Being freed from all states and all thoughts whatever, the yogin remains like one dead. He is a mukṭa. There is no doubt about this.

After that, he does not at any time hear the sounds of conch or ḍunḍubhi (large kettle-drum).

The body in the state of unmanī is certainly like a log and does not feel heat or cold, joy or sorrow.

The yogin's chiṭṭa having given up fame or disgrace is in samāḍhi above the three states.

Being freed from the waking and the sleeping states, he attains to his true state.

When the (spiritual) sight becomes fixed without any object to be seen, when the vāyu (prāṇa) becomes still without any effort, and when the chiṭṭa becomes firm without any support, he becomes of the form of the internal sound of Brahma-Praṇava.

Such is the Upanishaḍ.

Footnotes

254:1 Lit., Sound-seed.

254:2 The commentator says that M is the last letter and hence tail and arḍhamāṭrā is the head, as it enables one to attain to higher worlds.

254:3 Another reading is: The qualities are its feet, etc., and Ṭaṭṭva is its body.

254:4 Comm.: Since this manṭra has already occurred in the preceding khaṇda of the same sākhā, it is simply referred in the text. The manṭra is:

The meaning seems to be—the letters A and U are the two wings of the Hamm (Om) of the form of Vishṇu which goes to svarga, the abode of Sūrya, the thousand-rayed God; that syllable, 'Om' bearing in its heart all the ḍevas (of saṭṭvaguṇa). He goes up to Sahasrānha seeing the worlds personally: Sahasrānha being the seat of the spiritual sun.

255:1 Comm.: The four māṭrās are subdivided into twelve by their having each three svaras, Uḍāṭṭa, Anuḍāṭṭa, and Svarīṭa. Here the author goes on to give the names of the twelve kalās and shows the method of practising Dhāraṇā on each. Ghoshiṇī is that which gives Prajña: Viḍyunmālī is that which secures entrance into the loka of Viḍyunmālī, the king of the yakshas: Paṭaṅginī is that which confers the power of movement through air like the bird Paṭanginī; Vāyuvegiṅī is that which gives the power of moving very rapidly: Nāmaḍheya means that which confers existence in Piṭṛloka: Ainḍrī in Inḍraloka: Vaishṇavī and Sāṅkarī in Vishṇu and Siva-lokas respectively: Maunī to the loka of Munis or Janoloka and Brāhmī to Brahmaloka.

255:2 Eternal here means the lifetime of Brahmā.

256:1 Another edition says: he should enter through yoga the incomparable and quiescent Śiva.

256:2 Here the Calcutta edition stops.

256:3 Taṭṭvajñāna is the discrimination of the ṭaṭṭvas of this universe and man. Āṭmajñāna—the discrimination of Āṭmā or the Self in man.

Next: 30. Yogakuṇdalī-Upanishaḍ of Kṛshṇa-Yajurveḍa

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