उपनिषद् · Kaivalya 5
॥
देवनागरी
अन्त्याश्रमस्थः सकलेन्द्रियाणि निरुध्य भक्त्या स्वगुरुं प्रणम्य हृत्पुण्डरीकं विरजं विशुद्धं विचिन्त्य मध्ये विशदं विशोकम्
लिप्यंतरण (IAST)
antyāśramasthaḥ sakalendriyāṇi nirudhya bhaktyā svaguruṃ praṇamya hṛtpuṇḍarīkaṃ virajaṃ viśuddhaṃ vicintya madhye viśadaṃ viśokam
शब्दशः अर्थ
संस्कृतIASTअर्थ
अन्त्याश्रमस्थःantyāśramasthaḥabiding in the last āśrama; standing in the final order of life
सकलेन्द्रियाणि निरुध्यsakalendriyāṇi nirudhyahaving restrained all the senses; having held back all the organs
भक्त्या स्वगुरुम् प्रणम्यbhaktyā svagurum praṇamyawith bhakti bowing to his teacher; with devotion saluting his guru
हृत्पुण्डरीकम् विरजम् विशुद्धम्hṛtpuṇḍarīkam virajam viśuddhamthe lotus of the heart, dustless, wholly pure; the heart-lotus, stainless, clean
विचिन्त्य मध्ये विशदम् विशोकम्vicintya madhye viśadam viśokamhaving pondered in its middle the clear, the sorrowless; contemplating in its centre the bright one, free of grief
अनुवाद
...abiding in the last order of life, having restrained all the senses, with bhakti having bowed to his own teacher — having pondered, in the middle of the heart-lotus, dustless and wholly pure, the clear and sorrowless...
संस्करण
6816dc00a808 · प्रकाशित 29 जुल॰ 2026, 3:04:38 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The instruction continues, and three conditions are named before any contemplation.
First: antyāśrama-stha — “abiding in the last āśrama”, that is, in renunciation. The fourth order of life, saṃnyāsa.
Second: “having restrained all the senses”.
Third — and it deserves special note: bhaktyā svaguruṃ praṇamya — “with bhakti having bowed to his own teacher”.
The word bhakti stands here for the second time in the book. The first was in the second verse, where the path began with it; here it is applied to the bow before the teacher.
This is no small point of discipline. The knowledge Āśvalāyana asked for was called “hidden”; the hidden is not taken — it is received, and received from the one who holds it.
Then the contemplation itself begins, and its first object is hṛt-puṇḍarīka, “the lotus of the heart”.
The epithets attached to it are all negative: viraja — “dustless”, viśuddha — “wholly pure”, viśada — “clear”, viśoka — “sorrowless”.
Four words, all with the prefix vi-, which denotes separation: without dust, without admixture, without murk, without grief. The place of contemplation is cleansed before He who is contemplated appears in it.