Nirvana Upanishad: Verse 36
धैर्यकन्था। उदासीनकौपीनम्। विचारदण्डः। ब्रह्मावलोकयोगपट्टः। श्रियां पादुका। परेच्छाचरणम्। कुण्डलिनीबन्धः। परापवादमुक्तो जीवन्मुक्तः। शिवयोगनिद्रा च। खेचरीमुद्रा च। परमानन्दी। निर्गतगुणत्रयम्। विवेकलभ्यं मनोवागगोचरम्। अनित्यं जगद्यज्जनितं स्वप्नजगदभ्रगजादितुल्यम्। तथा देहादिसङ्घातं मोहगुणजालकलितं तद्रज्जुसर्पवत्कल्पितम्। विष्णुविद्यादिशताभिधानलक्ष्यम्। अङ्कुशो मार्गः। शून्यं न सङ्केतः। परमेश्वरसत्ता। सत्यसिद्धयोगो मठः। अमरपदं तत्स्वरूपम्। आदिब्रह्मस्वसंवित्। अजपा गायत्री। विकारदण्डो ध्येयः॥
धैर्य-कन्था । उदासीन-कौपीनम् । विचार-दण्डः । ब्रह्म-अवलोक-योग-पट्टः । श्रियाः पादुका । पर-इच्छा-चरणम् । कुण्डलिनी-बन्धः । पर-अपवाद-मुक्तः जीवन्-मुक्तः । शिव-योग-निद्रा च । खेचरी-मुद्रा च । परम-आनन्दी । निर्गत-गुण-त्रयम् । विवेक-लभ्यम् मनः-वाक्-अगोचरम् । अनित्यम् जगत् यत्-जनितम् स्वप्न-जगत्-अभ्र-गज-आदि-तुल्यम् । तथा देह-आदि-सङ्घातम् मोह-गुण-जाल-कलितम् तत्-रज्जु-सर्प-वत् कल्पितम् । विष्णु-विद्या-आदि-शत-अभिधान-लक्ष्यम् । अङ्कुशः मार्गः । शून्यम् न सङ्केतः । परम-ईश्वर-सत्ता । सत्य-सिद्ध-योगः मठः । अमर-पदम् तत्-स्वरूपम् । आदि-ब्रह्म-स्व-संवित् । अजपा गायत्री । विकार-दण्डः ध्येयः ।
dhairyakanthā | udāsīna-kaupīnam | vicāra-daṇḍaḥ | brahmāvaloka-yoga-paṭṭaḥ | śriyāḥ pādukā | parecchā-caraṇam | kuṇḍalinī-bandhaḥ | parāpavāda-mukto jīvanmuktaḥ | śivayoga-nidrā ca | khecarī-mudrā ca | paramānandī | nirgata-guṇa-trayam | viveka-labhyaṃ mano-vāg-agocaram | anityaṃ jagad yaj-janitaṃ svapna-jagad-abhragajādi-tulyam | tathā dehādi-saṅghātaṃ moha-guṇa-jāla-kalitaṃ tad-rajju-sarpavat-kalpitam | viṣṇu-vidyādi-śatābhidhāna-lakṣyam | aṅkuśo mārgaḥ | śūnyaṃ na saṅketaḥ | parameśvara-sattā | satya-siddha-yogo maṭhaḥ | amara-padaṃ tat-svarūpam | ādibrahma-sva-saṃvit | ajapā gāyatrī | vikāra-daṇḍo dhyeyaḥ ||
Le manteau est la constance; le pagne est le détachement; le bâton est l’investigation (vicāra); la ceinture du yoga est la vision de Brahman; les sandales sont la prospérité; la conduite suit la Volonté suprême; la retenue est le lien (maîtrise) de Kuṇḍalinī. Affranchi du blâme suprême, on est libéré vivant (jīvanmukta). Il y a le sommeil du Śiva‑yoga, et aussi la khecarī‑mudrā. On demeure en la béatitude suprême, au‑delà des trois guṇa—atteignable par le discernement, hors de portée du mental et de la parole. Le monde engendré est impermanent, tel un monde de rêve, tel un éléphant de nuage et autres. De même, l’agrégat commençant par le corps, tissé par le filet des guṇa de l’illusion, est imaginé comme un serpent sur une corde. Le but est Cela que l’on désigne par des centaines de noms tels « Viṣṇu » et « Connaissance ». L’aiguillon est la voie; le vide n’est pas l’indice. La réalité est l’existence du Seigneur suprême. Le monastère est le yoga vrai et accompli. Cette nature même est l’état immortel. C’est la conscience de soi du Brahman primordial. L’ajapā est la Gāyatrī. Que l’on médite le bâton de la transformation (vikāra‑daṇḍa).
The cloak is fortitude; the loincloth is dispassion; the staff is inquiry; the belt of yoga is the vision of Brahman; the sandals are prosperity; the conduct is according to the Supreme will; the restraint is the binding (control) of Kuṇḍalinī. Free from the supreme reproach (blame), one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. One is supremely blissful, having gone beyond the three guṇas—attainable through discrimination, beyond mind and speech. The world that is produced 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 the guṇas of delusion, is imagined like a snake on a rope. The aim is that which is designated by hundreds of names such as “Viṣṇu” and “Knowledge.” The goad is the path; emptiness is not the indicator. The reality is the 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.
- Same text as Nirvana.34
- same sandhi/compound resolutions applied. Note: corrected segmentation intended as jagat + yat-janitam
- mano-vāk-agocaram → manas + vāc + agocaram
- tat-rajju-sarpavat-kalpitam → tat + rajju-sarpavat-kalpitam
- amara-padaṃ tat-svarūpam → amara-padam + tat-svarūpam
- ādibrahma-sva-saṃvit
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