Nirvana Upanishad — Verse 58
नियमः स्वात्मेन्द्रियनिग्रहः। भयमोहशोकक्रोधत्यागस्त्यागः। अनियामकत्वनिर्मलशक्तिः। स्वप्रकाशब्रह्मतत्त्वे शिवशक्तिसम्पुटितप्रपञ्चच्छेदनम्। तथा पात्राक्षाक्षिकमण्डलुः। भवाभावदहनम्। बिभ्रत्याकाशाधारम्। शिवं तुरीयं यज्ञोपवीतम्। तन्मया शिखा। चिन्मयं चोत्सृष्टिदण्डम्। सन्तताक्षिकमण्डलुम्। कर्मनिर्मूलनं कन्था। मायाममताहङ्कारदहनम्। श्मशाने अनाहताङ्गी। निस्त्रैगुण्यस्वरूपानुसन्धानं समयम्। भ्रान्तिहरणम्। कामादिवृत्तिदहनम्। काठिन्यदृढकौपीनम्। चीराजिनवासः। अनाहतमन्त्रः। अक्रिययैव जुष्टम्। स्वेच्छाचारस्वस्वभावो मोक्षः परं ब्रह्म। प्लववदाचरणम्। ब्रह्मचर्यशान्तिसंग्रहणम्। ब्रह्मचर्याश्रमेऽधीत्य सर्वसंविन्न्यासं संन्यासम्। अन्ते ब्रह्माखण्डाकारम्। नित्यं सर्वसन्देहनाशनम्॥
नियमः । स्वात्म-इन्द्रिय-निग्रहः । भय-मोह-शोक-क्रोध-त्यागः । त्यागः । अनियामकत्व-निर्मल-शक्तिः । स्व-प्रकाश-ब्रह्म-तत्त्वे । शिव-शक्ति-सम्पुटित-प्रपञ्च-च्छेदनम् । तथा । पात्र-अक्ष-अक्षि-क-मण्डलुः । भव-अभाव-दहनम् । बिभ्रति । आकाश-आधारम् । शिवम् । तुरीयम् । यज्ञोपवीतम् । तत्-मया । शिखा । चिन्मयम् । च । उत्सृष्ट-दण्डम् । सन्तत-अक्षि-क-मण्डलुम् । कर्म-निर्मूलनम् । कन्था । माया-अममता-अहङ्कार-दहनम् । श्मशाने । अनाहत-अङ्गी । निः-त्रैगुण्य-स्वरूप-अनुसन्धानम् । समयम् । भ्रान्ति-हरणम् । काम-आदि-वृत्ति-दहनम् । काठिन्य-दृढ-कौपीनम् । चीर-अजिन-वासः । अनाहत-मन्त्रः । अक्रियया एव । जुष्टम् । स्वेच्छा-आचार-स्व-स्वभावः । मोक्षः । परम् । ब्रह्म । प्लववत् । आचरणम् । ब्रह्मचर्य-शान्ति-संग्रहणम् । ब्रह्मचर्य-आश्रमे । अधीत्य । सर्व-संवित्-न्यासम् । संन्यासम् । अन्ते । ब्रह्म-अखण्ड-आकारम् । नित्यम् । सर्व-सन्देह-नाशनम् ॥
niyamaḥ svātmendriyanigrahaḥ | bhayamohśokakrodhatyāgas tyāgaḥ | aniyāmakatvanirmalaśaktiḥ | svaprakāśabrahmatattve śivaśaktisampuṭitaprapañcacchedanam | tathā pātrākṣākṣikamaṇḍaluḥ | bhavābhāvadahanam | bibhraty ākāśādhāram | śivaṃ turīyaṃ yajñopavītam | tanmayā śikhā | cinmayaṃ cotsṛṣṭidaṇḍam | santatākṣikamaṇḍalum | karmanirmūlanaṃ kanthā | māyāmamatāhaṅkāradahanam | śmaśāne anāhatāṅgī | nistraiguṇyasvarūpānusandhānaṃ samayam | bhrāntiharaṇam | kāmādivṛttidahanam | kāṭhinyadṛḍhakaupīnam | cīrājinavāsaḥ | anāhatamantraḥ | akriyayāiva juṣṭam | svecchācārasvasvabhāvo mokṣaḥ paraṃ brahma | plavavad ācaraṇam | brahmacaryaśāntisaṃgrahaṇam | brahmacaryāśrame 'dhītya sarvasaṃvinnāsaṃ saṃnyāsam | ante brahmākhaṇḍākāram | nityaṃ sarvasandehanāśanam ||
‘Niyama’ is the restraint of one’s own self and senses. Renunciation (tyāga) is the abandonment of fear, delusion, grief, and anger. True power is the stainless potency of being ruled by nothing. In the self-luminous reality of Brahman, one cuts off the phenomenal world enclosed within Śiva and Śakti. The ascetic’s bowl, staff, and water-pot are only the sphere of the witnessing eye. One burns up becoming and non-becoming, bearing the support of space. The auspicious Fourth (turīya) is the sacred thread; That (Brahman) itself is the tuft (śikhā). Consciousness itself is the staff that has been cast away. The ever-present ‘water-pot’ is continuous witnessing. The cloak is the uprooting of karma. One burns up māyā, non-possessiveness, and egoity. In the cremation-ground, one is ‘unstruck’ in body—untouched by duality. The rule (samaya) is inquiry into the nature beyond the three guṇas. Error is removed; the mind’s modifications beginning with desire are burned. The loincloth is hardness and firmness. Dwelling in rags and skin is simplicity. The mantra is the unstruck (anāhata). It is cherished by non-action alone. Liberation—one’s own nature as spontaneous conduct—is the supreme Brahman. Practice as if upon a raft. Gather the peace of brahmacarya. Having studied in the brahmacarya-āśrama, one takes saṃnyāsa as the renunciation of all object-consciousness. In the end, abide as Brahman of unbroken form, ever destroying all doubts.
‘Restraint’ is the control of one’s own self and senses. Renunciation is the abandonment of fear, delusion, grief, and anger. (True) power is the stainless capacity of being unruled (by anything). In the self-luminous reality of Brahman, cutting off the phenomenal world—enclosed within Śiva and Śakti. And (the ascetic’s) bowl, staff, and water-pot are (only) the sphere of the witnessing eye. Burning up becoming and non-becoming; bearing the support of space. The auspicious Fourth (turīya) is the sacred thread; that (Brahman) itself is the tuft (śikhā). Consciousness itself is the staff that has been cast away. The ever-present ‘water-pot’ is the continuous witnessing. The cloak is the uprooting of karma. Burning up māyā, non-possessiveness, and egoity. In the cremation-ground, having an ‘unstruck’ body (i.e., untouched by duality). The rule (samaya) is inquiry into the nature beyond the three guṇas. Removal of error; burning the mental modifications beginning with desire. The loincloth is hardness and firmness (steadfastness). Dwelling in rags and skin (i.e., simplicity). The mantra is the unstruck (anāhata). Cherished by non-action alone. Liberation—one’s own nature as spontaneous conduct—is the supreme Brahman. Practice as if on a raft. Gathering the peace of brahmacarya. Having studied in the brahmacarya-āśrama, (one takes) saṃnyāsa as the renunciation of all consciousness-of-(objects). In the end, (abiding as) Brahman of unbroken form; ever the destruction of all doubts.