Dhyanabindu Upanishad: Verse 29
शशिमध्यगतो वह्निर्वह्निमध्यगता प्रभा । प्रभामध्यगतं पीठं नानारत्नप्रवेष्टितम् ॥
तस्य मध्यगतं देवं वासुदेवं निरञ्जनम् । श्रीवत्सकौस्तुभोरस्कं मुक्तामणिविभूषितम् ॥
शुद्धस्फटिकसंकाशं चन्द्रकोटिसमप्रभम् । एवं ध्यायेन्महाविष्णुमेवं वा विनयान्वितः ॥
शशि-मध्य-गतः वह्निः । वह्नि-मध्य-गता प्रभा । प्रभा-मध्य-गतं पीठं नाना-रत्न-प्रवेष्टितम् ॥
तस्य मध्य-गतं देवं वासुदेवं निरञ्जनम् । श्रीवत्स-कौस्तुभ-उरस्कं मुक्तामणि-विभूषितम् ॥
शुद्ध-स्फटिक-संकाशं चन्द्र-कोटि-सम-प्रभम् । एवं ध्यायेत् महा-विष्णुम् एवं वा विनय-अन्वितः ॥
śaśi-madhya-gato vahnir vahni-madhya-gatā prabhā | prabhā-madhya-gataṃ pīṭhaṃ nānā-ratna-praveṣṭitam ||
tasya madhya-gataṃ devaṃ vāsudevaṃ nirañjanam | śrīvatsa-kaustubha-uraskaṃ muktāmaṇi-vibhūṣitam ||
śuddha-sphaṭika-saṅkāśaṃ candra-koṭi-sama-prabham | evaṃ dhyāyen mahāviṣṇum evaṃ vā vinayānvitaḥ ||
चाँद के बीच में आग है। आग के बीच में चमक है। उस चमक के बीच में एक सिंहासन है, बहुत सारे रत्नों से बना। उस सिंहासन के बीच में वासुदेव भगवान हैं। उनके सीने पर श्रीवत्स और कौस्तुभ मणि है। मोती और रत्नों से सजे हैं वो। बिल्कुल साफ शीशे जैसा चमकता है, जैसे करोड़ों चाँद चमक रहे हों। ऐसे ही महाविष्णु का ध्यान करो, झुक के, नम्रता से।
In the middle of the moon is fire; in the middle of the fire is radiance. In the middle of that radiance is a seat inlaid with many jewels. In the middle of that is the deity Vāsudeva, stainless; bearing Śrīvatsa and Kaustubha on his chest, adorned with pearl-gems; resembling pure crystal, possessing a splendor equal to ten million moons. Thus one should meditate on Mahāviṣṇu—thus indeed, endowed with humility.
- Dhyanabindu.28 इव
- vinaya-anvitaḥ → vinayānvitaḥ (आ + अ = आ)
About this Verse
- Central concept
- Īśvara-upāsanā (personal-form meditation) leading to antaḥkaraṇa-śuddhi
- The mahavakyas
- Indirect preparatory relation: steadiness gained here supports later inquiry into ‘tat tvam asi’/‘aham brahmāsmi’; no direct mahāvākya wording.
- Veda
- Atharva
- Chandas
- Anuṣṭubh-like śloka (post-Vedic)
Yoga and practice
Ālambana-dhyāna (support-based meditation) using inner imagery; can be integrated with breath regulation and heart-centered concentration; cultivates bhakti-sahita ekāgratā.
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