Verse 1
ॐ अकारो दक्षिणः पक्ष उकारस्तूत्तरः स्मृतः। मकारं पुच्छमित्याहुरर्धमात्रा तु मस्तकम्॥
oṃ akāro dakṣiṇaḥ pakṣa ukārastūttaraḥ smṛtaḥ। makāraṃ pucchamityāhurardhamātrā tu mastakam॥
Regarding Om: The 'A' sound is the right wing, and the 'U' sound is remembered as the left wing. They declare the 'M' sound to be the tail, and the half-mātrā (nasal resonance) is indeed the head.
Verse 2
पादादिकं गुणास्तस्य शरीरं तत्त्वमुच्यते। धर्मोऽस्य दक्षिणं चक्षुरधर्मोऽथो परः स्मृतः॥
pādādikaṃ guṇāstasya śarīraṃ tattvamucyate। dharmo'sya dakṣiṇaṃ cakṣuradharmo'tho paraḥ smṛtaḥ॥
His qualities (guṇas), starting from the feet (upwards), are declared to be his body and fundamental principles. Righteousness (Dharma) is his right eye, and unrighteousness (Adharma) is indeed remembered as the other (i.e., the left eye).
Verse 3
भूर्लोकः पादयोस्तस्य भुवर्लोकस्तु जानुनि। सुवर्लोकः कटीदेशे नाभिदेशे महर्जगत् ॥
bhūrlokaḥ pādayostasya bhuvarlokastu jānuni। suvarlokaḥ kaṭīdeśe nābhideśe maharjagat ॥
Bhurloka is in his feet, and Bhuvarloka in the knees. Suvarloka is in the waist region, and Maharloka in the navel region.
Verse 4
जनोलोकस्तु हृद्देशे कण्ठे लोकस्तपस्ततः। भ्रुवोर्ललाटमध्ये तु सत्यलोको व्यवस्थितः।।
janolokastu hṛddeśe kaṇṭhe lokastapastataḥ। bhruvorlalāṭamadhye tu satyaloko vyavasthitaḥ।।
Janaloka is in the region of the heart, then Tapoloka is in the throat. And Satyaloka is situated between the eyebrows, in the middle of the forehead.
Verse 5
सहस्रार्णमतीवात्र मन्त्र एष प्रदर्शितः। एवमेत समारूढो हंसयोगविचक्षणः॥
sahasrārṇamatīvātra mantra eṣa pradarśitaḥ। evameta samārūḍho haṃsayogavicakṣaṇaḥ॥
Here, this mantra, consisting of a thousand letters, has been exceedingly revealed. Thus, one who has mastered this (mantra) becomes an expert in Haṃsa Yoga.
Verse 6
न भिद्यते कर्मचारैः पापकोटिशतैरपि। आग्नेयी प्रथमा मात्रा वायव्येषा तथापरा॥
na bhidyate karmacāraiḥ pāpakoṭiśatairapi। āgneyī prathamā mātrā vāyavyeṣā tathāparā॥
It is not affected by karmic actions, even by hundreds of crores of sins. The first mātrā is fiery, and this other (second) one is similarly airy.
Verse 7
भानुमण्डलसंकाशा भवेन्मात्रा तथोत्तरा। परमा चार्धमात्रा या वारुणीं तां विदुर्बुधाः॥
bhānumaṇḍalasaṃkāśā bhavenmātrā tathottarā। paramā cārdhamātrā yā vāruṇīṃ tāṃ vidurbudhāḥ॥
The succeeding mātrā (the 'U' sound of Om) is like the disk of the sun. And the supreme half-mātrā (the subtle resonance), that the wise know as Vāruṇī.
Verse 8
कालत्रयेऽपि यस्येमा मात्रा नूनं प्रतिष्ठिताः। एष ओंकार आख्यातो धारणाभिर्निबोधत॥
kālatraye'pi yasyemā mātrā nūnaṃ pratiṣṭhitāḥ। eṣa oṃkāra ākhyāto dhāraṇābhirnibodhata॥
Indeed, these parts (mātrās) are established in whom (Om) even in the three times (past, present, future). This is declared as Omkāra; understand it through contemplations.
Verse 9
घोषिणी प्रथमा मात्रा विद्युन्मात्रा तथापरा । पतङ्गिनी तृतीया स्याच्चतुर्थी वायुवेगिनी॥
ghoṣiṇī prathamā mātrā vidyunmātrā tathāparā । pataṅginī tṛtīyā syāccaturthī vāyuveginī॥
The first mātrā is Ghoṣiṇī (resounding); the next is Vidyunmātrā (lightning-like). The third would be Pataṅginī (flying/swift), and the fourth, Vāyuveginī (wind-swift).
Verse 10
पञ्चमी नामधेया तु षष्ठी चैन्द्रयभिधीयते। सप्तमी वैष्णवी नाम अष्टमी शांकरीति च ॥
pañcamī nāmadheyā tu ṣaṣṭhī caindrayabhidhīyate। saptamī vaiṣṇavī nāma aṣṭamī śāṃkarīti ca ॥
The fifth is verily (so) named; and the sixth is called Aindraya. The seventh is named Vaiṣṇavī, and the eighth is Śāṃkarī.
Verse 11
नवमी महती नाम धृतिस्तु दशमी मता। एकादशी भवेन्नारी ब्राह्मी तु द्वादशी परा॥
navamī mahatī nāma dhṛtistu daśamī matā। ekādaśī bhavennārī brāhmī tu dvādaśī parā॥
The ninth is named Mahati, and Dhṛti is considered the tenth. The eleventh should be Nārī, and the twelfth is Brāhmī, the supreme.
Verse 12
प्रथमायां तु मात्रायां यदि प्राणैर्वियुच्यते। भरते वर्षराजासौ सार्वभौमः प्रजायते॥
prathamāyāṃ tu mātrāyāṃ yadi prāṇairviyucyate। bharate varṣarājāsau sārvabhaumaḥ prajāyate॥
If one's vital airs are separated (from the body) in the first measure (mātrā) (of Om), then he is born as a king of the land and a universal sovereign in Bhārata.
Verse 13
द्वितीयायां समुत्क्रान्तो भवेद्यक्षो महात्मवान्। विद्याधरस्तृतीयायां गान्धर्वस्तु चतुर्थिका॥
dvitīyāyāṃ samutkrānto bhavedyakṣo mahātmavān। vidyādharastṛtīyāyāṃ gāndharvastu caturthikā॥
In the second [stage], one becomes a mighty Yaksha; a Vidyadhara in the third; and a Gandharva in the fourth.
Verse 14
पञ्चम्यामथ मात्रायां यदि प्राणैर्वियुज्यते । उषितः सह देवत्वं सोमलोके महीयते॥
pañcamyāmatha mātrāyāṃ yadi prāṇairviyujyate । uṣitaḥ saha devatvaṃ somaloke mahīyate॥
If one is separated from his life-breaths (dies) in the fifth mātrā, having attained divinity, he is glorified in the Soma-world.
Verse 15
षष्ठ्यामिन्द्रस्य सायुज्यं सप्तम्यां वैष्णवं पदम् । अष्टम्यां व्रजते रुद्रं पशूनां च पतिं तथा॥
ṣaṣṭhyāmindrasya sāyujyaṃ saptamyāṃ vaiṣṇavaṃ padam । aṣṭamyāṃ vrajate rudraṃ paśūnāṃ ca patiṃ tathā॥
On the sixth (stage/day), there is union with Indra; on the seventh, the state of Vishnu. And on the eighth, one attains Rudra, who is also the lord of beings.
Verse 16
नवम्यां तु महर्लोकं दशम्यां तु जनं व्रजेत्। एकादश्यां तपोलोकं द्वादश्यां ब्रह्म शाश्वतम्॥
navamyāṃ tu maharlokaṃ daśamyāṃ tu janaṃ vrajet। ekādaśyāṃ tapolokaṃ dvādaśyāṃ brahma śāśvatam॥
On the ninth (stage), one attains Maharloka; on the tenth, Janaloka. On the eleventh, (one attains) Tapoloka, and on the twelfth, the eternal Brahman.
Verse 17
ततः परतरं शुद्धं व्यापकं निर्मलं शिवम्। सदोदितं परं ब्रह्म ज्योतिषामुदयो यतः॥
tataḥ parataraṃ śuddhaṃ vyāpakaṃ nirmalaṃ śivam। sadoditaṃ paraṃ brahma jyotiṣāmudayo yataḥ॥
More supreme than that, (it is) the pure, all-pervading, stainless, auspicious, ever-manifest Supreme Brahman, from whom is the origin of all lights.
Verse 18
अतीन्द्रियं गुणातीतं मनो लीनं यदा भवेत्। अनूपमं शिवं शान्तं योगयुक्तं सदाविशेत् ॥
atīndriyaṃ guṇātītaṃ mano līnaṃ yadā bhavet। anūpamaṃ śivaṃ śāntaṃ yogayuktaṃ sadāviśet ॥
When the mind becomes absorbed, transcending the senses and the qualities (gunas), one should always enter into that unequalled, auspicious, peaceful state, united through yoga.
Verse 19
तद्युक्तस्तन्मयो जन्तुः शनैर्मुञ्चेत्कलेवरम्। संस्थितो योगचारेण सर्वसङ्गविवर्जितः॥
tadyuktastanmayo jantuḥ śanairmuñcetkalevaram। saṃsthito yogacāreṇa sarvasaṅgavivarjitaḥ॥
A being, united with That and absorbed in That, should gradually relinquish the body, being established in the yogic path and completely free from all attachments.
Verse 20
ततो विलीनपाशोऽसौ विमल: कमलाप्रभुः। तेनैव ब्रह्मभावेन परमानन्दमश्नुते॥
tato vilīnapāśo'sau vimala: kamalāprabhuḥ। tenaiva brahmabhāvena paramānandamaśnute॥
Then he, whose bonds are dissolved, pure, the lord of lotuses, by that very state of Brahman, attains supreme bliss.
Verse 21
आत्मानं सततं ज्ञात्वा कालं नय महामते। प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि ॥
ātmānaṃ satataṃ jñātvā kālaṃ naya mahāmate। prārabdhamakhilaṃ bhuñjannodvegaṃ kartumarhasi ॥
O great-minded one, having constantly realized the Self, spend your time. While experiencing all of your destined karma (prārabdha), you ought not to become agitated.
Verse 22
उत्पन्ने तत्त्वविज्ञाने प्रारब्धं नैव मुञ्चति। तत्त्वज्ञानोदयादूर्ध्वं प्रारब्धं नैव विद्यते॥
utpanne tattvavijñāne prārabdhaṃ naiva muñcati। tattvajñānodayādūrdhvaṃ prārabdhaṃ naiva vidyate॥
When the knowledge of Reality has arisen, Prarabdha (karma) certainly does not release (its hold). Yet, after the dawning of the knowledge of Reality, Prarabdha certainly does not exist.
Verse 23
देहादीनामसत्त्वात्तु यथा स्वप्ने विबोधतः। कर्म जन्मान्तरीयं यत्प्रारब्धमिति कीर्तितम्॥
dehādīnāmasattvāttu yathā svapne vibodhataḥ। karma janmāntarīyaṃ yatprārabdhamiti kīrtitam॥
Just as the body and other things are found to be unreal upon waking from a dream, so also, the karma from a previous birth, which is called Prarabdha, is declared (to be likewise unreal).
Verse 24
यत्तु जन्मान्तराभावात्पुंसो नैवास्ति कर्हिचित्। स्वप्नदेहो यथाध्यस्तस्तथैवायं हि देहकः॥
yattu janmāntarābhāvātpuṃso naivāsti karhicit। svapnadeho yathādhyastastathaivāyaṃ hi dehakaḥ॥
But that (body) which, for the Purusha, never truly exists at all due to the absence of rebirth (for the Purusha), is superimposed just like a dream body; indeed, so is this (present) body.
Verse 25
अध्यस्तस्य कुतो जन्म जन्माभावे कुतः स्थितिः। उपादानं प्रपञ्चस्य मृद्भाण्डस्येव पश्यति ॥
adhyastasya kuto janma janmābhāve kutaḥ sthitiḥ। upādānaṃ prapañcasya mṛdbhāṇḍasyeva paśyati ॥
How can there be birth for that which is superimposed? In the absence of birth, how can there be continuance? One perceives the material cause of the phenomenal world just as (one perceives the material cause) of a clay pot.
Verse 26
अज्ञानं चेति वेदान्तैस्तस्मिन्नष्टे क्व विश्वता। यथा रज्जुं परित्यज्य सर्पं गृह्णाति वै भ्रमात्॥
ajñānaṃ ceti vedāntaistasminnaṣṭe kva viśvatā। yathā rajjuṃ parityajya sarpaṃ gṛhṇāti vai bhramāt॥
Ignorance, say the Vedāntins; when that (ignorance) is destroyed, where is the world? Just as one, due to delusion, grasps a snake, having abandoned the rope.
Verse 27
तद्वत्सत्यमविज्ञाय जगत्पश्यति मूढधीः। रज्जुखण्डे परिज्ञाते सर्परूपं न तिष्ठति॥
tadvatsatyamavijñāya jagatpaśyati mūḍhadhīḥ। rajjukhaṇḍe parijñāte sarparūpaṃ na tiṣṭhati॥
Similarly, a deluded mind perceives the world without knowing the truth. When a piece of rope is recognized, the form of a snake does not persist.
Verse 28
अधिष्ठाने तथा ज्ञाते प्रपञ्चे शून्यतां गते। देहस्यापि प्रपञ्चत्वात्प्रारब्धावस्थितिः कुतः॥
adhiṣṭhāne tathā jñāte prapañce śūnyatāṃ gate। dehasyāpi prapañcatvātprārabdhāvasthitiḥ kutaḥ॥
When the substratum (Brahman) is thus known, and the manifested world has entered into emptiness (i.e., is realized as illusory), from where can the persistence of *prārabdha* (karma that has begun to fructify) for the body exist, given that the body itself is also part of the manifested world?
Verse 29
अज्ञानजनबोधार्थं प्रारब्धमिति चोच्यते। तत: कालवशादेव प्रारब्धे तु क्षयं गते॥
ajñānajanabodhārthaṃ prārabdhamiti cocyate। tata: kālavaśādeva prārabdhe tu kṣayaṃ gate॥
For the instruction of ignorant people, it is called 'prārabdha' (destiny that has begun to fructify). Thereafter, when that prārabdha is indeed exhausted by the passage of time...
Verse 30
ब्रह्मप्रणवसंधानं नादो ज्योतिर्मयः शिवः। स्वयमाविर्भवेदात्मा मेघापायेंऽशुमानिव॥
brahmapraṇavasaṃdhānaṃ nādo jyotirmayaḥ śivaḥ। svayamāvirbhavedātmā meghāpāyeṃ'śumāniva॥
Through the meditation on Brahman and Om, the Nāda (inner sound) becomes luminous and auspicious. The Self then manifests spontaneously, just as the sun appears upon the dissipation of clouds.
Verse 31
सिद्धासने स्थितो योगी मुद्रां संधाय वैष्णवीम्। शृणुयाद्दक्षिणे कर्णे नादमन्तर्गतं सदा॥
siddhāsane sthito yogī mudrāṃ saṃdhāya vaiṣṇavīm। śṛṇuyāddakṣiṇe karṇe nādamantargataṃ sadā॥
A yogi, situated in the Siddhasana posture, having assumed the Vaishnavi Mudra, should always listen to the internal sound in the right ear.
Verse 32
अभ्यस्यमानो नादोऽयं बाह्यमावृणुते ध्वनिः। पक्षाद्विपक्षमखिलं जित्वा तुर्यपदं व्रजेत्॥
abhyasyamāno nādo'yaṃ bāhyamāvṛṇute dhvaniḥ। pakṣādvipakṣamakhilaṃ jitvā turyapadaṃ vrajet॥
This Nāda (inner sound), when continuously practiced, screens off external noises. Having conquered all duality, one attains the state of Turiya.
Verse 33
श्रूयते प्रथमाभ्यासे नादी नानाविधी महान्। वर्धमाने तथाभ्यासे श्रूयते सूक्ष्मसूक्ष्मतः॥
śrūyate prathamābhyāse nādī nānāvidhī mahān। vardhamāne tathābhyāse śrūyate sūkṣmasūkṣmataḥ॥
In the initial stage of practice, a great sound of various kinds is heard. As that practice progresses, it is heard more and more subtly.
Verse 34
आदौ जलधिजीमूतभेरीनिर्झरसंभवः। मध्ये मर्दलशब्दाभो घण्टाकाहलजस्तथा॥
ādau jaladhijīmūtabherīnirjharasaṃbhavaḥ। madhye mardalaśabdābho ghaṇṭākāhalajastathā॥
First, (the sound is) like that produced by the ocean, thunderclouds, war-drums, and waterfalls. In the middle, it resembles the sound of a mardala drum, a bell, and a kāhala (trumpet/drum).
Verse 35
अन्ते तु किंकिणीवंशवीणाभ्रमरनि:स्वनः। इति नानाविधा नादाः श्रूयन्ते सूक्ष्मसूक्ष्मतः॥
ante tu kiṃkiṇīvaṃśavīṇābhramarani:svanaḥ। iti nānāvidhā nādāḥ śrūyante sūkṣmasūkṣmataḥ॥
Finally, sounds such as those of a tiny bell, a flute, a vīṇā, and the hum of a bee (are heard). Thus, various kinds of sounds are perceived, becoming progressively more and more subtle.
Verse 36
महति श्रूयमाणे तु महाभेर्यादिकध्वनौ। तत्र सूक्ष्मं सूक्ष्मतरं नादमेव परामृशेत्॥
mahati śrūyamāṇe tu mahābheryādikadhvanau। tatra sūkṣmaṃ sūkṣmataraṃ nādameva parāmṛśet॥
Even when a great sound, such as that of large drums and the like, is heard, one should therein contemplate only the subtle, and indeed the subtler, Nada (inner sound).
Verse 37
घनमुत्सृज्य वा सूक्ष्मे सूक्ष्ममुत्सृज्य वा घने। रममाणमपि क्षिप्तं मनो नान्यत्र चालयेत्॥
ghanamutsṛjya vā sūkṣme sūkṣmamutsṛjya vā ghane। ramamāṇamapi kṣiptaṃ mano nānyatra cālayet॥
Whether abandoning the gross to focus on the subtle, or abandoning the subtle to focus on the gross, one should not allow the mind, even when it is wandering or distracted, to move elsewhere.
Verse 38
यत्र कुत्रापि वा नादे लगति प्रथमं मनः। तत्र तत्र स्थिरीभूत्वा तेन सार्धं विलीयते॥
yatra kutrāpi vā nāde lagati prathamaṃ manaḥ। tatra tatra sthirībhūtvā tena sārdhaṃ vilīyate॥
Wherever the mind first fixes itself on any sound, there, having become steady, it dissolves along with it.
Verse 39
विस्मृत्य सकलं बाह्यं नादे दुग्धाम्बुवन्मनः। एकीभूयाथ सहसा चिदाकाशे विलीयते॥
vismṛtya sakalaṃ bāhyaṃ nāde dugdhāmbuvanmanaḥ। ekībhūyātha sahasā cidākāśe vilīyate॥
Forgetting all external things, the mind, like water with milk, becomes unified in the Nada (mystic sound), and then suddenly dissolves in the ether of consciousness.
Verse 40
उदासीनस्ततो भूत्वा सदाभ्यासेन संयमी। उन्मनीकारकं सद्यो नादमेवावधारयेत्॥
udāsīnastato bhūtvā sadābhyāsena saṃyamī। unmanīkārakaṃ sadyo nādamevāvadhārayet॥
Thereafter, having become detached, the self-controlled one should, through constant practice, immediately fix his attention solely on the Nada (internal mystic sound) which brings about the state of Unmani (superconsciousness).
Verse 41
सर्वचिन्तां समुत्सृज्य सर्वचेष्टाविवर्जितः। नादमेवानुसंदध्यान्नादे चित्तं विलीयते ॥
sarvacintāṃ samutsṛjya sarvaceṣṭāvivarjitaḥ। nādamevānusaṃdadhyānnāde cittaṃ vilīyate ॥
Having completely abandoned all thoughts and being free from all activities, one should contemplate only on the nāda (inner sound). In the nāda, the mind dissolves.
Verse 42
मकरन्दं पिबन्भृङ्गो गन्धान्नापेक्षते यथा। नादासक्तं सदा चित्तं विषयं न हि काङ्क्षति॥
makarandaṃ pibanbhṛṅgo gandhānnāpekṣate yathā। nādāsaktaṃ sadā cittaṃ viṣayaṃ na hi kāṅkṣati॥
Just as a bee, drinking nectar, does not long for fragrances, so too, the mind, ever absorbed in nāda (the inner sound), indeed does not crave sense objects.
Verse 43
बद्धः सुनादगन्धेन सद्यः संत्यक्तचापलः। नादग्रहणतश्चित्तमन्तरङ्गभुजङ्गमः॥
baddhaḥ sunādagandhena sadyaḥ saṃtyaktacāpalaḥ। nādagrahaṇataścittamantaraṅgabhujaṅgamaḥ॥
The mind, which is like an inner serpent, being captivated by the fragrant essence of excellent sound, immediately abandons its fickleness by the apprehension of sound.
Verse 44
विस्मृत्य विश्वमेकाग्रः कुत्रचिन्न हि धावति। मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः॥
vismṛtya viśvamekāgraḥ kutracinna hi dhāvati। manomattagajendrasya viṣayodyānacāriṇaḥ॥
The mind, which is like an intoxicated king of elephants wandering in the garden of sense-objects, when it becomes one-pointed after forgetting the entire universe, certainly does not wander anywhere.
Verse 45
नियामनसमर्थोऽयं निनादो निशिताङ्कुशः। नादोऽन्तरङ्गसारङ्गबन्धने वागुरायते॥
niyāmanasamartho'yaṃ ninādo niśitāṅkuśaḥ। nādo'ntaraṅgasāraṅgabandhane vāgurāyate॥
This sound, being capable of control, is a sharp elephant goad. The Naada (inner sound) acts as a snare for binding the deer-like inner self (mind).
Verse 46
अन्तरङ्गसमुद्रस्य रोधे वेलायतेऽपि वा। ब्रह्मप्रणवसंलग्ननादो ज्योतिर्मयात्मकः॥
antaraṅgasamudrasya rodhe velāyate'pi vā। brahmapraṇavasaṃlagnanādo jyotirmayātmakaḥ॥
The Nāda (inner sound), connected with Brahman and Praṇava (Om), is of a luminous nature. It acts as a boundary even in the restraint of the ocean of the inner being.
Verse 47
मनस्तत्र लयं याति तद्विष्णोः परमं पदम्। तावदाकाशसंकल्पो यावच्छब्दः प्रवर्तते।।
manastatra layaṃ yāti tadviṣṇoḥ paramaṃ padam। tāvadākāśasaṃkalpo yāvacchabdaḥ pravartate।।
The mind attains dissolution there; that is Viṣṇu's supreme state. The conception of space (or ether) persists only as long as sound manifests.
Verse 48
नि:शब्दं तत्परं ब्रह्म परमात्मा समीयते। नादो यावन्मनस्तावन्नादान्तेऽपि मनोन्मनी।।
ni:śabdaṃ tatparaṃ brahma paramātmā samīyate। nādo yāvanmanastāvannādānte'pi manonmanī।।
That supreme, soundless Brahman, the Supreme Self, is realized. As long as Nāda (sound) is present, so is the mind. Even at the cessation of Nāda, Manonmanī (the state of no-mind or superconsciousness) is attained.
Verse 49
सशब्दश्चाक्षरे क्षीणे नि:शब्दं परमं पदम्। सदा नादानुसंधानात्संक्षीणा वासना तु या।।
saśabdaścākṣare kṣīṇe ni:śabdaṃ paramaṃ padam। sadā nādānusaṃdhānātsaṃkṣīṇā vāsanā tu yā।।
When the audible sound, even in the imperishable (Brahman), is diminished, then the soundless, supreme state is attained. Indeed, through constant meditation on the (inner) sound (nāda), all latent impressions (vāsanās) are completely exhausted.
Verse 50
निरञ्जने विलीयेते मनोवायू न संशयः। नादकोटिसहस्राणि बिन्दुकोटिशतानि च॥
nirañjane vilīyete manovāyū na saṃśayaḥ। nādakoṭisahasrāṇi bindukoṭiśatāni ca॥
Mind and breath undoubtedly dissolve in the Stainless (Brahman). So do thousands of crores of Nadas (mystic sounds) and hundreds of crores of Bindus (primal points/potentialities).
Verse 51
सर्वे तत्र लयं यान्ति ब्रह्मप्रणवनादके। सर्वावस्थाविनिर्मुक्तः सर्वचिन्ताविवर्जितः॥
sarve tatra layaṃ yānti brahmapraṇavanādake। sarvāvasthāvinirmuktaḥ sarvacintāvivarjitaḥ॥
All merge there in the sound of Brahman and Praṇava (Om). One becomes completely free from all states of being and devoid of all worries.
Verse 52
मृतवत्तिष्ठते योगी स मुक्तो नात्र संशयः। शङ्खदुन्दुभिनादं च न शृणोति कदाचन ॥
mṛtavattiṣṭhate yogī sa mukto nātra saṃśayaḥ। śaṅkhadundubhinādaṃ ca na śṛṇoti kadācana ॥
The yogi who remains like a dead person is liberated; there is no doubt about this. He never hears the sound of a conch or a drum.
Verse 53
काष्ठवज्ज्ञायते देह उन्मन्यावस्थया ध्रुवम्। न जानाति स शीतोष्णं न दुःखं न सुखं तथा ॥
kāṣṭhavajjñāyate deha unmanyāvasthayā dhruvam। na jānāti sa śītoṣṇaṃ na duḥkhaṃ na sukhaṃ tathā ॥
Certainly, by the state of *unmani* (mindlessness), the body becomes like a log of wood. He (the yogi in that state) perceives neither cold nor heat, nor sorrow, nor likewise pleasure.
Verse 54
न मानं नावमानं च संत्यक्त्वा तु समाधिना। अवस्थात्रयमन्वेति न चित्तं योगिनः सदा॥
na mānaṃ nāvamānaṃ ca saṃtyaktvā tu samādhinā। avasthātrayamanveti na cittaṃ yoginaḥ sadā॥
Having completely abandoned both honor and dishonor through samadhi, the mind of the yogi never experiences the three states (of waking, dreaming, and deep sleep).
Verse 55
जाग्रन्निद्राविनिर्मुक्त: स्वरूपावस्थतामियात्॥
jāgrannidrāvinirmukta: svarūpāvasthatāmiyāt॥
Freed from waking and sleep, one should attain the state of one's true nature.
Verse 56
दृष्टिः स्थिरा यस्य विनासदृश्यं वायुः स्थिरो यस्य विना प्रयत्नम्। चित्तं स्थिरं यस्य विनावलम्बं स ब्रह्मतारान्तरनादरूप इत्युपनिषत्॥
dṛṣṭiḥ sthirā yasya vināsadṛśyaṃ vāyuḥ sthiro yasya vinā prayatnam। cittaṃ sthiraṃ yasya vināvalambaṃ sa brahmatārāntaranādarūpa ityupaniṣat॥
Whose gaze is steady without perceiving any visible object, whose breath is steady without effort, and whose mind is steady without support—he is of the form of the inner sound within the Brahma-tārā (the ultimate reality's star/essence); thus says the Upanishad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Nadabindu Upanishad. It includes 56 verses detailing core themes like "oṃ akāro dakṣiṇaḥ pakṣa ukārastūttaraḥ smṛtaḥ। makāraṃ pucchamityāhurardhamātrā tu mastakam॥", "pādādikaṃ guṇāstasya śarīraṃ tattvamucyate। dharmo'sya dakṣiṇaṃ cakṣuradharmo'tho paraḥ smṛtaḥ॥", "bhūrlokaḥ pādayostasya bhuvarlokastu jānuni। suvarlokaḥ kaṭīdeśe nābhideśe maharjagat ॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.