The Yoga of Inner Sound and Samādhi
(Chapter 2)
द्वितीयः खण्डः — Khaṇḍa 2: The Yoga of Inner Sound and Samādhi
Verse 1
अथ हैनं देवा ऊचुस्तुरीयया मायया निर्दिष्टं तत्त्वं ब्रूहीति । तथेति स होवाच । योगेन योगो ज्ञातव्यो योगो योगात्प्रवर्धते । योऽप्रमत्तस्तु योगेन स योगी रमते चिरम् ॥ १॥
atha hainaṃ devā ūcusturīyayā māyayā nirdiṣṭaṃ tattvaṃ brūhīti | tatheti sa hovāca | yogena yogo jñātavyo yogo yogātpravardhate | yo'pramattastu yogena sa yogī ramate ciram || 1 ||
Then the gods said to him: 'Tell us the Reality that is pointed to by the transcendent (Turīya) Māyā.' Saying 'So be it,' he said: Yoga is to be known through yoga; yoga grows through yoga. The one who is ever vigilant in yoga — that yogī rejoices for long.
Verse 2
समापय्य निद्रां सिजीर्णेऽल्पभोजी श्रमत्याज्यबाधे विविक्ते प्रदेशे । सदा शीतनिस्तृष्ण एष प्रयत्नोऽथ वा प्राणरोधो निजाभ्यासमार्गात् ॥ २॥
samāpayya nidrāṃ sijīrṇe'lpabhojī śramatyājyabādhe vivikte pradeśe | sadā śītanistṛṣṇa eṣa prayatno'tha vā prāṇarodho nijābhyāsamārgāt || 2 ||
Having mastered sleep, with food well digested and eating little, in a secluded place free from strain and disturbance, always calm and free from craving — this is the effort to be made; or else, restraint of the breath (prāṇa) by the path of one's own practice.
Verse 3
वक्त्रेणापूर्य वायुं हुतवलनिलयेऽपानमाकृष्य धृत्वा स्वाङ्गुष्ठाद्यङ्गुलीभिर्वरकरतलयोः षड्भिरेवं निरुध्य । श्रोत्रे नेत्रे च नासापुटयुगलमतोऽनेन मार्गेण सम्यक् पश्यन्ति प्रत्ययाशं प्रणवबहुविधध्यानसंलीनचित्ताः ॥ ३॥
vaktreṇāpūrya vāyuṃ hutavalanilaye'pānamākṛṣya dhṛtvā svāṅguṣṭhādyaṅgulībhirvarakaratalayoḥ ṣaḍbhirevaṃ nirudhya | śrotre netre ca nāsāpuṭayugalamato'nena mārgeṇa samyak paśyanti pratyayāśaṃ praṇavabahuvidhadhyānasaṃlīnacittāḥ || 3 ||
Drawing in the air through the mouth, drawing up the downward breath (apāna) to the seat of the inner fire and holding it there; closing the ears, eyes and both nostrils with the fingers of the two hands, beginning with the thumbs — by this method, with minds absorbed in many kinds of meditation upon Praṇava (Oṃ), the practitioners rightly behold the inner experience.
Verse 4
श्रवणमुखनयननासानिरोधनेनैव कर्तव्यम् । शुद्धसुषुम्नासरणौ स्फुटममलं श्रूयते नादः ॥ ४॥
śravaṇamukhanayananāsānirodhanenaiva kartavyam | śuddhasuṣumnāsaraṇau sphuṭamamalaṃ śrūyate nādaḥ || 4 ||
This is to be done precisely by closing the ears, mouth, eyes and nose. Then, in the purified path of the Suṣumnā, the clear, stainless inner sound (nāda) is distinctly heard.
Verse 5
विचित्रघोषसंयुक्तानाहते श्रूयते ध्वनिः । दिव्यदेहश्च तेजस्वी दिव्यगन्धोऽप्यरोगवान् ॥ ५॥
vicitraghoṣasaṃyuktānāhate śrūyate dhvaniḥ | divyadehaśca tejasvī divyagandho'pyarogavān || 5 ||
In the heart-centre (anāhata), a sound of many wondrous tones is heard. The yogī becomes divine in body, radiant, divinely fragrant and free from disease.
Verse 6
सम्पूर्णहृदयः शून्ये त्वारम्भे योगवान्भवेत् । द्वितीया विघटीकृत्य वायुर्भवति मध्यगः ॥ ६॥
sampūrṇahṛdayaḥ śūnye tvārambhe yogavānbhavet | dvitīyā vighaṭīkṛtya vāyurbhavati madhyagaḥ || 6 ||
In the first stage (ārambha), with the heart filled and the mind in the inner void, one becomes established in yoga. In the second stage, the breath, having been made one, moves into the central channel.
Verse 7
दृढासनो भवेद्योगी पद्माद्यासनसंस्थितः । विष्णुग्रन्थेस्ततो भेदात्परमानन्दसम्भवः ॥ ७॥
dṛḍhāsano bhavedyogī padmādyāsanasaṃsthitaḥ | viṣṇugranthestato bhedātparamānandasambhavaḥ || 7 ||
The yogī should become firm in posture, seated in Padmāsana (the lotus pose) or a similar seat. Then, from the piercing of the knot of Viṣṇu (Viṣṇu-granthi), supreme bliss arises.
Verse 8
अतिशून्यो विमर्दश्च भेरीशब्दस्ततो भवेत् । तृतीयां यत्नतो भित्त्वा निनादो मर्दलध्वनिः ॥ ८॥
atiśūnyo vimardaśca bherīśabdastato bhavet | tṛtīyāṃ yatnato bhittvā ninādo mardaladhvaniḥ || 8 ||
Then, in the deeper void (atiśūnya), a rumbling sound arises like that of the kettledrum (bherī). When the third knot is pierced with effort, the resounding sound is like that of the mardala drum.
Verse 9
महाशून्यं ततो याति सर्वसिद्धिसमाश्रयम् । चित्तानन्दं ततो भित्त्वा सर्वपीठगतानिलः ॥ ९॥
mahāśūnyaṃ tato yāti sarvasiddhisamāśrayam | cittānandaṃ tato bhittvā sarvapīṭhagatānilaḥ || 9 ||
Then the breath reaches the Great Void (mahāśūnya), the abode of all perfections (siddhis). Having passed beyond the bliss of the mind (cittānanda), the breath pervades all the sacred centres (pīṭhas).
Verse 10
निष्पत्तौ वैष्णवः शब्दः क्वणतीति क्वणो भवेत् । एकीभूतं तदा चित्तं सनकादिमुनीडितम् ॥ १०॥
niṣpattau vaiṣṇavaḥ śabdaḥ kvaṇatīti kvaṇo bhavet | ekībhūtaṃ tadā cittaṃ sanakādimunīḍitam || 10 ||
In the stage of fulfilment (niṣpatti), the sound of Viṣṇu arises — it is called 'kvaṇa' because it tinkles like a bell. Then the mind becomes one — the state praised by Sanaka and the other ancient sages.
Verse 11
अन्तेऽनन्तं समारोप्य खण्डेऽखण्डं समर्पयन् । भूमानं प्रकृतिं ध्यात्वा कृतकृत्योऽमृतो भवेत् ॥ ११॥
ante'nantaṃ samāropya khaṇḍe'khaṇḍaṃ samarpayan | bhūmānaṃ prakṛtiṃ dhyātvā kṛtakṛtyo'mṛto bhavet || 11 ||
Placing the Infinite within the finite, and offering the Undivided into the divided, meditating on the boundless Plenitude (Bhūmā) as the very nature of all, one becomes fulfilled and immortal.
Verse 12
योगेन योगं संरोध्य भावं भावेन चाञ्जसा । निर्विकल्पं परं तत्त्वं सदा भूत्वा परं भवेत् ॥ १२॥
yogena yogaṃ saṃrodhya bhāvaṃ bhāvena cāñjasā | nirvikalpaṃ paraṃ tattvaṃ sadā bhūtvā paraṃ bhavet || 12 ||
Restraining yoga by yoga, and becoming by Being, effortlessly — having become forever the supreme, changeless (nirvikalpa) Reality, one becomes the Supreme.
Verse 13
अहंभावं परित्यज्य जगद्भावमनीदृशम् । निर्विकल्पे स्थितो विद्वान्भूयो नाप्यनुशोचति ॥ १३॥
ahaṃbhāvaṃ parityajya jagadbhāvamanīdṛśam | nirvikalpe sthito vidvānbhūyo nāpyanuśocati || 13 ||
Giving up the sense of 'I' and the incomparable sense of the world, the wise one established in the changeless (nirvikalpa) state never grieves again.
Verse 14
सलिले सैन्धावं यद्वत्साम्यं भवति योगतः । तथात्ममनसौरेक्यं समाधिरभिधीयते ॥ १४॥
salile saindhāvaṃ yadvatsāmyaṃ bhavati yogataḥ | tathātmamanasaurekyaṃ samādhirabhidhīyate || 14 ||
Just as salt, dissolved in water, becomes one with it, so through yoga the union of the Self and the mind is called samādhi.
Verse 15
यदा संक्षीयते प्राणो मानसं च प्रलीयते । तदा समरसत्वं यत्समाधिरभिधीयते ॥ १५॥
yadā saṃkṣīyate prāṇo mānasaṃ ca pralīyate | tadā samarasatvaṃ yatsamādhirabhidhīyate || 15 ||
When the vital breath (prāṇa) subsides and the mind dissolves, the resulting state of oneness (samarasatva) is called samādhi.
Verse 16
यत्समत्वं तयोरत्र जीवात्मपरमात्मनोः । समस्तनष्टसङ्कल्पः समाधिरभिधीयते ॥ १६॥
yatsamatvaṃ tayoratra jīvātmaparamātmanoḥ | samastanaṣṭasaṅkalpaḥ samādhirabhidhīyate || 16 ||
That sameness of the two — the individual self (jīvātmā) and the Supreme Self (paramātmā) — in which every intention (saṅkalpa) has vanished, is called samādhi.
Verse 17
प्रभाशून्यं मनःशून्यं बुद्धिशून्यं निरामयम् । सर्वशून्यं निराभासं समाधिरभिधीयते ॥ १७॥
prabhāśūnyaṃ manaḥśūnyaṃ buddhiśūnyaṃ nirāmayam | sarvaśūnyaṃ nirābhāsaṃ samādhirabhidhīyate || 17 ||
Beyond light, beyond mind, beyond intellect, free from all affliction, empty of everything, without any appearance — that is called samādhi.
Verse 18
स्वयमुच्चलिते देहे देही नित्यसमाधिना । निश्चलं तं विजानीयात्समाधिरभिधीयते ॥ १८॥
svayamuccalite dehe dehī nityasamādhinā | niścalaṃ taṃ vijānīyātsamādhirabhidhīyate || 18 ||
Even when the body moves of its own accord, one should know the indweller (dehī), through unbroken samādhi, to be motionless — that is called samādhi.
Verse 19
यत्रयत्र मनो याति तत्रतत्र परं पदम् । तत्रतत्र परं ब्रह्म सर्वत्र समवस्थितम् ॥ १९॥ इति॥ ॥ २॥
yatrayatra mano yāti tatratatra paraṃ padam | tatratatra paraṃ brahma sarvatra samavasthitam || 19 || iti|| || 2 ||
Wherever the mind goes, there is the Supreme State; there is the Supreme Brahman, abiding everywhere. Thus ends the second Khaṇḍa.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Yoga of Inner Sound and Samādhi. It includes 19 verses detailing core themes like "atha hainaṃ devā ūcusturīyayā māyayā nirdiṣṭaṃ tattvaṃ brūhīti | tatheti sa hovāca | yogena yogo jñātavyo yogo yogātpravardhate | yo'pramattastu yogena sa yogī ramate ciram || 1 ||", "samāpayya nidrāṃ sijīrṇe'lpabhojī śramatyājyabādhe vivikte pradeśe | sadā śītanistṛṣṇa eṣa prayatno'tha vā prāṇarodho nijābhyāsamārgāt || 2 ||", "vaktreṇāpūrya vāyuṃ hutavalanilaye'pānamākṛṣya dhṛtvā svāṅguṣṭhādyaṅgulībhirvarakaratalayoḥ ṣaḍbhirevaṃ nirudhya | śrotre netre ca nāsāpuṭayugalamato'nena mārgeṇa samyak paśyanti pratyayāśaṃ praṇavabahuvidhadhyānasaṃlīnacittāḥ || 3 ||".A Shakta Upanishad of the Rig Veda in which Lord Nārāyaṇa reveals the Saubhāgya Lakṣmī Vidyā — worship of the Goddess of auspicious fortune through the Śrī Sūkta, the yoga of inner sound and samādhi, and meditation on the nine cakras — teaching that Lakṣmī's highest grace flows only to those who seek her without selfish desire.