Muni's Playॐ 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॥
The syllable A is considered to be its (the bird Om’s) right wing, U, its left: M , its tail; and the ardhamātrā (half-metre) is said to be its head.
The (rājasic and tāmasic) qualities, its feet upwards (to the loins); sattva, its (main) body; dharma is considered to be its right eye, and adharma, its left.
The Bhūrloka is situated in its feet; the Bhuvarloka, in its knees; the Suvarloka, in its loins; and the Maharloka, in its navel.
In its heart is situate the Janoloka; the tapoloka in its throat, and the Satyaloka in the centre of the forehead between the eyebrows.
आत्मानं सततं ज्ञात्वा कालं नय महामते । प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि ॥ २१॥
O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your prārabdha (that portion of past karma now being enjoyed) without making ally complaint (of it).
उत्पन्ने तत्त्वविज्ञाने प्रारब्धं नैव मुञ्चति । तत्त्वज्ञानोदयादूर्ध्वं प्रारब्धं नैव विद्यते ॥ २२॥
Even after ātmajñāna (knowledge of Mind or Self) has awakened (in one), prārabdha does not leave (him); but he does not feel prārabdha after the dawning of tattvajñāna (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.
अज्ञानं चेति वेदान्तैस्तस्मिन्नष्टे क्व विश्वता । यथा रज्जुं परित्यज्य सर्पं गृह्णाति वै भ्रमात् ॥ २६॥
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.)
ब्रह्मप्रणवसन्धानं नादो ज्योतिर्मयः शिवः । स्वयमाविर्भवेदात्मा मेघापायेंऽशुमानिव ॥ ३०॥
Then as prārabdha has, in course of time, worn out, he who is the sound resulting from the union of Praṇava 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.
सर्वचिन्तां समुत्सृज्य सर्वचेष्टाविवर्जितः । नादमेवानुसंदध्यान्नादे चित्तं विलीयते ॥ ४१॥
Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound, and (then) his citta becomes absorbed in it.
विस्मृत्य विश्वमेकाग्रः कुत्रचिन्न हि धावति । मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः ॥ ४४॥
The sound serves the purpose of a sharp goad to control the maddened elephant—citta which roves in the pleasure-garden of the sensual objects.
निःशब्दं तत्परं ब्रह्म परमात्मा समीर्यते । नादो यावन्मनस्तावन्नादान्तेऽपि मनोन्मनी ॥ ४८॥
The mind exists so long as there is sound, but with its (sound’s) cessation, there is the state called unmanī of manas (viz., the state of being above the mind).
सशब्दश्चाक्षरे क्षीणे निःशब्दं परमं पदम् । सदा नादानुसन्धानात्संक्षीणा वासना भवेत् ॥ ४९॥
This sound is absorbed in the Akṣara (indestructible) and the soundless state is the supreme seat. Karmic affinities aredestroyed by the constant concentration upon nāda.
दृष्टिः स्थिरा यस्य विना सदृश्यं वायुः स्थिरो यस्य विना प्रयत्नम् । चित्तं स्थिरं यस्य विनावलम्बं स ब्रह्मतारान्तरनादरूपः ॥ ५६॥
When the (spiritual) sight becomes fixed without any object to be seen, when the vāyu (prāṇa) becomes still without any effort, and when the citta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Praṇava.