Seventh Skandha · Chapter 35
Sourceहिमालय उवाच योगं वद महेशानि साङ्गं संवित्प्रदायकम् । कृतेन येन योग्योऽहं भवेयं तत्त्वदर्शने ॥ १ ॥ श्रीदेव्युवाच न योगो नभसः पृष्ठे न भूमौ न रसातले । ऐक्यं जीवात्मनोराहुर्योगं योगविशारदाः ॥ २ ॥ तत्प्रत्यूहाः षडाख्याता योगविघ्नकरानघ । कामक्रोधौ लोभमोहौ मदमात्सर्यसञ्ज्ञकौ ॥ ३ ॥ योगाङ्गैरेव भित्त्वा तान्योगिनो योगमाप्नुयुः । यमं नियममासनप्राणायामौ ततः परम् ॥ ४ ॥ प्रत्याहारं धारणाख्यं ध्यानं सार्धं समाधिना । अष्टाङ्गान्याहुरेतानि योगिनां योगसाधने ॥ ५ ॥ अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयाऽऽर्जवम् । क्षमा धृतिर्मिताहारः शौचं चेति यमा दश ॥ ६ ॥ तपः सन्तोष आस्तिक्यं दानं देवस्य पूजनम् । सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो हुतम् ॥ ७ ॥ दशैते नियमाः प्रोक्ता मया पर्वतनायक । पद्मासनं स्वस्तिकं च भद्रं वज्रासनं तथा ॥ ८ ॥ वीरासनमिति प्रोक्तं क्रमादासनपञ्चकम् । ऊर्वोरुपरि विन्यस्य सम्यक्पादतले शुभे ॥ ९ ॥ अङ्गुष्ठौ च निबध्नीयाद्धस्ताभ्यां व्युत्क्रमात्ततः । पद्मासनमिति प्रोक्तं योगिनां हृदयङ्गमम् ॥ १० ॥ जानूर्वोरन्तरे सम्यक्कृत्वा पादतले शुभे । ऋजुकायो विशेद्योगी स्वस्तिकं तत्प्रचक्षते ॥ ११ ॥ सीवन्याः पार्श्वयोर्न्यस्य गुल्फयुग्मं सुनिश्चितम् । वृषणाधः पादपार्ष्णी पार्ष्णिभ्यां परिबन्धयेत् ॥ १२ ॥ भद्रासनमिति प्रोक्तं योगिभिः परिपूजितम् । उर्वोः पादौ क्रमान्न्यस्य जान्वोः प्रत्यङ्मुखाङ्गुली ॥ १३ ॥ करौ विदध्यादाख्यातं वज्रासनमनुत्तमम् । एकं पादमधः कृत्वा विन्यस्योरुं तथोत्तरे ॥ १४ ॥ ऋजुकायो विशेद्योगी वीरासनमितीरितम् । इडयाऽऽकर्षयेद्वायुं बाह्यं षोडशमात्रया ॥ १५ ॥ धारयेत्पूरितं योगी चतुःषष्ट्या तु मात्रया । सुषुम्नामध्यगं सम्यग्द्वात्रिंशन्मात्रया शनैः ॥ १६ ॥ नाड्या पिङ्गलया चैव रेचयेद्योगवित्तमः । प्राणायाममिमं प्राहूर्योगशास्त्रविशारदाः ॥ १७ ॥ भूयो भूयः क्रमात्तस्य बाह्यमेवं समाचरेत् । मात्रावृद्धिः क्रमेणैव सम्यग्द्वादश षोडश ॥ १८ ॥ जपध्यानादिभिः सार्धं सगर्भं तं विदुर्बुधाः । तदपेतं विगर्भं च प्राणायामं परे विदुः ॥ १९ ॥ क्रमादभ्यस्यतः पुंसो देहे स्वेदोद्गमोऽधमः । मध्यमः कम्पसंयुक्तो भूमित्यागः परो मतः ॥ २० ॥ उत्तमस्य गुणावाप्तिर्यावच्छीलनमिष्यते । इन्द्रियाणां विचरतां विषयेषु निरर्गलम् ॥ २१ ॥ बलादाहरणं तेभ्यः प्रत्याहारोऽभिधीयते । अङ्गुष्ठगुल्फजानूरुमूलाधोलिङ्गनाभिषु ॥ २२ ॥ हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां ततो नसि । भ्रूमध्ये मस्तके मूर्ध्नि द्वादशान्ते यथाविधि ॥ २३ ॥ धारणं प्राणमरुतो धारणेति निगद्यते । समाहितेन मनसा चैतन्यान्तरवर्तिना ॥ २४ ॥ आत्मन्यभीष्टदेवानां ध्यानं ध्यानमिहोच्यते । समत्वभावना नित्यं जीवात्मपरमात्मनोः ॥ २५ ॥ समाधिमाहुर्मुनयः प्रोक्तमष्टाङ्गलक्षणम् । इदानीं कथये तेऽहं मन्त्रयोगमनुत्तमम् ॥ २६ ॥ विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं नग । चन्द्रसूर्याग्नितेजोभिर्जीवब्रह्मैक्यरूपकम् ॥ २७ ॥ तिस्रः कोट्यस्तदर्धेन शरीरे नाडयो मताः । तासु मुख्या दश प्रोक्तास्ताभ्यस्तिस्रो व्यवस्थिताः ॥ २८ ॥ प्रधाना मेरुदण्डेऽत्र चन्द्रसूर्याग्ररूपिणी । इडा वामे स्थिता नाडी शुभ्रा तु चन्द्ररूपिणी ॥ २९ ॥ शक्तिरूपा तु सा नाडी साक्षादमृतविग्रहा । दक्षिणे या पिङ्गलाख्या पुंरूपा सूर्यविग्रहा ॥ ३० ॥ सर्वतेजोमयी सा तु सुषुम्ना वह्निरूपिणी । तस्या मध्ये विचित्राख्ये इच्छाज्ञानक्रियात्मकम् ॥ ३१ ॥ मध्ये स्वयंभूलिङ्गं तु कोटिसूर्यसमप्रभम् । तदूर्ध्वं मायाबीजं तु हरात्माबिन्दुनादकम् ॥ ३२ ॥ तदूर्ध्वं तु शिखाकारा कुण्डली रक्तविग्रहा । देव्यात्मिका तु सा प्रोक्ता मदभिन्ना नगाधिप ॥ ३३ ॥ तद्बाह्ये हेमरूपाभं वादिसान्तचतुर्दलम् । द्रुतहेमसमप्रख्यं पद्मं तत्र विचिन्तयेत् ॥ ३४ ॥ तदूर्ध्वं त्वनलप्रख्यं षड्दलं हीरकप्रभम् । बादिलान्तषड्वर्णेन स्वाधिष्ठानमनुत्तमम् ॥ ३५ ॥ मूलमाधारषट्कोणं मूलाधारं ततो विदुः । स्वशब्देन परं लिङ्गं स्वाधिष्ठानं ततो विदुः ॥ ३६ ॥ तदूर्ध्वं नाभिदेशे तु मणिपूरं महाप्रभम् । मेघाभं विद्युदाभं च बहुतेजोमयं ततः ॥ ३७ ॥ मणिवद्भिन्नं तत्पद्मं मणिपद्मं तथोच्यते । दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम् ॥ ३८ ॥ विष्णुनाधिष्ठितं पद्मं विष्ण्वालोकनकारणम् । तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसन्निभम् ॥ ३९ ॥ कादिठान्तदलैरर्कपत्रैश्च समधिष्ठितम् । तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम् ॥ ४० ॥ शब्दब्रह्ममयं शब्दानाहतं तत्र दृश्यते । अनाहताख्यं तत्पद्मं मुनिभिः परिकीर्तितम् ॥ ४१ ॥ आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् । तदूर्ध्वं तु विशुद्धाख्यं दलं षोडशपङ्कजम् ॥ ४२ ॥ स्वरैः षोडशभिर्युक्तं धूम्रवर्णम् महाप्रभम् । विशुद्धं तनुते यस्माज्जीवस्य हंसलोकनात् ॥ ४३ ॥ विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् । आज्ञाचक्रं तदूर्ध्वं तु आत्मनाधिष्ठितं परम् ॥ ४४ ॥ आज्ञासंक्रमणं तत्र तेनाज्ञेति प्रकीर्तितम् । द्विदलं हक्षसंयुक्तं पद्मं तत्सुमनोहरम् ॥ ४५ ॥ कैलासाख्यं तदूर्ध्वं तु रोधिनी तु तदूर्ध्वतः । एवं त्वाधारचक्राणि प्रोक्तानि तव सुव्रत ॥ ४६ ॥ सहस्रारयुतं बिन्दुस्थानं तदूर्ध्वमीरितम् । इत्येतत्कथितं सर्वं योगमार्गमनुत्तमम् ॥ ४७ ॥ आदौ पूरकयोगेनाप्याधारे योजयेन्मनः । गुदमेढ्रान्तरे शक्तिस्तामाकुञ्च्य प्रबोधयेत् ॥ ४८ ॥ लिङ्गभेदक्रमेणैव बिन्दुचक्रं च प्रापयेत् । शम्भुना तां परां शक्तिमेकीभूतां विचिन्तयेत् ॥ ४९ ॥ तत्रोत्थितामृतं यत्तु द्रुतलाक्षारसोपमम् । पाययित्वा तु तां शक्तिं मायाख्यां योगसिद्धिदाम् ॥ ५० ॥ षड्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया । आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः ॥ ५१ ॥ एवमभ्यस्यमानस्याप्यहन्यहनि निश्चितम् । पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा ॥ ५२ ॥ जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् । ये गुणाः सन्ति देव्या मे जगन्मातुर्यथा तथा ॥ ५३ ॥ ते गुणाः साधकवरे भवन्त्येव न चान्यथा । इत्येवं कथितं तात वायुधारणमुत्तमम् ॥ ५४ ॥ इदानीं धारणाख्यं तु शृणुष्वावहितो मम । दिक्कालाद्यनवच्छिन्नदेव्यां चेतो विधाय च ॥ ५५ ॥ तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् । अथवा समलं चेतो यदि क्षिप्रं न सिद्ध्यति ॥ ५६ ॥ तदावयवयोगेन योगी योगान्समभ्यसेत् । मदीयहस्तपादादावङ्गे तु मधुरे नग ॥ ५७ ॥ चित्तं संस्थापयेन्मन्त्री स्थानस्थानजयात्पुनः । विशुद्धचित्तः सर्वस्मिन्रूपे संस्थापयेन्मनः ॥ ५८ ॥ यावन्मनो लयं याति देव्यां संविदि पर्वत । तावदिष्टमनुं मन्त्री जपहोमैः समभ्यसेत् ॥ ५९ ॥ मन्त्राभ्यासेन योगेन ज्ञेयज्ञानाय कल्पते । न योगेन विना मन्त्रो न मन्त्रेण विना हि सः ॥ ६० ॥ द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् । तमः परिवृते गेहे घटो दीपेन दृश्यते ॥ ६१ ॥ एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः । इति योगविधिः कृत्स्नः साङ्गः प्रोक्तो मयाऽधुना ॥ ६२ ॥ गुरूपदेशतो ज्ञेयो नान्यथा शास्त्रकोटिभिः ॥ ६३ ॥
himālaya uvāca yogaṃ vada maheśāni sāṅgaṃ saṃvitpradāyakam | kṛtena yena yogyo'haṃ bhaveyaṃ tattvadarśane || 1 || śrīdevyuvāca na yogo nabhasaḥ pṛṣṭhe na bhūmau na rasātale | aikyaṃ jīvātmanorāhuryogaṃ yogaviśāradāḥ || 2 || tatpratyūhāḥ ṣaḍākhyātā yogavighnakarānagha | kāmakrodhau lobhamohau madamātsaryasañjñakau || 3 || yogāṅgaireva bhittvā tānyogino yogamāpnuyuḥ | yamaṃ niyamamāsanaprāṇāyāmau tataḥ param || 4 || pratyāhāraṃ dhāraṇākhyaṃ dhyānaṃ sārdhaṃ samādhinā | aṣṭāṅgānyāhuretāni yogināṃ yogasādhane || 5 || ahiṃsā satyamasteyaṃ brahmacaryaṃ dayā''rjavam | kṣamā dhṛtirmitāhāraḥ śaucaṃ ceti yamā daśa || 6 || tapaḥ santoṣa āstikyaṃ dānaṃ devasya pūjanam | siddhāntaśravaṇaṃ caiva hrīrmatiśca japo hutam || 7 || daśaite niyamāḥ proktā mayā parvatanāyaka | padmāsanaṃ svastikaṃ ca bhadraṃ vajrāsanaṃ tathā || 8 || vīrāsanamiti proktaṃ kramādāsanapañcakam | ūrvorupari vinyasya samyakpādatale śubhe || 9 || aṅguṣṭhau ca nibadhnīyāddhastābhyāṃ vyutkramāttataḥ | padmāsanamiti proktaṃ yogināṃ hṛdayaṅgamam || 10 || jānūrvorantare samyakkṛtvā pādatale śubhe | ṛjukāyo viśedyogī svastikaṃ tatpracakṣate || 11 || sīvanyāḥ pārśvayornyasya gulphayugmaṃ suniścitam | vṛṣaṇādhaḥ pādapārṣṇī pārṣṇibhyāṃ paribandhayet || 12 || bhadrāsanamiti proktaṃ yogibhiḥ paripūjitam | urvoḥ pādau kramānnyasya jānvoḥ pratyaṅmukhāṅgulī || 13 || karau vidadhyādākhyātaṃ vajrāsanamanuttamam | ekaṃ pādamadhaḥ kṛtvā vinyasyoruṃ tathottare || 14 || ṛjukāyo viśedyogī vīrāsanamitīritam | iḍayā''karṣayedvāyuṃ bāhyaṃ ṣoḍaśamātrayā || 15 || dhārayetpūritaṃ yogī catuḥṣaṣṭyā tu mātrayā | suṣumnāmadhyagaṃ samyagdvātriṃśanmātrayā śanaiḥ || 16 || nāḍyā piṅgalayā caiva recayedyogavittamaḥ | prāṇāyāmamimaṃ prāhūryogaśāstraviśāradāḥ || 17 || bhūyo bhūyaḥ kramāttasya bāhyamevaṃ samācaret | mātrāvṛddhiḥ krameṇaiva samyagdvādaśa ṣoḍaśa || 18 || japadhyānādibhiḥ sārdhaṃ sagarbhaṃ taṃ vidurbudhāḥ | tadapetaṃ vigarbhaṃ ca prāṇāyāmaṃ pare viduḥ || 19 || kramādabhyasyataḥ puṃso dehe svedodgamo'dhamaḥ | madhyamaḥ kampasaṃyukto bhūmityāgaḥ paro mataḥ || 20 || uttamasya guṇāvāptiryāvacchīlanamiṣyate | indriyāṇāṃ vicaratāṃ viṣayeṣu nirargalam || 21 || balādāharaṇaṃ tebhyaḥ pratyāhāro'bhidhīyate | aṅguṣṭhagulphajānūrumūlādholiṅganābhiṣu || 22 || hṛdgrīvākaṇṭhadeśeṣu lambikāyāṃ tato nasi | bhrūmadhye mastake mūrdhni dvādaśānte yathāvidhi || 23 || dhāraṇaṃ prāṇamaruto dhāraṇeti nigadyate | samāhitena manasā caitanyāntaravartinā || 24 || ātmanyabhīṣṭadevānāṃ dhyānaṃ dhyānamihocyate | samatvabhāvanā nityaṃ jīvātmaparamātmanoḥ || 25 || samādhimāhurmunayaḥ proktamaṣṭāṅgalakṣaṇam | idānīṃ kathaye te'haṃ mantrayogamanuttamam || 26 || viśvaṃ śarīramityuktaṃ pañcabhūtātmakaṃ naga | candrasūryāgnitejobhirjīvabrahmaikyarūpakam || 27 || tisraḥ koṭyastadardhena śarīre nāḍayo matāḥ | tāsu mukhyā daśa proktāstābhyastisro vyavasthitāḥ || 28 || pradhānā merudaṇḍe'tra candrasūryāgrarūpiṇī | iḍā vāme sthitā nāḍī śubhrā tu candrarūpiṇī || 29 || śaktirūpā tu sā nāḍī sākṣādamṛtavigrahā | dakṣiṇe yā piṅgalākhyā puṃrūpā sūryavigrahā || 30 || sarvatejomayī sā tu suṣumnā vahnirūpiṇī | tasyā madhye vicitrākhye icchājñānakriyātmakam || 31 || madhye svayaṃbhūliṅgaṃ tu koṭisūryasamaprabham | tadūrdhvaṃ māyābījaṃ tu harātmābindunādakam || 32 || tadūrdhvaṃ tu śikhākārā kuṇḍalī raktavigrahā | devyātmikā tu sā proktā madabhinnā nagādhipa || 33 || tadbāhye hemarūpābhaṃ vādisāntacaturdalam | drutahemasamaprakhyaṃ padmaṃ tatra vicintayet || 34 || tadūrdhvaṃ tvanalaprakhyaṃ ṣaḍdalaṃ hīrakaprabham | bādilāntaṣaḍvarṇena svādhiṣṭhānamanuttamam || 35 || mūlamādhāraṣaṭkoṇaṃ mūlādhāraṃ tato viduḥ | svaśabdena paraṃ liṅgaṃ svādhiṣṭhānaṃ tato viduḥ || 36 || tadūrdhvaṃ nābhideśe tu maṇipūraṃ mahāprabham | meghābhaṃ vidyudābhaṃ ca bahutejomayaṃ tataḥ || 37 || maṇivadbhinnaṃ tatpadmaṃ maṇipadmaṃ tathocyate | daśabhiśca dalairyuktaṃ ḍādiphāntākṣarānvitam || 38 || viṣṇunādhiṣṭhitaṃ padmaṃ viṣṇvālokanakāraṇam | tadūrdhve'nāhataṃ padmamudyadādityasannibham || 39 || kādiṭhāntadalairarkapatraiśca samadhiṣṭhitam | tanmadhye bāṇaliṅgaṃ tu sūryāyutasamaprabham || 40 || śabdabrahmamayaṃ śabdānāhataṃ tatra dṛśyate | anāhatākhyaṃ tatpadmaṃ munibhiḥ parikīrtitam || 41 || ānandasadanaṃ tattu puruṣādhiṣṭhitaṃ param | tadūrdhvaṃ tu viśuddhākhyaṃ dalaṃ ṣoḍaśapaṅkajam || 42 || svaraiḥ ṣoḍaśabhiryuktaṃ dhūmravarṇam mahāprabham | viśuddhaṃ tanute yasmājjīvasya haṃsalokanāt || 43 || viśuddhaṃ padmamākhyātamākāśākhyaṃ mahādbhutam | ājñācakraṃ tadūrdhvaṃ tu ātmanādhiṣṭhitaṃ param || 44 || ājñāsaṃkramaṇaṃ tatra tenājñeti prakīrtitam | dvidalaṃ hakṣasaṃyuktaṃ padmaṃ tatsumanoharam || 45 || kailāsākhyaṃ tadūrdhvaṃ tu rodhinī tu tadūrdhvataḥ | evaṃ tvādhāracakrāṇi proktāni tava suvrata || 46 || sahasrārayutaṃ bindusthānaṃ tadūrdhvamīritam | ityetatkathitaṃ sarvaṃ yogamārgamanuttamam || 47 || ādau pūrakayogenāpyādhāre yojayenmanaḥ | gudameḍhrāntare śaktistāmākuñcya prabodhayet || 48 || liṅgabhedakrameṇaiva binducakraṃ ca prāpayet | śambhunā tāṃ parāṃ śaktimekībhūtāṃ vicintayet || 49 || tatrotthitāmṛtaṃ yattu drutalākṣārasopamam | pāyayitvā tu tāṃ śaktiṃ māyākhyāṃ yogasiddhidām || 50 || ṣaḍcakradevatāstatra santarpyāmṛtadhārayā | ānayettena mārgeṇa mūlādhāraṃ tataḥ sudhīḥ || 51 || evamabhyasyamānasyāpyahanyahani niścitam | pūrvoktadūṣitā mantrāḥ sarve sidhyanti nānyathā || 52 || jarāmaraṇaduḥkhādyairmucyate bhavabandhanāt | ye guṇāḥ santi devyā me jaganmāturyathā tathā || 53 || te guṇāḥ sādhakavare bhavantyeva na cānyathā | ityevaṃ kathitaṃ tāta vāyudhāraṇamuttamam || 54 || idānīṃ dhāraṇākhyaṃ tu śṛṇuṣvāvahito mama | dikkālādyanavacchinnadevyāṃ ceto vidhāya ca || 55 || tanmayo bhavati kṣipraṃ jīvabrahmaikyayojanāt | athavā samalaṃ ceto yadi kṣipraṃ na siddhyati || 56 || tadāvayavayogena yogī yogānsamabhyaset | madīyahastapādādāvaṅge tu madhure naga || 57 || cittaṃ saṃsthāpayenmantrī sthānasthānajayātpunaḥ | viśuddhacittaḥ sarvasminrūpe saṃsthāpayenmanaḥ || 58 || yāvanmano layaṃ yāti devyāṃ saṃvidi parvata | tāvadiṣṭamanuṃ mantrī japahomaiḥ samabhyaset || 59 || mantrābhyāsena yogena jñeyajñānāya kalpate | na yogena vinā mantro na mantreṇa vinā hi saḥ || 60 || dvayorabhyāsayogo hi brahmasaṃsiddhikāraṇam | tamaḥ parivṛte gehe ghaṭo dīpena dṛśyate || 61 || evaṃ māyāvṛto hyātmā manunā gocarīkṛtaḥ | iti yogavidhiḥ kṛtsnaḥ sāṅgaḥ prokto mayā'dhunā || 62 || gurūpadeśato jñeyo nānyathā śāstrakoṭibhiḥ || 63 ||
English translation
1. Himalaya said "O MahesVan! Now tell me the Yoga with all its Amgas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instructions.
2-10. S'ri Devi said "The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Patala). Those who are skilled in the Yogas say that the realisation of the identity between the Jivatma and the Paramatma is "Yoga." O Sinless One! The enemies to this Yoga are six; and they are lust, anger, greed, ignorance, vanity and jealousy. The Yogis attain the Yoga when they become able to destroy these six enemies by practising the accompaniments to Yoga. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi, these are the eight limbs of Yoga. Yama includes Ahimsa (non-injuring; non- killing); truthfulness; Asteyam (non-stealing by mind or deed); Brahmacharya (continence); Daya (mercy to all beings); Uprightness; forgiveness, steadiness; eating frugally, restrictedly and cleanliness (external and internal). These are ten in number. Niyama includes also ten qualities (1) Tapasya (austerities and penances); (2) contentment; (3) Astikya (faith in the God and the Vedas, Devas, Dharma and Adharma); (4) Charity (in good causes); worship of God; hearing the Siddhantas (established sayings) of the Vedas; Hri or modesty (not to do any irreligious or blameable acts); S'raddha (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gayatris or sayings of Puranas) and (10) Homam (offering oblations daily to the Sacred Fire). There are five kinds of Asanas (Postures) that are commendable: Padmasan, Svastikasan, Bhadrasan, Vajrasan and Virasan. Padmasan consists in crossing the legs and placing the feet on the opposite thighs (the right foot on the left thigh and the left foot on the right thigh) and catching by the right hand brought round the back, the toes of the right foot and catching by the left hand brought round the back the toes of the left
foot; sitting then straight and with ease. This is recomnnended by the Yogis (and by this one can raise oneself in the air).
N. B. - The hands, according to some, need not be carried round the back; both the hands are crossed and placed similarly on the thighs.
11-20. Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikasan. Bhadrasan consists in placing well the two heels on the two sides of the two nerves of the testicle, near the anus and catching by the two hands the two heels at the lower part of the testicles and then sitting at ease. This is very much liked by the Yogis. Vajrasan (diamond seat) consists in placing the feet on the two thighs respectively and placing the fingers below the thighs with the hands also there, and then sitting at ease. Virasan consists in sitting cross on the hams in placing the right foot under the right thigh and the left foot under the left thigh and sitting at ease with body straight.
Taking in the breath by the Ida (the left nostril) so long as we count "Om" sixteen, retaining it in the Susumna so long as we count "Om" sixty-four times and then exhaling it slowly by the Pingala nadi (the right nostril) as long as we count "Om" thirty-two times. (The first process is called Puraka, the second is called Kumbhaka, and the third is called Rechaka). This is called one Pranayama by those versed in the Yogas. Thus one should go on again and again with his Pranayama. At the very beginning, try with the number twelve, /. e., as we count "Om" twelve times and then increase the number gradually to sixteen and so on. Pranayama is of two kinds Sagarbha and Vigarbha. It is called Sagarbha when Pranayama is performed with repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Pranayama when "Om" is simply counted and no other Mantram. When this Pranayama is practised repeatedly, perspiration comes first when it is called of the lowest order; when the body begins to tremble, it is called middling; and when one rises up in the air, leaving the ground, it is called the best Pranayama.
(Therefore one who practises Pranayama ought to continue it till he becomes able to rise in the air).
21-30. Now comes Pratyahara. The senses travel spontaneously towards their objects, as if they are without anyone to check. To curb them perforce and to make them turn backwards from those objects is called "Pratyahara," To hold the Prana Vayu on toes, heels, knees, thighs, sacrum genital organs, navel, heart, neck, throat, the soft palate, nose, between the eyebrows, and on the top of the head, at these twelve places respectively is called the "Dharana."
Concentrate the mind on the consciousness inside and then meditate the Ista Devata within the Jivatma. This is the Dhyana. Samadhi is identifying always the Jivatma and Paramatma. Thus the sages say. (Samadhi is of two kinds (1) Samprajhata, or Savikalpak and (2) Nirvikalpak. When the ideas the Knower, Knowledge and the Thing Known, remain separate in the consciousness and yet the mind feels the one Akhanda Sachchidananda Brahma and his heart remains, there, that is called Samprajhata Samadhi; and when those three vanish away and the one Brahma remains, it is called Asamprajhata Samadhi). Thus I have described to you the Yoga with its eight limbs. O Mountain! This body composed of the five elements, and with JTva endowed with the essence of the Sun, the Moon, and the Fire and Brahma in it as one and the same, is denominated by the term "VisVa." There are the 350,000 nadis in this body of man; of these, the principal are ten. Out of the ten again, the three are most prominent. The foremost and first of these three is Susumna, of the nature of the Moon, Sun, and Fire, situated in the centre of the spinal cord (it extends from the sacral plexus below to the Brahmaradhra in the head at the top where it looks like a blown Dhustura flower). On the left of this Susumna is the Ida Nadi, white and looking like Moon; this Nadi is of the nature of Force, nectar-like. On the right side of the Susumna is the Pingala Nadi of the nature of a male; it represents the Sun. The Susumna comprises the nature of the all the Tejas (fires) and it represents Fire.
31-41. The inmost of Susumna is Vichtra or Chitrini Bhulingam nadi (of the form of a cobweb) in the middle of which resides the Ichcha (will), Jhana (knowledge) and Kriya (action) S'aktis, and resplendent like the Millions of Suns. Above Him is situated Hrim, the Maya Vija Haratma with "Ha" and Chandravindu repesenting the Sound (Nada). Above this is the Flame, Kula Kundalini (the Serpent Fire) of a red colour, and as it were, intoxicated. Outside Her is the Adhara Lotus of a yellow colour having a dimension of four digits and Comprising the four letters "va", "s'a", "sa", and "sa". The Yogis meditate on this. In its centre is the hexagonal space (Pitham). This is called the Muladhara for it is the base and it supports all the six lotuses. Above it is the Svadhisthana Chakra, fiery and emitting lustre like diamond and with six petals representing the six letters "ba", "bha", "ma", "ya", "ra", "la". The word "Sva" means "Param Lingam" (superior Male Symbol). Therefore the sages call this "Svadhisthan Chakram. Above it is situated the "Manipura Chakram" of the colour of lightning in clouds and very fiery; it comprises the ten Petals, comprising the 10 letters da, dha, na, ta, tha, da, dha, na, pa, pha. The lotus resembles a full blown pearl; hence it is "Manipadma." Visnu dwells here. Meditation here leads to the sight of Visnu, Above it is "Anahata" Padma with the twelve petals representing, the twelve letters Ka, Kha, Gha, m###, (cha), (chha), (Ja), (Jha,) lya, ta, and tha. In the middle is Banalingam, resplendent like the Sun. This lotus emits the sound S'abda Brabma, without being struck; therefore it is called the Anahata Lotus. This is the source of joy. Here dwells Rudra, the Highest Person."
42-43. Above it is situated the Vis'uddha Chakra of the sixteen petals, comprising the sixteen letters a, a, i, T, u, u, ri, ri, li, Iri, e, ai, o, ar, am, ah. This is of a smoky colour, highly lustrous, and is situated in the throat. The Jivatma sees the Paramatma (the Highest Self) here and it is purified; hence it is called Vis'uddha. This wonderful lotus is termed Akas'a.
44-45. Above that is situated betwixt the eyebrows the exceedingly beautiful Ajha Chakra with two petals comprising the two letters
"Ha," and Ksa. The Self resides in this lotus. When persons are stationed here, they can see everything and know of the present, past and future. There one gets the commands from the Highest Deity (e. g. now this is for you to do and so on); therefore it is called the Ajha Chakra.
46-47. Above that is the Kailas'a Chakra; over it is the Rodhini Chikra. O One of good vows! Thus I have described to you all about the Adhara Chakras. The prominent Yogis say that above that again, is the Vindu Sthan, the seat of the Supreme Deity with thousand petals. O Best of Mountains! Thus I declare the best of the paths leading to Yoga.
48. Now hear what is the next thing to do. First by the "Puraka", Pranayama, fix the mind on the Muladhara Lotus. Then contract and arouse the Kula Kundalini S'akti there, between the anus and the genital organs, by that Vayu.
49. Pierce, then, the Lingams (the lustrous Svayambhu Adi Lingam) in the several Chakras above-mentioned and transfer along with it the heart united with the S'akti to the Sahasrara (the Thousand petalled Lotus). Then meditate the S'akti united with S'ambhu there.
50-51. There is produced in the Vindu Chakra, out of the intercourse of S'iva and S'akti, a kind of nectar-juice, resembling a sort of red- dye (lac). With that Nectar of Joy, the wise Yogis make the Maya S'akti, yielding successes in Yoga, drink; then pleasing all the Devas in the six Chakras with the offerings of that Nectar, the Yogi brings the S'akti down again on the Muladhara Lotus.
52. Thus by daily practising this, all the above mantras will no doubt, be made to come to complete success.
53-54. And one will be free from this Samsara, filled with old age and death, etc. O Lord of Mountains! I am the World Mother; My devotee will get all My qualities; there is no doubt in this. O Child! I have thus described to you the excellent Yoga, holding the Vayu (Pavana Dharana Yoga).
55. Now hear from Me the Dharana Yoga. To fix thoroughly one's heart on the Supremely Lustrous Force of Mine, pervading all the quarters, countries, and all time leads soon to the union of the Jiva and the Brahma.
56-58. If one does not quickly do this, owing to impurities of heart, then the Yogi ought to adopt what is called the "Avayava Yoga." O Chief of Mountains! The Sadhaka should fix his heart on my gentle hands, feet and other limbs one by one and try to conquer each of these places. Thereby his heart would be purified. Then he should fix that purified heart on My Whole Body.
59-62. The practiser must practise with Japam and Homam the Mantram till his mind be not dissolved in Me, My Consciousness. By the practice of meditating on the Mantra, the thing to be known (Brahma) is transformed into knowledge. Know this as certain, that the Mantra is futile without Yoga and the Yoga is futile without the Mantra. The Mantra and the Yoga are the two infallible means to realise Brahma. As the jar in a dark room is visible by a lamp, so this JTvatma, surrounded by Maya is visible by means of Mantra to the Paramatma (the Highest Self). O Best of Mountains! Thus I have described to you the Yogas with their Angas (limbs). You should receive instructions about them from the mouth of a Guru; else millions of S'astras will never be able to give you a true realisation of the meanings of the yogas.
Here ends the Thirty-fifth Chapter of the Seventh Book on the Yoga and the Mantra Siddhi in the Maha Puranam S'ri Mad Devi Bhagavatam of 18,000 verses, by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 25174, revision 76324 (2016-08-19T07:24:50Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk07ch35.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.