Shandilya Upanishad English and Sanskrit
Translated by K. Narayanasvami AiyarŚāṇḍilyopaniṣad is fifth-eighth among the 108 upaniṣads forms part of Atharvaveda
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
CHAPTER - I
1. Sandilya questioned Atharvan thus: "Please tell me about the eight Angas (parts) of Yoga which is the means of attaining to Atman."
Atharvan replied: "The eight Angas of Yoga are Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Of these, Yama is of ten kinds; and so is Niyama. There are eight Asanas. Pranayama is of three kinds; Pratyahara is of five kinds; so also is Dharana. Dhyana is of two kinds and Samadhi is of one kind only.
Under Yama (forbearance) are ten: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava,Kshama, Dhriti, Mitahara and Saucha. Of these, Ahimsa is the not causing of any pain to any living being at any time through the actions of one’s mind, speech, or body. Satya is the speaking of the truth that conduces to the well-being of creatures, through the actions of one’s mind, speech, or body. Asteya is not coveting of another’s property through the actions of one’s mind, speech, or body. Brahmacharya is the refraining from sexual inter-course in all places and in all states in mind, speech or body. Daya is kindliness towards all creatures in all places. Arjava is the preserving of equanimity of mind, speech, or body in the performance or non-performance of the actions ordained or forbidden to be done. Kshama is the bearing patiently of all pleasant or unpleasant things, such as praise or blow. Dhriti is the preserving of firmness of mind during the period of gain or loss of wealth or relatives. Mitahara is the taking of oily and sweet food, leaving one-fourth of the stomach empty. Saucha is of two kinds, external and internal. Of these, the external is the cleansing of the body by earth and water; the internal is the cleansing of the mind. This (the latter) is to be obtained by means of the Adhyatma-Vidya (Science of Self).
2. Under Niyama (religious observances), are ten, viz., Tapas, Santosha Astikya, Dana, Ishvarapujana, Siddhanta-Sravana, Hrih, Mati, Japa and Vrata. Of these Tapas, is the emancipation of the body through the observances of such penances as Krichchhra, Chandrayana, etc., according to rules. Santosha is being satisfied with whatever comes to us of its own accord. Astikya is the belief in the merits or demerits of actions as stated in the Vedas. Dana is the giving with faith to deserving persons, money, grains, etc., earned lawfully. Ishvarapujana is the worshipping of Vishnu, Rudra, etc., with pure mind according to one’s power. Siddhanta-Sravana is the inquiry into the significance of Vedanta. Hrih is the shame felt in the performance of things contrary to the rules of the Vedas and of Society. Mati is the faith in the paths laid down by the Vedas. Japa is the practising of the Mantras into which one is duly initiated by his spiritual instructor and which is not against (the rules of) the Vedas. It is of two kinds – the spoken and the mental. The mental is associated with contemplation by the mind. The spoken is of two kinds – the loud and the low. The loud pronunciation gives the reward as stated (in the Vedas): (while) the low one (gives) a reward thousand times (that). The mental (gives) a reward a Crore (of times that). Vrata is the regular observance of or the refraining from the actions enjoined or prohibited by the Vedas.
3. Asanas (the postures) are (chiefly) eight, viz., Svastika, Gomukha, Padma, Vira, Simha, Bhadra, Mukta and Mayura. Svastika is the sitting at ease with the body erect, placing each foot between the thighs and knees of the other.
4. Gomukha is (the sitting at ease with the body erect) placing the hollow of the left foot under the side of the right posteriors and the hollow of the right foot under the side of the left posteriors, resembling Gomukha (cow’s face).
5. Padma is (the sitting at ease with the body erect) placing the back of each foot in the thigh of the other, the right hand grasping the right toe and the left hand to left toe. This, O Sandilya, is praised by all.
6. Vira is the sitting at ease (with the body erect), placing one foot on the thigh of the other and the other foot underneath the corresponding (opposite thigh).
7-8. Simha is (the sitting at ease with the body erect) pressing the right side (of the thigh) with the hollow of left heel and vice versa. Rest your hands on the knees, spread out the fingers, open your mouth and carefully fix your gaze on the tip of your nose. This is always praised by the Yogins.
9. Siddha is (the sitting at ease with the body erect) pressing the perineum with the left heel and placing the heel of the right foot above the genital organ, concentrating the mind between the two eyebrows.
10. Bhadra is (the sitting at ease with the body erect) pressing the two ankles of the two feet firmly together against the Sivini (viz., lower part of the seed) and binding the knees firmly with the hands. This is the Bhadra which destroys all diseases and poisons.
11. Mukta is (the sitting at ease with the body erect) pressing with the left heel the right side of the tender part of the Sivini and with the right heel the lest side of the tender part of the Sivini.
12-13. Mayura – (lit., peacock): Rest your body upon the ground with both palms and place your elbows on the sides of the navel, lift up the head and feet and remain like a stick in the air, (like the plant balance in gymnastics). This is the Mayura posture which destroys all sins.
14. By these, all the diseases within the body are destroyed; all the poisons are digested. Let the person who is unable to practise all these postures betake himself to any one (of these) which he may find easy and pleasant. He who conquers (or gets mastery over) the postures – he conquers the three worlds. A person who has the practice of Yama and Niyama should practise Pranayama; by that the Nadis become purified."
15. Then Sandilya questioned Atharvan thus: "By what means are the Nadis purified ? How many are they in number ? How do they arise ? What Vayus (vital airs) are located in them ? What are their seats ? What are their functions ? Whatever is worthy of being known in the body, please tell me". To that Atharvan replied (thus): "This body is ninety-six digits in length. Prana extends twelve digits beyond the body. He who through the practice of Yoga reduces his Prana within his body to make it equal to or not less than the fire in it becomes the greatest of the Yogins. In men, the region of fire which is triangular in form and brilliant as the molten gold is situated in the middle of the body. In four-footed animals, it (fire) is quadrangular. In birds, it is round. In its (the region of life’s) centre, the purifying, beneficial and subtle flame is situate. Two digits above the anus and two digits below the sexual organ is the centre of the body for men. For four-footed animals, it is the middle of the heart. For birds, it is the middle of the body. Nine digits from (or above) the centre of the body and four digits in length and breadth is situated an oval form. In its midst is the navel. In it, is situated the Chakra (viz., wheel) with twelve spokes. In the middle of the Chakra, the Jiva (Atman) wanders, driven by its good and bad deeds. As a spider flies to and fro within a web of fine threads, so Prana moves about here. In this body, the Jiva rides upon Prana. Lying in the middle of the navel and above it, is the seat of Kundalini. The Kundalini Sakti is of the form of eight Prakritis (matter) and coils itself eight ways or (times). The movement of Vayus (vital airs) checks duly the food and drink all round by the side of Skandha. It closes by its head (the opening of) the Brahmarandhra and during the time of (the practice of) Yoga is awakened by the fire (in the Apana); then it shines with great brilliancy in the Akasa of the heart in the shape of wisdom. Depending upon Kundalini which is situated in the centre, there are fourteen principal Nadis (viz.,) Ida, Pingala, Susumna, Sarasvati, Varuni, Pusha, Hastijihva, Yasasvini, Visvodhari, Kuhuh, Sankhini, Payasvini, Alambusa and Gandhari. Of them, Susumna is said to be the sustainer of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the Brahmarandhra of the head and is invisible and subtle and is Vaishnavi (or has the Sakti force of Vishnu). On the left of Susumna is situated Ida and on the right is Pingala. The moon moves in Ida and the sun in Pingala. The moon is of the nature of Tamas and the sun of Rajas. The poison share is of the sun and the nectar of the moon. They both direct (or indicate) time and Susumna is the enjoyer (or consumer) of time. To the back and on the side of Susumna are situate Sarasvati and Kuhuh respectively. Between Yasasvini and Kuhuh stands Varuni. Between Pusha and Sarasvati lies Payasvini. Between Gandhari and Sarasvati is situated Yasasvini. In the centre of the navel is Alambusa. In front of Susumna there is Kuhuh, which proceeds as far as the genital organ. Above and below Kundalini is situated Varuni, which proceeds everywhere. Yasasvini which is beautiful (or belonging to the moon), proceeds to the great toes. Pingala goes upwards to the right nostril. Payasvini goes to right ear. Sarasvati goes to the upper part or the tongue and Sankhini to the left ear, (while) Gandhari goes from the back of Ida to the left eye. Alambusa goes upwards and downwards from the root of the anus. From these fourteen Nadis, other (minor) Nadis spring; from them springing others and from them springing others; so it should be known. As the leaf of the Asvattha tree (ficus religiosa) etc., is covered with minute fibres so also is this body permeated with Nadis.
"Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya these ten Vayus (vital airs) move in all the Nadis. Prana moves in the nostrils, the throat, the navel, the two great toes and the lower and the upper parts of Kundalini. Vyana moves in the ear, the eye, the loins, the ankles, the nose, the throat and the buttocks. Apana moves in the anus, the genitals, the thighs, the knees, the stomach, the seeds, the lions, the calves, the navel and the seat of the anus of fire. Udana lives in all the joints and also in the hands and legs. Samana lives, permeating in all parts of the body. Along with the fire in the body, it causes the food and drink taken in, to spread in the body. It moves in the seventy-two thousand Nadis and pervades all over the body along with the fire. The fire Vayus beginning with Naga go towards the skin, the bones, etc. The Prana which is in the navel separates the food and drink which is there and brings about the Rasas (juices) and others. Placing the water above the fire and the food above (or in) the water, it goes to the Apana and along with it, fans up the fire in the centre of the body. The fire thus fanned up by the Apana gradually increases in brightness in the middle of the body. Then it causes through its flames the water which is brought in the bowels by the Prana to grow hot. The fire with the water causes the food and conditions, which are placed above, to be boiled to a proper degree. Then Prana separates these into sweat, urine, water, blood, semen, the faeces and the like. And along with the Samana, it takes the juice (or essence) to all the Nadis and moves in the body in the shape of breath. The Vayus excrete the urine, the faeces, etc., through the nine openings in the body which are connected with the outside air. The functions of Prana are inspiration, expiration and cough. Those of Apana are the excretion of the faeces and the urine. Those of Vyana are (such actions as) giving and taking. Those of Udana are keeping the body straight, etc. Those of Samana are nourishing the body. Those of Naga are vomiting, etc.; of Kurma, the movement of the eyelids; of Krikara, the causing of hunger, etc., of Devadatta, idleness, etc., and Dhananjaya phlegm.
Having thus acquired a thorough knowledge of the seat of the Nadis and of the Vayus with their functions, one should begin with the purification of the Nadis.
16. A person possessed of Yama and Niyama, avoiding all company, having finished his course of study, delighting in truth and virtue, having conquered (his) anger, being engaged in the service of his spiritual instructor and having been obedient to his parents and well instructed in all the religious practices and the knowledge of his order of life, should go to a sacred grove abounding in fruits, roots and water. There he should select a pleasant spot always resounding with the chanting of the Vedas, frequented by the knowers of Brahman that persevere in the duties of their orders of life and filled with fruits, roots, flowers and water. (Else) either in a temple or on the banks of a river or in a village or in a town, he should build a beautiful monastery. It should be neither too long nor too high, should have a small door, should be besmeared well with cow-dung and should have every sort of protection. There listening to the exposition of Vedanta, he should begin to practise Yoga. In the beginning having worshipped Vinayaka (Ganesha), he should salute his Ishta-Devata (tutelary deity) and sitting in any of the above-mentioned postures on a soft seat, facing either the east or the north and having conquered them, the learned man keeping his head and neck erect and fixing his gaze on the tip of his nose, should see the sphere of the moon between his eyebrows and drink the nectar (flowing therefrom through his eyes). Inhaling the air through Ida for the space of twelve matras, he should contemplate on the sphere of fire situated in the belly as surrounded with flames and having as its seed ‘ra’; then he should exhale it through Pingala. Again inhaling it through Pingala and retaining it (within), he should exhale it through Ida. For the period of twenty-eight months, he should practise six times at every sitting through the three Sandhyas (morning, noon and evening) and during the intervals. By this, the Nadis becomes purified. Then the body becomes light and bright, the (gastric) fire is increased (within) and there is the manifestation of Nada (internal sound).
17. Pranayama is said to be the union of Prana and Apana. It is of three kinds – expiration, inspiration and cessation. They are associated with the letters of the (Sanskrit) alphabet (for the right performance of Pranayama). Therefore Pranava (OM) only is said to be Pranayama. Sitting in the Padma posture, the person should meditate that there is at the tip of his nose Gayatri, a girl of red complexion surrounded by the numberless rays of the image of the moon and mounted on a Hamsa (swan) and having a mace in her hand. She is the visible symbol of the letter ‘A’. The letter ‘U’ has as its visible symbol Savitri, a young woman of white colour having a disk in her hand and riding on a Garuda (eagle). The letter ‘M’ has as its visible symbol Sarasvati, an aged woman of black colour riding on a bull, having a trident in her hand. He should meditate that the single letter – the supreme light – the Pranava (OM) – is the origin or source of these three letters ‘A’, ‘U’ and ‘M’. Drawing up the air through Ida for the space of sixteen matras, he should meditate on the letter ‘A’ during that time; retaining the inspired air for the space of sixty-four matras, he should meditate on the letter ‘U’ during the time; he should then exhale the inspired air for the space of thirty-two matras, meditating on the letter ‘M’ during that time. He should practise this in the above order over and over again.
18. Then having become firm in the posture and preserved perfect self-control, the Yogin should, in order to clear away the impurities of the Susumna, sit in the Padmasana (Padma posture) and having inhaled the air through the left nostril, should retain it as long as he can and should exhale it through the right. Then drawing it again through the right and having retained it, he should exhale it through the left in the order that he should draw it through the same nostril by which he exhaled it before and retained it. In this context, occur (to memory) the following verses:
"In the beginning having inhaled the breath (Prana) through the left nostril, according to the rule, he should exhale it through the other; then having inhaled the air through the right nostril should retain it and exhale it through the other. To those who practise according to these rules through the right and left nostrils, the nadis become purified within three months.
19. He should practise cessation of breath at sunrise, in the midday, at sunset and at midnight slowly till eighty (times a day) for four weeks.
20. In the early stages, perspiration is produced; in the middle stage the tremor of the body and in the last stage levitation in the air. These (results) ensure out of the repression of the breath, while sitting in the Padma posture.
21. When perspiration arises with effort, he should rub his body well. By this, the body becomes firm and light.
22. In the early course of his practice, food with milk and ghee is excellent. One sticking to this rule becomes firm in his practice and gets no Tapa (or burning sensation in the body).
23. As lions, elephants and tigers are gradually tamed, so also the breath when rightly managed (comes under control); else it kills the practitioner.
24. He should (as far as is consistent with his health and safety) properly exhale it, properly inhale it or retain it properly. Thus (only) will he attain success.
25. By thus retaining the breath in an approved manner and by the purification of the Nadis, the brightening of the (gastric) fire, the hearing distinctly of (spiritual) sounds and (good) health result.
26-30. When the nervous centres have become purified through the regular practice of Pranayama, the air easily forces its way up through the mouth of the Susumna which is in the middle. By the contraction of the muscles of the neck and by the contraction of the one below (viz.,) Apana, the Prana (breath) goes into the Susumna which is in the middle from the west Nadi. Drawing up the Apana and forcing down the Prana from the throat, the Yogin free from old age becomes a youth of sixteen.
31. Seated in a pleasant posture and drawing up the air through the right nostril and retaining it inside from the top of the hair to the toe nails, he should exhale it through the same nostril. Through it, the brain becomes purified and the diseases in the air Nadis are destroyed. Drawing up the air through the nostrils with noise (so as to fill the space) from the heart to the neck and having retained it (within) as long as possible, he should exhale it through the nose. Through this hunger, thirst, idleness and sleep do not arise.
Taking in the air through the mouth (wide open) and having retained it as long as possible, he should expel it through the nose. Through this, (such diseases as) Gulma; Pleeha (both being splenetic diseases), bile and fever as also hunger, etc., are destroyed.
Now we shall proceed to Kumbhaka (restraint of breath). It is of two kinds – Sahita and Kevala. That which is coupled with expiration and inspiration is called Sahita. That which is devoid of these is called Kevala (alone). Until you become perfect in Kevala, practise Sahita. To one who has mastered Kevala, there is nothing unattainable in the three worlds. By Kevala-restraint of breath, the knowledge of Kundalini arises. Then he becomes lean in body, serene in face and clear eyed, hears the (spiritual) sounds distinctly, becomes free from all diseases and conquers his (Bindu) seminal fluid, his gastric fire being increased.
Centring one’s mind on an inward object whilst his eyes are looking outside without shutting and opening of his eyelids, has been called Vaishnavi-mudra. This is kept hidden in all the Tantric works.
32. With his mind and breath absorbed in an internal object, the Yogin, though he does not really see the objects outside and under him, still (appears to) see them with eyes in which the pupils are motionless. This is called Khechari-mudra. It has as its sphere of extension one object and is very beneficial. (Then) the real seat of Vishnu, which is void and non-void, dawns on him.
33. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remaining thus unshaken (becomes conscious of) the thing which is resplendent, which is the supreme truth and which is beyond. O Sandilya, know this to be Tat (That).
34. Merging the sound in the light and elevating the brows a little, this is of the way of (or is a part of) the former practice. This brings about the state of Unmani which causes the destruction of the mind.
35. Therefore he should practise the Khechari-mudra. Then he attains to the state of Unmani and falls into the Yoga sleep (trance). To one who obtains this Yoga sleep, time does not exist. Placing the mind in the midst of Sakti and Sakti in the midst of the mind and looking on the mind with the mind, O Sandilya be happy.
36. Place the Atman in the midst of Akasa and Akasa in the midst of Atman and having reduced everything to Akasa, do not think of anything else.
37. You should not (then) entertain thoughts, either external or internal. Abandoning all thoughts, become abstract thought itself.
38. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth).
39. What is termed Manas (mind) is the knowledge of everything that is known and its clear apprehension. When the knowledge and the object cognised are lost alike, there is no second path (or that is the only path).
40. By its giving up all cognition of objects, it (the mind) is absorbed and when the mind is absorbed, Kaivalya (isolation) alone remains.
41. For the destruction of the Chitta, there are two ways – Yoga and Jnana. O prince of sages, Yoga is the (forcible) repression of the modifications of the mind and Jnana is the thorough inquiry into them.
42-45. When the modifications of the mind are repressed, it (the mind) verily obtains peace. Just as the actions of the people cease with the stopping of the fluctuations of the sun (viz., with sunset), so when the fluctuations of the mind cease, this cycle of births and deaths comes to an end. (Then) the fluctuations of Prana are prevented, when one has no longing for this mundane existence or when he has gratified his desires therein – through the study of religious books, the company of good men, indifference (to enjoyments), practice and Yoga or long contemplation with intentness on any desired (higher) object or through practising one truth firmly.
46. By the repression of the breath through inhalation, etc., by continual practice therein which does not cause fatigue and by meditating in a secluded place, the fluctuations of the mind are arrested. Through the right realisation of the true nature of the sound which is at the extreme end of the pronunciation of the syllable OM (viz., Ardhamatra) and when Sushupti (dreamless sleeping state) is rightly cognised through consciousness, the fluctuations of Prana are repressed.
47. When the passage at the root of the palate which is like the bell, viz., Uvula, is closed by the tongue with effort and when the breath goes up through (the upper hole), then the fluctuations of Prana are stopped.
48-50. When the consciousness (Samvit) is merged in Prana and when through practice the Prana goes through the upper hole into the Dvadasanta (the twelfth centre) above the palate, then the fluctuations of Prana are stopped. When the eye of consciousness (viz., the spiritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent Akasa at a distance of twelve digits from the tip of his nose, then the fluctuations of Prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of Taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease.
51. When the knowledge which is of the form of the knowable, which is beneficent and which is untouched by any modifications arises in one and is known as OM only and no other, then the fluctuations of Prana cease.
52. By the contemplation for a long time of the Akasa which is in the heart and by the contemplation of the mind free from Vasanas, then the fluctuations of Prana cease.
53. By these methods and various others suggested by (one’s) thought and by means of the contact of the many (spiritual) guides, the fluctuations cease.
54. Having by contraction opened the door of Kundalini, one should force open the door of Moksha. Closing with her mouth the door through which one ought to go, the Kundalini sleeps spiral in form and coiled up like a serpent. He who causes this Kundalini to move – he is an emancipated person. If this Kundalini were to sleep in the upper part of the neck of any Yogin, it goes towards his emancipation. (If it were to sleep) in the lower part (of the body), it is for the bondage of the ignorant. Leaving the two Nadis, Ida and the other (Paingala), it (Prana) should move in the Susumna. That is the supreme seat of Vishnu. One should practise control of breath with the concentration of the mind. The mind should not be allowed by a clever man to rest on any other thing.
55. One should not worship Vishnu during the day alone. One should not worship Vishnu during the night alone; but should always worship Him and should not worship Him merely during day and night.
56. The wisdom-producing opening (near Uvula) has five passages. O Sandilya, this is the Khechari-mudra; practise it.
57. With one who sits in the Khechari-mudra, the Vayu which was flowing before through the left and right Nadis now flows through the middle one (Susumna. There is no doubt about it.
58. You should swallow the air through the void (Susumna) between Ida and Pingala. In that place is Khechari-mudra situated and that is the seat of Truth.
59. Again that is Khechari-mudra which is situated in the Akasa-Chakra (in the head) in the Niralamba (supportless) seat between the sun and moon (viz., Ida and Pingala).
60-61. When the tongue has been lengthened to the length of a Kala (digit) by the incision (of the fraenum lingum) and by rubbing and milking it (viz., the tongue), fix the gaze between the two eyebrows and close the hole in the skull with the tongue reversed. This is Khechari-mudra. With the tongue and the Chitta (mind) both move in the Akasa (Khechari), then the person with his tongue raised up becomes immortal. Firmly pressing the Yoni (perineum) by the left heel, stretching out the right leg, grasping the feet with both hands and inhaling the air through the nostrils, practise Kantha-Bandha, retaining the air upwards. By that, all afflictions are destroyed; then poison is digested as if it were nectar. Asthma, splenetic disease, the turning up of the anus and the numbness of the skin are removed. This is the means of conquering Prana and destroying death. Pressing the Yoni by the left heel, place the other foot over the left thigh: inhale the air, rest the chin on the chest, contract the Yoni and contemplate, (as far as possible), your Atman as situated within your mind. Thus is the direct perception (of truth) attained. Inhaling the Prana from outside and filling the stomach with it, centre the Prana with the mind in the middle of the navel at the tip of the nose and at the toes during the Sandhyas (sunset and sunrise) or at all times. (Thus) the Yogin is freed from all diseases and fatigue.
62. By centring his Prana at the tip of his nose, he obtains mastery over the element of air; by centring it at the middle of his navel, all diseases are destroyed; by centring it at the toes, his body becomes light. He who drinks the air (drawn) through the tongue destroys fatigue, thirst and diseases.
63. He who drinks the air with his mouth during the two Sandhyas and the last two hours of the night, within three months the auspicious Sarasvati (goddess of speech) is present in his Vak (speech) (viz., he becomes eloquent and learned in his speech).
64. In six months, he is free from all diseases. Drawing the air by the tongue, retain the air at the root of the tongue. The wise man thus drinking nectar enjoys all prosperity.
65. Fixing the Atman in the Atman itself in the middle of the eyebrows, (having inhaled) through Ida and breaking through that (centre) thirty times, even a sick man is freed from disease.
66. He who draws the air through the Nadis and retains it for twenty-four minutes in the navel and in the sides of the stomach becomes freed from disease.
67-69(a). He who for the space of a month during the three Sandhyas (sunset, sunrise and midnight or noon) draws the air through the tongue, pierces thirty times and retains his breath in the middle of his navel, becomes freed from all fevers and poisons. He who retains the Prana together with the mind at the tip of his nose even for the space of a Muhurta (forty-eight minutes), destroys all sins that were committed by him during one hundred births.
69(b). Through the Samyama of Tara (Om), he knows all things. By retaining the mind at the tip of his nose, he acquires a knowledge of Indra-world; below that, he acquires a knowledge of Agni (fire) world. Through the Samyama of Chitta in the eye, he gets a knowledge of all worlds; in the ear, a knowledge of Yama (the god of death) world); in the sides of the ear, a knowledge of Nrriti-world; in the back of it (the ear), a knowledge of Varuna-world; in the left ear, a knowledge of Vayu-world; in the throat, a knowledge of Soma (moon) world; in the left eye, a knowledge of Shiva-world; in the head, a knowledge of Atala world; in the feet, a knowledge of Vitala world; in the ankles, a knowledge of Nitala (rather Sutala) world; in the calves, a knowledge of Sutala (rather Talatala) world; in the knees, a knowledge of Mahatala world; in the thighs, a knowledge of Rasatala world; in the loins, a knowledge of Talatala (rather Patala) world; in the navel, a knowledge of Bhur (earth) world; in the stomach, a knowledge of Bhuvar world; in the heart, a knowledge of Suvar world; in the place above the heart, a knowledge of Mahar world; in the throat, a knowledge of Jana world; in the middle of the brows, a knowledge of Tapa world; in the head, a knowledge of Satya world.
By conquering Dharma and Adharma, one knows the past and the future. By centring it on the sound of every creature, a knowledge of the cry (or language) of the animal is produced. By centring it on the Sanchita-Karma (past Karma yet to be enjoyed), a knowledge of one’s previous births arises in him. By centring it on the mind of another, a knowledge of the mind (or thoughts) of others is induced. By centring it on the Kaya-Rupa (or form of the body), other forms are seen. By fixing it on the Bala (strength). The strength of persons like Hanuman is obtained. By fixing it on the sun, a knowledge of the worlds arises. By fixing it on the moon, a knowledge of the constellation is produced. By fixing it on the Dhruva (Polar star) a perception of its motion is induced. By fixing it on his own (Self), one acquires the knowledge of Purusha; on the navel, he attains a knowledge of the Kaya-Vyuha (mystical arrangement of all the particles of the body so as to enable a person to wear out his whole Karma in one life); on the well of the throat, freedom from hunger and thirst arises; on the Kurma Nadi (which is situated in the well of the throat), a firmness (of concentration) takes place. By fixing it on the Tara (pupil of the eye), he obtains the sight of the Siddhas (spiritual personages). By conquering the Akasa in the body, he is able to soar in the Akasa; (in short) by centring the mind in any place, he conquers the Siddhis appertaining to that place.
Then comes Pratyahara, which is of five kinds. It is the drawing away of the organs from attaching themselves to the objects of senses. Contemplating upon everything that one sees as Atman is Pratyahara. Renouncing the fruits of one’s daily actions is Pratyahara. Turning away from all objects of sense is Pratyahara. Dharana in the eighteen important places (mentioned below) is Pratyahara, (viz.,) the feet, the toes, the ankles, the calves, the knees, the thighs, the anus, the penis, the navel, the heart, the well of the throat, the palate, the nose, the eyes, the middle of the brows, the forehead and the head in ascending and descending orders.
70. Then (comes) Dharana. It is of three kinds, (viz.,) fixing the mind in the Atman, bringing the external Akasa into the Akasa of the heart and contemplating the five Murtis (forms of Devatas) in the five elements – earth, Apas, fire, Vayu and Akasa.
71. Then comes Dhyana. It is of two kinds, Saguna (with Gunas or quality) and Nirguna (without quality). Saguna is the meditation of a Murti. Nirguna is on the reality of Self.
72. Samadhi is the union of the Jivatma (individual self) and the Paramatman (higher Self) without the threefold state (viz., the knower, the known and the knowledge). It is of the nature of extreme bliss and pure consciousness.
Thus ends the first chapter.
CHAPTER - II
Then the Brahma-Rishi Sandilya not obtaining the knowledge of Brahman in the four Vedas, approached the Lord Atharvan and asked him: "What is it ? Teach me the science of Brahman by which I shall obtain that which is most excellent."
Atharvan replied: "O Sandilya, Brahman is Satya, Vijnana and Ananta in which all this (world) is interwoven, warp-wise and woof-wise, from which all originated and into which all are absorbed and which being known makes everything else known. It is without hands and feet, without eyes and ears, without tongue or without body and is unreachable and undefinable. From which, Vak (speech) and mind return, being unable to obtain (or reach) It. It is to be cognised by Jnana and Yoga. From which, Prajna of old sprang. That which is one and non-dual, that which pervades everything like Akasa, which is extremely subtle, without a blemish, actionless, Sat (be-ness) only, the essence, of the bliss of consciousness, beneficent, calm and immortal and which is beyond. That is Brahman. Thou art That. Know That by wisdom. He who is the one, the shining, the giver of the power of Atman, the omniscient, the Lord of all and the inner Soul of all beings, who lives in all beings, who is hidden in all beings and the source of all beings, who is reachable only through Yoga and who creates, supports and destroys everything – He is Atman. Know the several worlds in the Atman. Do not grieve, O knower of Atman, thou shalt reach the end of pains."
Thus ends the second chapter.
CHAPTER - III
Then Sandilya questioned Atharvan thus: "From the Brahman that is OM, imperishable, actionless, beneficial, Sat (be-ness) only and supreme, how dissolution this universe arise ? How does it exist in It ? And how is it absorbed in It ? Please solve me this doubt."
Atharvan replied: "The Supreme Brahman, the Truth, is the imperishable and the actionless. Then from the formless Brahman, three forms (or aspects) arose, (viz.,) Nishkala (partless), Sakala (with parts) and Sakala-Nishkala (with and without parts). That which is Satya, Vijnana and Ananda; That which is actionless, without any impurity, omnipresent, extremely subtle, having faces in every direction, undefinable and immortal – that is His Nishkala aspect. Maheshvara (the great Lord) who is black and yellow rules with Avidya, Mula-Prakriti or Maya that is red, white and black and that is co-existent with him. This is his Sakala-Nishkala aspect. Then the Lord desired (or willed) by his spiritual wisdom (thus): May I become many ? May I bring forth ? Then from this Person who was contemplating and whose desires are fulfilled, three letters sprang up. Three Vyahritis, the three-footed Gayatri, the three Vedas, the three Devas, the three Varnas (colours or castes) and the three fires sprang. That Supreme Lord who is endowed with all kinds of wealth, who is all pervading, who is situated in the hearts of all beings, who is the Lord of Maya and whose form is Maya; He is Brahma; He is Vishnu; He is Rudra; He is Indra; He is all the Devas; He is all the Bhutas (elements or beings); He only is before; He only is behind; He only is on our left; He only is on our right; He only is below; He only is above; He only is the all. That form of him as Dattatreya, who sports with his Sakti, who is kind to his devotees, who is brilliant as fire, resembling the petals or a red lotus and is of four hands, who is mild and shines sinlessly – this is His Sakala form."
Then Sandilya questioned Atharvan, "O Lord, that which is Sat only and the essence of the bliss of consciousness – why is He called Parabrahman ?"
Atharvan replied: "Because He increases Brihati and causes to increase everything (Brimhayati); so he is called Parabrahman.
Why is He called Atman ?
Since He obtains (Apnoti) everything, since He takes back everything and since He is everything, so he is called Atman.
Who is He called Maheshvara (the great Lord) ?
Since by the sound of the words Mahat-Isha (the great Lord) and by His own power, the great Lord governs everything.
Why is He called Dattatreya ?
Because the Lord being extremely pleased with Atri (Rishi) who was performing a most difficult penance and who had expressed his desire to see Him who is light itself, offered Himself (Datta) as their son and because the woman Anasuya was his mother and Atri was his father.
Therefore he who knows the (secret) meaning knows everything. He who always contemplates on the supreme that It is himself becomes a knower of Brahman. Here these Shlokas (stanzas) occur (to memory):
1-4: He who contemplates always the Lord of Lords and the ancient thus – as Dattatreya, the beneficent, the calm, of the colour of sapphire, one who delights in his own Maya and the Lord who has shaken off everything, as naked and as one whose whole body is besmeared with the holy ashes, who has matted hair, who is the Lord of all, who has four arms, who is bliss in appearance, whose eyes are like full-blown lotus, who is the store of Jnana and Yoga, who is the spiritual instructor of all the worlds and who is dear to all the Yogins and one who is merciful towards His devotees, who is the witness of all and who is worshipped by all the Siddhas is freed from all sins and will attain (the Spirit)."
Om Satyam (Truth).
Thus ends the third chapter.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
Here ends the Sandilya Upanishad, included in the Atharva-Veda.
Shandilya Upanishad Sanskrit
॥ शाण्डिल्योपनिषत्॥|| śāṇḍilyopaniṣat ||
शाण्डिल्योपनिषत्प्रोक्तयमाद्यष्टाङ्गयोगिनः।
यद्बोधाद्यान्ति कैवल्यं स रामो मे परा गतिः॥
śāṇḍilyopaniṣatproktayamādyaṣṭāṅgayoginaḥ |
yadbodhādyānti kaivalyaṁ sa rāmo me parā gatiḥ ||
ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्शभिर्यजत्राः।
स्थिरैरङ्गैस्तुष्टुवासस्तनूभिर्व्यशेम देवहितं यदायुः॥
om bhadraṁ karṇebhiḥ śruṇuyāma devā bhadraṁ paśyemākśabhiryajatrāḥ |
sthirairaṅgaistuṣṭuvāsastanūbhirvyaśema devahitaṁ yadāyuḥ ||
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति नस्तार्क्श्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु॥
ॐ शान्तिः शान्तिः शान्तिः॥
svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkśyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ||
om śāntiḥ śāntiḥ śāntiḥ ||
शाण्डिल्यो ह वा अथर्वाणं पप्रच्छात्मलाभोपायभूत-
मष्टाङ्गयोगमनुब्रूहीति। स होवाचाथर्वा यमनियमासन-
प्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टाङ्गानि।
तत्र दश यमाः। तथा नियमाः। आसनान्यष्टौ। त्रयःप्राणायामाः।
पञ्चप्रत्याहाराः। तथा धारणा। द्विप्रकारं ध्यानम्।
समाधिस्त्वेकरूपः। तत्राहिंसासत्यास्तेयब्रह्मचर्यदयाजप-
क्शमाधृतिमिताहारशौचानि चेति यमादश। तत्र हिंसा नाम
मनोवाक्कायकर्मभिः सर्वभूतेषु सर्वदा क्लेशजननम्।
सत्यं नाम मनोवाक्कायकर्मभिर्भूतहितयथार्थाभिभाषणम्।
अस्तेयं नाम मनोवाक्कायकर्मभिः परद्रव्येषु निःस्पृहा।
ब्रह्मचर्यं नाम सर्वावस्थासु मनोवाक्कायकर्मभिः सर्वत्र मैथुनत्यागः।
दया नाम सर्वभूतेषु सर्वत्रानुग्रहः। आर्जवं नाम मनोवाक्कायकर्मणां
विहिताविहितेषु जनेषु प्रवृत्तौ निवृत्तौ वा एकरूपत्वम्। क्शमा नाम
प्रियाप्रियेषु सर्वेषु ताडनपूजनेषु सहनम्। धृतिर्नामार्थहानौ
स्वेष्टबन्धुवियोगे तत्प्राप्तौ सर्वत्र चेतः स्थापनम्। मिताहारो नाम
चतुर्थांशावशेषकसुस्निग्धमधुराहारः। शौचं नाम द्विविधं
बाह्यमान्तरं चेति। तत्र मृज्जलाभ्यां बाह्यम्। मनःशुद्धिरान्तरम्।
तदध्यात्मविद्यया लभ्यम्॥ १॥
śāṇḍilyo ha vā atharvāṇaṁ papracchātmalābhopāyabhūta-
maṣṭāṅgayogamanubrūhīti | sa hovācātharvā yamaniyamāsana-
prāṇāyāmapratyāhāradhāraṇādhyānasamādhayo'ṣṭāṅgāni |
tatra daśa yamāḥ | tathā niyamāḥ | āsanānyaṣṭau | trayaḥprāṇāyāmāḥ |
pañcapratyāhārāḥ | tathā dhāraṇā | dviprakāraṁ dhyānam |
samādhistvekarūpaḥ | tatrāhiṁsāsatyāsteyabrahmacaryadayājapa-
kśamādhṛtimitāhāraśaucāni ceti yamādaśa | tatra hiṁsā nāma
manovākkāyakarmabhiḥ sarvabhūteṣu sarvadā kleśajananam |
satyaṁ nāma manovākkāyakarmabhirbhūtahitayathārthābhibhāṣaṇam |
asteyaṁ nāma manovākkāyakarmabhiḥ paradravyeṣu niḥspṛhā |
brahmacaryaṁ nāma sarvāvasthāsu manovākkāyakarmabhiḥ sarvatra maithunatyāgaḥ |
dayā nāma sarvabhūteṣu sarvatrānugrahaḥ | ārjavaṁ nāma manovākkāyakarmaṇāṁ
vihitāvihiteṣu janeṣu pravṛttau nivṛttau vā ekarūpatvam | kśamā nāma
priyāpriyeṣu sarveṣu tāḍanapūjaneṣu sahanam | dhṛtirnāmārthahānau
sveṣṭabandhuviyoge tatprāptau sarvatra cetaḥ sthāpanam | mitāhāro nāma
caturthāṁśāvaśeṣakasusnigdhamadhurāhāraḥ | śaucaṁ nāma dvividhaṁ
bāhyamāntaraṁ ceti | tatra mṛjjalābhyāṁ bāhyam | manaḥśuddhirāntaram |
tadadhyātmavidyayā labhyam || 1||
तपःसन्तोषास्तिक्यदानेश्वरपूजनसिद्धान्तश्रवणह्रीमतिजपो
व्रतानि दश नियमाः। तत्र तपो नाम विध्युक्तकृच्छ्रचान्द्रायणादिभिः
शरीरशोषणम्। सन्तोषो नाम यदृच्छालाभसन्तुष्टिः।
आस्तिक्यं नाम वेदोक्तधर्माधर्मेषु विश्वासः। दानं नाम
न्यायार्जितस्य धनधान्यादिः श्रद्धयार्ह्तिभ्यः प्रदानम्।
ईश्वरपूजनं नाम प्रसन्नस्वभावेन यथाशक्ति विष्णुरुद्रादि
पूजनम्। सिद्धान्तश्रवणं नाम वेदान्तार्थविचारः।
ह्रीर्नाम वेदलौकिकमार्गकुत्सितकर्मणि लज्जा। मतिर्नाम
वेदविहितकर्ममार्गेषु श्रद्धा। जपो नाम विधिवद्गुरूपदिष्ट-
वेदाविरुद्धमन्त्राभ्यासः। तद्द्विविधं वाचिकं मानसं चेति।
मानसं तु मनसा ध्यानयुक्तम्। वाचिकं द्विविधमुच्चै-
रुपांशुभेदेन। उच्चैरुच्चारणं यथोक्तफलम्। उपांशु
सहस्रगुणम्। मानसं कोटिगुणम्। व्रतं नाम वेदोक्तविधि-
निषेधानुष्ठाननैयत्यम्॥ २॥
tapaḥsantoṣāstikyadāneśvarapūjanasiddhāntaśravaṇahrīmatijapo
vratāni daśa niyamāḥ | tatra tapo nāma vidhyuktakṛcchracāndrāyaṇādibhiḥ
śarīraśoṣaṇam | santoṣo nāma yadṛcchālābhasantuṣṭiḥ |
āstikyaṁ nāma vedoktadharmādharmeṣu viśvāsaḥ | dānaṁ nāma
nyāyārjitasya dhanadhānyādiḥ śraddhayārhtibhyaḥ pradānam |
īśvarapūjanaṁ nāma prasannasvabhāvena yathāśakti viṣṇurudrādi
pūjanam | siddhāntaśravaṇaṁ nāma vedāntārthavicāraḥ |
hrīrnāma vedalaukikamārgakutsitakarmaṇi lajjā | matirnāma
vedavihitakarmamārgeṣu śraddhā | japo nāma vidhivadgurūpadiṣṭa-
vedāviruddhamantrābhyāsaḥ | taddvividhaṁ vācikaṁ mānasaṁ ceti |
mānasaṁ tu manasā dhyānayuktam | vācikaṁ dvividhamuccai-
rupāṁśubhedena | uccairuccāraṇaṁ yathoktaphalam | upāṁśu
sahasraguṇam | mānasaṁ koṭiguṇam | vrataṁ nāma vedoktavidhi-
niṣedhānuṣṭhānanaiyatyam || 2||
स्वस्तिकगोमुखपद्मवीरसिंहभद्रमुक्तमयूराख्यान्यासनान्यष्टौ।
स्वस्तिकं नाम--जानूर्वोन्तरे सम्यक्कृत्वा पादतले उभे।
ऋजुकायः समासीनः स्वस्तिकं तत्प्रचक्शते॥ १॥
svastikagomukhapadmavīrasiṁhabhadramuktamayūrākhyānyāsanānyaṣṭau |
svastikaṁ nāma--jānūrvontare samyakkṛtvā pādatale ubhe |
ṛjukāyaḥ samāsīnaḥ svastikaṁ tatpracakśate || 1||
सव्ये दक्शिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत्।
दक्शिणेऽपि तथा सव्यं गोमुखं गोमुखं यथा॥ २॥
savye dakśiṇagulphaṁ tu pṛṣṭhapārśve niyojayet |
dakśiṇe'pi tathā savyaṁ gomukhaṁ gomukhaṁ yathā || 2||
अङ्गुष्ठेन निबध्नीयाद्धस्ताभ्यां व्युत्क्रमेण च।
ऊर्वोरुपरि शाण्डिल्य कृत्वा पादतले उभे।
पद्मासनं भवेदेतत्सर्वेषामपि पूजितम्॥ ३॥
aṅguṣṭhena nibadhnīyāddhastābhyāṁ vyutkrameṇa ca |
ūrvorupari śāṇḍilya kṛtvā pādatale ubhe |
padmāsanaṁ bhavedetatsarveṣāmapi pūjitam || 3||
एकं पादमथैकस्मिन्विन्यस्योरुणि संस्थितः।
इतरस्मिंस्तथा चोरूं वीरासनमुदीरितम्॥ ४॥
ekaṁ pādamathaikasminvinyasyoruṇi saṁsthitaḥ |
itarasmiṁstathā corūṁ vīrāsanamudīritam || 4||
दक्शिणं सव्यगुल्फेन दक्शिणेन तथेतरम्।
हस्तौ च जान्वोः संस्थाप्य स्वाङ्गुलीश्च प्रसार्य च॥ ५॥
dakśiṇaṁ savyagulphena dakśiṇena tathetaram |
hastau ca jānvoḥ saṁsthāpya svāṅgulīśca prasārya ca || 5||
व्यक्तवक्त्रो निरीक्शेत नासाग्रं सुसमाहितः।
सिंहासनं भवेदेतत्पूजितं योगिभिः सदा॥ ६॥
vyaktavaktro nirīkśeta nāsāgraṁ susamāhitaḥ |
siṁhāsanaṁ bhavedetatpūjitaṁ yogibhiḥ sadā || 6||
योनीं वामेन संपीड्य मेढ्राद्रुपरि दक्शिणम्।
भ्रूमध्ये च मनोलक्श्यं सिद्धासनमिदं भवेत्॥ ७॥
yonīṁ vāmena saṁpīḍya meḍhrādrupari dakśiṇam |
bhrūmadhye ca manolakśyaṁ siddhāsanamidaṁ bhavet || 7||
गुल्फौ तु वृषणस्याधः सीवन्याः पार्श्वयोः क्शिपेत्।
पादपार्श्वे तु पाणिभ्यां दृढं बध्वा सुनिश्चलम्।
भद्रासनं भवेदेतत्सर्वव्याधिविषापहम्॥ ८॥
gulphau tu vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kśipet |
pādapārśve tu pāṇibhyāṁ dṛḍhaṁ badhvā suniścalam |
bhadrāsanaṁ bhavedetatsarvavyādhiviṣāpaham || 8||
संपीड्य सीविनीं सूक्श्मां गुल्फेनैव तु सव्यतः।
सव्यं दक्शिणगुल्फेन मुक्तासनमुदीरितम्॥ ९॥
saṁpīḍya sīvinīṁ sūkśmāṁ gulphenaiva tu savyataḥ |
savyaṁ dakśiṇagulphena muktāsanamudīritam || 9||
अवष्टभ्य धरां सम्यक्तलाभ्यां तु करद्वयोः।
हस्तयोः कूर्परौ चापि स्थापयेन्नाभिपार्श्वयः॥ १०॥
avaṣṭabhya dharāṁ samyaktalābhyāṁ tu karadvayoḥ |
hastayoḥ kūrparau cāpi sthāpayennābhipārśvayaoḥ || 10||
समुन्नतशिरःपादो दण्डवद्व्योम्नि संस्थितः।
मयूरासनमेतत्तु सर्वपापप्रणाशनम्॥ ११॥
samunnataśiraḥpādo daṇḍavadvyomni saṁsthitaḥ |
mayūrāsanametattu sarvapāpapraṇāśanam || 11||
शरीरान्तर्गताः सर्वे रोगा विनश्यन्ति। विषाणि जीर्यन्ते।
येन केनासनेन सुखधारणं भवत्यशक्तस्तत्समाचरेत्।
येनासनं विजितं जगत्त्रयं तेन विजितं भवति।
यमनियमाभ्यां संयुक्तः पुरुषः प्राणायामं चरेत्।
तेन नाड्यः शुद्धा भवन्ति॥ ३॥
śarīrāntargatāḥ sarve rogā vinaśyanti | viṣāṇi jīryante |
yena kenāsanena sukhadhāraṇaṁ bhavatyaśaktastatsamācaret |
yenāsanaṁ vijitaṁ jagattrayaṁ tena vijitaṁ bhavati |
yamaniyamābhyāṁ saṁyuktaḥ puruṣaḥ prāṇāyāmaṁ caret |
tena nāḍyaḥ śuddhā bhavanti || 3||
अथ हैनमथर्वाणं शाण्डिल्यः पप्रच्छ केनोपायेन
नाड्यः शुद्धाः स्युः। नाड्यः कतिसंख्याकाः।
तासामुत्पत्तिः कीदृशी। तासु कति वयवस्तिष्ठन्ति।
तेषां कानि स्थानानि। तत्कर्माणि कानि।
देहे यानि यानि विज्ञातव्यानि तत्सर्वं मे ब्रूहीति।
स होवाच अथर्वाण अथेदं शरीरं षण्णवत्यङ्गुलात्मकं
भवति। शरीरात्प्राणो द्वादशाङ्गुलाधिको भवति।
शरीरस्थं प्राणमग्निना सह योगाभ्यासेन समं न्यूनं वा
यः करोति स योगिपुङ्गवो भवति। देहमध्ये शिखिस्थानं
त्रिकोणं तप्तजाम्बूनदप्रभं मनुष्याणाम्।
चतुष्पदां चतुरस्रम्। विहङ्गानां वृत्ताकारम्।
तन्मध्ये शुभा तन्वी पावकी शिखा तिष्ठति।
गुदाद्व्यङ्गुलादूर्ध्वं मेढ्राद्व्यङ्गुलादधो देहमध्यं
मनुष्याणां भवति। चतुष्पदां हृन्मध्यम्।
विहङ्गानां तुङ्गमध्यम्। देहमध्यं नवाङ्गुलं
चतुरङ्गुलमुत्सेधायतमण्डाकृति। तन्मध्ये नाभिः।
तत्र द्वादशारयुतं चक्रम्। तच्चक्रमध्ये
पुण्यपापप्रचोदितो जीवो भ्रमति। तन्तुपञ्जरमध्यस्थलूतिका
यथा भ्रमति तथा चासौ तत्र प्राणश्चरति। देहेऽस्मिञ्जीवः
प्राणारूढो भवेत्। नाभेस्तिर्यगधऊर्ध्वं कुण्डलिनीस्थानम्।
atha hainamatharvāṇaṁ śāṇḍilyaḥ papraccha kenopāyena
nāḍyaḥ śuddhāḥ syuḥ | nāḍyaḥ katisaṁkhyākāḥ |
tāsāmutpattiḥ kīdṛśī | tāsu kati vayavastiṣṭhanti |
teṣāṁ kāni sthānāni | tatkarmāṇi kāni |
dehe yāni yāni vijñātavyāni tatsarvaṁ me brūhīti |
sa hovāca atharvāṇa athedaṁ śarīraṁ ṣaṇṇavatyaṅgulātmakaṁ
bhavati | śarīrātprāṇo dvādaśāṅgulādhiko bhavati |
śarīrasthaṁ prāṇamagninā saha yogābhyāsena samaṁ nyūnaṁ vā
yaḥ karoti sa yogipuṅgavo bhavati | dehamadhye śikhisthānaṁ
trikoṇaṁ taptajāmbūnadaprabhaṁ manuṣyāṇām |
catuṣpadāṁ caturasram | vihaṅgānāṁ vṛttākāram |
tanmadhye śubhā tanvī pāvakī śikhā tiṣṭhati |
gudādvyaṅgulādūrdhvaṁ meḍhrādvyaṅgulādadho dehamadhyaṁ
manuṣyāṇāṁ bhavati | catuṣpadāṁ hṛnmadhyam |
vihaṅgānāṁ tuṅgamadhyam | dehamadhyaṁ navāṅgulaṁ
caturaṅgulamutsedhāyatamaṇḍākṛti | tanmadhye nābhiḥ |
tatra dvādaśārayutaṁ cakram | taccakramadhye
puṇyapāpapracodito jīvo bhramati | tantupañjaramadhyasthalūtikā
yathā bhramati tathā cāsau tatra prāṇaścarati | dehe'smiñjīvaḥ
prāṇārūḍho bhavet | nābhestiryagadhaūrdhvaṁ kuṇḍalinīsthānam |
अष्टप्रकृतिरूपाष्टधा कुण्डलीकृता कुण्डलिनी शक्तिर्भवति।
यथावद्वायुसंचारं जलान्नादीनि परितः स्कन्धः पार्श्वेषु
निरुध्यैनं मुखेनैव समावेष्ट्य ब्रह्मरन्ध्रं योगकाले
चापानेनाग्निना च स्फुरति। हृदयाकाशे महोज्ज्वला
ज्ञानरूपा भवति। मध्यस्थकुण्डलिनीमाश्रित्य
मुख्या नाड्यश्चतुर्दश भवन्ति। तत्र सुषुम्ना
विश्वधारिणी मोक्शमार्गेति चाचक्शते।
गुदस्य पृष्ठभागे वीणादण्डाश्रिता मूर्धपर्यन्तं
ब्रह्मरन्ध्रे विज्ञेया व्यक्ता सूक्श्मा वैष्णवी भवति।
सुषुम्नायाः सव्यभागे इडा तिष्ठति। दक्शिणभागे
पिङ्गला इडायां चन्द्रश्चरति। पिङ्गलायां रविः।
तमोरूपश्चन्द्रः। रजोरूपो रविः। विषभागो रविः।
अमृतभागश्चन्द्रमाः। तावेव सर्वकालं धत्ते।
सुषुम्ना कालभोक्त्री भवति। सुषुम्ना पृष्ठपार्श्वयोः
सरस्वतीकुहू भवतः। यशस्विनीकुहूमध्ये वारुणी प्रतिष्ठिता
भवति। पूषासरस्वतीमध्ये पयस्विनी भवति। गान्धारी-
सरस्वतिमध्ये यशस्विनी भवति। कन्दमयेऽलम्बुसा भवति।
सुषुम्नापूर्वभागे मेढ्रान्तं कुहूर्भवति। कुण्डलिन्या
अधश्चोर्ध्वं वारुणी सर्वगामिनी भवति। यशस्विनी सौम्या च
पादाङ्गुष्ठान्तमिष्यते। पिङ्गला चोर्ध्वगा याम्यनासान्तं
aṣṭaprakṛtirūpāṣṭadhā kuṇḍalīkṛtā kuṇḍalinī śaktirbhavati |
yathāvadvāyusaṁcāraṁ jalānnādīni paritaḥ skandhaḥ pārśveṣu
nirudhyainaṁ mukhenaiva samāveṣṭya brahmarandhraṁ yogakāle
cāpānenāgninā ca sphurati | hṛdayākāśe mahojjvalā
jñānarūpā bhavati | madhyasthakuṇḍalinīmāśritya
mukhyā nāḍyaścaturdaśa bhavanti | tatra suṣumnā
viśvadhāriṇī mokśamārgeti cācakśate |
gudasya pṛṣṭhabhāge vīṇādaṇḍāśritā mūrdhaparyantaṁ
brahmarandhre vijñeyā vyaktā sūkśmā vaiṣṇavī bhavati |
suṣumnāyāḥ savyabhāge iḍā tiṣṭhati | dakśiṇabhāge
piṅgalā iḍāyāṁ candraścarati | piṅgalāyāṁ raviḥ |
tamorūpaścandraḥ | rajorūpo raviḥ | viṣabhāgo raviḥ |
amṛtabhāgaścandramāḥ | tāveva sarvakālaṁ dhatte |
suṣumnā kālabhoktrī bhavati | suṣumnā pṛṣṭhapārśvayoḥ
sarasvatīkuhū bhavataḥ | yaśasvinīkuhūmadhye vāruṇī pratiṣṭhitā
bhavati | pūṣāsarasvatīmadhye payasvinī bhavati | gāndhārī-
sarasvatimadhye yaśasvinī bhavati | kandamaye'lambusā bhavati|
suṣumnāpūrvabhāge meḍhrāntaṁ kuhūrbhavati | kuṇḍalinyā
adhaścordhvaṁ vāruṇī sarvagāminī bhavati | yaśasvinī saumyā ca
pādāṅguṣṭhāntamiṣyate | piṅgalā cordhvagā yāmyanāsāntaṁ
भवति। पिङ्गलायाः पृष्ठतो याम्यनेत्रानतं पूषा भवति।
याम्यकर्णान्तं यशस्विनी भवति। जिह्वाया ऊर्ध्वानतं सरस्वती भवति।
आसव्यकर्णान्तमूर्ध्वगा शङ्खिनी भवति। इडापृष्ठभागा-
त्सव्यनेत्रान्तगा गान्धारी भवति। पायुमूलादधोर्ध्वगालम्बुसा
भवति। एताश्च चतुर्दशसु नाडीष्वन्या नाड्यः संभवन्ति।
तास्वन्यास्तास्वन्या भवन्तीति विज्ञेयाः॥
bhavati | piṅgalāyāḥ pṛṣṭhato yāmyanetrānataṁ pūṣā bhavati |
yāmyakarṇāntaṁ yaśasvinī bhavati | jihvāyā ūrdhvānataṁ sarasvatī bhavati |
āsavyakarṇāntamūrdhvagā śaṅkhinī bhavati | iḍāpṛṣṭhabhāgā-
tsavyanetrāntagā gāndhārī bhavati | pāyumūlādadhordhvagālambusā
bhavati | etāśca caturdaśasu nāḍīṣvanyā nāḍyaḥ saṁbhavanti |
tāsvanyāstāsvanyā bhavantīti vijñeyāḥ ||
यथाश्वत्थादिपत्रं शिराभिर्व्याप्तमेवं शरीरं नाडीभिर्व्याप्तम्।
प्राणापानसमानोदानव्याना नागकूर्मकृकरदेवदत्तधनञ्जया
एते दश वायवः सर्वासु नाडीषु चरन्ति। आस्यनासिकाकण्ठनाभि-
पादाङ्गुष्ठद्वयकुण्डल्यधश्चोर्ध्वभागेषु प्राणः संचरति।
श्रोत्राक्शिकटिगुल्फघ्राणगलस्फिग्देशेषु व्यानः संचरति।
गुदमेढ्रोरुजानूदरवृषणकटिजङ्घानाभिगुदाग्न्यगारेष्वपानः
संचरति। सर्वसन्धिस्थ उदानः। पादहस्तयोरपि सर्वगात्रेषु सर्वव्यापी
समानः। भुक्तान्नरसादिकं गात्रेग्निना सह व्यापयन्द्विसप्ततिसहस्रेषु
नाडीमार्गेषु चरन्समानवायुरग्निना सह साङ्गोपाङ्गकलेवरं
व्याप्नोति। नागादिवायवः पञ्चत्वगस्थ्यादिसंभवाः। तुन्दस्थं
जलमन्नं च रसादिषु समीरितं तुन्दमध्यगतः प्रागस्तानि पृथक्कुर्यात्।
अग्नेरुपरि जलं स्थाप्य जलोपर्यन्नादीनि संस्थाप्य स्वयमपानं संप्राप्य
तेनैव सह मारुतः प्रयाति देहमध्यगतं ज्वलनम्। वायुना पालितो
वह्निरपानेन शनैर्देहमध्ये ज्वलति। ज्वलनो ज्वालाभिः प्राणेन कोष्ठमध्यगतं
जलमत्युष्णमकरोत्। जलोपरि समर्पितव्यञ्जनसंयुक्तमन्नं वह्निसंयुक्तवारिणा
पक्वमकरोत्। तेन स्वेदमूत्रजलरक्तवीर्यरूपरसपुरीषादिकं प्राणः
पृथक्कुर्यात्। समानवायुना सह सर्वासु नाडीषु रसं व्यापयञ्छ्वासरूपेण
देहे वायुश्चरति। नवभिर्व्योमरन्ध्रैः शरीरस्य वायवः कुर्वन्ति विण्मूत्रादिविसर्जनम्।
निश्वासोच्छ्वासकासश्च प्राणकर्मोच्यते। विण्मूत्रादिविसर्जनमपानवायुकर्म।
हानोपादानचेष्टादि व्यानकर्म। देहस्योन्नयनादिकमुदानकर्म।
yathāśvatthādipatraṁ śirābhirvyāptamevaṁ śarīraṁ nāḍībhirvyāptam |
prāṇāpānasamānodānavyānā nāgakūrmakṛkaradevadattadhanañjayā
ete daśa vāyavaḥ sarvāsu nāḍīṣu caranti | āsyanāsikākaṇṭhanābhi-
pādāṅguṣṭhadvayakuṇḍalyadhaścordhvabhāgeṣu prāṇaḥ saṁcarati |
śrotrākśikaṭigulphaghrāṇagalasphigdeśeṣu vyānaḥ saṁcarati |
gudameḍhrorujānūdaravṛṣaṇakaṭijaṅghānābhigudāgnyagāreṣvapānaḥ
saṁcarati | sarvasandhistha udānaḥ | pādahastayorapi sarvagātreṣu sarvavyāpī
samānaḥ | bhuktānnarasādikaṁ gātregninā saha vyāpayandvisaptatisahasreṣu
nāḍīmārgeṣu caransamānavāyuragninā saha sāṅgopāṅgakalevaraṁ
vyāpnoti | nāgādivāyavaḥ pañcatvagasthyādisaṁbhavāḥ | tundasthaṁ
jalamannaṁ ca rasādiṣu samīritaṁ tundamadhyagataḥ prāgastāni pṛthakkuryāt |
agnerupari jalaṁ sthāpya jaloparyannādīni saṁsthāpya svayamapānaṁ saṁprāpya
tenaiva saha mārutaḥ prayāti dehamadhyagataṁ jvalanam | vāyunā pālito
vahnirapānena śanairdehamadhye jvalati | jvalano jvālābhiḥ prāṇena koṣṭhamadhyagataṁ
jalamatyuṣṇamakarot | jalopari samarpitavyañjanasaṁyuktamannaṁ vahnisaṁyuktavāriṇā
pakvamakarot | tena svedamūtrajalaraktavīryarūparasapurīṣādikaṁ prāṇaḥ
pṛthakkuryāt | samānavāyunā saha sarvāsu nāḍīṣu rasaṁ vyāpayañchvāsarūpeṇa
dehe vāyuścarati | navabhirvyomarandhraiḥ śarīrasya vāyavaḥ kurvanti viṇmūtrādivisarjanam |
niśvāsocchvāsakāsaśca prāṇakarmocyate | viṇmūtrādivisarjanamapānavāyukarma |
hānopādānaceṣṭādi vyānakarma | dehasyonnayanādikamudānakarma |
शरीरपोषणादिकं समानकर्म। उद्गारादि नागकर्म। निमीलनादि कूर्मकर्म।
क्शुत्करणं कृकरकर्म। तन्द्रा देवदत्तकर्म। श्लेष्मादि धनञ्जयकर्म।
एवं नाडीस्थानं वायुस्थानं तत्कर्म च सम्यग्ज्ञात्वा नाडीसंशोधनं कुर्यात्॥ ४॥
यमनियमयुतः पुरुषः सर्वसङ्गविवर्जितः कृतविद्यः
सत्यधर्मरतो जितक्रोधो गुरुशुश्रूषानिरतः पितृमातृविधेयः
स्वाश्रमोक्तसदाचारविद्वच्छिक्शितः फलमूलोदकान्वितं
तपोवनं प्राप्य रम्यदेशे ब्रह्मघोषसमन्विते
स्वधर्मनिरतब्रह्मवित्समावृते फलमूलपुष्पवारिभिः
सुसंपूर्णे देवायतने नदीतीरे ग्रामे नगरे वापि सुशोभनमठं
नात्युच्चनीचायतमल्पद्वारं गोमयादिलिप्तं सर्वरक्शासमन्वितं
कृत्वा तत्र वेदान्तश्रवणं कुर्वन्योगं समारभेत्। आदौ
विनायकं संपूज्य स्वेष्टदेवतां नत्वा पूर्वोक्तासने स्थित्वा
प्राङ्मुख उदङ्मुखो वापि मृद्वासनेषु जितासनगतो
विद्वान्समग्रीवशिरोनासाग्रदृग्भ्रूमध्ये शशभृद्बिंबं
पश्यन्नेत्राभ्याममृतं पिबेत्। द्वादशमात्रया इडया
वायुमापूर्योदरे स्थितं ज्वालावलीयुतं रेफबिन्दुयुक्तमग्निमण्डलयुतं
ध्यायेद्रेचयेत्पिङ्गलया। पुनः पिङ्गलयापूर्य कुम्भित्वा
रेचयेदिडया। त्रिचतुस्त्रिचतुःसप्तत्रिचातुर्मासपर्यन्तं त्रिसन्धिषु
तदन्तरालेषु च षट्कृत्व आचरेन्नाडीशुद्धिर्भवति। ततः
शरीरे लघुदीप्तिवह्निवृद्धिनादाभिव्यक्तिर्भवति॥ ५॥
śarīrapoṣaṇādikaṁ samānakarma | udgārādi nāgakarma | nimīlanādi kūrmakarma |
kśutkaraṇaṁ kṛkarakarma | tandrā devadattakarma | śleṣmādi dhanañjayakarma |
evaṁ nāḍīsthānaṁ vāyusthānaṁ tatkarma ca samyagjñātvā nāḍīsaṁśodhanaṁ kuryāt || 4||
yamaniyamayutaḥ puruṣaḥ sarvasaṅgavivarjitaḥ kṛtavidyaḥ
satyadharmarato jitakrodho guruśuśrūṣānirataḥ pitṛmātṛvidheyaḥ
svāśramoktasadācāravidvacchikśitaḥ phalamūlodakānvitaṁ
tapovanaṁ prāpya ramyadeśe brahmaghoṣasamanvite
svadharmaniratabrahmavitsamāvṛte phalamūlapuṣpavāribhiḥ
susaṁpūrṇe devāyatane nadītīre grāme nagare vāpi suśobhanamaṭhaṁ
nātyuccanīcāyatamalpadvāraṁ gomayādiliptaṁ sarvarakśāsamanvitaṁ
kṛtvā tatra vedāntaśravaṇaṁ kurvanyogaṁ samārabhet | ādau
vināyakaṁ saṁpūjya sveṣṭadevatāṁ natvā pūrvoktāsane sthitvā
prāṅmukha udaṅmukho vāpi mṛdvāsaneṣu jitāsanagato
vidvānsamagrīvaśironāsāgradṛgbhrūmadhye śaśabhṛdbiṁbaṁ
paśyannetrābhyāmamṛtaṁ pibet | dvādaśamātrayā iḍayā
vāyumāpūryodare sthitaṁ jvālāvalīyutaṁ rephabinduyuktamagnimaṇḍalayutaṁ
dhyāyedrecayetpiṅgalayā | punaḥ piṅgalayāpūrya kumbhitvā
recayediḍayā | tricatustricatuḥsaptatricāturmāsaparyantaṁ trisandhiṣu
tadantarāleṣu ca ṣaṭkṛtva ācarennāḍīśuddhirbhavati | tataḥ
śarīre laghudīptivahnivṛddhinādābhivyaktirbhavati || 5||
प्राणापानसमायोगः प्राणायामो भवति।
रेचकपूरककुम्भकभेदेन स त्रिविधः।
ते वर्णात्मकाः। तस्मात्प्रणव एव प्राणायामः
पद्माद्यासनस्थः पुमान्नासाग्रे
शशभृद्बिम्बज्योत्स्नाजालवितानिताकारमूर्ती रक्ताङ्गी
हंसवाहिनी दण्डहस्ता बाला गायत्री भवति। उकारमूर्तिः
श्वेताङ्गी तार्क्श्यवाहिनी युवती चक्रहस्ता सावित्री भवति।
मकारमूर्तिः कृष्णाङ्गी वृषभवाहिनी वृद्धा
त्रिशूलधारिणी सरस्वती भवति। अकारादित्रयाणां
सर्वकारणमेकाक्शरं परंज्योतिः प्रणवं भवतीति ध्यायेत्।
इडया बाह्याद्वायुमापूर्य षोडशमात्राभिरकारं
चिन्तयन्पूरितं वायुं चतुःषष्टिमात्राभिः कुम्भयित्वोकारं
ध्यायन्पूरितं पिङ्गलया द्वात्रिंशन्मात्रया मकारमूर्ति-
ध्यानेनैवं क्रमेण पुनः पुनः कुर्यात्॥ ६॥
prāṇāpānasamāyogaḥ prāṇāyāmo bhavati |
recakapūrakakumbhakabhedena sa trividhaḥ |
te varṇātmakāḥ | tasmātpraṇava eva prāṇāyāmaḥ
padmādyāsanasthaḥ pumānnāsāgre
śaśabhṛdbimbajyotsnājālavitānitākāramūrtī raktāṅgī
haṁsavāhinī daṇḍahastā bālā gāyatrī bhavati | ukāramūrtiḥ
śvetāṅgī tārkśyavāhinī yuvatī cakrahastā sāvitrī bhavati |
makāramūrtiḥ kṛṣṇāṅgī vṛṣabhavāhinī vṛddhā
triśūladhāriṇī sarasvatī bhavati | akārāditrayāṇāṁ
sarvakāraṇamekākśaraṁ paraṁjyotiḥ praṇavaṁ bhavatīti dhyāyet |
iḍayā bāhyādvāyumāpūrya ṣoḍaśamātrābhirakāraṁ
cintayanpūritaṁ vāyuṁ catuḥṣaṣṭimātrābhiḥ kumbhayitvokāraṁ
dhyāyanpūritaṁ piṅgalayā dvātriṁśanmātrayā makāramūrti-
dhyānenaivaṁ krameṇa punaḥ punaḥ kuryāt || 6||
अथासनदृढो योगी वशी मितहिताशनः
सुषुम्नानाडीस्थमलशोषार्थं योगी
बद्धपद्मासनो वायुं चन्द्रेणापूर्य
यथाशक्ति कुम्भयित्वा सूर्येण रेचयित्वा
पुनः सूर्येणापूर्य कुम्भयित्वा चन्द्रेण
विरेच्य यया त्यजेत्तया संपूर्य धारयेत्।
तदेते श्लोका भवन्ति।
प्राणं प्रागिडया पिबेन्नियमितं भूयोऽन्यया रेचये-
त्पीत्वा पिङ्गलया समीरणमथो बद्ध्वा त्यजेद्वामया।
सूर्याचन्द्रमसोरनेन विधिनाऽभ्यासं सदा तन्वतां
शुद्धा नाडिगणा भवन्ति यमिनां मासत्रयादूर्ध्वतः॥ १॥
athāsanadṛḍho yogī vaśī mitahitāśanaḥ
suṣumnānāḍīsthamalaśoṣārthaṁ yogī
baddhapadmāsano vāyuṁ candreṇāpūrya
yathāśakti kumbhayitvā sūryeṇa recayitvā
punaḥ sūryeṇāpūrya kumbhayitvā candreṇa
virecya yayā tyajettayā saṁpūrya dhārayet |
tadete ślokā bhavanti |
prāṇaṁ prāgiḍayā pibenniyamitaṁ bhūyo'nyayā recaye-
tpītvā piṅgalayā samīraṇamatho baddhvā tyajedvāmayā |
sūryācandramasoranena vidhinā'bhyāsaṁ sadā tanvatāṁ
śuddhā nāḍigaṇā bhavanti yamināṁ māsatrayādūrdhvataḥ || 1||
प्रातर्मध्यन्दिने सायमर्धरात्रे तु कुम्भकान्।
शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत्॥ २॥
prātarmadhyandine sāyamardharātre tu kumbhakān |
śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 2||
कनीयसि भवेत्स्वेदः कंपो भवति मध्यमे।
उत्तिष्ठत्त्युत्तमे प्राणरोधे पद्मासनं महत्॥ ३॥
kanīyasi bhavetsvedaḥ kaṁpo bhavati madhyame |
uttiṣṭhattyuttame prāṇarodhe padmāsanaṁ mahat || 3||
जलेन श्रमजातेन गात्रमर्दनमाचरेत्।
दृढता लघुता चापि तस्य गात्रस्य जायते॥ ४॥
jalena śramajātena gātramardanamācaret |
dṛḍhatā laghutā cāpi tasya gātrasya jāyate || 4||
अभ्यासकाले प्रथमं शस्तं क्शीराज्यभोजनम्।
ततोऽभ्यासे स्थिरीभूते न तावन्नियमग्रहः॥ ५॥
abhyāsakāle prathamaṁ śastaṁ kśīrājyabhojanam |
tato'bhyāse sthirībhūte na tāvanniyamagrahaḥ || 5||
यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैः शनैः।
तथैव सेवितो वायुरन्यथा हन्ति साधकम्॥ ६॥
yathā siṁho gajo vyāghro bhavedvaśyaḥ śanaiḥ śanaiḥ |
tathaiva sevito vāyuranyathā hanti sādhakam || 6||
युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं च पूरयेत्।
युक्तं युक्तं च बध्नीयादेवं सिद्धिमवाप्नुयात्॥ ७॥
yuktaṁ yuktaṁ tyajedvāyuṁ yuktaṁ yuktaṁ ca pūrayet |
yuktaṁ yuktaṁ ca badhnīyādevaṁ siddhimavāpnuyāt || 7||
यथेष्टधारणाद्वायोरनलस्य प्रदीपनम्।
नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात्॥ ८॥
yatheṣṭadhāraṇādvāyoranalasya pradīpanam |
nādābhivyaktirārogyaṁ jāyate nāḍiśodhanāt || 8||
विधिवत्प्राणसंयामैर्नाडीचक्रे विशोधिते।
सुषुम्नावदनं भित्त्वा सुखाद्विशति मारुतः॥ ९॥
vidhivatprāṇasaṁyāmairnāḍīcakre viśodhite |
suṣumnāvadanaṁ bhittvā sukhādviśati mārutaḥ || 9||
मारुते मध्यसंचारे मनःस्थैर्यं प्रजायते।
यो मनःसुस्थिरो भावः सैवावस्था मनोन्मनी॥ १०॥
पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः।
कुम्भकान्ते रेचकादौ कर्तव्यस्तूड्डियाणकः॥ ११॥
mārute madhyasaṁcāre manaḥsthairyaṁ prajāyate |
yo manaḥsusthiro bhāvaḥ saivāvasthā manonmanī || 10||
pūrakānte tu kartavyo bandho jālandharābhidhaḥ |
kumbhakānte recakādau kartavyastūḍḍiyāṇakaḥ || 11||
अधस्तात्कुञ्चनेमाशु कण्ठसङ्कोचने कृते।
मध्ये पश्चिमतानेन स्यात्प्राणो ब्रह्मनाडिगः॥ १२॥
adhastātkuñcanemāśu kaṇṭhasaṅkocane kṛte |
madhye paścimatānena syātprāṇo brahmanāḍigaḥ || 12||
अपानमूर्ध्वमुत्थाप्य प्राणं कण्ठादधो नयन्।
योगी जराविनिर्मुक्तः षोडशो वयसा भवेत्॥१३॥
apānamūrdhvamutthāpya prāṇaṁ kaṇṭhādadho nayan |
yogī jarāvinirmuktaḥ ṣoḍaśo vayasā bhavet ||13||
सुखासनस्थो दक्शनाड्या बहिस्थं पवनं
समाकृष्याकेशमानखाग्रं कुम्भयित्वा सव्यनाड्या
रेचयेत्। तेन कपालशोधनं वातनाडीगतसर्वरोग-
सर्वविनाशनं भवति। हृदयादिकण्ठपर्यन्तं सस्वनं
नासाभ्यां शनैः पवनमाकृष्य यथाशक्ति
कुम्भयित्वा इडया विरेच्य गच्छंस्तिष्ठन्कुर्यात्।
तेन श्लेष्महरं जठराग्निवर्धनं भवति। वक्त्रेण
सीत्कारपूर्वकं वायुं गृहीत्वा यथाशक्ति कुम्भयित्वा
नासाभ्यां रेचयेत्। तेन क्शुत्तृष्णालस्यनिद्रा न जायते।
जिह्वया वायुं गृहीत्वा यथाशक्ति कुम्भयित्वा नासाभ्यां
रेचयेत्। तेन गुल्मप्लीहज्वरपित्तक्शुधादीनि नश्यन्ति॥
sukhāsanastho dakśanāḍyā bahisthaṁ pavanaṁ
samākṛṣyākeśamānakhāgraṁ kumbhayitvā savyanāḍyā
recayet | tena kapālaśodhanaṁ vātanāḍīgatasarvaroga-
sarvavināśanaṁ bhavati | hṛdayādikaṇṭhaparyantaṁ sasvanaṁ
nāsābhyāṁ śanaiḥ pavanamākṛṣya yathāśakti
kumbhayitvā iḍayā virecya gacchaṁstiṣṭhankuryāt |
tena śleṣmaharaṁ jaṭharāgnivardhanaṁ bhavati | vaktreṇa
sītkārapūrvakaṁ vāyuṁ gṛhītvā yathāśakti kumbhayitvā
nāsābhyāṁ recayet | tena kśuttṛṣṇālasyanidrā na jāyate |
jihvayā vāyuṁ gṛhītvā yathāśakti kumbhayitvā nāsābhyāṁ
recayet | tena gulmaplīhajvarapittakśudhādīni naśyanti ||
अथ कुम्भकः। स द्विविधः सहितः केवलश्चेति। रेचकपूरकयुक्तः
सहितः तद्विवर्जितः केवलः। केवलसिद्धिपर्यन्तं सहितमभ्यसेत्।
केवलकुम्भके सिद्धे त्रिषु लोकेषु न तस्य दुर्लभं भवति।
केवलकुम्भकात्कुण्डलिनीबोधो जायते। ततः कृशवपुः
प्रसन्नवदनो निर्मललोचनोऽभिव्यक्तनादो निर्मुक्तरोगजालो
जितबिन्दुः पट्वग्निर्भवति।
अन्तर्लक्श्यं बहिर्दृष्टिर्निमेषोन्मेषवर्जिता।
एषा सा वैष्णवी मुद्रा सर्वतन्त्रेषु गोपिता॥ १४॥
atha kumbhakaḥ | sa dvividhaḥ sahitaḥ kevalaśceti | recakapūrakayuktaḥ
sahitaḥ tadvivarjitaḥ kevalaḥ | kevalasiddhiparyantaṁ sahitamabhyaset |
kevalakumbhake siddhe triṣu lokeṣu na tasya durlabhaṁ bhavati |
kevalakumbhakātkuṇḍalinībodho jāyate | tataḥ kṛśavapuḥ
prasannavadano nirmalalocano'bhivyaktanādo nirmuktarogajālo
jitabinduḥ paṭvagnirbhavati |
antarlakśyaṁ bahirdṛṣṭirnimeṣonmeṣavarjitā |
eṣā sā vaiṣṇavī mudrā sarvatantreṣu gopitā || 14||
अन्तर्लक्श्यविलीनचित्तपवनो योगी सदा वर्तते
दृष्ट्या निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि।
मुद्रेयं खलु खेचरी भवति सा लक्श्यैकताना शिवा
शून्याशून्यविवर्जितं स्फुरति सा तत्त्वं पदं वैष्णवी॥ १५॥
antarlakśyavilīnacittapavano yogī sadā vartate
dṛṣṭyā niścalatārayā bahiradhaḥ paśyannapaśyannapi |
mudreyaṁ khalu khecarī bhavati sā lakśyaikatānā śivā
śūnyāśūnyavivarjitaṁ sphurati sā tattvaṁ padaṁ vaiṣṇavī || 15||
अर्धोन्मीलितलोचनः स्थिरमना नासाग्रदत्तेक्शण-
श्चन्द्रार्कावपि लीनतामुपनयन्निष्पन्दभावोत्तरम्।
ज्योतीरूपमशेषबाह्यरहितं देदीप्यमानं परं
तत्त्वं तत्परमस्ति वस्तुविषयं शाण्डिल्य विद्धीह तत्॥ १६॥
ardhonmīlitalocanaḥ sthiramanā nāsāgradattekśaṇa-
ścandrārkāvapi līnatāmupanayanniṣpandabhāvottaram |
jyotīrūpamaśeeṣabāhyarahitaṁ dedīpyamānaṁ paraṁ
tattvaṁ tatparamasti vastuviṣayaṁ śāṇḍilya viddhīha tat || 16||
तारं ज्योतिषि संयोज्य किञ्चिदुन्नमयन्भ्रुवौ।
पूर्वाभ्यासस्य मार्गोऽयमुन्मनीकारकः क्शणात्॥ १७॥
tāraṁ jyotiṣi saṁyojya kiñcidunnamayanbhruvau |
pūrvābhyāsasya mārgo'yamunmanīkārakaḥ kśaṇāt || 17||
तस्मात्खेचरीमुद्रामभ्यसेत्। तत उन्मनी भवति।
ततो योगनिद्रा भवति। लब्धयोगनिद्रस्य योगिनः कालो नास्ति।
शक्तिमध्ये मनः कृत्वा शक्तिं मानसमध्यगाम्।
मनसा मन आलोक्य शाण्डिल्य त्वं सुखी भव॥ १८॥
tasmātkhecarīmudrāmabhyaset | tata unmanī bhavati |
tato yoganidrā bhavati | labdhayoganidrasya yoginaḥ kālo nāsti |
śaktimadhye manaḥ kṛtvā śaktiṁ mānasamadhyagām |
manasā mana ālokya śāṇḍilya tvaṁ sukhī bhava || 18||
खमध्ये कुरु चात्मानमात्ममध्ये च खं कुरु।
सर्वं च खमयं कृत्वा न किञ्चिदपि चिन्तय॥ १९॥
khamadhye kuru cātmānamātmamadhye ca khaṁ kuru |
sarvaṁ ca khamayaṁ kṛtvā na kiñcidapi cintaya || 19||
बाह्यचिन्ता न कर्तव्या तथैवान्तरचिन्तिका।
सर्वचिन्तां परित्यज्य चिन्मात्रपरमो भव॥ २०॥
bāhyacintā na kartavyā tathaivāntaracintikā |
sarvacintāṁ parityajya cinmātraparamo bhava || 20||
कर्पूरमनले यद्वत्सैन्धवं सलिले यथा।
तथा च लीयमानं च मनस्तत्त्वे विलीयते॥ २१॥
karpūramanale yadvatsaindhavaṁ salile yathā |
tathā ca līyamānaṁ ca manastattve vilīyate || 21||
ज्ञेयं सर्वप्रतीतं च तज्ज्ञानं मन उच्यते।
ज्ञानं ज्ञेयं समं नष्टं नान्यः पन्था द्वितीयकः॥ २२।
ज्ञेयवस्तुपरित्यागाद्विलयं याति मानसम्।
मानसे विलयं याते कैवल्यमवशिष्यते॥ २३॥
jñeyaṁ sarvapratītaṁ ca tajjñānaṁ mana ucyate |
jñānaṁ jñeyaṁ samaṁ naṣṭaṁ nānyaḥ panthā dvitīyakaḥ || 22|
jñeyavastuparityāgādvilayaṁ yāti mānasam |
mānase vilayaṁ yāte kaivalyamavaśiṣyate || 23||
द्वौ क्रमौ चित्तनाशस्य योगो ज्ञानं मुनीश्वर।
योगस्तद्वृत्तिरोधो हि ज्ञानं सम्यगवेक्शणम्॥ २४॥
dvau kramau cittanāśasya yogo jñānaṁ munīśvara |
yogastadvṛttirodho hi jñānaṁ samyagavekśaṇam || 24||
तस्मिन्निरोधिते नूनमुपशान्तं मनो भवेत्।
मनःस्पन्दोपशान्तायं संसारः प्रविलीयते॥ २५॥
tasminnirodhite nūnamupaśāntaṁ mano bhavet |
manaḥspandopaśāntāyaṁ saṁsāraḥ pravilīyate || 25||
सूर्यालोकपरिस्पन्दशान्तौ व्यवहृतिर्यथा।
शास्त्रसज्जनसंपर्कवैराग्याभ्यासयोगतः॥ २६॥
sūryālokaparispandaśāntau vyavahṛtiryathā |
śāstrasajjanasaṁparkavairāgyābhyāsayogataḥ || 26||
अनास्थायां कृतास्थायां पूर्वं संसारवृत्तिषु।
यथाभिवाञ्छितध्यानाच्चिरमेकतयोहितात्॥ २७॥
anāsthāyāṁ kṛtāsthāyāṁ pūrvaṁ saṁsāravṛttiṣu |
yathābhivāñchitadhyānācciramekatayohitāt || 27||
एकतत्त्वदृढाभ्यासात्प्राणस्पन्दो निरुध्यते।
पूरकाद्यनिलायामादृढाभ्यासदखेदजात्॥ २८॥
ekatattvadṛḍhābhyāsātprāṇaspando nirudhyate |
pūrakādyanilāyāmādṛḍhābhyāsadakhedajāt || 28||
एकान्तध्यानयोगाच्च मनःस्पन्दो निरुध्यते।
ओङ्कारोच्चारणप्रान्तशब्दतत्त्वानुभावनात्।
सुषुप्ते संविदा ज्ञाते प्राणस्पन्दो निरुध्यते॥ २९॥
ekāntadhyānayogācca manaḥspando nirudhyate |
oṅkāroccāraṇaprāntaśabdatattvānubhāvanāt |
suṣupte saṁvidā jñāte prāṇaspando nirudhyate || 29||
तालुमूलगतां यत्नाज्जिह्वयाक्रम्य घण्टिकाम्।
ऊर्ध्वरन्ध्रं गते प्राणे प्राणस्पन्दो निरुध्यते॥ ३०॥
tālumūlagatāṁ yatnājjihvayākramya ghaṇṭikām |
ūrdhvarandhraṁ gate prāṇe prāṇaspando nirudhyate || 30||
प्राणे गलितसंवित्तौ तालूर्ध्वं द्वादशान्तगे।
अभ्यासादूर्ध्वरन्ध्रेण प्राणस्पन्दो निरुध्यते॥ ३१॥
prāṇe galitasaṁvittau tālūrdhvaṁ dvādaśāntage |
abhyāsādūrdhvarandhreṇa prāṇaspando nirudhyate || 31||
द्वादशाङ्गुलपर्यन्ते नासाग्रे विमलेऽम्बरे।
संविद्दृशि प्रशाम्यन्त्यां प्राणस्पन्दो निरुध्यते॥ ३२॥
dvādaśāṅgulaparyante nāsāgre vimale'mbare |
saṁviddṛśi praśāmyantyāṁ prāṇaspando nirudhyate || 32||
भ्रूमध्ये तारकालोकशान्तावन्तमुपागते।
चेतनैकतने बद्धे प्राणस्पन्दो निरुध्यते॥ ३३॥
bhrūmadhye tārakālokaśāntāvantamupāgate |
cetanaikatane baddhe prāṇaspando nirudhyate || 33||
ओमित्येव यदुद्भूतं ज्ञानं ज्ञेयात्मकं शिवम्।
असंस्पृष्टविकल्पांशं प्राणस्पन्दो निरुध्यते॥ ३४॥
omityeva yadudbhūtaṁ jñānaṁ jñeyātmakaṁ śivam |
asaṁspṛṣṭavikalpāṁśaṁ prāṇaspando nirudhyate || 34||
चिरकालं हृदेकान्तव्योमसंवेदनान्मुने।
अवासनमनोध्यानात्प्राणस्पन्दो निरुध्यते॥ ३५॥
cirakālaṁ hṛdekāntavyomasaṁvedanānmune |
avāsanamanodhyānātprāṇaspando nirudhyate || 35||
एभिः क्रमैस्तथान्यैश्च नानासंकल्पकल्पितैः।
नानादेशिकवक्त्रस्थैः प्राणस्पन्दो निरुध्यते॥ ३६॥
ebhiḥ kramaistathānyaiśca nānāsaṁkalpakalpitaiḥ |
nānādeśikavaktrasthaiḥ prāṇaspando nirudhyate || 36||
आकुञ्चनेन कुण्डलिन्याः कवाटमुद्घाट्य मोक्शद्वारं विभेदयेत्।
येन मार्गेण गन्तव्यं तद्द्वारं मुखेनाच्छाद्य प्रसुप्ता
कुण्डलिनी कुटिलाकारा सर्पवद्वेष्टिता भवति। सा शक्तिर्येन
चालिता स्यात्स तु मुक्तो भवति। सा कुण्डलिनी कण्ठोर्ध्वभागे
सुप्ता चेद्योगिनां मुक्तये भवति। बन्धनायाधो मूढानाम्।
इडादिमार्गद्वयं विहाय सुषुम्नामार्गेणागच्छेत्तद्विष्णोः
परमं पदम्।
मरुदभ्यसनं सर्वं मनोयुक्तं समभ्यसेत्
इतरत्र न कर्तव्या मनोवृत्तिर्मनीषिणा॥ ३७॥
ākuñcanena kuṇḍalinyāḥ kavāṭamudghāṭya mokśadvāraṁ vibhedayet |
yena mārgeṇa gantavyaṁ taddvāraṁ mukhenācchādya prasuptā
kuṇḍalinī kuṭilākārā sarpavadveṣṭitā bhavati | sā śaktiryena
cālitā syātsa tu mukto bhavati | sā kuṇḍalinī kaṇṭhordhvabhāge
suptā cedyogināṁ muktaye bhavati | bandhanāyādho mūḍhānām |
iḍādimārgadvayaṁ vihāya suṣumnāmārgeṇāgacchettadviṣṇoḥ
paramaṁ padam |
marudabhyasanaṁ sarvaṁ manoyuktaṁ samabhyaset
itaratra na kartavyā manovṛttirmanīṣiṇā || 37||
दिवा न पूजयेद्विष्णुं रात्रौ नैव प्रपूजयेत्।
सततं पूजयेद्विष्णुं दिवारात्रं न पूजयेत्॥ ३८॥
divā na pūjayedviṣṇuṁ rātrau naiva prapūjayet |
satataṁ pūjayedviṣṇuṁ divārātraṁ na pūjayet || 38||
सुषिरो ज्ञानजनकः पञ्चस्रोतःसमन्वितः।
तिष्ठते खेचरी मुद्रा तस्मिन्स्थाने न संशयः॥ ३९॥
suṣiro jñānajanakaḥ pañcasrotaḥsamanvitaḥ |
tiṣṭhate khecarī mudrā tasminsthāne na saṁśayaḥ || 39||
सव्यदक्शिणनाडीस्थो मध्ये चरति मारुतः।
तिष्ठतः खेचरी मुद्रा तस्मिन्स्थाने न संशयः॥ ४०॥
savyadakśiṇanāḍīstho madhye carati mārutaḥ |
tiṣṭhataḥ khecarī mudrā tasminsthāne na saṁśayaḥ || 40||
इडापिङ्गलयोर्मध्ये शून्यं चैवानिलं ग्रसेत्।
तिष्ठन्ती खेचरी मुद्रा तत्र सत्यं प्रतिष्ठितम्॥ ४१॥
iḍāpiṅgalayormadhye śūnyaṁ caivānilaṁ graset |
tiṣṭhantī khecarī mudrā tatra satyaṁ pratiṣṭhitam || 41||
सोमसूर्यद्वयोर्मध्ये निरालम्बतले पुनः।
संस्थिता व्योमचक्रे सा मुद्रा नाम्ना च खेचरी॥ ४२॥
somasūryadvayormadhye nirālambatale punaḥ |
saṁsthitā vyomacakre sā mudrā nāmnā ca khecarī || 42||
छेदनचालनदाहैः फलां परां जिह्वां कृत्वा
दृष्टिं भ्रूमध्ये स्थाप्य कपालकुहरे जिह्वा विपरीतगा
यदा भवति तदा खेचरी मुद्रा जायते। जिह्वा चित्तं च
खे चरति तेनोर्ध्वजिह्वः पुमानमृतो भवति। वामपादमूलेन
योनिं संपीड्य दक्शिणपादं प्रसार्य तं कराभ्यां धृत्वा
नासाभ्यां वायुमापूर्य कण्ठबन्धं समारोप्योर्ध्वतो
वायुं धारयेत्। तेन सर्वक्लेशहानिः। ततः पीयूषमिव
विषं जीर्यते। क्शयगुल्मगुदावर्तजीर्णत्वगादिदोषा नश्यन्ति।
एष प्राणजयोपायः सर्वमृत्यूपघातकः। वामपादपार्ष्णिं
योनिस्थाने नियोज्य दक्शिणचरणं वामोरूपरि संस्थाप्य
वायुमापूर्य हृदये चुबुकं निधाय योनिमाकुञ्च्य मनोमध्ये
यथाशक्ति धारयित्वा स्वात्मानं भावयेत्। तेनापरोक्शसिद्धिः।
बाह्यात्प्राणं समाकृष्य पूरयित्वोदरे स्थितम्।
नाभिमध्ये च नासाग्रे पदाङ्गुष्ठे च यत्नतः॥ ४३॥
chedanacālanadāhaiḥ phalāṁ parāṁ jihvāṁ kṛtvā
dṛṣṭiṁ bhrūmadhye sthāpya kapālakuhare jihvā viparītagā
yadā bhavati tadā khecarī mudrā jāyate | jihvā cittaṁ ca
khe carati tenordhvajihvaḥ pumānamṛto bhavati | vāmapādamūlena
yoniṁ saṁpīḍya dakśiṇapādaṁ prasārya taṁ karābhyāṁ dhṛtvā
nāsābhyāṁ vāyumāpūrya kaṇṭhabandhaṁ samāropyordhvato
vāyuṁ dhārayet | tena sarvakleśahāniḥ | tataḥ pīyūṣamiva
viṣaṁ jīryate | kśayagulmagudāvartajīrṇatvagādidoṣā naśyanti |
eṣa prāṇajayopāyaḥ sarvamṛtyūpaghātakaḥ | vāmapādapārṣṇiṁ
yonisthāne niyojya dakśiṇacaraṇaṁ vāmorūpari saṁsthāpya
vāyumāpūrya hṛdaye cubukaṁ nidhāya yonimākuñcya manomadhye
yathāśakti dhārayitvā svātmānaṁ bhāvayet | tenāparokśasiddhiḥ |
bāhyātprāṇaṁ samākṛṣya pūrayitvodare sthitam |
nābhimadhye ca nāsāgre padāṅguṣṭhe ca yatnataḥ || 43||
धारयेन्मनसा प्राणं सन्ध्याकालेषु वा सदा।
सर्वरोगविनिर्मुक्तो भवेद्योगी गतक्लमः॥ ४४॥
dhārayenmanasā prāṇaṁ sandhyākāleṣu vā sadā |
sarvarogavinirmukto bhavedyogī gataklamaḥ || 44||
नासाग्रे वायुविजयं भवति। नाभिमध्ये सर्वरोगविनाशः।
पादाङ्गुष्ठदारणाच्छरीरलघुता भवति।
रसनाद्वायुमाकृष्य यः पिबेत्सतततं नरः।
श्रमदाहौ तु न स्यातां नश्यन्ति व्याधयस्तथा॥ ४५॥
nāsāgre vāyuvijayaṁ bhavati | nābhimadhye sarvarogavināśaḥ |
pādāṅguṣṭhadāraṇāccharīralaghutā bhavati |
rasanādvāyumākṛṣya yaḥ pibetsatatataṁ naraḥ |
śramadāhau tu na syātāṁ naśyanti vyādhayastathā || 45||
सन्ध्ययोर्ब्राह्मणः काले वायुमाकृष्य यः पिबेत्।
त्रिमासात्तस्य कल्याणी जायते वाक् सरस्वती॥ ४६॥
sandhyayorbrāhmaṇaḥ kāle vāyumākṛṣya yaḥ pibet |
trimāsāttasya kalyāṇī jāyate vāk sarasvatī || 46||
एवं षण्मासाभ्यासात्सर्वरोगनिवृत्तिः।
जिह्वया वायुमानीय जिह्वामूले निरोधयेत्।
यः पिबेदमृतं विद्वान्सकलं भद्रमश्नुते॥ ४७॥
evaṁ ṣaṇmāsābhyāsātsarvaroganivṛttiḥ |
jihvayā vāyumānīya jihvāmūle nirodhayet |
yaḥ pibedamṛtaṁ vidvānsakalaṁ bhadramaśnute || 47||
आत्मन्यात्मानमिडया धारयित्वा भ्रुवोन्तरे।
विभेद्य त्रिदशाहारं व्याधिस्थोऽपि विमुच्यते॥ ४८॥
ātmanyātmānamiḍayā dhārayitvā bhruvontare |
vibhedya tridaśāhāraṁ vyādhistho'pi vimucyate || 48||
नाडीभ्यां वायुमारोप्य नाभौ तुन्दस्य पार्श्वयोः।
घटिकैकां वहेद्यस्तु व्याधिभिः स विमुच्यते॥ ४९॥
nāḍībhyāṁ vāyumāropya nābhau tundasya pārśvayoḥ |
ghaṭikaikāṁ vahedyastu vyādhibhiḥ sa vimucyate || 49||
मासमेकं त्रिसन्ध्यं तु जिह्वयारोप्य मारुतम्।
विभेद्य त्रिदशाहारं धारयेत्तुन्दमध्यमे॥ ५०॥
māsamekaṁ trisandhyaṁ tu jihvayāropya mārutam |
vibhedya tridaśāhāraṁ dhārayettundamadhyame || 50||
ज्वराः सर्वेऽपि नश्यन्ति विषाणि विविधानि च।
मुहूर्तमपि यो नित्यं नासाग्रे मनसा सह॥ ५१॥
jvarāḥ sarve'pi naśyanti viṣāṇi vividhāni ca |
muhūrtamapi yo nityaṁ nāsāgre manasā saha || 51||
सर्वं तरति पाप्मानं तस्य जन्म शतार्जितम्।
तारसंयमात्सकलविषयज्ञानं भवति।
नासाग्रे चित्तसंयमादिन्द्रलोकज्ञानम्।
तदधश्चित्तसंयमादग्निलोकज्ञानम्।
चक्शुषि चित्तसंयमात्सर्वलोकज्ञानम्।
श्रोत्रे चित्तस्य संयमाद्यमलोकज्ञानम्।
तत्पार्श्वे संयमान्निरृतिलोकज्ञानम्।
पृष्ठभागे संयमाद्वरुणलोकज्ञानम्।
वामकर्णे संयमाद्वायुलोकज्ञानम्।
कण्ठे संयमात्सोमलोकज्ञानम्।
वामचक्शुषि संयमाच्छिवलोकज्ञानम्।
मूर्ध्नि संयमाद्ब्रह्मलोकज्ञानम्।
पादादोभागे संयमादतललोकज्ञानम्।
पादे संयमाद्वितललोकज्ञानम्।
पादसन्धौ संयमान्नितललोकज्ञानम्।
जङ्घे संयमात्सुतललोकज्ञानम्।
जानौ संयमान्महातललोकज्ञानम्।
ऊरौ चित्तसंयमाद्रसातललोकज्ञानम्।
कटौ चित्तसंयमात्तलातललोकज्ञानम्।
नाभौ चित्तसंयमाद्भूलोकज्ञानम्।
sarvaṁ tarati pāpmānaṁ tasya janma śatārjitam |
tārasaṁyamātsakalaviṣayajñānaṁ bhavati |
nāsāgre cittasaṁyamādindralokajñānam |
tadadhaścittasaṁyamādagnilokajñānam |
cakśuṣi cittasaṁyamātsarvalokajñānam |
śrotre cittasya saṁyamādyamalokajñānam |
tatpārśve saṁyamānnirṛtilokajñānam |
pṛṣṭhabhāge saṁyamādvaruṇalokajñānam |
vāmakarṇe saṁyamādvāyulokajñānam |
kaṇṭhe saṁyamātsomalokajñānam |
vāmacakśuṣi saṁyamācchivalokajñānam |
mūrdhni saṁyamādbrahmalokajñānam |
pādādobhāge saṁyamādatalalokajñānam |
pāde saṁyamādvitalalokajñānam |
pādasandhau saṁyamānnitalalokajñānam |
jaṅghe saṁyamātsutalalokajñānam |
jānau saṁyamānmahātalalokajñānam |
ūrau cittasaṁyamādrasātalalokajñānam |
kaṭau cittasaṁyamāttalātalalokajñānam |
nābhau cittasaṁyamādbhūlokajñānam |
कुक्शौ संयमाद्भुवर्लोकज्ञानम्।
हृदि चित्तस्य संयमात्स्वर्लोकज्ञानम्।
हृदयोर्ध्वभागे चित्तसंयमान्महर्लोकज्ञानम्।
कण्ठे चित्तसंयमाज्जनोलोकज्ञानम्।
भ्रूमध्ये चित्तसंयमात्तपोलोकज्ञानम्।
मूर्ध्नि चित्तसंयमात्सत्यलोकज्ञानम्।
धर्माधर्मसंयमादतीतानागतज्ञानम्।
तत्तज्जन्तुध्वनौ चित्तसंयमात्सर्वजन्तुरुतज्ञानम्।
संचितकर्मणि चित्तसंयमात्पूर्वजातिज्ञानम्।
परचित्ते चित्तसंयमात्परचित्तज्ञानम्।
कायरूपे चित्तसंयमादन्यादृश्यरूपम्।
बले चित्तसंयमाद्धनुमदादिबलम्।
सूर्ये चित्तसंयमाद्भुवनज्ञानम्।
चन्द्रे चित्तसंयमात्ताराव्यूहज्ञानम्।
ध्रुवे तद्गतिदर्शनम्। स्वार्थसंयमात्पुरुषज्ञानम्।
नाभिचक्रे कायव्यूहज्ञानम्। कण्ठकूपे क्शुत्पिपासा निवृत्तिः।
कूर्मनाड्यां स्थैर्यम्। तारे सिद्धदर्शनम्।
कायाकाशसंयमादाकाशगमनम्।
तत्तत्स्थाने संयमात्तत्तत्सिद्धयो भवन्ति॥ ७॥
kukśau saṁyamādbhuvarlokajñānam |
hṛdi cittasya saṁyamātsvarlokajñānam |
hṛdayordhvabhāge cittasaṁyamānmaharlokajñānam |
kaṇṭhe cittasaṁyamājjanolokajñānam |
bhrūmadhye cittasaṁyamāttapolokajñānam |
mūrdhni cittasaṁyamātsatyalokajñānam |
dharmādharmasaṁyamādatītānāgatajñānam |
tattajjantudhvanau cittasaṁyamātsarvajanturutajñānam |
saṁcitakarmaṇi cittasaṁyamātpūrvajātijñānam |
paracitte cittasaṁyamātparacittajñānam |
kāyarūpe cittasaṁyamādanyādṛśyarūpam |
bale cittasaṁyamāddhanumadādibalam |
sūrye cittasaṁyamādbhuvanajñānam |
candre cittasaṁyamāttārāvyūhajñānam |
dhruve tadgatidarśanam | svārthasaṁyamātpuruṣajñānam |
nābhicakre kāyavyūhajñānam | kaṇṭhakūpe kśutpipāsā nivṛttiḥ |
kūrmanāḍyāṁ sthairyam | tāre siddhadarśanam |
kāyākāśasaṁyamādākāśagamanam |
tattatsthāne saṁyamāttattatsiddhayo bhavanti || 7||
अथ प्रत्याहारः। स पञ्चविधः विषयेषु विचरतामिन्द्रियाणां
बलादाहरणं प्रत्याहरः। यद्यत्पश्यति तत्सर्वमामेति प्रत्याहारः।
नित्यविहितकर्मफलत्यागः प्रत्याहारः।
सर्वविषयपराङ्मुखत्वं प्रत्याहारः।
अष्टादशसु मर्मस्थानेषु क्रमाद्धारणं प्रत्याहारः।
पादाङ्गुष्ठगुल्फजङ्घाजानूरुपायुमेढ्रनाभिहृदय-
कण्ठकूपतालुनासाक्शिभ्रूमध्यललाटमूर्ध्नि स्थानानि।
तेषु क्रमादारोहावरोहक्रमेण प्रत्याहरेत्॥ ८॥
atha pratyāhāraḥ | sa pañcavidhaḥ viṣayeṣu vicaratāmindriyāṇāṁ
balādāharaṇaṁ pratyāharaḥ | yadyatpaśyati tatsarvamāmeti pratyāhāraḥ |
nityavihitakarmaphalatyāgaḥ pratyāhāraḥ |
sarvaviṣayaparāṅmukhatvaṁ pratyāhāraḥ |
aṣṭādaśasu marmasthāneṣu kramāddhāraṇaṁ pratyāhāraḥ |
pādāṅguṣṭhagulphajaṅghājānūrupāyumeḍhranābhihṛdaya-
kaṇṭhakūpatālunāsākśibhrūmadhyalalāṭamūrdhni sthānāni |
teṣu kramādārohāvarohakrameṇa pratyāharet || 8||
अथ धारणा। सा त्रिविधा। आत्मनि मनोधारणं दहराकाशे
बाह्याकाशधारणं पृथिव्यप्तेजोवाय्वाकाशेषु
पञ्चमूर्तिधारणं चेति॥ ९॥
atha dhāraṇā | sā trividhā | ātmani manodhāraṇaṁ daharākāśe
bāhyākāśadhāraṇaṁ pṛthivyaptejovāyvākāśeṣu
pañcamūrtidhāraṇaṁ ceti || 9||
अथ ध्यानम्। तद्द्विविधं सगुणं निर्गुणं चेति।
सगुणं मूर्तिध्यानम्। निर्गुणमात्मयाथात्म्यम्॥ १०॥
atha dhyānam | taddvividhaṁ saguṇaṁ nirguṇaṁ ceti |
saguṇaṁ mūrtidhyānam | nirguṇamātmayāthātmyam || 10||
अथ समाधिः। जीवात्मपरमात्मैक्यावस्थात्रिपुटीरहिता
परमानन्दस्वरूपा शुद्धचैतन्यात्मिका भवति॥ ११॥
atha samādhiḥ | jīvātmaparamātmaikyāvasthātripuṭīrahitā
paramānandasvarūpā śuddhacaitanyātmikā bhavati || 11||
इति प्रथमोऽध्यायः॥ १॥
iti prathamo'dhyāyaḥ || 1||
अथ ह शाण्डिल्यो ह वै ब्रह्मऋषिश्चतुर्षु वेदेषु
ब्रह्मविद्यामलभमानः किं नामेत्यथर्वाणं
भगवन्तमुपसन्नः पप्रच्छाधीहि भगवन् ब्रह्मविद्यां
येन श्रेयोऽवाप्स्यामीति। स होवाचाथर्वा शाण्डिल्य सत्यं
विज्ञानमनन्तं ब्रह्म यस्मिन्निदमोतं च प्रोतं च।
यस्मिन्निदं सं च विचैति सर्वं यस्मिन्विज्ञाते सर्वमिदं
विज्ञातं भवति। तदपाणिपादमचक्शुःश्रोत्रमजिह्वमशरीर-
मग्राह्यमनिर्देश्यम्। यतो वाचो निवर्तन्ते। अप्राप्य मनसा
सह। यत्केवलं ज्ञानगम्यम्। प्रज्ञा च यस्मात्प्रसृता
पुराणी। यदेकमद्वितीयम्। आकाशवत्सर्वगतं सुसूक्श्मं
निरञ्जनं निष्क्रियं सन्मात्रं चिदानन्दैकरसं शिवं
प्रशान्तममृतं तत्परं च ब्रह्म। तत्त्वमसि। तज्ज्ञानेन हि
विजानीहि य एको देव आत्मशक्तिप्रधानः सर्वज्ञः सर्वेश्वरः
सर्वभूतान्तरात्मा सर्वभूताधिवासः सर्वभूतनिगूढो
भूतयोनिर्योगैकगम्यः। यश्च विश्वं सृजति विश्वं बिभर्ति
विश्वं भुङ्क्ते स आत्मा। आत्मनि तं तं लोकं विजानीहि। मा
शोचीरात्मविज्ञानी शोकस्यान्तं गमिष्यति॥
इति द्वितीयोऽध्यायः॥ २॥
atha ha śāṇḍilyo ha vai brahmaṛṣiścaturṣu vedeṣu
brahmavidyāmalabhamānaḥ kiṁ nāmetyatharvāṇaṁ
bhagavantamupasannaḥ papracchādhīhi bhagavan brahmavidyāṁ
yena śreyo'vāpsyāmīti | sa hovācātharvā śāṇḍilya satyaṁ
vijñānamanantaṁ brahma yasminnidamotaṁ ca protaṁ ca |
yasminnidaṁ saṁ ca vicaiti sarvaṁ yasminvijñāte sarvamidaṁ
vijñātaṁ bhavati | tadapāṇipādamacakśuḥśrotramajihvamaśarīra-
magrāhyamanirdeśyam | yato vāco nivartante | aprāpya manasā
saha | yatkevalaṁ jñānagamyam | prajñā ca yasmātprasṛtā
purāṇī | yadekamadvitīyam | ākāśavatsarvagataṁ susūkśmaṁ
nirañjanaṁ niṣkriyaṁ sanmātraṁ cidānandaikarasaṁ śivaṁ
praśāntamamṛtaṁ tatparaṁ ca brahma | tattvamasi | tajjñānena hi
vijānīhi ya eko deva ātmaśaktipradhānaḥ sarvajñaḥ sarveśvaraḥ
sarvabhūtāntarātmā sarvabhūtādhivāsaḥ sarvabhūtanigūḍho
bhūtayoniryogaikagamyaḥ | yaśca viśvaṁ sṛjati viśvaṁ bibharti
viśvaṁ bhuṅkte sa ātmā | ātmani taṁ taṁ lokaṁ vijānīhi | mā
śocīrātmavijñānī śokasyāntaṁ gamiṣyati ||
iti dvitīyo'dhyāyaḥ || 2||
अथैनं शाण्डिल्योऽथर्वाणं पप्रच्छ यदेकमक्शरं
निष्क्रियं शिवं सन्मात्रं परंब्रह्म। तस्मात्कथमिदं
विश्वं जायते कथं स्थीयते कथमस्मिंल्लीयते। तन्मे संशयं
छेत्तुमर्हसीति। स होवाचाथर्वा सत्यं शाण्डिल्य परंब्रह्म
निष्क्रियमक्शरमिति। अथाप्यस्यारूपस्य ब्रह्मणस्त्रीणि
रूपाणि भवन्ति सकलं निष्कलं सकलनिष्कलं चेति।
यत्सत्यं विज्ञानमानन्दं निष्क्रियं निरञ्जनं सर्वगतं
सुसूक्श्मं सर्वतोमुखमनिर्देश्यममृतमस्ति तदिदं निष्कलं
रूपम्। अथास्य या सहजास्त्यविद्या मूलप्रकृतिर्माया
लोहितशुक्लकृष्णा। तया सहायवान् देवः कृष्णपिङ्गलो
ममेश्वर ईष्टे। तदिदमस्य सकलनिष्कलं रूपम्॥ अथैष
ज्ञानमयेन तपसा चीयमानोऽकामयत बहु स्यां प्रजायेयेति।
अथैतस्मात्तप्यमानात्सत्यकामात्त्रीण्यक्शराण्यजायन्त। तिस्रो
व्याहृतयस्त्रिपदा गायत्री त्रयो वेदास्त्रयो देवास्त्रयो वर्णास्त्रयोऽग्नयश्च
जायन्ते। योऽसौ देवो भगवान्सर्वैश्वर्यसंपन्नः सर्वव्यापी
सर्वभूतानां हृदये संनिविष्टो मायावी मायया क्रीडति स ब्रह्मा
स विष्णुः स रुद्रः स इन्द्रः स सर्वे देवाः सर्वाणि भूतानि स एव
पुरस्तात्स एव पश्चात्स एवोत्तरतः स एव दक्शिणतः स एवाधस्तात्स
एवोपरिष्टात्स एव सर्वम्। अथास्य देवस्यात्मशक्तेरात्मक्रीडस्य
भक्तानुकंपिनो दत्तात्रेयरूपा सुरूपा तनूरवासा इन्दीवरदलप्रख्या
athainaṁ śāṇḍilyo'tharvāṇaṁ papraccha yadekamakśaraṁ
niṣkriyaṁ śivaṁ sanmātraṁ paraṁbrahma | tasmātkathamidaṁ
viśvaṁ jāyate kathaṁ sthīyate kathamasmiṁllīyate | tanme saṁśayaṁ
chettumarhasīti | sa hovācātharvā satyaṁ śāṇḍilya paraṁbrahma
niṣkriyamakśaramiti | athāpyasyārūpasya brahmaṇastrīṇi
rūpāṇi bhavanti sakalaṁ niṣkalaṁ sakalaniṣkalaṁ ceti |
yatsatyaṁ vijñānamānandaṁ niṣkriyaṁ nirañjanaṁ sarvagataṁ
susūkśmaṁ sarvatomukhamanirdeśyamamṛtamasti tadidaṁ niṣkalaṁ
rūpam | athāsya yā sahajāstyavidyā mūlaprakṛtirmāyā
lohitaśuklakṛṣṇā | tayā sahāyavān devaḥ kṛṣṇapiṅgalo
mameśvara īṣṭe | tadidamasya sakalaniṣkalaṁ rūpam || athaiṣa
jñānamayena tapasā cīyamāno'kāmayata bahu syāṁ prajāyeyeti |
athaitasmāttapyamānātsatyakāmāttrīṇyakśarāṇyajāyanta | tisro
vyāhṛtayastripadā gāyatrī trayo vedāstrayo devāstrayo varṇāstrayo'gnayaśca
jāyante | yo'sau devo bhagavānsarvaiśvaryasaṁpannaḥ sarvavyāpī
sarvabhūtānāṁ hṛdaye saṁniviṣṭo māyāvī māyayā krīḍati sa brahmā
sa viṣṇuḥ sa rudraḥ sa indraḥ sa sarve devāḥ sarvāṇi bhūtāni sa eva
purastātsa eva paścātsa evottarataḥ sa eva dakśiṇataḥ sa evādhastātsa
evopariṣṭātsa eva sarvam | athāsya devasyātmaśakterātmakrīḍasya
bhaktānukaṁpino dattātreyarūpā surūpā tanūravāsā indīvaradalaprakhyā
चतुर्बाहुरघोरापापकशिनी। तदिदमस्य सकलं रूपम्॥ १॥
caturbāhuraghorāpāpakaśinī | tadidamasya sakalaṁ rūpam || 1||
अथ हैनमथर्वाणं शाण्डिल्यः पप्रच्छ भगवन्सन्मात्रं
चिदानन्दैकरसं कस्मादुच्यते परं ब्रह्मेति। स होवाचाथर्वा
यस्माच्च बृहति बृंहयति च सर्वं तस्मादुच्यते परंब्रह्मेति।
अथ कस्मादुच्यते आत्मेति। यस्मात्सर्वमाप्नोति सर्वमादत्ते सर्वमत्ति
च तस्मादुच्यते आत्मेति। अथ कस्मादुच्यते महेश्वर इति। यस्मान्महत
ईशः शब्दध्वन्या चात्मशक्त्या च महत ईशते तस्मादुच्यते
महेश्वर इति। अथ कस्मादुच्यते दत्तात्रेय इति। यस्मात्सुदुश्चरं
तपस्तप्यमानायात्रये पुत्रकामायातितरां तुष्टेन भगवता
ज्योतिर्मयेनात्मैव दत्तो यस्माच्चानसूयायामत्रेस्तनयोऽभव-
त्तस्मादुच्यते दत्तात्रेय इति। अथ योऽस्य निरुक्तानि वेद स सर्वं वेद।
अथ यो ह वै विद्ययैनं परमुपास्ते सोऽहमिति स ब्रह्मविद्भवति॥
atha hainamatharvāṇaṁ śāṇḍilyaḥ papraccha bhagavansanmātraṁ
cidānandaikarasaṁ kasmāducyate paraṁ brahmeti | sa hovācātharvā
yasmācca bṛhati bṛṁhayati ca sarvaṁ tasmāducyate paraṁbrahmeti |
atha kasmāducyate ātmeti | yasmātsarvamāpnoti sarvamādatte sarvamatti
ca tasmāducyate ātmeti | atha kasmāducyate maheśvara iti | yasmānmahata
īśaḥ śabdadhvanyā cātmaśaktyā ca mahata īśate tasmāducyate
maheśvara iti | atha kasmāducyate dattātreya iti | yasmātsuduścaraṁ
tapastapyamānāyātraye putrakāmāyātitarāṁ tuṣṭena bhagavatā
jyotirmayenātmaiva datto yasmāccānasūyāyāmatrestanayo'bhava-
ttasmāducyate dattātreya iti | atha yo'sya niruktāni veda sa sarvaṁ veda |
atha yo ha vai vidyayainaṁ paramupāste so'hamiti sa brahmavidbhavati ||
अत्रैते श्लोका भवन्ति॥
atraite ślokā bhavanti ||
दत्तात्रेयं शिवं शान्तमिन्द्रनीलनिभं प्रभुम्।
आत्ममायारतं देवमवधूतं दिगम्बरम्॥ १॥
dattātreyaṁ śivaṁ śāntamindranīlanibhaṁ prabhum |
ātmamāyārataṁ devamavadhūtaṁ digambaram || 1||
भस्मोद्धूलितसर्वाङ्गं जटाजूटधरं विभुम्।
चतुर्बाहुमुदाराङ्गं प्रफ़ुल्लकमलेक्शणम्॥२॥
bhasmoddhūlitasarvāṅgaṁ jaṭājūṭadharaṁ vibhum |
caturbāhumudārāṅgaṁ prafullakamalekśaṇam ||2||
ज्ञानयोगनिधिं विश्वगुरुं योगिजनप्रियम्।
भक्तानुकंपिनं सर्वसाक्शिणं सिद्धसेवितम्॥ ३॥
jñānayoganidhiṁ viśvaguruṁ yogijanapriyam |
bhaktānukaṁpinaṁ sarvasākśiṇaṁ siddhasevitam || 3||
एवं यः सततं ध्यायेद्देवदेवं सनातनम्।
स मुक्तः सर्वपापेभ्यो निःश्रेयसमवाप्नुयात्॥ ४॥
evaṁ yaḥ satataṁ dhyāyeddevadevaṁ sanātanam |
sa muktaḥ sarvapāpebhyo niḥśreyasamavāpnuyāt || 4||
इत्यों सत्यमित्युपनिषत्॥
ityoṁ satyamityupaniṣat ||
इति तृतीयोऽध्यायः॥ ३॥
iti tṛtīyo'dhyāyaḥ || 3||
ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्शभिर्यजत्राः।
स्थिरैरङ्गैस्तुष्टुवासस्तनूभिर्व्यशेम देवहितं यदायुः।
स्वस्ति न इन्द्रो वृद्धश्रवाः। स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति नस्तार्क्श्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु॥
om bhadraṁ karṇebhiḥ śruṇuyāma devā bhadraṁ paśyemākśabhiryajatrāḥ |
sthirairaṅgaistuṣṭuvāsastanūbhirvyaśema devahitaṁ yadāyuḥ |
svasti na indro vṛddhaśravāḥ | svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkśyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ||
ॐ शान्तिः शान्तिः शान्तिः॥
om śāntiḥ śāntiḥ śāntiḥ ||
इति शाण्डिल्योपनिषत्समाप्ता॥
iti śāṇḍilyopaniṣatsamāptā ||
Encoded in ITRANS format by Sunder Hattangadi (sunderh@hotmail.com)
