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Upanishads · Saubhāgyalakṣmī 2.10
॥
Devanāgarī
निष्पत्तौ वैष्णवः शब्दः क्वणतीति क्वणो भवेत् । एकीभूतं तदा चित्तं सनकादिमुनीडितम्
Transliteration (IAST)
niṣpattau vaiṣṇavaḥ śabdaḥ kvaṇatīti kvaṇo bhavet | ekībhūtaṃ tadā cittaṃ sanakādimunīḍitam
Word-by-word
SanskritIASTMeaning
निष्पत्तौ वैष्णवः शब्दःniṣpattau vaiṣṇavaḥ śabdaḥat completion — the Vaiṣṇava sound
क्वणति इति क्वणः भवेत्kvaṇati iti kvaṇaḥ bhavetit rings — and a chime arises
एकी-भूतं तदा चित्तंekī-bhūtaṃ tadā cittaṃthen consciousness, having become one
सनक-आदि-मुनि-ईडितम्sanaka-ādi-muni-īḍitamis praised by Sanaka and the other silent sages
Translation
"At completion [is heard] the Vaiṣṇava sound: it rings, and a chime arises; and then consciousness, having become one, is praised by Sanaka and the other silent sages."
Version
83754a455d52 · published Aug 12, 2026, 5:00:00 AM UTC
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Here is a passage worth special attention: the last of the sounds is called vaiṣṇavaḥ śabdaḥ, "the Vaiṣṇava sound." It is worth examining why. In the list of sounds of nāda-yoga the last is usually a chime, fine and high; and here it is called Vaiṣṇava.
This is interpreted two ways. The first reading: the sound of a conch, for the conch is Viṣṇu's weapon, and its sound is high and sustained. The second: the sound of a flute; and this reading, to my mind, is more likely, for the flute is the very sound to which everything in this literature comes back.
Under the second reading this passage becomes remarkable: at the top of the yogic ladder a pipe sounds. The Vaiṣṇava side points precisely to this; and it is worth citing its usual argument, for it applies directly here. Its position is this: every sound belongs to someone; and a person who reaches the final sound reaches the fact that someone is playing.
Hence its own description of the goal is precisely the flute, not a hum: the Bhāgavatam (10.21) describes how, at its sound, rivers stop, cows raise their ears, and stones melt. Let us add the last half-verse: consciousness, having become one, sanakādi-muni-īḍitam, "praised by Sanaka and the other silent sages." The four Kumāras — Sanaka, Sanandana, Sanātana, and Sanatkumāra — are the very ones who, according to the Bhāgavatam (3.15), were eternal boy-ascetics and turned to devotion upon inhaling the scent of tulasī from the Lord's feet; and that even the ātmārāma steps out of his own garden was discussed when reading the Varāha (4.8).