Verse 1
यदि शैलसमं पापं विस्तीर्ण बहुयोजनम्। भिद्यते ध्यानयोगेन नान्यो भेदः कदाचन ॥
yadi śailasamaṃ pāpaṃ vistīrṇa bahuyojanam। bhidyate dhyānayogena nānyo bhedaḥ kadācana ॥
If sin, vast as a mountain and extending for many yojanas, is shattered by the yoga of meditation, there is never any other means of shattering it.
Verse 2
बीजाक्षरं परं बिन्दु नादं तस्योपरि स्थितम् । सशब्दं चाक्षरे क्षीणे नि:शब्दं परमं पदम्॥
bījākṣaraṃ paraṃ bindu nādaṃ tasyopari sthitam । saśabdaṃ cākṣare kṣīṇe ni:śabdaṃ paramaṃ padam॥
The seed-syllable (Om) is the supreme Bindu (point of sound). The Nādam (subtle vibration) is situated above it. When the syllable with sound subsides, the soundless is the supreme state.
Verse 3
अनाहतं तु यच्छब्दं तस्य शब्दस्य यत्परम् । तत्परं विन्दते यस्तु स योगी छिन्नसंशयः ।।
anāhataṃ tu yacchabdaṃ tasya śabdasya yatparam । tatparaṃ vindate yastu sa yogī chinnasaṃśayaḥ ।।
But whoever realizes that unstruck sound (Anāhata) and that which is beyond that sound, that yogi is truly one whose doubts are completely dispelled.
Verse 4
वालाग्रशतसहस्त्रं तस्य भागस्य भागिनः। तस्य भागस्य भागार्धं तत्क्षये तु निरञ्जनम्॥
vālāgraśatasahastraṃ tasya bhāgasya bhāginaḥ। tasya bhāgasya bhāgārdhaṃ tatkṣaye tu nirañjanam॥
A hundred-thousandth part of a hair's tip; of that part, a (further) constituent part; and of that part, half of a part – at its dissolution, indeed, is the Stainless (Brahman).
Verse 5
पुष्पमध्ये यथा गन्धः पयोमध्ये यथा घृतम्। तिलमध्ये यथा तैलं पाषाणेष्विव काञ्चनम्॥
puṣpamadhye yathā gandhaḥ payomadhye yathā ghṛtam। tilamadhye yathā tailaṃ pāṣāṇeṣviva kāñcanam॥
Just as fragrance is within a flower, just as ghee is within milk, just as oil is within sesame seeds, and just as gold is within rocks.
Verse 6
एवं सर्वाणि भूतानि मणौ सूत्र इवात्मनि । स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणि स्थितः।।
evaṃ sarvāṇi bhūtāni maṇau sūtra ivātmani । sthirabuddhirasaṃmūḍho brahmavidbrahmaṇi sthitaḥ।।
Thus, all beings are in the Self, just as a thread is in a jewel. One whose intellect is firm, undeluded, and a knower of Brahman, remains established in Brahman.
Verse 7
तिलानां तु यथा तैलं पुष्पे गन्ध इवाश्रितः । पुरुषस्य शरीरे तु स बाह्याभ्यन्तरे स्थितः ॥
tilānāṃ tu yathā tailaṃ puṣpe gandha ivāśritaḥ । puruṣasya śarīre tu sa bāhyābhyantare sthitaḥ ॥
Just as oil is in sesame seeds and fragrance resides in a flower, so too, He (the Self/Brahman) is situated both externally and internally within the body of a person.
Verse 8
वृक्षं तु सकलं विद्याच्छाया तस्यैव निष्कला। सकले निष्कले भावे सर्वत्रात्मा व्यवस्थितः।।
vṛkṣaṃ tu sakalaṃ vidyācchāyā tasyaiva niṣkalā। sakale niṣkale bhāve sarvatrātmā vyavasthitaḥ।।
One should know the tree indeed as 'with parts' (sakala), and its shadow alone as 'without parts' (niṣkala). The Self (Ātman) is established everywhere, whether in the state of 'with parts' or 'without parts'.
Verse 9
ओमित्येकाक्षरं ब्रह्म ध्येयं सर्वमुमुक्षुभिः । पृथिव्यग्निश्च ऋग्वेदो भूरित्येव पितामहः ॥
omityekākṣaraṃ brahma dhyeyaṃ sarvamumukṣubhiḥ । pṛthivyagniśca ṛgvedo bhūrityeva pitāmahaḥ ॥
The single imperishable syllable "Om" is Brahman, to be meditated upon by all who seek liberation. Earth, Fire, and the Rigveda – that which is indeed 'Bhūḥ' – is the Grandfather (Brahmā).
Verse 10
अकारे तु लयं प्राप्ते प्रथमे प्रणवांशके। अन्तरिक्षं यजुर्वायुर्भुवो विष्णुर्जनार्दनः ॥
akāre tu layaṃ prāpte prathame praṇavāṃśake। antarikṣaṃ yajurvāyurbhuvo viṣṇurjanārdanaḥ ॥
When the 'A' sound, the first part of Praṇava (Om), attains dissolution, it is associated with the intermediate space (antarikṣa), the Yajur Veda, the wind (Vayu), the middle world (Bhuvaḥ), Vishnu, and Janardana.
Verse 11
उकारे तु लयं प्राप्ते द्वितीये प्रणवांशके। द्यौः सूर्यः सामवेदश्च स्वरित्येव महेश्वरः ॥
ukāre tu layaṃ prāpte dvitīye praṇavāṃśake। dyauḥ sūryaḥ sāmavedaśca svarityeva maheśvaraḥ ॥
When the 'U' sound, the second part of Praṇava (Om), attains dissolution, (it is) the sky, the sun, and the Sāma Veda; and it is indeed Maheśvara (the Great Lord) as Svara (heaven/sound).
Verse 12
मकारे तु लयं प्राप्ते तृतीये प्रणवांशके। अकारः पीतवर्णः स्याद्रजोगुण उदीरितः ॥
makāre tu layaṃ prāpte tṛtīye praṇavāṃśake। akāraḥ pītavarṇaḥ syādrajoguṇa udīritaḥ ॥
When the M-sound, the third part of Praṇava, attains dissolution, the A-sound is yellow-colored and is declared to be of the quality of rajas.
Verse 13
उकारः सात्त्विकः शुक्लो मकारः कृष्णातामसः । अष्टाङ्गं च चतुष्पादं त्रिस्थानं पश्चदैवतम् ॥
ukāraḥ sāttvikaḥ śuklo makāraḥ kṛṣṇātāmasaḥ । aṣṭāṅgaṃ ca catuṣpādaṃ tristhānaṃ paścadaivatam ॥
The U-syllable is sattvic and white; the M-syllable is black and tamasic. (It is) eight-limbed and four-footed, with three abodes (or states) and five deities.
Verse 14
ओंकारं यो न जानाति ब्राह्मणो न भवेत्तु सः। प्रणव धनुः शरो ह्यात्मा ब्रह्मतल्लक्ष्यमुच्यते ॥
oṃkāraṃ yo na jānāti brāhmaṇo na bhavettu saḥ। praṇava dhanuḥ śaro hyātmā brahmatallakṣyamucyate ॥
One who does not know Oṃkāra (the syllable Om) is not truly a Brāhmaṇa. Praṇava (Om) is the bow, the Self (Ātmā) is indeed the arrow, and Brahman is declared to be its target.
Verse 15
अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् । निवर्तन्ते क्रियाः सर्वास्तस्मिन्दृष्टे परावरे ॥
apramattena veddhavyaṃ śaravattanmayo bhavet । nivartante kriyāḥ sarvāstasmindṛṣṭe parāvare ॥
It should be aimed at by one who is not heedless; one should become one with it like an arrow. When that (Brahman), which is both the highest and the lowest, is realized, all actions cease.
Verse 16
ओंकारप्रभवा देवा ओंकारप्रभवाः स्वराः । ओंकारप्रभवं सर्वं त्रैलोक्यं सचराचरम्॥
oṃkāraprabhavā devā oṃkāraprabhavāḥ svarāḥ । oṃkāraprabhavaṃ sarvaṃ trailokyaṃ sacarācaram॥
The gods originate from Omkara; the sounds (or musical notes) originate from Omkara. Everything, the three worlds along with all movable and immovable beings, originates from Omkara.
Verse 17
ह्रस्वो दहति पापानि दीर्घः संपत्प्रदोऽव्ययः । अर्धमात्रासमायुक्तः प्रणवो मोक्षदायकः॥
hrasvo dahati pāpāni dīrghaḥ saṃpatprado'vyayaḥ । ardhamātrāsamāyuktaḥ praṇavo mokṣadāyakaḥ॥
The short (component of Om) burns sins. The long (component) bestows imperishable wealth. Praṇava (Om), when associated with the half-measure (the transcendental sound/silence), grants liberation.
Verse 18
तैलधारामिवाच्छिन्नं दीर्घघण्टानिनादवत् । अवाच्यं प्रणवस्याग्रं यस्तं वेद स वेदवित्॥
tailadhārāmivācchinnaṃ dīrghaghaṇṭāninādavat । avācyaṃ praṇavasyāgraṃ yastaṃ veda sa vedavit॥
That which is the inexpressible summit of Praṇava (Om), resembling an unbroken stream of oil and the prolonged resonance of a bell – whoever knows that, he is a knower of the Vedas.
Verse 19
हृत्पद्मकर्णिकामध्ये स्थिरदीपनिभाकृतिम् । अङ्गुष्ठमात्रमचलं ध्यायेदोंकारमीश्वरम् ॥
hṛtpadmakarṇikāmadhye sthiradīpanibhākṛtim । aṅguṣṭhamātramacalaṃ dhyāyedoṃkāramīśvaram ॥
One should meditate on Omkara, the Lord, in the center of the pericarp of the heart-lotus, who is thumb-sized, unmoving, and whose form resembles a steady lamp.
Verse 20
इडया वायुमापूर्य पूरयित्वोदरस्थितम्। ओंकारं देहमध्यस्थं ध्यायेज्ज्वालावलीवृतम् ॥
iḍayā vāyumāpūrya pūrayitvodarasthitam। oṃkāraṃ dehamadhyasthaṃ dhyāyejjvālāvalīvṛtam ॥
Having drawn in air through the Iḍā (channel) and thereby filled the abdomen, one should meditate on Om, which is situated in the middle of the body and surrounded by a cluster of flames.
Verse 21
ब्रह्मा पूरक इत्युक्तो विष्णुः कुम्भक उच्यते। रेचो रुद्र इति प्रोक्तः प्राणायामस्य देवताः ।।
brahmā pūraka ityukto viṣṇuḥ kumbhaka ucyate। reco rudra iti proktaḥ prāṇāyāmasya devatāḥ ।।
Brahmā is said to be Pūraka (inhalation), Viṣṇu is called Kumbhaka (retention), and Rudra is declared to be Recaka (exhalation). These are the deities of Prāṇāyāma.
Verse 22
आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम्। ध्याननिर्मथनाभ्यासाद्देवं पश्येन्निगूढवत् ॥
ātmānamaraṇiṃ kṛtvā praṇavaṃ cottarāraṇim। dhyānanirmathanābhyāsāddevaṃ paśyennigūḍhavat ॥
Having made the Self the lower fire-stick and Praṇava (Om) the upper fire-stick, one should perceive the hidden divine through the repeated practice of churning by meditation.
Verse 23
ओंकारध्वनिनादेन वायोः संहरणान्तिकम् यावद्वलं समादध्यात्सम्यनादलयावधि ॥
oṃkāradhvaninādena vāyoḥ saṃharaṇāntikam yāvadvalaṃ samādadhyātsamyanādalayāvadhi ॥
By means of the mystic sound of Om, one should concentrate, to the full extent of one's strength, until the cessation of breath and until the perfect dissolution of the inner mystic sound (nāda).
Verse 24
गमागमस्थं गमनादिशून्यमोंकारमेकं रविकोटिदीप्तम्। पश्यन्ति ये सर्वजनान्तरस्थं हंसात्मकं ते विरजा भवन्ति ॥
gamāgamasthaṃ gamanādiśūnyamoṃkāramekaṃ ravikoṭidīptam। paśyanti ye sarvajanāntarasthaṃ haṃsātmakaṃ te virajā bhavanti ॥
Those who perceive the one Om – which exists in all coming and going yet is devoid of movement and the like, shining with the brilliance of a crore suns, residing within all beings, and is of the nature of Hamsa (the Self) – they become free from all impurities.
Verse 25
यन्मनस्त्रिजगत्सृष्टिस्थितिव्यसनकर्मकृत् । तन्मनो विलयं याति तद्विष्णोः परमं पदम् ॥
yanmanastrijagatsṛṣṭisthitivyasanakarmakṛt । tanmano vilayaṃ yāti tadviṣṇoḥ paramaṃ padam ॥
That mind which performs the acts of creation, preservation, and destruction of the three worlds—that mind attains dissolution; that is Vishnu's supreme state.
Verse 26
अष्टपत्रं तु हृत्पद्यं द्वात्रिंशत्केसरान्वितम्। तस्य मध्ये स्थितो भानुर्भानुमध्यगतः शशी ॥
aṣṭapatraṃ tu hṛtpadyaṃ dvātriṃśatkesarānvitam। tasya madhye sthito bhānurbhānumadhyagataḥ śaśī ॥
The heart-lotus, however, has eight petals and is endowed with thirty-two filaments. In its center is the sun, and within the sun is the moon.
Verse 27
शशिमध्यगतो वह्निर्वह्निमध्यगता प्रभा। प्रभामध्यगतं पीठं नानारत्नप्रवेष्टितम् ॥
śaśimadhyagato vahnirvahnimadhyagatā prabhā। prabhāmadhyagataṃ pīṭhaṃ nānāratnapraveṣṭitam ॥
Within the moon is fire; within the fire is light; within the light is a seat adorned with various jewels.
Verse 28
तस्य मध्यगतं देवं वासुदेवं निरञ्जनम्। श्रीवत्सकौस्तुभोरस्कं मुक्तामणिविभूषितम् ॥
tasya madhyagataṃ devaṃ vāsudevaṃ nirañjanam। śrīvatsakaustubhoraskaṃ muktāmaṇivibhūṣitam ॥
In its center is the stainless deity Vasudeva, whose chest bears the Srivatsa mark and the Kaustubha jewel, and who is adorned with pearls and gems.
Verse 29
शुद्धस्फटिकसंकाशं चन्द्रकोटिसमप्रभम् । एवं ध्यायेन्महाविष्णुमेवं वा विनयान्वितः ॥
śuddhasphaṭikasaṃkāśaṃ candrakoṭisamaprabham । evaṃ dhyāyenmahāviṣṇumevaṃ vā vinayānvitaḥ ॥
One should thus meditate on Mahavishnu, who is like pure crystal and possesses the brilliance of a crore moons; or thus, endowed with humility.
Verse 30
अतसीपुष्पसंकाशं नाभिस्थाने प्रतिष्ठितम्। चतुर्भुजं महाविष्णु पूरकेण विचिन्तयेत् ॥
atasīpuṣpasaṃkāśaṃ nābhisthāne pratiṣṭhitam। caturbhujaṃ mahāviṣṇu pūrakeṇa vicintayet ॥
During inhalation (pūraka), one should meditate on Mahāviṣṇu, who is four-armed, situated in the navel region, and resembles a flax flower.
Verse 31
कुम्भकेन हृदि स्थाने चिन्तयेत्कमलासनम्। ब्रह्माणं रक्तगौराभं चतुर्वक्त्रं पितामहम्॥
kumbhakena hṛdi sthāne cintayetkamalāsanam। brahmāṇaṃ raktagaurābhaṃ caturvaktraṃ pitāmaham॥
By means of breath retention (kumbhaka), one should contemplate in the heart region Brahmā, the Grandfather, who is seated on a lotus, is four-faced, and has a reddish-golden luster.
Verse 32
रेचकेन तु विद्यात्मा ललाटस्थं त्रिलोचनम्। शुद्धस्फटिकसंकाशं निष्कलं पापनाशनम् ।।
recakena tu vidyātmā lalāṭasthaṃ trilocanam। śuddhasphaṭikasaṃkāśaṃ niṣkalaṃ pāpanāśanam ।।
By exhalation, one should indeed know the Self (Ātmā) as the Three-eyed One, who is situated in the forehead, resembles pure crystal, is indivisible, and is the destroyer of sins.
Verse 33
अब्जपत्रमधः पुष्पमूर्खनालमधोमुखम् । कदलीपुष्पसंकाशं सर्ववेदमयं शिवम् ॥
abjapatramadhaḥ puṣpamūrkhanālamadhomukham । kadalīpuṣpasaṃkāśaṃ sarvavedamayaṃ śivam ॥
It is like a lotus leaf, a downward-pointing flower with its stalk upwards and its face downwards. Resembling a plantain flower, it embodies all the Vedas and is auspicious.
Verse 34
शतारं शतपत्राढ्यं विकीर्णाम्बुजकर्णिकम् । तत्रार्कचन्द्रवह्नीनामुपर्युपरि चिन्तयेत् ॥
śatāraṃ śatapatrāḍhyaṃ vikīrṇāmbujakarṇikam । tatrārkacandravahnīnāmuparyupari cintayet ॥
One should meditate there, one above the other, on the Sun, Moon, and Fire, within that [chakra/lotus] which has a hundred spokes, is adorned with a hundred petals, and possesses an expanded lotus pericarp.
Verse 35
पद्मस्योद्घाटनं कृत्वा बोधचन्द्राग्निसूर्यकम्। तस्य हृद्धीजमाहृत्य आत्मानं चरते ध्रुवम् ॥
padmasyodghāṭanaṃ kṛtvā bodhacandrāgnisūryakam। tasya hṛddhījamāhṛtya ātmānaṃ carate dhruvam ॥
Having opened the lotus, which is the moon, fire, and sun of awakening, and having extracted its heart-seed, one certainly realizes the Self.
Verse 36
त्रिस्थानं च त्रिमार्गं च त्रिब्रह्म च त्रयाक्षरम्। त्रिमात्रमर्धमात्रं वा यस्तं वेद स वेदवित् ॥
tristhānaṃ ca trimārgaṃ ca tribrahma ca trayākṣaram। trimātramardhamātraṃ vā yastaṃ veda sa vedavit ॥
Who knows that (Om) which has three abodes (states), three paths, three aspects of Brahman, three letters, and consists of three measures (mātrās) and the half-measure (ardhamātrā), he is a knower of the Vedas.
Verse 37
तैलधारामिवाच्छिन्नदीर्घघण्टानिनादवत् । बिन्दुनादकलातीतं यस्तं वेद स वेदवित् ॥
tailadhārāmivācchinnadīrghaghaṇṭāninādavat । bindunādakalātītaṃ yastaṃ veda sa vedavit ॥
He who knows that which is like an unbroken stream of oil, or like the prolonged sound of a bell, and which transcends bindu, nāda, and kalā – he is truly a knower of the Vedas.
Verse 38
यथैवोत्पलनालेन तोयमाकर्षयेन्नरः । तथैवोत्कर्षयेद्वायुं योगी योगपथे स्थितः ॥
yathaivotpalanālena toyamākarṣayennaraḥ । tathaivotkarṣayedvāyuṃ yogī yogapathe sthitaḥ ॥
Just as a man draws water with a lotus stalk, so too a yogi, situated on the path of yoga, should draw up the air (prāṇa).
Verse 39
अर्धमात्रात्मकं कृत्वा कोशभूतं तु पङ्कजम्। कर्षयेन्नालमात्रेण भ्रुवोर्मध्ये लयं नयेत्॥
ardhamātrātmakaṃ kṛtvā kośabhūtaṃ tu paṅkajam। karṣayennālamātreṇa bhruvormadhye layaṃ nayet॥
Having made the lotus (of the heart) a bud-like sheath, endowed with the nature of the half-mora (i.e., extremely subtle), one should draw it up solely by its stalk and lead it to merge in the middle of the eyebrows.
Verse 40
भ्रुवोर्मध्ये ललाटे तु नासिकायास्तु मूलतः । जानीयादमृतं स्थानं तद्ब्रह्मायतनं महत्॥
bhruvormadhye lalāṭe tu nāsikāyāstu mūlataḥ । jānīyādamṛtaṃ sthānaṃ tadbrahmāyatanaṃ mahat॥
Between the eyebrows, on the forehead, and indeed at the very root of the nose, one should know that immortal place, which is the great abode of Brahman.
Verse 41
आसनं प्राणसंरोधः प्रत्याहारश्च धारणा। ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट् ॥
āsanaṃ prāṇasaṃrodhaḥ pratyāhāraśca dhāraṇā। dhyānaṃ samādhiretāni yogāṅgāni bhavanti ṣaṭ ॥
Posture, breath control, withdrawal of the senses, concentration, meditation, and absorption (samādhi) — these six are the limbs of Yoga.
Verse 42
आसनानि च तावन्ति यावन्त्यो जीवजातयः । एतेषामतुलान्भेदान्विजानाति महेश्वरः ॥
āsanāni ca tāvanti yāvantyo jīvajātayaḥ । eteṣāmatulānbhedānvijānāti maheśvaraḥ ॥
The postures are as many as the species of living beings. Maheshvara (the Great Lord) knows the immeasurable varieties of these.
Verse 43
सिद्ध भद्रं तथा सिंहं पद्यम चेति चतुष्टयम्। आधारं प्रथमं चक्रं स्वाधिष्ठानं द्वितीयकम्॥
siddha bhadraṃ tathā siṃhaṃ padyama ceti catuṣṭayam। ādhāraṃ prathamaṃ cakraṃ svādhiṣṭhānaṃ dvitīyakam॥
Siddha, Bhadra, and Siṃha, and Padma — thus these are a group of four. The Mūlādhāra is the first chakra, and Svādhiṣṭhāna is the second.
Verse 44
योनिस्थानं तयोर्मध्ये कामरूपं निगद्यते । आधाराख्ये गुदस्थाने पङ्कजं यच्चतुर्दलम् ॥
yonisthānaṃ tayormadhye kāmarūpaṃ nigadyate । ādhārākhye gudasthāne paṅkajaṃ yaccaturdalam ॥
Between them, the yoni-abode is spoken of as Kāmarūpa. In the region of the anus, called Ādhāra, there is a lotus which has four petals.
Verse 45
तन्मध्ये प्रोच्यते योनिःकामाख्या सिद्धवन्दिता। योनिमध्ये स्थितं लिङ्ग पश्चिमाभिमुखं तथा ।।
tanmadhye procyate yoniḥkāmākhyā siddhavanditā। yonimadhye sthitaṃ liṅga paścimābhimukhaṃ tathā ।।
In its middle, the Yoni, known as Kāmākhyā and worshipped by Siddhas, is described. Within the Yoni, the Liṅga is situated, facing west, accordingly.
Verse 46
मस्तके मणिवद्भिन्नं यो जानाति स योगवित्। तप्तचामीकराकारं तडिल्लेखेव विस्फुरत् ॥
mastake maṇivadbhinnaṃ yo jānāti sa yogavit। taptacāmīkarākāraṃ taḍillekheva visphurat ॥
He who knows that which is distinct like a jewel in the head, shining forth like a streak of lightning and having the form of molten gold, he is a knower of Yoga.
Verse 47
चतुरस्त्रमुपर्यग्नेरधो मेढ्रात्प्रतिष्ठितम् । स्वशब्देन भवेत्प्राणः स्वाधिष्ठानं तदाश्रयम् ॥
caturastramuparyagneradho meḍhrātpratiṣṭhitam । svaśabdena bhavetprāṇaḥ svādhiṣṭhānaṃ tadāśrayam ॥
A square (mandala) is situated above the Manipura (chakra, associated with Agni) and below the genitals. By its own name ('Sva'), the vital breath (Prana) becomes Svadhisthana, which is its abode.
Verse 48
स्वाधिष्ठानं ततश्चक्रं मेढ्रमेव निगद्यते । मणिवत्तन्तुना यत्र वायुना पूरितं वपुः ॥
svādhiṣṭhānaṃ tataścakraṃ meḍhrameva nigadyate । maṇivattantunā yatra vāyunā pūritaṃ vapuḥ ॥
The Svadhishthana chakra, that chakra, is indeed referred to as the genital organ. There, the body is filled with vital air (prana), like a jewel strung on a thread.
Verse 49
तन्नाभिमण्डलं चक्रं प्रोच्यते मणिपूरकम्। द्वादशारमहाचक्रे पुण्यपापनियन्त्रितः ॥
tannābhimaṇḍalaṃ cakraṃ procyate maṇipūrakam। dvādaśāramahācakre puṇyapāpaniyantritaḥ ॥
That chakra in the navel region is called Manipūraka. In that great twelve-spoked chakra, one is controlled by merit and demerit (virtue and sin).
Verse 50
तावज्जीवो भ्रमत्येवं यावत्तत्त्वं न विन्दति । ऊर्ध्वं मेढ्रादधो नाभेः कन्दो योऽस्ति खगाण्डवत्।।
tāvajjīvo bhramatyevaṃ yāvattattvaṃ na vindati । ūrdhvaṃ meḍhrādadho nābheḥ kando yo'sti khagāṇḍavat।।
The individual soul (Jiva) thus wanders as long as it does not realize the truth. Above the penis and below the navel is the kanda (root/bulb), which is like a bird's egg.
Verse 51
तत्र नाडयः समुत्पन्नाः सहस्त्राणि द्विसप्ततिः । तेषु नाडीसहस्त्रेषु द्विसप्ततिरुदाहृताः ॥
tatra nāḍayaḥ samutpannāḥ sahastrāṇi dvisaptatiḥ । teṣu nāḍīsahastreṣu dvisaptatirudāhṛtāḥ ॥
There, seventy-two thousand channels (nāḍīs) have originated. Among these thousands of channels, seventy-two are declared (as principal).
Verse 52
प्रधानाः प्राणवाहिन्यो भूयस्तत्र दश स्मृताः। इडा च पिङ्गला चैव सुषुम्ना च तृतीयका॥
pradhānāḥ prāṇavāhinyo bhūyastatra daśa smṛtāḥ। iḍā ca piṅgalā caiva suṣumnā ca tṛtīyakā॥
Among them, ten principal channels carrying the vital airs are enumerated. These are Ida, and Pingala, and Sushumna, which is the third.
Verse 53
गान्धारी हस्तिजिह्वा च पूषा चैव यशस्विनी। अलम्बुसा कुहूरत्र शङ्गिनी दशमी स्मृता ॥
gāndhārī hastijihvā ca pūṣā caiva yaśasvinī। alambusā kuhūratra śaṅginī daśamī smṛtā ॥
Gandhari, Hastijihva, and Pusha, as well as Yasasvini; Alambusa, Kuhu, and here Shankhini are remembered as the tenth nāḍī.
Verse 54
एवं नाडीमयं चक्रं विज्ञेयं योगिना सदा। सततं प्राणवाहिन्यः सोमसूर्याग्निदेवताः ॥
evaṃ nāḍīmayaṃ cakraṃ vijñeyaṃ yoginā sadā। satataṃ prāṇavāhinyaḥ somasūryāgnidevatāḥ ॥
Thus, this wheel composed of nāḍīs should always be known by a yogi. These channels continually carry the vital breath, and their deities are Soma, Sūrya, and Agni.
Verse 55
इडापिङ्गलासुषुम्नास्तिस्त्रो नाड्यः प्रकीर्तिताः । इडा वामे स्थिता भागे पिङ्गला दक्षिणे स्थिता ।।
iḍāpiṅgalāsuṣumnāstistro nāḍyaḥ prakīrtitāḥ । iḍā vāme sthitā bhāge piṅgalā dakṣiṇe sthitā ।।
Iḍā, Piṅgalā, and Suṣumnā are declared to be the three (main) nāḍīs. Iḍā is situated on the left side, and Piṅgalā is situated on the right.
Verse 56
सुषुम्ना मध्यदेशे तु प्राणमार्गास्त्रयः स्मृताः। प्राणोऽपानः समानश्चोदानो व्यानस्तथैव च॥
suṣumnā madhyadeśe tu prāṇamārgāstrayaḥ smṛtāḥ। prāṇo'pānaḥ samānaścodāno vyānastathaiva ca॥
In the central region of Susumna, three paths for Prana are declared. These are Prana, Apana, Samana, Udana, and Vyana, similarly.
Verse 57
नागः कुर्मः कुकरको देवदत्त धनंजयः । प्राणाद्याः पञ्चविख्याता नागाद्याः पञ्च वायवः ॥
nāgaḥ kurmaḥ kukarako devadatta dhanaṃjayaḥ । prāṇādyāḥ pañcavikhyātā nāgādyāḥ pañca vāyavaḥ ॥
Nāga, Kurma, Kukara, Devadatta, and Dhanañjaya are the five vital airs, headed by Nāga. Prāṇa and the others are the five well-known vital airs.
Verse 58
एते नाडीसहस्त्रेषु वर्तन्ते जीवरूपिणः। प्राणापानवशो जीवो ह्यधश्चोर्ध्वं प्रधावति ॥
ete nāḍīsahastreṣu vartante jīvarūpiṇaḥ। prāṇāpānavaśo jīvo hyadhaścordhvaṃ pradhāvati ॥
These Jīvas, in the form of individual souls, reside in thousands of subtle channels (nāḍīs). The Jīva, being under the sway of Prāṇa and Apāna, indeed rushes downwards and upwards.
Verse 59
वामदक्षिणमार्गेण चञ्चलत्वान्न दृश्यते । आक्षिप्तो भुजदण्डेन यथोच्चलति कन्दुकः ॥
vāmadakṣiṇamārgeṇa cañcalatvānna dṛśyate । ākṣipto bhujadaṇḍena yathoccalati kandukaḥ ॥
Due to its rapid movement along the left and right paths, it is not perceived, just as a ball bounces up when thrown by an arm.
Verse 60
प्राणापानसमाक्षिप्तस्तद्वज्जीवो न विश्चमेत् । अपानाकर्षति प्राणोऽपानः प्राणाच्च कर्षति ॥
prāṇāpānasamākṣiptastadvajjīvo na viścamet । apānākarṣati prāṇo'pānaḥ prāṇācca karṣati ॥
The Jiva (individual soul), thus agitated by Prana and Apana, cannot rest. Prana attracts Apana, and Apana, in turn, attracts Prana.
Verse 61
खगरज्जुवदित्येतद्यो जानाति स योगवित् । हकारेण बहिर्याति सकारेण विशेत्पुनः ॥
khagarajjuvadityetadyo jānāti sa yogavit । hakāreṇa bahiryāti sakāreṇa viśetpunaḥ ॥
Whoever knows this principle, which is like a bird tied with a string, is a knower of Yoga. With 'Ha' (the breath) it goes out, and with 'Sa' it enters again.
Verse 62
हंसहंसेत्यमुं मन्त्रं जीवो जपति सर्वदा। शतानि षड् दिवारोत्रं सहस्त्राण्येकविंशतिः ॥
haṃsahaṃsetyamuṃ mantraṃ jīvo japati sarvadā। śatāni ṣaḍ divārotraṃ sahastrāṇyekaviṃśatiḥ ॥
The individual soul (jiva) constantly chants this mantra, 'Haṃsa Haṃsa'. [This totals] six hundred and twenty-one thousand [chants] per day and night.
Verse 63
एतत्संख्यान्वितं मन्त्रं जीवो जपति सर्वदा। अजपा नाम गायत्री योगिनां मोक्षदा सदा ॥
etatsaṃkhyānvitaṃ mantraṃ jīvo japati sarvadā। ajapā nāma gāyatrī yogināṃ mokṣadā sadā ॥
The Jiva (individual soul) always chants this mantra, which is associated with this specific number (of repetitions/breaths). This Gayatri, known as Ajapa (the unchanted/spontaneous), always bestows liberation upon yogis.
Verse 64
अस्याः संकल्पमात्रेण नरः पापैः प्रमुच्यते । अनया सदृशी विद्या अनया सदृशो जपः ॥
asyāḥ saṃkalpamātreṇa naraḥ pāpaiḥ pramucyate । anayā sadṛśī vidyā anayā sadṛśo japaḥ ॥
Merely by the thought/resolve concerning this, a person is freed from sins. There is no knowledge like this, nor any japa (chanting/repetition) like this.
Verse 65
अनया सदृशं पुण्यं न भूतं न भविष्यति।। येन मार्गेण गन्तव्यं ब्रह्मस्थानं निरामयम्॥
anayā sadṛśaṃ puṇyaṃ na bhūtaṃ na bhaviṣyati।। yena mārgeṇa gantavyaṃ brahmasthānaṃ nirāmayam॥
No merit equal to this has ever existed, nor will it ever exist, by which path the untroubled abode of Brahman is to be attained.
Verse 66
मुखेनाच्छाद्य तदद्वारं प्रसुप्ता परमेश्वरी। प्रबुद्धा वह्नियोगेन मनसा मरुता सह ॥
mukhenācchādya tadadvāraṃ prasuptā parameśvarī। prabuddhā vahniyogena manasā marutā saha ॥
The supreme goddess (Kundalini), having covered that door with her mouth, was asleep. She awakens by the union with fire, together with the mind and the vital breath.
Verse 67
सूचिवद्गुणमादाय व्रजत्यूर्ध्वं सुषुम्नया। उद्घाटयेकपाटं तु यथा कुञ्चिकया हठात् ॥
sūcivadguṇamādāya vrajatyūrdhvaṃ suṣumnayā। udghāṭayekapāṭaṃ tu yathā kuñcikayā haṭhāt ॥
Like a needle drawing a thread, it moves upwards through the Suṣumnā, just as one forcibly opens a single door with a key.
Verse 68
कुण्डलिन्या तया योगी मोक्षद्वारं विभेदयेत् ॥
kuṇḍalinyā tayā yogī mokṣadvāraṃ vibhedayet ॥
By means of that Kundalini, the yogi should break open the door to liberation.
Verse 69
कृत्वा संपुटितौ करौ दृढतरं बध्वाथ पद्मासनं गाढं वक्षसि सन्निधाय चुबुकं ध्यानं च तच्चेतसि । वारंवारमपानमूर्ध्वमनिलं प्रोच्चारयन्यूरितं मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ।।
kṛtvā saṃpuṭitau karau dṛḍhataraṃ badhvātha padmāsanaṃ gāḍhaṃ vakṣasi sannidhāya cubukaṃ dhyānaṃ ca taccetasi । vāraṃvāramapānamūrdhvamanilaṃ proccārayanyūritaṃ muñcanprāṇamupaiti bodhamatulaṃ śaktiprabhāvānnaraḥ ।।
Having cupped the hands, then having firmly assumed the lotus posture (Padmasana), having placed the chin firmly on the chest, and having fixed that meditation in the mind, a person repeatedly raises the Apana Vayu (downward breath) upwards with impelled force, and by mastering the Prana (life-breath), attains unequaled realization through the power of Shakti.
Verse 70
पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन्। मारुतं कुम्भयन्यस्तु स मुक्तो नात्र संशयः ॥
padmāsanasthito yogī nāḍīdvāreṣu pūrayan। mārutaṃ kumbhayanyastu sa mukto nātra saṃśayaḥ ॥
A yogi, seated in the lotus posture, filling (air) through the channels of the nāḍīs and retaining the breath, is liberated; there is no doubt about this.
Verse 71
अङ्गानां मर्दनं कृत्वा श्रमजातेन वारिणा। कद्वम्ललवणत्यागी क्षीरपानरतः सुखी ॥
aṅgānāṃ mardanaṃ kṛtvā śramajātena vāriṇā। kadvamlalavaṇatyāgī kṣīrapānarataḥ sukhī ॥
Having massaged the limbs with the sweat produced by exertion, one who avoids pungent, sour, and salty (foods) and is devoted to drinking milk, is happy.
Verse 72
ब्रह्मचारी मिताहारी योगी योगपरायणः । अब्दार्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ॥
brahmacārī mitāhārī yogī yogaparāyaṇaḥ । abdārdhvaṃ bhavetsiddho nātra kāryā vicāraṇā ॥
A celibate, moderate in food, a yogi devoted to yoga, becomes perfected in half a year. There is no need for deliberation in this.
Verse 73
कन्दोर्ध्वकुण्डली शक्तिः स योगी सिद्धिभाजनम्। अपानप्राणयोरैक्यं क्षयान्मूत्रपुरीषयोः ॥
kandordhvakuṇḍalī śaktiḥ sa yogī siddhibhājanam। apānaprāṇayoraikyaṃ kṣayānmūtrapurīṣayoḥ ॥
When the Kuṇḍalī power (śakti) is above the Kanda (the root center), that yogi becomes a vessel of spiritual attainments (siddhis). The union of Apana and Prana (occurs) through the reduction of urine and feces.
Verse 74
युवा भवति वृद्धोऽपि सततं मूलबन्धनात्। पार्ष्णिभागेन संपीड्य योनिमाकुञ्चयेद्गुदम्॥
yuvā bhavati vṛddho'pi satataṃ mūlabandhanāt। pārṣṇibhāgena saṃpīḍya yonimākuñcayedgudam॥
Even an old person becomes perpetually young through Mūlabandha. One should press the perineum firmly with the heel and contract the anus.
Verse 75
अपानमूर्ध्वमुत्कृष्य मूलबन्धोऽयमुच्यते । उडयाणं कुरुते यस्मादविश्रान्तमहाखगः ॥
apānamūrdhvamutkṛṣya mūlabandho'yamucyate । uḍayāṇaṃ kurute yasmādaviśrāntamahākhagaḥ ॥
By drawing Apana upwards, this is called Mūlabandha. Because it generates Uḍḍiyāna, it is like a tireless great bird.
Verse 76
उड्डियाणं तदेव स्यात्तत्र बन्धो विधीयते। उदरे पश्चिमं ताणं नाभेरूर्ध्वं तु कारयेत् ॥
uḍḍiyāṇaṃ tadeva syāttatra bandho vidhīyate। udare paścimaṃ tāṇaṃ nābherūrdhvaṃ tu kārayet ॥
Uḍḍiyāṇa is indeed that very lock (bandha) which is performed there. One should perform a backward drawing of the abdomen, specifically pulling the part above the navel upwards.
Verse 77
उड्डियाणोऽप्ययं बन्धो मृत्युमातङ्गकेसरी। बध्नाति हि शिरोजातमधोगामिनभोजनम्॥
uḍḍiyāṇo'pyayaṃ bandho mṛtyumātaṅgakesarī। badhnāti hi śirojātamadhogāminabhojanam॥
This Uḍḍiyāna Bandha is indeed a lion to the elephant of death. It holds back the nectar born from the head, which is food flowing downwards.
Verse 78
ततो जालन्धरो बन्धः कर्मदुःखौघनाशनः । जालन्धरे कृते बन्धे कण्ठसंकोचलक्षणे॥
tato jālandharo bandhaḥ karmaduḥkhaughanāśanaḥ । jālandhare kṛte bandhe kaṇṭhasaṃkocalakṣaṇe॥
Then comes the Jālandhara bandha, the destroyer of the multitude of sufferings caused by karma, which is performed by means of the characteristic contraction of the throat.
Verse 79
न पीयूषं पतत्यग्नौ न च वायुः प्रधावति। कपालकुहरे जिह्वा प्रविष्टा विपरीतगा॥
na pīyūṣaṃ patatyagnau na ca vāyuḥ pradhāvati। kapālakuhare jihvā praviṣṭā viparītagā॥
Nectar does not fall into the fire, nor does the breath rush forth. The tongue, turned backward, has entered the cavity of the skull.
Verse 80
भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी । न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा॥
bhruvorantargatā dṛṣṭirmudrā bhavati khecarī । na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā॥
When the gaze is fixed between the eyebrows, it becomes the Khecarī Mudrā. For him, there is no sickness, no death, no sleep, no hunger, nor thirst.
Verse 81
न च मूर्च्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम्। पीड्यते न च रोगेण लिप्यते न च कर्मणा ॥
na ca mūrcchā bhavettasya yo mudrāṃ vetti khecarīm। pīḍyate na ca rogeṇa lipyate na ca karmaṇā ॥
For him who knows the Khecarī Mudrā, there is no fainting. He is not afflicted by disease, nor is he bound by karma.
Verse 82
बध्यते न च कालेन यस्य मुद्रास्ति खेचरी। चित्तं चरति खे यस्माज्जिह्वा भवति खे गता॥
badhyate na ca kālena yasya mudrāsti khecarī। cittaṃ carati khe yasmājjihvā bhavati khe gatā॥
He whose Khecarī Mudra is present is not bound by time. This is because the mind moves in space, and the tongue has entered space.
Verse 83
तेनैषा खेचरी नाम मुद्रा सिद्धनमस्कृता। खेचर्या मुद्रया यस्य विवरं लम्बिकोर्ध्वतः॥
tenaiṣā khecarī nāma mudrā siddhanamaskṛtā। khecaryā mudrayā yasya vivaraṃ lambikordhvataḥ॥
By that, this mudra is named Khecarī, revered by the Siddhas. By means of the Khecarī mudra, for whom the opening is above the uvula...
Verse 84
बिन्दुः क्षति नो यस्य कामिन्यालिङ्गितस्य च । यावद्बिन्दुः स्थितो देहे तावन्मृत्युभयं कुतः ।।
binduḥ kṣati no yasya kāminyāliṅgitasya ca । yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṃ kutaḥ ।।
For him whose seminal drop (bindu) does not suffer loss, even when embraced by a passionate woman; as long as the bindu remains in the body, how can there be fear of death?
Verse 85
यावद्वद्धा नभोमुद्रा तावद्बिन्दुर्न गच्छति । गलितोऽपि यदा बिन्दुः संप्राप्तो योनिमण्डले॥
yāvadvaddhā nabhomudrā tāvadbindurna gacchati । galito'pi yadā binduḥ saṃprāpto yonimaṇḍale॥
As long as the Nabhomudra is maintained, the bindu does not escape. Even if the bindu has fallen, when it has reached the Yoni-mandala...
Verse 86
व्रजत्यूर्ध्वं हठाच्छक्त्या निबद्धो योनिमुद्रया। स एव द्विविधो बिन्दुः पाण्डरो लोहितस्तथा ॥
vrajatyūrdhvaṃ haṭhācchaktyā nibaddho yonimudrayā। sa eva dvividho binduḥ pāṇḍaro lohitastathā ॥
The bindu ascends forcibly, being controlled by Śakti through Yoni Mudrā. That very bindu is of two kinds: white and red.
Verse 87
पाण्डरं शुक्रमित्याहुर्लोहिताख्यं महारजः । विद्रुमद्रुसंकाशं योनिस्थाने स्थितं रजः ।।
pāṇḍaraṃ śukramityāhurlohitākhyaṃ mahārajaḥ । vidrumadrusaṃkāśaṃ yonisthāne sthitaṃ rajaḥ ।।
They declare semen to be white. The great rajas (menstrual blood) is called red. That rajas, which resembles a coral tree in color, is situated in the womb.
Verse 88
शशिस्थाने वसेद्बिन्दुस्तयरेक्यं सुदुर्लभम्। बिन्दुः शिवो रजः शक्तिर्बिन्दुरिन्दू रजो रविः॥
śaśisthāne vasedbindustayarekyaṃ sudurlabham। binduḥ śivo rajaḥ śaktirbindurindū rajo raviḥ॥
The Bindu resides in the place of the moon. Their union is very difficult to attain. Bindu is Shiva, Raja is Shakti; Bindu is the moon, Raja is the sun.
Verse 89
उभयोः संगमादेव प्राप्यते परमं वपुः । वायुना शक्तिचालेन प्रेरितं खे यथा रजः ॥
ubhayoḥ saṃgamādeva prāpyate paramaṃ vapuḥ । vāyunā śakticālena preritaṃ khe yathā rajaḥ ॥
The supreme state is attained only from the union of both, just as dust is propelled in the sky by wind through the activation of Śakti.
Verse 90
रविणैकत्वमायाति भवेद्दव्यं वपुस्तदा। शुक्लं चन्द्रेण संयुक्तं रजः सूर्यसमन्वितम् ॥
raviṇaikatvamāyāti bhaveddavyaṃ vapustadā। śuklaṃ candreṇa saṃyuktaṃ rajaḥ sūryasamanvitam ॥
Upon attaining oneness with the sun, the body then becomes divine. The white element is united with the moon, and the red element is accompanied by the sun.
Verse 91
द्वयोः समरसीभावं यो जानाति स योगवित्। शोधनं मलजालानां घटनं चन्द्रसूर्ययोः ॥
dvayoḥ samarasībhāvaṃ yo jānāti sa yogavit। śodhanaṃ malajālānāṃ ghaṭanaṃ candrasūryayoḥ ॥
Whoever knows the state of equilibrium (or merging into one essence) of the two (principles/energies), he is a knower of Yoga. (This state is) the purification of the mass of impurities and the union of the moon and the sun.
Verse 92
रसानां शोषणं सम्यङ्महामुद्राभिधीयते ॥
rasānāṃ śoṣaṇaṃ samyaṅmahāmudrābhidhīyate ॥
The proper drying up (or absorption) of the essences is called Mahāmudrā.
Verse 93
वक्षोन्यस्तहनुर्निपीडय सुषिरं योनेश्च वामाघ्रिंणा हस्ताभ्यामनुधारयन्प्रविततं पादं तथा दक्षिणम्। आपूर्य श्वसनेन कुक्षियुगलं बध्वा शनै रेचयेदेषा पातकनाशिनी ननु महामुद्रा नृणां प्रोच्यते ॥
vakṣonyastahanurnipīḍaya suṣiraṃ yoneśca vāmāghriṃṇā hastābhyāmanudhārayanpravitataṃ pādaṃ tathā dakṣiṇam। āpūrya śvasanena kukṣiyugalaṃ badhvā śanai recayedeṣā pātakanāśinī nanu mahāmudrā nṛṇāṃ procyate ॥
With the chin placed on the chest, pressing the perineal opening with the left heel, and holding the stretched-out right foot with both hands, one should fill the abdomen with breath, hold it, and then slowly exhale. This Mahāmudrā is indeed declared to be the destroyer of sins for humans.
Verse 94
अथात्मनिर्णयं व्याख्यास्ये——हृदि स्थाने अष्टदलपद्मं वर्तते । तन्मध्ये रेखावलयं कृत्वा जीवात्मरूपं ज्योतीरूपमणुमात्रं वर्तते । तस्मिन्सर्वं प्रतिष्ठितं भवति सर्व जानाति सर्वं करोति सर्वमेतच्चरितमहं कर्ताऽहं भोक्ता सुखी दुःखी काणः खञ्जो बधिरो मूकः कृशः स्थूलोऽनेन प्रकारेण स्वतन्त्रवादेन वर्तते ॥
athātmanirṇayaṃ vyākhyāsye——hṛdi sthāne aṣṭadalapadmaṃ vartate । tanmadhye rekhāvalayaṃ kṛtvā jīvātmarūpaṃ jyotīrūpamaṇumātraṃ vartate । tasminsarvaṃ pratiṣṭhitaṃ bhavati sarva jānāti sarvaṃ karoti sarvametaccaritamahaṃ kartā'haṃ bhoktā sukhī duḥkhī kāṇaḥ khañjo badhiro mūkaḥ kṛśaḥ sthūlo'nena prakāreṇa svatantravādena vartate ॥
Now I will explain the ascertainment of the Self. In the heart-region, there is an eight-petaled lotus. Within its center, having formed a circle of lines, the Jīvātmā resides, atom-sized and in the form of light. In this, everything is established. It knows all and does all. All this conduct — 'I am the doer, I am the experiencer, happy, sorrowful, blind, lame, deaf, mute, thin, fat' — exists in this manner through independent assertion.
Verse 95
पूर्वदले विश्रमते पूर्वं दलं श्वेतवर्णं तदा भक्तिपुरःसरं धर्मे मतिर्भवति ॥
pūrvadale viśramate pūrvaṃ dalaṃ śvetavarṇaṃ tadā bhaktipuraḥsaraṃ dharme matirbhavati ॥
One rests in the eastern petal; the eastern petal is white-colored. Then, with devotion taking the lead, the mind becomes fixed on dharma.
Verse 96
यदाऽऽग्नेयदले विश्रमते तदाग्नेयदलं रक्तवर्णं तदा निद्रालस्यमतिर्भवति ॥
yadā''gneyadale viśramate tadāgneyadalaṃ raktavarṇaṃ tadā nidrālasyamatirbhavati ॥
When one rests in the fiery petal, then the fiery petal becomes red, and then the mind becomes sleepy and lazy.
Verse 97
यदा दक्षिणदले विश्वमते तद्दक्षिणदलं कृष्णवर्णं तदा द्वेषकोपमतिर्भवति ॥
yadā dakṣiṇadale viśvamate taddakṣiṇadalaṃ kṛṣṇavarṇaṃ tadā dveṣakopamatirbhavati ॥
When one contemplates the right petal, and that right petal is black in color, then a mind of hatred and anger arises.
Verse 98
यदा नैर्ऋतदले विश्रमते तन्नैर्ऋतदलं नीलवर्णं तदा पापकर्महिंसामतिर्भवति ॥
yadā nairṛtadale viśramate tannairṛtadalaṃ nīlavarṇaṃ tadā pāpakarmahiṃsāmatirbhavati ॥
When [the mind] rests in the Nairrita petal, that Nairrita petal is blue-colored, then an inclination towards sinful actions and violence arises.
Verse 99
यदा पश्चिमदले विश्रमते तत्पश्चिमदलं स्फटिकवर्णं तदा क्रीडाविनोदे मतिर्भवति ॥ यदा वायव्यदले विश्रमते वायव्यदलं माणिक्यवर्णं तदा गमनचलनवैराग्यमतिर्भवति ।।
yadā paścimadale viśramate tatpaścimadalaṃ sphaṭikavarṇaṃ tadā krīḍāvinode matirbhavati ॥ yadā vāyavyadale viśramate vāyavyadalaṃ māṇikyavarṇaṃ tadā gamanacalanavairāgyamatirbhavati ।।
When (it) rests in the western petal, that western petal becomes crystal-colored; then the mind becomes intent on play and amusement. When (it) rests in the north-western petal, the north-western petal becomes ruby-colored; then there arises a mind of detachment from moving and wandering.
Verse 100
यदोत्तरदले विश्रमते तदुत्तरदलं पीतवर्णं तदा सुखश्रृंगारमतिर्भवति ॥
yadottaradale viśramate taduttaradalaṃ pītavarṇaṃ tadā sukhaśrṛṃgāramatirbhavati ॥
When it rests in the upper petal, then the upper petal becomes yellow-colored. Then a mind filled with joy and aesthetic delight arises.
Verse 101
यदेशानदले विश्रमते तदीशानदलं वैडूर्यवर्णं तदा दानादिकृपामतिर्भवति ॥
yadeśānadale viśramate tadīśānadalaṃ vaiḍūryavarṇaṃ tadā dānādikṛpāmatirbhavati ॥
When one rests on the Īśāna petal, then that Īśāna petal becomes the color of a cat's-eye gem, and a mind characterized by generosity, compassion, and similar virtues arises.
Verse 102
यदा संधिसंधिषु मतिर्भवति तदा वातपित्त श्लेष्महाव्याधिप्रकोपो भवति ॥
yadā saṃdhisaṃdhiṣu matirbhavati tadā vātapitta śleṣmahāvyādhiprakopo bhavati ॥
When the mind is fixed on the various joints, then an exacerbation of Vata, Pitta, and Shleshma, along with great diseases, occurs.
Verse 103
यदा मध्ये तिष्ठति तदा सर्वं जानाति गायति नृत्यति पठत्यानन्दं करोति ॥
yadā madhye tiṣṭhati tadā sarvaṃ jānāti gāyati nṛtyati paṭhatyānandaṃ karoti ॥
When one abides in the center, then one knows everything, sings, dances, reads, and creates bliss.
Verse 104
यदा नेत्रश्रमो भवति श्रमनिर्भरणार्थं प्रथमरेखावलयं कृत्वा मध्ये निमज्जनं कुरुते प्रथमरेखा बन्धूकपुष्पवर्णं तदा निद्रावस्था भवति । निद्रावस्थामध्ये स्वप्नावस्था भवति। स्वप्नावस्थामध्ये दृष्टं श्रुतमनुमानसंभववार्ता इत्यादिकल्पनां करोति तदादिश्रमो भवति ॥
yadā netraśramo bhavati śramanirbharaṇārthaṃ prathamarekhāvalayaṃ kṛtvā madhye nimajjanaṃ kurute prathamarekhā bandhūkapuṣpavarṇaṃ tadā nidrāvasthā bhavati । nidrāvasthāmadhye svapnāvasthā bhavati। svapnāvasthāmadhye dṛṣṭaṃ śrutamanumānasaṃbhavavārtā ityādikalpanāṃ karoti tadādiśramo bhavati ॥
When eye-fatigue occurs, for the purpose of removing that fatigue, one creates a circle of the first line and immerses oneself in its middle (the first line being the color of a Bandhūka flower); then the state of sleep occurs. Within the state of sleep, the state of dream occurs. Within the state of dream, one imagines what has been seen, heard, inferred, or possible news, etc., and then such fatigue arises.
Verse 105
श्रमनिर्हरणार्थं द्वितीयरेखावलयं कृत्वा मध्ये निमज्जनं कुरुते द्वितीयरेखा इन्द्रकोपवर्णं तदा सुषुप्त्यवस्था भवति सुषुप्तौ केवलपरमेश्वरसंबन्धिनी बुद्धिर्भवति नित्यबोधस्वरूपा भवति पश्चात्परमेश्वरस्वरूपेण प्राप्तिर्भवति ॥
śramanirharaṇārthaṃ dvitīyarekhāvalayaṃ kṛtvā madhye nimajjanaṃ kurute dvitīyarekhā indrakopavarṇaṃ tadā suṣuptyavasthā bhavati suṣuptau kevalaparameśvarasaṃbandhinī buddhirbhavati nityabodhasvarūpā bhavati paścātparameśvarasvarūpeṇa prāptirbhavati ॥
For the removal of fatigue, one forms the circle of the second line and immerses into its middle. The second line is described as having the color of Indra's wrath. Then, the state of deep sleep occurs. In deep sleep, the intellect becomes solely connected to the Supreme Lord and assumes the nature of eternal consciousness. Thereafter, the attainment of the very form of the Supreme Lord takes place.
Verse 106
तृतीयरेखावलयं कृत्वा मध्ये निमज्जनं कुरुते तृतीयरेखा पद्मरागवर्णं तदा तुरीयावस्था भवति तुरीये केवलपरमात्मसंबन्धिनी मतिर्भवति नित्यबोधस्वरूपा भवति तदा शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतयात्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्॥
tṛtīyarekhāvalayaṃ kṛtvā madhye nimajjanaṃ kurute tṛtīyarekhā padmarāgavarṇaṃ tadā turīyāvasthā bhavati turīye kevalaparamātmasaṃbandhinī matirbhavati nityabodhasvarūpā bhavati tadā śanaiḥ śanairuparamedbuddhyā dhṛtigṛhītayātmasaṃsthaṃ manaḥ kṛtvā na kiṃcidapi cintayet॥
Having made a circle of the third line, one plunges into its midst. The third line is of ruby color. Then the Turiya (fourth) state arises. In Turiya, the mind becomes solely connected to the Supreme Self, becoming of the nature of eternal consciousness. Then, slowly, slowly, one should cease (from all external activity) with the intellect, having made the mind steadfast in the Self, held by fortitude, and should think of nothing whatsoever.
Verse 107
तदा प्राणापानयोरैक्यं कृत्वा सर्वं विश्वमात्मस्वरूपेण लक्ष्यं धारयति । यदा तुरीयातीतावस्था तदा सर्वेषामानन्दस्वरूपो भवति द्वन्द्वातीतो भवति यावद्देहधारणा वर्तते-तावत्तिष्ठति पश्चात्परमात्मस्वरूपेण प्राप्तिर्भवति इत्यनेन प्रकारेण मोक्षो भवतीदमेवात्मदर्शनोपाया भवन्ति ॥
tadā prāṇāpānayoraikyaṃ kṛtvā sarvaṃ viśvamātmasvarūpeṇa lakṣyaṃ dhārayati । yadā turīyātītāvasthā tadā sarveṣāmānandasvarūpo bhavati dvandvātīto bhavati yāvaddehadhāraṇā vartate-tāvattiṣṭhati paścātparamātmasvarūpeṇa prāptirbhavati ityanena prakāreṇa mokṣo bhavatīdamevātmadarśanopāyā bhavanti ॥
Then, having unified the prāṇa and apāna (vital breaths), one perceives the entire universe as one's own Self. When the state beyond Turīya is attained, one becomes the embodiment of bliss for all and transcends all dualities. One remains in this state as long as the body endures; thereafter, one attains the form of the Supreme Self. In this way, liberation occurs. These indeed are the means for the realization of the Self.
Verse 108
चतुष्पथसमायुक्तमहाद्वारगवायुना। सहस्थितत्रिकोणार्धगमने दृश्यतेऽच्युतः ॥
catuṣpathasamāyuktamahādvāragavāyunā। sahasthitatrikoṇārdhagamane dṛśyate'cyutaḥ ॥
The Imperishable One (Acyuta) is seen, through that which is endowed with a crossroads, a great door, and an opening, during the movement of the co-located half-triangle.
Verse 109
पूर्वोत्तत्रिकोणस्थानादुपरि पृथिव्यादिपञ्चवर्णकं ध्येयम्। प्राणादिपञ्चवायुश्च बीजं वर्णं च स्थानम्। यकारं प्राणबीजं च नीलजीमूतसन्निभम्।रकारमग्निबीजं च अपानादित्यसंनि-भम् ॥
pūrvottatrikoṇasthānādupari pṛthivyādipañcavarṇakaṃ dhyeyam। prāṇādipañcavāyuśca bījaṃ varṇaṃ ca sthānam। yakāraṃ prāṇabījaṃ ca nīlajīmūtasannibham।rakāramagnibījaṃ ca apānādityasaṃni-bham ॥
Above the previously mentioned triangular place, one should meditate on the five colors beginning with earth. The five vital airs (prāṇa, etc.), the seed syllable, the color, and the place (are also to be considered). The letter 'ya', the seed syllable of Prāṇa, resembles a blue cloud. And the letter 'ra', the seed syllable of Agni (fire), resembles the sun of Apāna.
Verse 110
लकारं पृथिवीरूपं व्यानं बन्धूकसंनिभम्। वकारं जीवबीजं च उदानं शङ्खवर्णकम्॥
lakāraṃ pṛthivīrūpaṃ vyānaṃ bandhūkasaṃnibham। vakāraṃ jīvabījaṃ ca udānaṃ śaṅkhavarṇakam॥
The letter 'la' is of the form of Earth, is Vyana (the vital air), and resembles the Bandhuka flower. The letter 'va' is the seed of life, is Udana (the vital air), and is of the color of a conch.
Verse 111
हकारं वियत्स्वरूपं च समानं स्फटिकप्रभम्। हन्नाभिनासाकर्णं च पादाङ्गुष्ठादिसंस्थितम् ॥
hakāraṃ viyatsvarūpaṃ ca samānaṃ sphaṭikaprabham। hannābhināsākarṇaṃ ca pādāṅguṣṭhādisaṃsthitam ॥
The letter 'Ha' is of the nature of ether and resembles the radiance of crystal. 'Ha' is situated in the navel, nose, ear, and extends from the big toe upwards.
Verse 112
द्विसप्ततिसहस्त्राणि नाडीमार्गेषु वर्तते । अष्टाविंशतिकोटीषु रोमकूपेषु संस्थिताः ॥
dvisaptatisahastrāṇi nāḍīmārgeṣu vartate । aṣṭāviṃśatikoṭīṣu romakūpeṣu saṃsthitāḥ ॥
Seventy-two thousand nāḍīs (subtle channels) are present in their pathways. They are located in twenty-eight crores (280 million) hair-follicles.
Verse 113
समानप्राण एकस्तु जीवः स एक एव हि । रेचकादित्रयं कुर्याद्दृढचित्तः समाहितः ॥
samānaprāṇa ekastu jīvaḥ sa eka eva hi । recakāditrayaṃ kuryāddṛḍhacittaḥ samāhitaḥ ॥
The Jīva (individual soul), whose vital breath (Prāṇa) is equalized, is indeed one; he is certainly one and the same. One with a firm mind and who is concentrated should perform the three practices beginning with Recaka (exhalation).
Verse 114
शनैः समस्तमाकृष्य हृत्सरोरुहकोटरे। प्राणापानौ च बध्वा तु प्रणवेन समुच्चरेत् ॥
śanaiḥ samastamākṛṣya hṛtsaroruhakoṭare। prāṇāpānau ca badhvā tu praṇavena samuccaret ॥
Having slowly withdrawn everything into the cavity of the heart-lotus, and having restrained both Prāṇa and Apāna, one should indeed utter (or chant) with the Praṇava (Om).
Verse 115
कण्ठसंकोचनं कृत्वा लिङ्गसंकोचनं तथा। मूलाधारात्सुषुम्ना च पद्मतन्तुनिभा शुभा ।।
kaṇṭhasaṃkocanaṃ kṛtvā liṅgasaṃkocanaṃ tathā। mūlādhārātsuṣumnā ca padmatantunibhā śubhā ।।
Having performed the contraction of the throat and similarly the contraction of the perineum/genitals, the auspicious Sushumna [extends] from the Muladhara, resembling a lotus fiber.
Verse 116
अमूर्ती वर्तते नादो वीणादण्डसमुत्थितः । शङ्खनादादिभिश्चैव मध्यमेव ध्वनिर्यथा॥
amūrtī vartate nādo vīṇādaṇḍasamutthitaḥ । śaṅkhanādādibhiścaiva madhyameva dhvaniryathā॥
The formless nāda (mystic sound) exists, just as the middle sound (dhvani) arises from the staff of a vīṇā (lute), and also from conch sounds and similar sources.
Verse 117
व्योमरन्ध्रगतो नादो मायूरं नादमेव च। कपालकुहरे मध्ये चतुर्द्वारस्य मध्यमे ॥
vyomarandhragato nādo māyūraṃ nādameva ca। kapālakuhare madhye caturdvārasya madhyame ॥
The sound (Nada) that has entered the aperture of the ether (Brahmarandhra), and indeed the sound like a peacock's, (is heard) in the middle of the cavity of the skull, in the very center of the four-doored (region).
Verse 118
तदात्मा राजते तत्र यथा व्योम्नि दिवाकरः । कोदण्डद्वयमध्ये तु ब्रह्मरन्धेषु शक्ति च॥
tadātmā rājate tatra yathā vyomni divākaraḥ । kodaṇḍadvayamadhye tu brahmarandheṣu śakti ca॥
Then the Self shines there, just as the sun in the sky. And Shakti (divine power) is in the middle of the two bows (eyebrows) and in the Brahmarandhra.
Verse 119
स्वात्मानं पुरुषं पश्येन्मनस्तत्र लयं गतम्। रत्नानि ज्योत्स्निनादं तु बिन्दुमाहेश्वरं पदम् ॥
svātmānaṃ puruṣaṃ paśyenmanastatra layaṃ gatam। ratnāni jyotsninādaṃ tu bindumāheśvaraṃ padam ॥
One should perceive the Purusha as one's own Self, where the mind has attained dissolution. The jewels and the moonlight-like sound are indeed the Bindu, the state of Maheśvara.
Verse 120
य एवं वेद पुरुषः स कैवल्यं समश्नुत इत्युपनिषत् ॥
ya evaṃ veda puruṣaḥ sa kaivalyaṃ samaśnuta ityupaniṣat ॥
The person who thus knows attains Kaivalya (absolute oneness/liberation). Thus (ends) the Upaniṣad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Dhyanabindu Upanishad. It includes 120 verses detailing core themes like "yadi śailasamaṃ pāpaṃ vistīrṇa bahuyojanam। bhidyate dhyānayogena nānyo bhedaḥ kadācana ॥", "bījākṣaraṃ paraṃ bindu nādaṃ tasyopari sthitam । saśabdaṃ cākṣare kṣīṇe ni:śabdaṃ paramaṃ padam॥", "anāhataṃ tu yacchabdaṃ tasya śabdasya yatparam । tatparaṃ vindate yastu sa yogī chinnasaṃśayaḥ ।।".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.