Nirvana Upanishad 25: Verse 25
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 । परम्-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-abhra-gajādi-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 ||
Płaszczem jest stałość; przepaską, nieprzywiązana obojętność; laską, rozróżnianie. Pas jogiczny to kontemplacja Brahmana; sandały to Śrī, łaska i pomyślność. „Chodzenie” jest zgodne z wolą Najwyższego. „Wiązanie” to powstrzymanie Kuṇḍalinī. Wyzwolony od najwyższej nagany, jest się jīvanmuktą, wyzwolonym za życia. Jest sen jogi Śiwy i jest khecarī-mudrā. Trwa się w najwyższej błogości, poza trzema guṇami; osiągalne przez rozróżnianie, poza umysłem i mową. Ten świat, będąc stworzonym, jest nietrwały, jak świat snu, jak chmura, jak słoń widziane w chmurze i tym podobne. Podobnie zespół zaczynający się od ciała, utkany z sieci zwodniczych cech, jest wyobrażony jak wąż na sznurze. Celem jest To, co wskazane przez setki imion takich jak „Viṣṇu” i „Wiedza”. Ostrze to ścieżka. „Pustka” nie jest znakiem. Rzeczywistością jest samo istnienie Najwyższego Pana. Klasztor to joga prawdziwa i urzeczywistniona. Stan nieśmiertelny jest Jego własną naturą. Samoświadomość pierwotnego Brahmana. Ajapā jest Gāyatrī. Laska przemiany (vikāra) ma być przedmiotem medytacji.
The cloak is fortitude; the loincloth is dispassionate indifference; the staff is discrimination. The yogic belt is the contemplation of Brahman; the sandals are prosperity (śrī). The ‘walking’ is according to the will of the Supreme. The binding is the restraint of Kuṇḍalinī. Free from the supreme reproach (blame), one is a living-liberated person. There is the sleep of Śiva-yoga, and the khecarī-mudrā. One is of supreme bliss, beyond the three guṇas; attainable through discernment, beyond mind and speech. This world, which is produced, is impermanent—like a dream-world, like a cloud, an elephant (seen in a cloud), and the like. Likewise, the aggregate beginning with the body, woven of the net of delusive qualities, is imagined like a rope-snake. The aim is that which is designated 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 that is true and accomplished. The immortal state is Its own nature. The self-awareness of the primal Brahman. The ajapā is the Gāyatrī. The staff of modification (vikāra) is to be meditated upon.
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