Nirvana Upanishad: Verse 33
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 । परमानन्दी । 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 । परमेश्वर-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 | śriyāṃ 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 | ādi-brahma-sva-saṃvit | ajapā gāyatrī | vikāra-daṇḍo dhyeyaḥ ||
外衣は忍耐、褌は離欲、杖は省察（ヴィチャーラ）である。ヨーガの帯はブラフマンの直観、履物はシュリー（吉祥・福徳）である。行いは至上者の御意に随う。結縛とはクンダリニーを制し、引き上げること。人々の非難を離れて、彼は生きながら解脱者となる。そこにシヴァ・ヨーガの眠りがあり、ケーチャリー・ムドラーがある。彼は至上の歓喜に住し、三グナを超え、識別によって得られ、心と言葉の及ばぬもの。生起したこの世界は無常で、夢の世界のように、雲の象のように等しい。身体に始まる集合もまた、迷妄の性質の網に織られ、縄の上の蛇のごとく想像されたもの。目標は「ヴィシュヌ」「ヴィディヤー」など百の名で呼ばれるそれである。鉤は道であり、空は標識ではない。実在は至上主の存在そのもの。僧院とは真実に成就したヨーガである。その自性は不死の位。原初のブラフマンの自己覚知である。アジャパーこそガーヤトリー。変化の杖は、超越のために観想されるべきである。
The cloak is fortitude; the loincloth is dispassion; the staff is inquiry. The yoga-belt is the vision of Brahman; the sandals are prosperity (śrī). One’s conduct is according to the will of the Supreme. The binding is the (raising/containment of) Kuṇḍalinī. Freed from the censure of others, one is liberated while living. There is the sleep of Śiva-yoga, and the khecarī-mudrā. (He 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 delusive qualities, is imagined like a snake on a rope. The target is that which is designated by hundreds of names such as ‘Viṣṇu’ and ‘Vidyā’. The goad is the path; emptiness is not the indicator. The reality is the existence of the Supreme Lord. The monastery is the yoga that is true and accomplished. Its own nature is the immortal state. The self-awareness of the primordial Brahman (is). The ajapā is the Gāyatrī. The staff of modification is to be contemplated (as to be transcended).
- Same sandhi/compound resolutions as Nirvana.31 (text identical)
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