Verse 28

Naadbindu

Sanskrit (Devanagari)

अधिष्ठाने तथा ज्ञाते प्रपञ्चे शून्यतां गते । देहस्यापि प्रपञ्चत्वात् प्रारब्धावस्थितिः कृतः ॥

अज्ञानजनबोधार्थं प्रारब्धमिति चोच्यते । ततः कालवशादेव प्रारब्धे तु क्षयं गते ॥

ब्रह्मप्रणवसन्धानं नादो ज्योतिर्मयः शिवः । स्वयमाविर्भवेदात्मा मेघापायेऽंशुमानिव ॥२८–३०॥

Padapatha (Word Split)

अधिष्ठाने । तथा । ज्ञाते । प्रपञ्चे । शून्यताम् । गते । देहस्य । अपि । प्रपञ्चत्वात् । प्रारब्ध-अवस्थितिः । कृतः ॥

अज्ञान-जन-बोध-अर्थम् । प्रारब्धम् । इति । च । उच्यते । ततः । काल-वशात् । एव । प्रारब्धे । तु । क्षयम् । गते ॥

ब्रह्म । प्रणव । सन्धानम् । नादः । ज्योतिर्मयः । शिवः । स्वयम् । आविर्भवेत् । आत्मा । मेघ-अपाये । अंशुमान् । इव ॥

IAST Transliteration

adhiṣṭhāne tathā jñāte prapañce śūnyatāṃ gate | dehasyāpi prapañcatvāt prārabdhāvasthitiḥ kṛtaḥ ||

ajñānajanabodhārthaṃ prārabdham iti cocyate | tataḥ kālavaśād eva prārabdhe tu kṣayaṃ gate ||

brahmapraṇavasandhānaṃ nādo jyotirmayaḥ śivaḥ | svayam āvirbhaved ātmā meghāpāye ’ṃśumān iva ||

Translation

အဓိဋ္ဌာန (အခြေခံအမှန်) ကို သိမြင်သော် ပရပဉ္စ (ပေါ်ထွန်းလောက) သည် ကိုယ်တိုင်တည်ရှိသော အမှန်တရားအဖြစ် မဟုတ်ကြောင်း “ဗလာ” ဟူ၍ မြင်သိလာသည်။ ကိုယ်ခန္ဓာတိုင်လည်း ပရပဉ္စ၏ သဘောဖြစ်သဖြင့် ပရာရဗ္ဓ (စတင်ပြီးသား ကမ္မ) ၏ ဆက်လက်ဖြစ်ပေါ်မှုကို လက်ခံကြသည်။ “ပရာရဗ္ဓ” ဟူသော အမည်ကို အဝိဇ္ဇာ၌ မွေးဖွားသူတို့ကို သင်ကြားရန် ပြောဆိုထားခြင်းဖြစ်သည်။ ထို့နောက် အချိန်၏ အင်အားတစ်ခုတည်းကြောင့် ပရာရဗ္ဓ ကုန်ခန်းသွားသောအခါ အောံ (Oṃ) ဟူသော ပုဒ်နှင့် ဗြဟ္မန်ကို စိတ်တည်ညီစေသော သန္ဓာန (ချိတ်ဆက်သဘော) ဖြင့် တောက်ပ၍ မင်္ဂလာသော နာဒ (nāda) ပေါ်ထွန်းလာပြီး မိုးတိမ်ကွာသွားသကဲ့သို့ နေရောင်ထွက်လာရာကဲ့သို့ အာတ္မာသည် ကိုယ်တိုင်ပင် ထင်ရှားလာသည်။

Academic Translation

When the substratum (adhiṣṭhāna) is known, the phenomenal world (prapañca) is reduced to emptiness (i.e., is understood as insubstantial). Since even the body is of the nature of the phenomenal display, the continuance of prārabdha (karma already begun) is admitted. It is called “prārabdha” for the purpose of instructing those born in ignorance. Then, by the mere force of time, when that prārabdha has come to exhaustion, through the contemplation/connection (sandhāna) of Brahman as the syllable Oṃ, the nāda—luminous and auspicious (śiva)—the Self manifests of itself, like the sun when clouds disperse.

Verse Context

• Prārabdha-kṣaya; adhiṣṭhāna-jñāna; nāda/Om-upāsanā leading to ātma-āvirbhāva (Self-revelation)
• Mahavakya: Supports the import of ‘अहं ब्रह्मास्मि’ (Aham Brahmāsmi) and ‘तत् त्वम् असि’ (Tat Tvam Asi) by describing Self-revelation upon removal of superimposition; not a direct mahāvākya citation.
• Atharva
• Chandas: Mixed anuṣṭubh-like śloka (post-Vedic metrical Sanskrit; not strict Vedic chandas)