Upaniṣads · Subāla 6.5
॥
Devanāgarī
विराजा सुदर्शनाजितासोम्यामोघाकुमारामृतासत्यामध्यमानासीराशिशुतासूरासूर्याभास्वराविज्ञेयानि नाडीनामानि दिव्यानि
Transliteración (IAST)
virājā sudarśanājitāsomyāmoghākumārāmṛtāsatyāmadhyamānāsīrāśiśutāsūrāsūryābhāsvarāvijñeyāni nāḍīnāmāni divyāni
Palabra por palabra
SánscritoIASTSignificado
विराजा सुदर्शनाvirājā sudarśanāVirajā, Sudarśanā; Virajā and Sudarśanā
जिता सौम्याjitā saumyāJitā, Saumyā; Jitā and Saumyā
मोघा कुमाराmoghā kumārāMoghā, Kumārā; Moghā and Kumārā
अमृता सत्याamṛtā satyāAmṛtā, Satyā; Amṛtā and Satyā
मध्यमा नासीराmadhyamā nāsīrāMadhyamā, Nāsīrā; Madhyamā and Nāsīrā
शिशुता सूराśiśutā sūrāŚiśutā, Sūrā; Śiśutā and Sūrā
सूर्या भास्वराsūryā bhāsvarāSūryā, Bhāsvarā; Sūryā and Bhāsvarā
विज्ञेयानि नाडीनामानि दिव्यानिvijñeyāni nāḍīnāmāni divyānisuch are the divine names of the channels; these are the heavenly names of the conduits
Traducción
Virajā, Sudarśanā, Jitā, Saumyā, Moghā, Kumārā, Amṛtā, Satyā, Madhyamā, Nāsīrā, Śiśutā, Sūrā, Sūryā, Bhāsvarā — such are the divine names of the channels, which must be known.
Versión
c6ba8fb365a4 · publicado 29 jul 2026, 4:12:03 UTC
Disponible enRUENPasa de verso en verso con
In the midst of the khaṇḍa about Nārāyaṇa a list of names is inserted — the names of the nāḍīs, the channels of the body.
To the reader this looks like a digression, and yet the place is not chosen at random. In the fifth khaṇḍa it was said that “the channel is their bond”: it is the nāḍī that fastens together the faculty, its object and its deity. Now these fastenings are named by name.
Their names are telling, and one should listen to them. Virajā — “dustless, unstained”; the river at the entrance to Brahmā's world in the first adhyāya of the Kauṣītaki is called the same. Sudarśanā — “fair to behold”. Jitā — “conquered”. Saumyā — “lunar, gentle”. Amṛtā — “immortal”. Satyā — “true”. Madhyamā — “the middle one”. Śiśutā — “infant-like”. Sūrā and Sūryā — solar. Bhāsvarā — “shining”.
Their list is called divyāni, “divine, heavenly”, and vijñeyāni is added — “which must be known”. That is, this is not an anatomical note but a matter of knowledge.
Why such knowledge? Because the whole book speaks of one thing: He who is sought outside moves within — and moves along definite ways. The fourth khaṇḍa described the lotus of the heart and the hitā channels; the fifth named the nāḍī the bond of the world's three sides; here their register is given. The body for this Upaniṣad is neither hindrance nor husk, but a map.