Verse 28
Nirvana
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 | udāsīnakaupīnam | vicāradaṇḍaḥ | brahmāvalokayogapaṭṭaḥ | śriyāṃ pādukā | parecchācaraṇam | kuṇḍalinībandhaḥ | parāpavādamukto jīvanmuktaḥ | śivayoganidrā ca | khecarīmudrā ca | paramānandī | nirgataguṇatrayam | vivekalabhyaṃ manovāgagocaram | anityaṃ jagadyajjanitaṃ svapnajagadabhragajāditulyam | tathā dehādisaṅghātaṃ mohaguṇajālakalitaṃ tadrajjusarpavatkalpitam | viṣṇuvidyādiśatābhidhānalakṣyam | aṅkuśo mārgaḥ | śūnyaṃ na saṅketaḥ | parameśvarasattā | satyasiddhayogo maṭhaḥ | amarapadaṃ tatsvarūpam | ādibrahmasvasaṃvit | ajapā gāyatrī | vikāradaṇḍo dhyeyaḥ ||
ಧೈರ್ಯವೇ ಕಂಥೆ; ಉದಾಸೀನತೆಯೇ ಕೌಪೀನ; ವಿವೇಕವೇ ದಂಡ; ಬ್ರಹ್ಮಾವಲೋಕನದ ಯೋಗವೇ ಪಟ್ಟ; ಶ್ರೀ (ಸಂಪತ್ತು) ಪಾದುಕೆಯಾಗಿದೆ; ಪರಮೇಶ್ವರನ ಇಚ್ಛೆಗೆ ಅನುಗುಣವಾದ ಆಚರಣೆಯೇ ಚರಣ; ಕುಂಡಲಿನೀಬಂಧವೇ ನಿಯಮ. ನಿಂದೆ-ಪ್ರತಿನಿಂದೆಯಿಂದ ಮುಕ್ತನಾದವನು ಜೀವन्मುಕ್ತ. ಶಿವಯೋಗನಿದ್ರೆಯೂ ಇದೆ, ಖೇಚರೀಮುದ್ರೆಯೂ ಇದೆ. ಪರಮಾನಂದದಲ್ಲಿ ಸ್ಥಿತನಾಗಿ, ತ್ರಿಗುಣಾತೀತ—ವಿವೇಕದಿಂದ ಲಭ್ಯ, ಮನಸ್ಸು-ವಾಣಿಗೆ ಅಗೋಚರ. ಉತ್ಪನ್ನವಾದ ಜಗತ್ತು ಅನಿತ್ಯ—ಸ್ವಪ್ನಜಗತ್ತಿನಂತೆ, ಮೇಘಗಜಾದಿಗಳಂತೆ. ಹಾಗೆಯೇ ದೇಹಾದಿ ಸಂಘಾತವು ಮೋಹಗುಣಜಾಲದಿಂದ ನೆಯ್ದಿದ್ದು, ರಜ್ಜು-ಸರ್ಪದಂತೆ ಕಲ್ಪಿತ. ‘ವಿಷ್ಣು’, ‘ವಿದ್ಯಾ’ ಮುಂತಾದ ಶತನಾಮಗಳಿಂದ ಸೂಚಿಸಲ್ಪಡುವುದೇ ಲಕ್ಷ್ಯ. ಅಂಕುಶವೇ ಮಾರ್ಗ; ‘ಶೂನ್ಯ’ ಸಂಕೇತವಲ್ಲ. ಪರಮೇಶ್ವರಸತ್ತೆಯೇ ಪರಮ ವಾಸ್ತವ. ಸತ್ಯ-ಸಿದ್ಧಿಯ ಯೋಗವೇ ಮಠ. ಅಮರಪದವೇ ಅದರ ಸ್ವರೂಪ—ಆದಿಬ್ರಹ್ಮನ ಸ್ವಪ್ರಕಾಶ ಸ್ವಸಂವಿತ್. ಅಜಪಾವೇ ಗಾಯತ್ರಿ. ವಿಕಾರನಿವಾರಕ ದಂಡವನ್ನು ಧ್ಯಾನಿಸಬೇಕು.
‘Fortitude is the cloak; indifference is the loincloth; discrimination is the staff; the belt is the yoga of beholding Brahman; prosperity is the sandals; the conduct is (to follow) the will of the Supreme; the restraint is the binding (discipline) of Kuṇḍalinī. Freed from blame and counter-blame, (he is) a jīvanmukta. There is the yogic sleep of Śiva, and the khecarī-mudrā. (He is) established in supreme bliss, having gone beyond the three guṇas—attainable through discernment, 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 deluding qualities, is imagined like a rope-snake. The target is that which is denoted by hundreds of names such as ‘Viṣṇu’ and ‘Knowledge’. The goad is the path; ‘void’ is not the indicator. The 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. The ajapā is the Gāyatrī. The staff of transformation (i.e., of removing modifications) is to be meditated upon.