unpremeditated alms; the conduct of the Haṃsa; and the teaching that the Haṃsa dwells within all beings.

Verse 23

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

The upward transmission; the supportless seat; initiation into union; instruction in detachment; and the drinking of contentment that is initiation; contemplation of the twelve Ādityas; guarding of discrimination; compassion alone as sacred play; a garland of bliss; in the solitary cave, an assembly rejoicing in the happiness of the liberated seat; one who eats unpremeditated alms; the conduct of the Haṃsa; the teaching that the Haṃsa dwells within all beings.

Verse 24

ऊर्ध्वाम्नायः। निरालम्बपीठः। संयोगदीक्षा। वियोगोपदेशः। दीक्षासन्तोषपानं च। द्वादशादित्यावलोकनम्। विवेकरक्षा। करुणैव केलिः। आनन्दमाला। एकान्तगुहायां मुक्तासनसुखगोष्ठी। अकल्पितभिक्षाशी। हंसाचारः। सर्वभू...

The upward transmission; the supportless seat; initiation into union; instruction in detachment; and the drinking of contentment that is initiation; contemplation of the twelve Ādityas; guarding of discrimination; compassion alone as divine play; a garland of bliss; in the solitary cave, an assembly tasting the happiness of the liberated seat; one who eats unpremeditated alms; the conduct of the Haṃsa; the teaching that the Haṃsa dwells within all beings.

Verse 25

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassionate indifference; the staff is discernment. The yogic belt is the contemplation of Brahman; the sandals are Śrī—grace and prosperity. The “walking” is in accord with the will of the Supreme. The “binding” is the restraint of Kuṇḍalinī. Freed from the highest reproach, one is a jīvanmukta, liberated while living. There is the sleep of Śiva-yoga, and there is the khecarī-mudrā. One abides in supreme bliss, beyond the three guṇas; attainable through discrimination, beyond mind and speech. This world, being produced, is impermanent—like a dream-world, like a cloud, like an elephant seen in a cloud, and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like the rope-snake. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path. “Void” is not the sign. Reality is the very existence of the Supreme Lord. The monastery is yoga that is true and accomplished. The immortal state is Its own nature. The self-awareness of the primal Brahman. Ajapā is the Gāyatrī. The staff of modification (vikāra) is to be meditated upon.

Verse 26

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassionate indifference; the staff is discernment. The yogic belt is the contemplation of Brahman; the sandals are Śrī—grace and prosperity. The “walking” is in accord with the will of the Supreme. The “binding” is the restraint of Kuṇḍalinī. Freed from the highest reproach, one is a jīvanmukta, liberated while living. There is the sleep of Śiva-yoga, and there is the khecarī-mudrā. One abides in supreme bliss, beyond the three guṇas; attainable through discrimination, beyond mind and speech. This world, being produced, is impermanent—like a dream-world, like a cloud, like an elephant seen in a cloud, and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like the rope-snake. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path. “Void” is not the sign. Reality is the very existence of the Supreme Lord. The monastery is yoga that is true and accomplished. The immortal state is Its own nature. The self-awareness of the primal Brahman. Ajapā is the Gāyatrī. The staff of modification (vikāra) is to be meditated upon.

Verse 27

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassionate indifference; the staff is discernment. The yogic belt is the contemplation of Brahman; the sandals are Śrī—grace and prosperity. The “walking” is in accord with the will of the Supreme. The “binding” is the restraint of Kuṇḍalinī. Freed from the highest reproach, one is a jīvanmukta, liberated while living. There is the sleep of Śiva-yoga, and there is the khecarī-mudrā. One abides in supreme bliss, beyond the three guṇas; attainable through discrimination, beyond mind and speech. This world, being produced, is impermanent—like a dream-world, like a cloud, like an elephant seen in a cloud, and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like the rope-snake. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path. “Void” is not the sign. Reality is the very existence of the Supreme Lord. The monastery is yoga that is true and accomplished. The immortal state is Its own nature. The self-awareness of the primal Brahman. Ajapā is the Gāyatrī. The staff of modification (vikāra) is to be meditated upon.

Verse 28

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

Fortitude is the cloak; indifference is the loincloth; discrimination is the staff; the belt is the yoga of beholding Brahman; prosperity is the sandals; conduct is to follow the Supreme Will; restraint is the binding discipline of Kuṇḍalinī. Freed from blame and counter-blame, one is a jīvanmukta. There is Śiva’s yogic sleep, and the khecarī-mudrā. Established in supreme bliss, having gone beyond the three guṇas—attainable through discernment, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. Likewise, the aggregate beginning with the body, woven of the net of deluding qualities, is imagined like a rope-snake. The target is That denoted by hundreds of names such as “Viṣṇu” and “Vidyā”. The goad is the path; “void” is not the sign. Reality is the existence of the Supreme Lord. The monastery is the yoga of truth and accomplishment. The deathless state is Its very nature: the self-luminous awareness of the primal Brahman. Ajapā is the Gāyatrī. The staff of transformation—removing modifications—is to be meditated upon.

Verse 29

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

Fortitude is the cloak; indifference is the loincloth; discrimination is the staff; the belt is the yoga of beholding Brahman; prosperity is the sandals; conduct is to follow the Supreme Will; restraint is the binding discipline of Kuṇḍalinī. Freed from blame and counter-blame, one is a jīvanmukta. There is Śiva’s yogic sleep, and the khecarī-mudrā. Established in supreme bliss, having gone beyond the three guṇas—attainable through discernment, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. Likewise, the aggregate beginning with the body, woven of the net of deluding qualities, is imagined like a rope-snake. The target is That denoted by hundreds of names such as “Viṣṇu” and “Vidyā”. The goad is the path; “void” is not the sign. Reality is the existence of the Supreme Lord. The monastery is the yoga of truth and accomplishment. The deathless state is Its very nature: the self-luminous awareness of the primal Brahman. Ajapā is the Gāyatrī. The staff of transformation—removing modifications—is to be meditated upon.

Verse 30

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

Fortitude is the cloak; indifference is the loincloth; discrimination is the staff; the belt is the yoga of beholding Brahman; prosperity is the sandals; conduct is to follow the Supreme Will; restraint is the binding discipline of Kuṇḍalinī. Freed from blame and counter-blame, one is a jīvanmukta. There is Śiva’s yogic sleep, and the khecarī-mudrā. Established in supreme bliss, having gone beyond the three guṇas—attainable through discernment, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. Likewise, the aggregate beginning with the body, woven of the net of deluding qualities, is imagined like a rope-snake. The target is That denoted by hundreds of names such as “Viṣṇu” and “Vidyā”. The goad is the path; “void” is not the sign. Reality is the existence of the Supreme Lord. The monastery is the yoga of truth and accomplishment. The deathless state is Its very nature: the self-luminous awareness of the primal Brahman. Ajapā is the Gāyatrī. The staff of transformation—removing modifications—is to be meditated upon.

Verse 31

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassion; the staff is inquiry. The yoga-belt is the vision of Brahman; the sandals are Śrī, sacred prosperity. One’s conduct accords with the will of the Supreme. The binding is the restraint and ascent of Kuṇḍalinī. Freed from others’ censure, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. Abiding in supreme bliss, having gone beyond the three guṇas, attainable through discrimination, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. So too the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like a snake upon a rope. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Vidyā.” The goad is the path; emptiness is not the sign. Reality is the very existence of the Supreme Lord. The monastery is the yoga that is true and accomplished. Its own nature is the immortal state. It is the self-awareness of the primordial Brahman. Ajapā is the Gāyatrī. The staff of modification is to be contemplated, to be transcended.

Verse 32

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassion; the staff is inquiry. The yoga-belt is the vision of Brahman; the sandals are Śrī, sacred prosperity. One’s conduct accords with the will of the Supreme. The binding is the restraint and ascent of Kuṇḍalinī. Freed from others’ censure, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. Abiding in supreme bliss, having gone beyond the three guṇas, attainable through discrimination, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. So too the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like a snake upon a rope. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Vidyā.” The goad is the path; emptiness is not the sign. Reality is the very existence of the Supreme Lord. The monastery is the yoga that is true and accomplished. Its own nature is the immortal state. It is the self-awareness of the primordial Brahman. Ajapā is the Gāyatrī. The staff of modification is to be contemplated, to be transcended.

Verse 33

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassion; the staff is inquiry. The yoga-belt is the vision of Brahman; the sandals are Śrī, sacred prosperity. One’s conduct accords with the will of the Supreme. The binding is the restraint and ascent of Kuṇḍalinī. Freed from others’ censure, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. Abiding in supreme bliss, having gone beyond the three guṇas, attainable through discrimination, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. So too the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like a snake upon a rope. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Vidyā.” The goad is the path; emptiness is not the sign. Reality is the very existence of the Supreme Lord. The monastery is the yoga that is true and accomplished. Its own nature is the immortal state. It is the self-awareness of the primordial Brahman. Ajapā is the Gāyatrī. The staff of modification is to be contemplated, to be transcended.

Verse 34

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassion; the staff is inquiry; the yogic belt is the vision of Brahman; the sandals are prosperity. Conduct accords with the Supreme Will; restraint is the binding (governing) of Kuṇḍalinī. Freed from the highest reproach, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. One abides in supreme bliss, having gone beyond the three guṇas—attainable through discrimination, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive guṇas, is imagined like a snake upon a rope. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path; emptiness is not the sign. Reality is the very existence of the Supreme Lord. The monastery is yoga that is true and accomplished. That very nature is the deathless state. It is the self-awareness of the primordial Brahman. The ajapā is the Gāyatrī. The staff of transformation is to be meditated upon.

Verse 35

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassion; the staff is inquiry; the yogic belt is the vision of Brahman; the sandals are prosperity. Conduct accords with the Supreme Will; restraint is the binding (governing) of Kuṇḍalinī. Freed from the highest reproach, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. One abides in supreme bliss, having gone beyond the three guṇas—attainable through discrimination, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive guṇas, is imagined like a snake upon a rope. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path; emptiness is not the sign. Reality is the very existence of the Supreme Lord. The monastery is yoga that is true and accomplished. That very nature is the deathless state. It is the self-awareness of the primordial Brahman. The ajapā is the Gāyatrī. The staff of transformation is to be meditated upon.

Verse 36

धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्...

The cloak is fortitude; the loincloth is dispassion; the staff is inquiry; the yogic belt is the vision of Brahman; the sandals are prosperity. Conduct accords with the Supreme Will; restraint is the binding (governing) of Kuṇḍalinī. Freed from the highest reproach, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. One abides in supreme bliss, having gone beyond the three guṇas—attainable through discrimination, beyond mind and speech. The produced world is impermanent, like a dream-world, like a cloud-elephant and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive guṇas, is imagined like a snake upon a rope. The aim is That which is indicated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path; emptiness is not the sign. Reality is the very existence of the Supreme Lord. The monastery is yoga that is true and accomplished. That very nature is the deathless state. It is the self-awareness of the primordial Brahman. The ajapā is the Gāyatrī. The staff of transformation is to be meditated upon.

Verse 37

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of that Form whose very nature is perpetual bliss. One who lives on the alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā (Wisdom). The movement of unmanī. A purified body. A seat without support. Blissful action like waves of nectar. The white, pure sky. The great doctrine. Skill in “field and vessel”—that is, in the practice of divine powers beginning with tranquility and self-control. The union of the higher and the lower. The liberating instructions (tāraka-upadeśa). The Deity is non-dual, ever-bliss.

Verse 38

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of that Form whose very nature is perpetual bliss. One who lives on the alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā (Wisdom). The movement of unmanī. A purified body. A seat without support. Blissful action like waves of nectar. The white, pure sky. The great doctrine. Skill in “field and vessel”—that is, in the practice of divine powers beginning with tranquility and self-control. The union of the higher and the lower. The liberating instructions (tāraka-upadeśa). The Deity is non-dual, ever-bliss.

Verse 39

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of that Form whose very nature is perpetual bliss. One who lives on the alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā (Wisdom). The movement of unmanī. A purified body. A seat without support. Blissful action like waves of nectar. The white, pure sky. The great doctrine. Skill in “field and vessel”—that is, in the practice of divine powers beginning with tranquility and self-control. The union of the higher and the lower. The liberating instructions (tāraka-upadeśa). The Deity is non-dual, ever-bliss.

Verse 40

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of that form whose very nature is ever-bliss. One who lives on the alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā. The movement into unmanī. A purified body. A seat without support. The blissful activity of nectar-like waves. The pale-white sky. The great doctrine. Skill in the field and the vessel—namely, in the practice of divine powers such as śama and dama. The conjunction of the higher and the lower. The tāraka instructions. The deity is nondual ever-bliss.

Verse 41

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of that form whose very nature is ever-bliss. One who lives on the alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā. The movement into unmanī. A purified body. A seat without support. The blissful activity of nectar-like waves. The pale-white sky. The great doctrine. Skill in the field and the vessel—namely, in the practice of divine powers such as śama and dama. The conjunction of the higher and the lower. The tāraka instructions. The deity is nondual ever-bliss.

Verse 42

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of the form whose nature is ever-bliss. One who lives on the alms of bliss. Dwelling, even in the great cremation-ground, in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī. The activity of Śāradā. The movement into unmanī. A purified body. A supportless seat. The blissful activity of nectar-waves. The pale sky. The great doctrine. Skill in the practice of divine powers beginning with śama and dama, with regard to field and vessel. The conjunction of higher and lower. The tāraka teachings. The deity is nondual ever-bliss.

Verse 43

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak (kanthā) that restrains the mind. By yoga, the vision of the essential nature whose form is ever-bliss. One who lives on the alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (beyond mind). The activity of Śāradā. The course of unmanī. A purified body. A seat without support. The blissful activity of nectar-waves. The white, pure sky. The great doctrine. Skill as field and vessel in the practice of the divine powers beginning with śama and dama (tranquility and restraint). The conjunction of the higher and the lower. The tāraka instructions. The deity is non-dual, ever-bliss.

Verse 44

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. By yoga, the vision of the ever-blissful essential nature. One who lives on the alms of bliss. Dwelling, even in the great cremation-ground, in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī. The activity of Śāradā. The movement of unmanī. A purified body. A seat without support. The blissful activity of nectar-waves. The white sky. The great doctrine. Skillfulness as field and vessel in the practice of the divine powers beginning with śama and dama. The conjunction of the higher and the lower. The tāraka instructions. The deity is non-dual ever-bliss.

Verse 45

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the seeing of the essential nature that is ever-bliss. One who eats by the alms of bliss. Dwelling, even in the great cremation-ground, in the forest of bliss. Solitude. A monastery of bliss. The unmanī state. Śāradā’s activity. Unmanī’s course. A stainless body. A supportless seat. The blissful activity of nectar-waves. The pale/white sky. The great doctrine. Aptness as field and vessel in the observance of the divine powers beginning with tranquility and restraint (śama and dama). The union of the higher and the lower. The tāraka teachings. The deity is non-dual ever-bliss.

Verse 46

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of one’s essential nature as ever-bliss. One who lives on alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā (wisdom). The movement into unmanī. A purified body. A seat without support. The blissful practice of waves of nectar-immortality. The pale, white sky. The great doctrine. Skill in “field and vessel”—that is, in cultivating divine powers such as tranquility and self-control. The union of the higher and the lower. The tāraka instructions that ferry one across. The deity is non-dual, ever-bliss.

Verse 47

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of one’s essential nature as ever-bliss. One who lives on alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā (wisdom). The movement into unmanī. A purified body. A seat without support. The blissful practice of waves of nectar-immortality. The pale, white sky. The great doctrine. Skill in “field and vessel”—that is, in cultivating divine powers such as tranquility and self-control. The union of the higher and the lower. The tāraka instructions that ferry one across. The deity is non-dual, ever-bliss.

Verse 48

मनोनिरोधिनी कन्था। योगेन सदानन्दस्वरूपदर्शनम्। आनन्दभिक्षाशी। महाश्मशानेऽप्यानन्दवने वासः। एकान्तस्थानम्। आनन्दमठम्। उन्मन्यवस्था। शारदा चेष्टा। उन्मनी गतिः। निर्मलगात्रम्। निरालम्बपीठम्। अमृतकल्लोलान...

A cloak that restrains the mind. Through yoga, the vision of one’s essential nature as ever-bliss. One who lives on alms of bliss. Dwelling—even in the great cremation-ground—in the grove of bliss. A solitary place. A monastery of bliss. The state of unmanī (mind-transcendence). The activity of Śāradā (wisdom). The movement into unmanī. A purified body. A seat without support. The blissful practice of waves of nectar-immortality. The pale, white sky. The great doctrine. Skill in “field and vessel”—that is, in cultivating divine powers such as tranquility and self-control. The union of the higher and the lower. The tāraka instructions that ferry one across. The deity is non-dual, ever-bliss.

Verse 49

नियमः स्वात्मेन्द्रियनिग्रहः। भयमोहशोकक्रोधत्यागस्त्यागः। अनियामकत्वनिर्मलशक्तिः। स्वप्रकाशब्रह्मतत्त्वे शिवशक्तिसम्पुटितप्रपञ्चच्छेदनम्। तथा पत्राक्षाक्षिकमण्डलुः। भवाभावदहनम्। बिभ्रत्याकाशाधारम्। शि...

“Niyama” is the restraint of one’s own self and senses. Renunciation is the casting away of fear, delusion, grief, and anger. The pure power of being unguided by external injunctions—this is niyama. Abiding in the self-luminous truth of Brahman, cutting off the world, enclosed within Śiva and Śakti—thus is niyama. Likewise, the maṇḍalu (water-pot) is the petal-like circle of the eyes. The burning of being and non-being is niyama. Bearing the support of space is niyama. The sacred thread is Śiva, the Fourth (turīya). The topknot is absorption in That. The staff cast away is of pure consciousness. The ever-present maṇḍalu is the unbroken “eye-circle,” that is, continuous awareness. The cloak is the uprooting of karma. The burning of māyā, non-possessiveness, and egoism is niyama. In the cremation-ground the body is “unstruck” (anāhata). The rule (samaya) is inquiry into the nature beyond the three guṇas. The removal of error is niyama. The burning of mental modifications beginning with desire is niyama. The loincloth is hardness and firmness. Dwelling in rags and skin is niyama. The mantra is the “unstruck” (anāhata). It is savored by non-action alone. Liberation is one’s own nature—free conduct according to one’s will; it is the supreme Brahman. Conduct is like a raft. Gathering peace through brahmacarya; having studied in the brahmacarya-āśrama, one undertakes saṃnyāsa as the renunciation of all identifications of consciousness. In the end one abides as Brahman of undivided form, ever destroying all doubts.

Verse 50

नियमः स्वात्मेन्द्रियनिग्रहः। भयमोहशोकक्रोधत्यागस्त्यागः। अनियामकत्वनिर्मलशक्तिः। स्वप्रकाशब्रह्मतत्त्वे शिवशक्तिसम्पुटितप्रपञ्चच्छेदनम्। तथा पत्राक्षाक्षिकमण्डलुः। भवाभावदहनम्। बिभ्रत्याकाशाधारम्। शि...

“Niyama” is the restraint of one’s own self and senses. Renunciation is the casting away of fear, delusion, grief, and anger. The pure power of being unguided by external injunctions—this is niyama. Abiding in the self-luminous truth of Brahman, cutting off the world, enclosed within Śiva and Śakti—thus is niyama. Likewise, the maṇḍalu (water-pot) is the petal-like circle of the eyes. The burning of being and non-being is niyama. Bearing the support of space is niyama. The sacred thread is Śiva, the Fourth (turīya). The topknot is absorption in That. The staff cast away is of pure consciousness. The ever-present maṇḍalu is the unbroken “eye-circle,” that is, continuous awareness. The cloak is the uprooting of karma. The burning of māyā, non-possessiveness, and egoism is niyama. In the cremation-ground the body is “unstruck” (anāhata). The rule (samaya) is inquiry into the nature beyond the three guṇas. The removal of error is niyama. The burning of mental modifications beginning with desire is niyama. The loincloth is hardness and firmness. Dwelling in rags and skin is niyama. The mantra is the “unstruck” (anāhata). It is savored by non-action alone. Liberation is one’s own nature—free conduct according to one’s will; it is the supreme Brahman. Conduct is like a raft. Gathering peace through brahmacarya; having studied in the brahmacarya-āśrama, one undertakes saṃnyāsa as the renunciation of all identifications of consciousness. In the end one abides as Brahman of undivided form, ever destroying all doubts.