( ऋग्वेदीय योगोपनिषत्) वैराजात्मोपासनया सञ्जातज्ञानवह्निना । दग्ध्वा कर्मत्रयं योगी यत्पदं याति तद्भजे ॥ ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्टितम् । आविरावीर्म एधि । वेदस्य मा आणीस्थः ।श्रुतं मे मा प्रहासीः । अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु मामवतु वक्तारम् ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ अकारो दक्षिणः पक्ष उकारस्तूत्तरः स्मृतः । मकारं पुच्छमित्याहुरर्धमात्रा तु मस्तकम् ॥ १॥ पादादिकं गुणास्तस्य शरीरं तत्त्वमुच्यते । धर्मोऽस्य दक्षिणश्चक्षुरधर्मो योऽपरः स्मृतः ॥ २॥ भूर्लोकः पादयोस्तस्य भुवर्लोकस्तु जानुनि । सुवर्लोकः कटीदेशे नाभिदेशे महर्जगत् ॥ ३॥ जनोलोकस्तु हृद्देशे कण्ठे लोकस्तपस्ततः । भ्रुवोर्ललाटमध्ये तु सत्यलोको व्यवस्थितः ॥ ४॥ सहस्रार्णमतीवात्र मन्त्र एष प्रदर्शितः । एवमेतां समारूढो हंसयोगविचक्षणः ॥ ५॥ न भिद्यते कर्मचारैः पापकोटिशतैरपि । आग्नेयी प्रथमा मात्रा वायव्येषा तथापरा ॥ ६॥ भानुमण्डलसंकाशा भवेन्मात्रा तथोत्तरा । परमा चार्धमात्रा या वारुणीं तां विदुर्बुधाः ॥ ७॥ कालत्रयेऽपि यत्रेमा मात्रा नूनं प्रतिष्ठिताः । एष ओङ्कार आख्यातो धारणाभिर्निबोधत ॥ ८॥ घोषिणी प्रथमा मात्रा विद्युन्मात्रा तथाऽपरा । पतङ्गिनी तृतीया स्याच्चतुर्थी वायुवेगिनी ॥ ९॥ पञ्चमी नामधेया तु षष्ठी चैन्द्र्यभिधीयते । सप्तमी वैष्णवी नाम अष्टमी शाङ्करीति च ॥ १०॥ नवमी महती नाम धृतिस्तु दशमी मता । एकादशी भवेन्नारी ब्राह्मी तु द्वादशी परा ॥ ११॥ प्रथमायां तु मात्रायां यदि प्राणैर्वियुज्यते । भरते वर्षराजासौ सार्वभौमः प्रजायते ॥ १२॥ द्वितीयायां समुत्क्रान्तो भवेद्यक्षो महात्मवान् । विद्याधरस्तृतीयायां गान्धर्वस्तु चतुर्थिका ॥ १३॥ पञ्चम्यामथ मात्रायां यदि प्राणैर्वियुज्यते । उषितः सह देवत्वं सोमलोके महीयते ॥ १४॥ षष्ठ्यामिन्द्रस्य सायुज्यं सप्तम्यां वैष्णवं पदम् । अष्टम्यां व्रजते रुद्रं पशूनां च पतिं तथा ॥ १५॥ नवम्यां तु महर्लोकं दशम्यां तु जनं व्रजेत् । एकादश्यां तपोलोकं द्वादश्यां ब्रह्म शाश्वतम् ॥ १६॥ ततः परतरं शुद्धं व्यापकं निर्मलं शिवम् । सदोदितं परं ब्रह्म ज्योतिषामुदयो यतः ॥ १७॥ अतीन्द्रियं गुणातीतं मनो लीनं यदा भवेत् । अनूपमं शिवं शान्तं योगयुक्तं सदा विशेत् ॥ १८॥ तद्युक्तस्तन्मयो जन्तुः शनैर्मुञ्चेत्कलेवरम् । संस्थितो योगचारेण सर्वसङ्गविवर्जितः ॥ १९॥ ततो विलीनपाशोऽसौ विमलः कमलाप्रभुः । तेनैव ब्रह्मभावेन परमानन्दमश्नुते ॥ २०॥ आत्मानं सततं ज्ञात्वा कालं नय महामते । प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि ॥ २१॥ उत्पन्ने तत्त्वविज्ञाने प्रारब्धं नैव मुञ्चति । तत्त्वज्ञानोदयादूर्ध्वं प्रारब्धं नैव विद्यते ॥ २२॥ देहादीनामसत्त्वात्तु यथा स्वप्नो विबोधतः । कर्म जन्मान्तरीयं यत्प्रारब्धमिति कीर्तितम् ॥ २३॥ तत्तु जन्मान्तराभावात्पुंसो नैवास्ति कर्हिचित् । स्वप्नदेहो यथाध्यस्तस्तथैवायं हि देहकः ॥ २४॥ अध्यस्तस्य कुतो जन्म जन्माभावे कुतः स्थितिः । उपादानं प्रपञ्चस्य मृद्भाण्डस्येव पश्यति ॥ २५॥ अज्ञानं चेति वेदान्तैस्तस्मिन्नष्टे क्व विश्वता । यथा रज्जुअं परित्यज्य सर्पं गृह्णाति वै भ्रमात् ॥ २६॥ तद्वत्सत्यमविज्ञाय जगत्पश्यति मूढधीः । रज्जुखण्डे परिज्ञाते सर्परूपं न तिष्ठति ॥ २७॥ अधिष्ठाने तथा ज्ञाते प्रपञ्चे शून्यतां गते । देहस्यापि प्रपञ्चत्वात्प्रारब्धावस्थितिः कृतः ॥ २८॥ अज्ञानजनबोधार्थं प्रारब्धमिति चोच्यते । ततः कालवशादेव प्रारब्धे तु क्षयं गते ॥ २९॥ ब्रह्मप्रणवसन्धानं नादो ज्योतिर्मयः शिवः । स्वयमाविर्भवेदात्मा मेघापायेंऽशुमानिव ॥ ३०॥ सिद्धासने स्थितो योगी मुद्रां सन्धाय वैष्णवीम् । शृणुयाद्दक्षिणे कर्णे नादमन्तर्गतं सदा ॥ ३१॥ अभ्यस्यमानो नादोऽयं बाह्यमावृणुते ध्वनिम् । पक्षाद्विपक्षमखिलं जित्वा तुर्यपदं व्रजेत् ॥ ३२॥ श्रूयते प्रथमाभ्यासे नादो नानाविधो महान् । वर्धमानस्तथाभ्यासे श्रूयते सूक्ष्मसूक्ष्मतः ॥ ३३॥ आदौ जलधिमूतभेरीनिर्झरसम्भवः । मध्ये मर्दलशब्दाभो घण्टाकाहलजस्तथा ॥ ३४॥ अन्ते तु किङ्किणीवंशवीणाभ्रमरनिःस्वनः । इति नानाविधा नादाः श्रूयन्ते सूक्ष्मसूक्ष्मतः ॥ ३५॥ महति श्रूयमाणे तु महाभेर्यादिकध्वनौ । तत्र सूक्ष्मं सूक्ष्मतरं नादमेव परामृशेत् ॥ ३६॥ घनमुत्सृज्य वा सूक्ष्मे सूक्ष्ममुत्सृज्य वा घने । रममाणमपि क्षिप्तं मनो नान्यत्र चालयेत् ॥ ३७॥ यत्र कुत्रापि वा नादे लगति प्रथमं मनः । तत्र तत्र स्थिरीभूत्वा तेन सार्धं विलीयते ॥ ३८॥ विस्मृत्य सकलं बाह्यं नादे दुग्धाम्बुवन्मनः । एकीभूयाथ सहसा चिदाकाशे विलीयते ॥ ३९॥ उदासीनस्ततो भूत्वा सदाभ्यासेन संयमी । उन्मनीकारकं सद्यो नादमेवावधारयेत् ॥ ४०॥ सर्वचिन्तां समुत्सृज्य सर्वचेष्टाविवर्जितः । नादमेवानुसंदध्यान्नादे चित्तं विलीयते ॥ ४१॥ मकरन्दं पिबन्भृङ्गो गन्धान्नापेक्षते तथा । नादासक्तं सदा चित्तं विषयं न हि काङ्क्षति ॥ ४२॥ बद्धः सुनादगन्धेन सद्यः संत्यक्तचापलः । नादग्रहणतश्चित्तमन्तरङ्गभुजङ्गमः ॥ ४३॥ विस्मृत्य विश्वमेकाग्रः कुत्रचिन्न हि धावति । मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः ॥ ४४॥ नियामनसमर्थोऽयं निनादो निशिताङ्कुशः । नादोऽन्तरङ्गसारङ्गबन्धने वागुरायते ॥ ४५॥ अन्तरङ्गसमुद्रस्य रोधे वेलायतेऽपि च । ब्रह्मप्रणवसंलग्ननादो ज्योतिर्मयात्मकः ॥ ४६॥ मनस्तत्र लयं याति तद्विष्णोः परमं पदम् । तावदाकाशसङ्कल्पो यावच्छब्दः प्रवतते ॥ ४७॥ निःशब्दं तत्परं ब्रह्म परमात्मा समीर्यते । नादो यावन्मनस्तावन्नादान्तेऽपि मनोन्मनी ॥ ४८॥ सशब्दश्चाक्षरे क्षीणे निःशब्दं परमं पदम् । सदा नादानुसन्धानात्संक्षीणा वासना भवेत् ॥ ४९॥ निरञ्जने विलीयेते मनोवायू न संशयः । नादकोटिसहस्राणि बिन्दुकोटिशतानि च ॥ ५०॥ सर्वे तत्र लयं यान्ति ब्रह्मप्रणवनादके । सर्वावस्थाविनिर्मुक्तः सर्वचिन्ताविवर्जितः ॥ ५१॥ मृतवत्तिष्ठते योगी स मुक्तो नात्र संशयः । शङ्खदुन्दुभिनादं च न श्रुणोति कदाचन ॥ ५२॥ काष्ठवज्ज्ञायते देह उन्मन्यावस्थया ध्रुवम् । न जानाति स शीतोष्णं न दुःखं न सुखं तथा ॥ ५३॥ न मानं नावमानं च संत्यक्त्वा तु समाधिना । अवस्थात्रयमन्वेति न चित्तं योगिनः सदा ॥ ५४॥ जाग्रन्निद्राविनिर्मुक्तः स्वरूपावस्थतामियात् ॥ ५५॥ दृष्टिः स्थिरा यस्य विना सदृश्यम् वायुः स्थिरो यस्य विना प्रयत्नम् । चित्तं स्थिरं यस्य विनावलम्बम् स ब्रह्मतारान्तरनादरूपः ॥ ५६॥ इत्युपनिषत् ॥ ॐ वाङ्मे मनसीति शान्तिः ॥ इति नादबिन्दूपनिषत्समाप्ता ॥
Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1. The syllable ‘A’ is considered to be its (the bird Om’s) right wing, ‘Upanishad’, its left; ‘M’, its tail; and the Ardha-Matra (half-metre) is said to be its head. 2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left. 3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel. 4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows. 5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained. 5(b)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins. 6(b)-7. The first Matra has Agni as its Devata (presiding deity); the second, Vayu as its Devata; the next Matra is resplendent like the sphere of the sun and the last, Ardha-Matra the wise know as belonging to Varuna (the presiding deity of water). 8. Each of these Matras has indeed three Kalas (parts). This is called Omkara. Know it by means of the Dharanas, viz., concentration on each of the twelve Kalas (or the variations of the Matras produced by the difference of Svaras or intonation). 9-11. The first Matra is called Ghoshini; the second, Vidyunmali (or Vidyunmatra); the third, Patangini; the fourth, Vayuvegini; the fifth, Namadheya; the sixth, Aindri; the seventh, Vaishnavi; the eighth, Sankari; the ninth, Mahati; the tenth, Dhriti (Dhruva); the eleventh, Nari (Mauni); and the twelfth, Brahmi. 12. If a person happens to die in the first Matra (while contemplating on it), he is born again as a great emperor in Bharatavarsha. 13. If in the second Matra, he becomes an illustrious Yaksha; if in the third Matra, a Vidyadhara; if in the fourth, a Gandharva (these three being the celestial hosts). 14. If he happens to die in the fifth, viz., Ardha-Matra, he lives in the world of the moon, with the rank of a Deva greatly glorified there. 15. If in the sixth, he merges, into Indra; if in the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures. 16. If in the ninth, in Mahar-Loka; if in the tenth, in Janoloka (Dhruva-Loka — ?); if in the eleventh, Tapoloka, and if in the twelfth, he attains the eternal state of Brahma. 17. That which is beyond these, (viz.,) Para-Brahman which is beyond (the above Matras), the pure, the all-pervading, beyond Kalas, the ever resplendent and the source of all Jyotis (light) should be known. 18. When the mind goes beyond the organs and the Gunas and is absorbed, having no separate existence and no mental action, then (the Guru) should instruct him (as to his further course of development). 19. That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society. 20. Then he, being freed from the bonds of karma and the existence as a Jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma. 21. O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha (that portion of past Karma now being enjoyed) without making any complaint (of it). 22-23(a). Even after Atma-Jnana (knowledge of Atman or Self) has awakened (in one), Prarabdha does not leave (him); but he does not feel Prarabdha after the dawning of Tattva-Jnana (knowledge of Tattva or truth) because the body and other things are Asat (unreal), like the things seen in a dream to one on awaking from it. 23(b)-24. That (portion of the) Karma which is done in former births and called Prarabdha does not at all affect the person (Tattva-Jnani), as there is no rebirth to him. As the body that exists in the dreaming state is untrue, so is this body. 25(a). Where then is rebirth to a thing that is illusory ? How can a thing have any existence, when there is no birth (to it) ? 25(b)-26(a). As the clay is the material cause of the pot so one learns from Vedanta that Ajnana is the material cause of the universe and when Ajnana ceases to exist, where then is the cosmos ? 26(b)-27. As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true). When he knows it to be a piece of rope, the illusory idea of a serpent vanishes. 28-29(a). So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is Prarabdha to him, the body being a part of the world ? Therefore the word Prarabdha is accepted to enlighten the ignorant (only). 29(b)-30. Then as Prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds. 31. The Yogin being in the Siddhasana (posture) and practising the Vaishnavi-Mudra, should always hear the internal sound through the right ear. 32. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the Turya state within fifteen days. 33. In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. 34. At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum and cataracts; in the middle (stage) those proceeding from Mardala (a musical instrument), bell and horn. 35. At the last stage, those proceeding from tinkling bells, flute, Vina (a musical instrument) and bees. Thus he hears many such sounds more and more subtle. 36. When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle. 37. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them towards others. 38. The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it. 39. It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water and then becomes rapidly absorbed in Chidakasa (the Akasa where Chit prevails). 40. Being indifferent towards all objects, the Yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind. 41. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound and (then) his Chitta becomes absorbed in it. 42-43(a). Just as the bee drinking the honey (alone) does not care for the odour, so the Chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of Nada and has abandoned its flitting nature. 43(b)-44(a). The serpent Chitta through listening to the Nada is entirely absorbed in it and becoming unconscious of everything concentrates itself on the sound. 44(b)-45(a). The sound serves the purpose of a sharp goad to control the maddened elephant – Chitta which roves in the pleasure-garden of the sensual objects. 45(b)-46(a). It serves the purpose of a snare for binding the deer – Chitta. It also serves the purpose of a shore to the ocean waves of Chitta. 46(b)-47(a). The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu. 47(b)-48(a). The sound exists till there is the Akasic conception (Akasa-Sankalpa). Beyond this, is the (Asabda) soundless Para-Brahman which is Paramatman. 48(b). The mind exists so long as there is sound, but with its (sound’s cessation) there is the state called Unmani of Manas (viz., the state of being above the mind). 49(a). This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat. 49(b)-50(a). The mind which along with Prana (Vayu) has (its) Karmic affinities destroyed by the constant concentration upon Nada is absorbed in the unstained One. There is no doubt of it. 50(b)-51(a). Many myriads of Nadas and many more of Bindus – (all) become absorbed in the Brahma-Pranava sound. 51(b)-52(a). Being freed from all states and all thoughts whatever, the Yogin remains like one dead. He is a Mukta. There is no doubt about this. 52(b). After that, he does not at any time hear the sounds of conch or Dundubhi (large kettle drum). 53. The body in the state of Unmani is certainly like a log and does not feel heat or cold, joy or sorrow. 54. The Yogin’s Chitta having given up fame or disgrace is in Samadhi above the three states. 55. Being freed from the waking and the sleeping states, he attains to his true state. 56. When the (spiritual) sight becomes fixed without any object to be seen, when the Vayu (Prana) becomes still without any effort, and when the Chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava. Such is the Upanishad. Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Nadabindu Upanishad, as contained in the Rig-Veda.
( ṛgvedīya yogopaniṣat) vairājātmopāsanayā sañjātajñānavahninā । dagdhvā karmatrayaṃ yogī yatpadaṃ yāti tadbhaje ॥ oṃ vāṅme manasi pratiṣṭhitā । mano me vāci pratiṣṭitam । āvirāvīrma edhi । vedasya mā āṇīsthaḥ ।śrutaṃ me mā prahāsīḥ । anenādhītenāhorātrānsandadhāmi । ṛtaṃ vadiṣyāmi । satyaṃ vadiṣyāmi । tanmāmavatu । tadvaktāramavatu । avatu māmavatu vaktāram ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ akāro dakṣiṇaḥ pakṣa ukārastūttaraḥ smṛtaḥ । makāraṃ pucchamityāhurardhamātrā tu mastakam ॥ 1॥ pādādikaṃ guṇāstasya śarīraṃ tattvamucyate । dharmo'sya dakṣiṇaścakṣuradharmo yo'paraḥ smṛtaḥ ॥ 2॥ bhūrlokaḥ pādayostasya bhuvarlokastu jānuni । suvarlokaḥ kaṭīdeśe nābhideśe maharjagat ॥ 3॥ janolokastu hṛddeśe kaṇṭhe lokastapastataḥ । bhruvorlalāṭamadhye tu satyaloko vyavasthitaḥ ॥ 4॥ sahasrārṇamatīvātra mantra eṣa pradarśitaḥ । evametāṃ samārūḍho haṃsayogavicakṣaṇaḥ ॥ 5॥ na bhidyate karmacāraiḥ pāpakoṭiśatairapi । āgneyī prathamā mātrā vāyavyeṣā tathāparā ॥ 6॥ bhānumaṇḍalasaṃkāśā bhavenmātrā tathottarā । paramā cārdhamātrā yā vāruṇīṃ tāṃ vidurbudhāḥ ॥ 7॥ kālatraye'pi yatremā mātrā nūnaṃ pratiṣṭhitāḥ । eṣa oṅkāra ākhyāto dhāraṇābhirnibodhata ॥ 8॥ ghoṣiṇī prathamā mātrā vidyunmātrā tathā'parā । pataṅginī tṛtīyā syāccaturthī vāyuveginī ॥ 9॥ pañcamī nāmadheyā tu ṣaṣṭhī caindryabhidhīyate । saptamī vaiṣṇavī nāma aṣṭamī śāṅkarīti ca ॥ 10॥ navamī mahatī nāma dhṛtistu daśamī matā । ekādaśī bhavennārī brāhmī tu dvādaśī parā ॥ 11॥ prathamāyāṃ tu mātrāyāṃ yadi prāṇairviyujyate । bharate varṣarājāsau sārvabhaumaḥ prajāyate ॥ 12॥ dvitīyāyāṃ samutkrānto bhavedyakṣo mahātmavān । vidyādharastṛtīyāyāṃ gāndharvastu caturthikā ॥ 13॥ pañcamyāmatha mātrāyāṃ yadi prāṇairviyujyate । uṣitaḥ saha devatvaṃ somaloke mahīyate ॥ 14॥ ṣaṣṭhyāmindrasya sāyujyaṃ saptamyāṃ vaiṣṇavaṃ padam । aṣṭamyāṃ vrajate rudraṃ paśūnāṃ ca patiṃ tathā ॥ 15॥ navamyāṃ tu maharlokaṃ daśamyāṃ tu janaṃ vrajet । ekādaśyāṃ tapolokaṃ dvādaśyāṃ brahma śāśvatam ॥ 16॥ tataḥ parataraṃ śuddhaṃ vyāpakaṃ nirmalaṃ śivam । sadoditaṃ paraṃ brahma jyotiṣāmudayo yataḥ ॥ 17॥ atīndriyaṃ guṇātītaṃ mano līnaṃ yadā bhavet । anūpamaṃ śivaṃ śāntaṃ yogayuktaṃ sadā viśet ॥ 18॥ tadyuktastanmayo jantuḥ śanairmuñcetkalevaram । saṃsthito yogacāreṇa sarvasaṅgavivarjitaḥ ॥ 19॥ tato vilīnapāśo'sau vimalaḥ kamalāprabhuḥ । tenaiva brahmabhāvena paramānandamaśnute ॥ 20॥ ātmānaṃ satataṃ jñātvā kālaṃ naya mahāmate । prārabdhamakhilaṃ bhuñjannodvegaṃ kartumarhasi ॥ 21॥ utpanne tattvavijñāne prārabdhaṃ naiva muñcati । tattvajñānodayādūrdhvaṃ prārabdhaṃ naiva vidyate ॥ 22॥ dehādīnāmasattvāttu yathā svapno vibodhataḥ । karma janmāntarīyaṃ yatprārabdhamiti kīrtitam ॥ 23॥ tattu janmāntarābhāvātpuṃso naivāsti karhicit । svapnadeho yathādhyastastathaivāyaṃ hi dehakaḥ ॥ 24॥ adhyastasya kuto janma janmābhāve kutaḥ sthitiḥ । upādānaṃ prapañcasya mṛdbhāṇḍasyeva paśyati ॥ 25॥ ajñānaṃ ceti vedāntaistasminnaṣṭe kva viśvatā । yathā rajjuaṃ parityajya sarpaṃ gṛhṇāti vai bhramāt ॥ 26॥ tadvatsatyamavijñāya jagatpaśyati mūḍhadhīḥ । rajjukhaṇḍe parijñāte sarparūpaṃ na tiṣṭhati ॥ 27॥ adhiṣṭhāne tathā jñāte prapañce śūnyatāṃ gate । dehasyāpi prapañcatvātprārabdhāvasthitiḥ kṛtaḥ ॥ 28॥ ajñānajanabodhārthaṃ prārabdhamiti cocyate । tataḥ kālavaśādeva prārabdhe tu kṣayaṃ gate ॥ 29॥ brahmapraṇavasandhānaṃ nādo jyotirmayaḥ śivaḥ । svayamāvirbhavedātmā meghāpāyeṃ'śumāniva ॥ 30॥ siddhāsane sthito yogī mudrāṃ sandhāya vaiṣṇavīm । śṛṇuyāddakṣiṇe karṇe nādamantargataṃ sadā ॥ 31॥ abhyasyamāno nādo'yaṃ bāhyamāvṛṇute dhvanim । pakṣādvipakṣamakhilaṃ jitvā turyapadaṃ vrajet ॥ 32॥ śrūyate prathamābhyāse nādo nānāvidho mahān । vardhamānastathābhyāse śrūyate sūkṣmasūkṣmataḥ ॥ 33॥ ādau jaladhimūtabherīnirjharasambhavaḥ । madhye mardalaśabdābho ghaṇṭākāhalajastathā ॥ 34॥ ante tu kiṅkiṇīvaṃśavīṇābhramaraniḥsvanaḥ । iti nānāvidhā nādāḥ śrūyante sūkṣmasūkṣmataḥ ॥ 35॥ mahati śrūyamāṇe tu mahābheryādikadhvanau । tatra sūkṣmaṃ sūkṣmataraṃ nādameva parāmṛśet ॥ 36॥ ghanamutsṛjya vā sūkṣme sūkṣmamutsṛjya vā ghane । ramamāṇamapi kṣiptaṃ mano nānyatra cālayet ॥ 37॥ yatra kutrāpi vā nāde lagati prathamaṃ manaḥ । tatra tatra sthirībhūtvā tena sārdhaṃ vilīyate ॥ 38॥ vismṛtya sakalaṃ bāhyaṃ nāde dugdhāmbuvanmanaḥ । ekībhūyātha sahasā cidākāśe vilīyate ॥ 39॥ udāsīnastato bhūtvā sadābhyāsena saṃyamī । unmanīkārakaṃ sadyo nādamevāvadhārayet ॥ 40॥ sarvacintāṃ samutsṛjya sarvaceṣṭāvivarjitaḥ । nādamevānusaṃdadhyānnāde cittaṃ vilīyate ॥ 41॥ makarandaṃ pibanbhṛṅgo gandhānnāpekṣate tathā । nādāsaktaṃ sadā cittaṃ viṣayaṃ na hi kāṅkṣati ॥ 42॥ baddhaḥ sunādagandhena sadyaḥ saṃtyaktacāpalaḥ । nādagrahaṇataścittamantaraṅgabhujaṅgamaḥ ॥ 43॥ vismṛtya viśvamekāgraḥ kutracinna hi dhāvati । manomattagajendrasya viṣayodyānacāriṇaḥ ॥ 44॥ niyāmanasamartho'yaṃ ninādo niśitāṅkuśaḥ । nādo'ntaraṅgasāraṅgabandhane vāgurāyate ॥ 45॥ antaraṅgasamudrasya rodhe velāyate'pi ca । brahmapraṇavasaṃlagnanādo jyotirmayātmakaḥ ॥ 46॥ manastatra layaṃ yāti tadviṣṇoḥ paramaṃ padam । tāvadākāśasaṅkalpo yāvacchabdaḥ pravatate ॥ 47॥ niḥśabdaṃ tatparaṃ brahma paramātmā samīryate । nādo yāvanmanastāvannādānte'pi manonmanī ॥ 48॥ saśabdaścākṣare kṣīṇe niḥśabdaṃ paramaṃ padam । sadā nādānusandhānātsaṃkṣīṇā vāsanā bhavet ॥ 49॥ nirañjane vilīyete manovāyū na saṃśayaḥ । nādakoṭisahasrāṇi bindukoṭiśatāni ca ॥ 50॥ sarve tatra layaṃ yānti brahmapraṇavanādake । sarvāvasthāvinirmuktaḥ sarvacintāvivarjitaḥ ॥ 51॥ mṛtavattiṣṭhate yogī sa mukto nātra saṃśayaḥ । śaṅkhadundubhinādaṃ ca na śruṇoti kadācana ॥ 52॥ kāṣṭhavajjñāyate deha unmanyāvasthayā dhruvam । na jānāti sa śītoṣṇaṃ na duḥkhaṃ na sukhaṃ tathā ॥ 53॥ na mānaṃ nāvamānaṃ ca saṃtyaktvā tu samādhinā । avasthātrayamanveti na cittaṃ yoginaḥ sadā ॥ 54॥ jāgrannidrāvinirmuktaḥ svarūpāvasthatāmiyāt ॥ 55॥ dṛṣṭiḥ sthirā yasya vinā sadṛśyam vāyuḥ sthiro yasya vinā prayatnam । cittaṃ sthiraṃ yasya vināvalambam sa brahmatārāntaranādarūpaḥ ॥ 56॥ ityupaniṣat ॥ oṃ vāṅme manasīti śāntiḥ ॥ iti nādabindūpaniṣatsamāptā ॥