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Fifth Night · Chapter 10

Chapter 10

Unit 59 of 60Fifth Night · Chapter 10Fifth Night · Chapter 101 source entries

Fifth Night · Chapter 10

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दशमोऽध्यायः नारद उवाच— अधुना श्रोतुमिच्छामि शरीरस्य यथाक्रमम् । का नाड्यः कतिधास्तत्र गतयो वायुसम्भ्रमा ॥१॥ विशेषेण महादेव वक्तुमर्हसि माꣳ प्रति । त्वदन्यः सꣳशयस्यास्योच्छेत्ता नैवोपलभ्यते ॥२॥ शृणु नारद वक्ष्यामि योगधारणमुत्तमम् । तिस्रकोट्यस्तदर्धेन शरीरे नाडयो मताः ॥३॥ तासु मुख्या दश प्रोक्तास्तासु तिस्त्रोऽभ्यवस्थिताः । प्रधानो मेरुदण्डोऽत्र चन्द्रसूर्याग्निरूपिणी ॥४॥ शक्तिरूपा च सा नाडी साक्षादमृतविग्रहा । दक्षिणे पिङ्गलाख्या तु पुꣳरूपा सूर्यविग्रहा ॥५॥ दाडिमीकुसुमप्रख्या विषाख्या मुनिभिः स्मृता । मेरुमध्ये स्थिता या तु मूलदा ब्रह्मविग्रहा ॥६॥ सर्वतेजोमयी सा तु सुषुम्णा बहुरूपिणी । तस्या मध्ये विचित्राख्या अमृतप्लाविनी शुभा ॥७॥ सर्वदेवमयी सा तु योगिनाꣳ हृदयङ्गमा । विसर्गाद् बिन्दुपर्यन्तꣳ व्याप्य तिष्ठति तत्त्वतः ॥८॥ मूलाधारे त्रिकोणाख्ये इच्छाजालक्रियात्मके । मध्ये स्वयम्भुलिङ्गꣳ तु कोटिसूर्यसमप्रभम् ॥९॥ तदूर्ध्वे कामबीजꣳ तु फलशान्तीन्दुनादकम् । तदूर्ध्वे तु शिखाकारा कुण्डली ब्रह्मविग्रहा ॥१०॥ यद्बाह्य हेमवर्णाभꣳ रसवर्णꣳ चतुर्दलम् । द्रुतहेमसमप्रख्यꣳ पद्मꣳ तत्र विभावयेत् ॥११॥ तदूर्ध्वेऽग्निसमप्रख्यꣳ षड्दलꣳ हीरकप्रभम् । कादिचान्तषड्वर्णेन युक्ताधिष्ठानसꣳज्ञकम् ॥१२॥ मूलमाधाय षट्कोणꣳ मूलाधारꣳ ततो विदुः । स्वशब्देन परꣳ लिङ्गꣳ स्वाधिष्ठानꣳ ततो विदुः ॥१३॥ तदूर्ध्वꣳ नाभिदेशे तु मणिपूरꣳ महत्प्रभम् । मेघाभꣳ विद्युदाभꣳ च बहुतेजोमयꣳ ततः ॥१४॥ मणिवद्भिन्नतत्पद्यꣳ मणिपुरꣳ तथोच्यते । दशभिश्च दनैर्युक्तꣳ डादिफान्ताक्षरान्वितम् ॥१५॥ शिखेनाधिष्ठितꣳ पद्मꣳ विश्वलोकैककारणम् । तदूर्ध्वेन हितꣳ पद्ममुद्यदादित्यसान्नभम् ॥१६॥ कादिठान्ताक्षरैरर्कपत्रेश्चाज्यमधिष्ठितम् । तन्मध्ये बाणलिङ्गꣳ तु सूर्यायुतसमप्रभम् ॥१७॥ शब्दब्रह्ममयꣳ शब्देनाहतꣳ तत्र दृश्यते । तेनाहताख्यꣳ पद्मꣳ तु मुनिभिः परिकीर्यते ॥१८॥ आनन्दसदनꣳ तत्तु पुरुषावेष्टितꣳ परम् । तदूर्ध्वꣳ तु विशुद्धाख्यꣳ दलषोडशपङ्कजम् ॥१९॥ रवेः षोडशकैर्युक्तꣳ धूम्रवर्णꣳ महत्प्रभम् । विशुद्धꣳ तनुते तस्माज्जीवस्याहꣳ सलोकनात् ॥२०॥ विशुद्धꣳ पद्ममाख्यातम् आकाशाख्यꣳ महत् परम् । आज्ञाचक्रꣳ तदूर्ध्वे तु आत्मनाधिष्ठितꣳ परम् ॥२१॥ आज्ञासꣳक्रमणꣳ तत्र गुरोराज्ञेति कीर्तितम् । कैलासाख्ये तदूर्ध्वे तु बोधनी तु तदूर्ध्वतः ॥२२॥ एवꣳ च सर्वचक्राणि प्रोक्तानि तव सुव्रत । सहस्राराम्बुजꣳ विन्दुस्थानꣳ तदूर्ध्वमीरितम् ॥२३॥ इत्येतत् कथितꣳ सर्वꣳ योगमार्गमनुत्तमम् । आदौ पूरकयोगेन आधारे योजयेन्मनः ॥२४॥ गुदमेड्रान्तरे शक्तिꣳ तामूर्ध्वꣳ च प्रबोधयेत् । लिङ्गभेदक्रमेणैव बिन्दुचक्रꣳ तु प्रापयेत् ॥२५॥ शम्भुना ताꣳ पराꣳ शक्तिमेकोभावꣳ विचिन्तयेत् । तत्रोत्थितामृतरसꣳ द्रुतलाक्षारसोपमम् ॥२६॥ पाययित्वा च ताꣳ शक्तिꣳ कृष्णाख्याꣳ योगसिद्धिदाम् । षट्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया ॥२७॥ अनेन ज्ञानमार्गेण मूलाधारꣳ ततः सुधीः । एवमभ्यस्य चायम्य अहन्यहनि मारुतम् ॥२८॥ जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् । पूर्वोक्तदूषिता मन्त्राः सर्वे सिद्ध्यन्ति नान्यथा ॥२९॥ ये गुणाः सन्ति देवस्य पञ्चकृत्यविधायिनः । ते गुणाः साधकवरे भवन्त्येव न चान्यथा ॥३०॥ इत्येतत् कथितꣳ सर्वꣳ योगमार्गमनुत्तमम् । इदꣳ तु धारणाध्यानꣳ शृणुष्वावहितो मम ॥३१॥ दिक्कालाद्यनवच्छिन्ने कृष्णे चतो विधाय च । तन्मयो भवति क्षिप्रꣳ जीवो ब्रह्मणि योजनात् ॥३२॥ अथवा समलꣳ चित्तꣳ यदा क्षिप्रꣳ न सिद्ध्यति । तदावयवसꣳयोगाद्योगी योगान् समभ्यसेत् ॥३३॥ पादाम्भोजे मनो दद्यात् नखकिञ्जल्कचित्रिते । जङ्घायुग्मे तथा रामकदलीकाण्डशोभिते ॥३४॥ ऊरुद्वये मत्तहस्तिकरदण्डसमप्रभे । गङ्गावर्तगभीरे तु नाभौ सिद्धबिले ततः ॥३५॥ उदरे वक्षसि तथा हरेः श्रीवत्सकौस्तुभे । पूर्णचन्द्रायुतप्रख्ये ललाटे चारुमण्डले ॥३६॥ शङ्खचक्रगदाम्भोजदोर्दण्डपरिमण्डिते । सहस्रादित्यसकाशे किरीटकुण्डलद्वये ॥३७॥ स्थाने स्थाने यजेन्मन्त्री विशुद्धशुद्धचेतसा । मनो निवेश्य कृष्णे वै तन्मयो भवति ध्रुवम् । यावन्मनो लयꣳ याति कृष्णे स्वात्मनि चिन्तयेत् ॥३८॥ तारादिष्टमनुꣳ मन्त्री जपहोमꣳ समभ्यसेत् । अतः परꣳ न किञ्चिच्च कृत्यमास्ते मनोहरे ॥३९॥ विदिते परतत्त्वे तु समस्तैर्नियमैरलम् । तालꣳवृन्तेन किꣳ कार्यꣳ लब्धे मलयमारुते ॥४०॥ मन्त्राभ्यासेन योगेन ज्ञानꣳ ज्ञानाय कल्पते । न योगेन विना मन्त्रो न मन्त्रेण विना हरिः ॥४१॥ द्वयोरभ्यासयोगो हि ब्रह्मसꣳसिद्धिकारणम् । तमःपरिवृते गेहे घटो दीपेन दृश्यते ॥४२॥ एवꣳ मायावृतो ह्यात्मा मनुना गोचरीकृतः । एवꣳ ते कथितꣳ ब्रह्मन् मन्त्रयोगमनुत्तमम् । दुर्लभꣳ विषायासक्तैः सुलभꣳ तादृशामपि ॥४३॥ इति श्रीनारदपञ्चरात्रे ज्ञानामृतसारे पञ्चमरात्रे योगकथने दशमोऽध्यायः ॥१०॥ …

daśamo'dhyāyaḥ nārada uvāca— adhunā śrotumicchāmi śarīrasya yathākramam | kā nāḍyaḥ katidhāstatra gatayo vāyusambhramā ||1|| viśeṣeṇa mahādeva vaktumarhasi māṁ prati | tvadanyaḥ saṁśayasyāsyocchettā naivopalabhyate ||2|| śṛṇu nārada vakṣyāmi yogadhāraṇamuttamam | tisrakoṭyastadardhena śarīre nāḍayo matāḥ ||3|| tāsu mukhyā daśa proktāstāsu tistro'bhyavasthitāḥ | pradhāno merudaṇḍo'tra candrasūryāgnirūpiṇī ||4|| śaktirūpā ca sā nāḍī sākṣādamṛtavigrahā | dakṣiṇe piṅgalākhyā tu puṁrūpā sūryavigrahā ||5|| dāḍimīkusumaprakhyā viṣākhyā munibhiḥ smṛtā | merumadhye sthitā yā tu mūladā brahmavigrahā ||6|| sarvatejomayī sā tu suṣumṇā bahurūpiṇī | tasyā madhye vicitrākhyā amṛtaplāvinī śubhā ||7|| sarvadevamayī sā tu yogināṁ hṛdayaṅgamā | visargād binduparyantaṁ vyāpya tiṣṭhati tattvataḥ ||8|| mūlādhāre trikoṇākhye icchājālakriyātmake | madhye svayambhuliṅgaṁ tu koṭisūryasamaprabham ||9|| tadūrdhve kāmabījaṁ tu phalaśāntīndunādakam | tadūrdhve tu śikhākārā kuṇḍalī brahmavigrahā ||10|| yadbāhya hemavarṇābhaṁ rasavarṇaṁ caturdalam | drutahemasamaprakhyaṁ padmaṁ tatra vibhāvayet ||11|| tadūrdhve'gnisamaprakhyaṁ ṣaḍdalaṁ hīrakaprabham | kādicāntaṣaḍvarṇena yuktādhiṣṭhānasaṁjñakam ||12|| mūlamādhāya ṣaṭkoṇaṁ mūlādhāraṁ tato viduḥ | svaśabdena paraṁ liṅgaṁ svādhiṣṭhānaṁ tato viduḥ ||13|| tadūrdhvaṁ nābhideśe tu maṇipūraṁ mahatprabham | meghābhaṁ vidyudābhaṁ ca bahutejomayaṁ tataḥ ||14|| maṇivadbhinnatatpadyaṁ maṇipuraṁ tathocyate | daśabhiśca danairyuktaṁ ḍādiphāntākṣarānvitam ||15|| śikhenādhiṣṭhitaṁ padmaṁ viśvalokaikakāraṇam | tadūrdhvena hitaṁ padmamudyadādityasānnabham ||16|| kādiṭhāntākṣarairarkapatreścājyamadhiṣṭhitam | tanmadhye bāṇaliṅgaṁ tu sūryāyutasamaprabham ||17|| śabdabrahmamayaṁ śabdenāhataṁ tatra dṛśyate | tenāhatākhyaṁ padmaṁ tu munibhiḥ parikīryate ||18|| ānandasadanaṁ tattu puruṣāveṣṭitaṁ param | tadūrdhvaṁ tu viśuddhākhyaṁ dalaṣoḍaśapaṅkajam ||19|| raveḥ ṣoḍaśakairyuktaṁ dhūmravarṇaṁ mahatprabham | viśuddhaṁ tanute tasmājjīvasyāhaṁ salokanāt ||20|| viśuddhaṁ padmamākhyātam ākāśākhyaṁ mahat param | ājñācakraṁ tadūrdhve tu ātmanādhiṣṭhitaṁ param ||21|| ājñāsaṁkramaṇaṁ tatra gurorājñeti kīrtitam | kailāsākhye tadūrdhve tu bodhanī tu tadūrdhvataḥ ||22|| evaṁ ca sarvacakrāṇi proktāni tava suvrata | sahasrārāmbujaṁ vindusthānaṁ tadūrdhvamīritam ||23|| ityetat kathitaṁ sarvaṁ yogamārgamanuttamam | ādau pūrakayogena ādhāre yojayenmanaḥ ||24|| gudameḍrāntare śaktiṁ tāmūrdhvaṁ ca prabodhayet | liṅgabhedakrameṇaiva binducakraṁ tu prāpayet ||25|| śambhunā tāṁ parāṁ śaktimekobhāvaṁ vicintayet | tatrotthitāmṛtarasaṁ drutalākṣārasopamam ||26|| pāyayitvā ca tāṁ śaktiṁ kṛṣṇākhyāṁ yogasiddhidām | ṣaṭcakradevatāstatra santarpyāmṛtadhārayā ||27|| anena jñānamārgeṇa mūlādhāraṁ tataḥ sudhīḥ | evamabhyasya cāyamya ahanyahani mārutam ||28|| jarāmaraṇaduḥkhādyairmucyate bhavabandhanāt | pūrvoktadūṣitā mantrāḥ sarve siddhyanti nānyathā ||29|| ye guṇāḥ santi devasya pañcakṛtyavidhāyinaḥ | te guṇāḥ sādhakavare bhavantyeva na cānyathā ||30|| ityetat kathitaṁ sarvaṁ yogamārgamanuttamam | idaṁ tu dhāraṇādhyānaṁ śṛṇuṣvāvahito mama ||31|| dikkālādyanavacchinne kṛṣṇe cato vidhāya ca | tanmayo bhavati kṣipraṁ jīvo brahmaṇi yojanāt ||32|| athavā samalaṁ cittaṁ yadā kṣipraṁ na siddhyati | tadāvayavasaṁyogādyogī yogān samabhyaset ||33|| pādāmbhoje mano dadyāt nakhakiñjalkacitrite | jaṅghāyugme tathā rāmakadalīkāṇḍaśobhite ||34|| ūrudvaye mattahastikaradaṇḍasamaprabhe | gaṅgāvartagabhīre tu nābhau siddhabile tataḥ ||35|| udare vakṣasi tathā hareḥ śrīvatsakaustubhe | pūrṇacandrāyutaprakhye lalāṭe cārumaṇḍale ||36|| śaṅkhacakragadāmbhojadordaṇḍaparimaṇḍite | sahasrādityasakāśe kirīṭakuṇḍaladvaye ||37|| sthāne sthāne yajenmantrī viśuddhaśuddhacetasā | mano niveśya kṛṣṇe vai tanmayo bhavati dhruvam | yāvanmano layaṁ yāti kṛṣṇe svātmani cintayet ||38|| tārādiṣṭamanuṁ mantrī japahomaṁ samabhyaset | ataḥ paraṁ na kiñcicca kṛtyamāste manohare ||39|| vidite paratattve tu samastairniyamairalam | tālaṁvṛntena kiṁ kāryaṁ labdhe malayamārute ||40|| mantrābhyāsena yogena jñānaṁ jñānāya kalpate | na yogena vinā mantro na mantreṇa vinā hariḥ ||41|| dvayorabhyāsayogo hi brahmasaṁsiddhikāraṇam | tamaḥparivṛte gehe ghaṭo dīpena dṛśyate ||42|| evaṁ māyāvṛto hyātmā manunā gocarīkṛtaḥ | evaṁ te kathitaṁ brahman mantrayogamanuttamam | durlabhaṁ viṣāyāsaktaiḥ sulabhaṁ tādṛśāmapi ||43|| iti śrīnāradapañcarātre jñānāmṛtasāre pañcamarātre yogakathane daśamo'dhyāyaḥ ||10|| …

English translation

nadis in this body.

mature of Iccha, Jiana, and Kriya

CHAPTER X ON YOGA DHARANAM

§ri Narada said :—Now I desire to hear in due order about the psychical centres in the body ; how many nadis are there, and how wind or breath is carried through them ? (1)

O Mahadeva! Thou art the fittest to.communica above points to Me. I do not find any one else save Thee, who can solve these doubts of mine. (2)

Sti Mahadeva said ;—O Narada! Now hear the excellent method by which Yoga or concentration of mind on the several centres can be carried into practice. There are three Kotis and a

te on the

N.B,—35,000,000 nerves (thirtyfive-millions nerves). (3)

Ten of them are chief ; and amongst them the three again are the foremost. These are in the spinal cord. They are of the nature of Moon, Sun and Fire. (4)

The left hand nadi which is of the feminine nature of Sakti called [da nadi is of the nature of nectar ; and the right hand nadi

(nerve) is of the masculine nature, named the sun nad. 5) And within the spinal cord in the middle there is the Susumna

nidi which is of the nature of the body of Brahma and highly spoken of by the Munis. It is named also Visatantu, of the nature of the flower of Dadima (pomegranate flower). It extends to Mila fe. the Muladhara cakra or Sacral plexus. (6)

Again in this Susumna nadi which is of the nature of all light and of all forms, there is another auspicious nadi, yielding amrt (nectar) which is named Citra or Vicitra. (7)

She is of the nature of all the Devas and is-conceived in the hearts of the Yogis as extending from Visarga upto Bindu. (8)

In the triangular sacral plexus /.e. Maladhara which is of the (volition, knowledge and

314 Narada Pajicaratram

action) there is the Svayambhi Lingam which is respendent like Koti Suns (tens of million Suns). (9)

Above this there is the Kamabija with Candrabindu (Klim) ; above this is reigning the Kundalini Sakti (Serpent Fire), of the nature of Brahma, of the nature of flame. (10)

Outside this, there is the four petalled lotus, of the colour of molten gold. It is called Drutahema same prakhya (molten gold). (11)

Above this there is the six petalled lotus named Svadhisthana (Epigas tric-plexus) including the letters from “Ka to Ca” This is of the nature of diamond (shining like diamond). (12)

Know thus the Svadhisthana plexus, of the form of hexagon and its own Lingam (i.e, Svddhisthana Lingam, sva meaning parakhya). (13)

Above the Svadhisrhana plexus there is, in the navel, the Manipura Cakram or the Solar plexus, very beautiful and of the nature of cloud and lightning. (14)

As the above plexus is divided like gems, it is called M anipura. Know this as smeared wiih sandalpaste and extending from the letter “da” to “pha” (ten letters) There is the Flame here which is the origin of this universe (Visvasamsara). (16)

Above this there is the Anahata lotus (cardiac plexus) looking like the Rising Sun, of the nature of the Arka lenves ; there is the Vanalingam here, resplendent like ten thousands of Suns, presiding over the letters from ka to tha. (16-17)

There is the sound of the nature of Brahma coming out of this. Hence the sages call this the Anahata lotus (emitting sound without being struck). This place is of a blissful nature and reigned by the Parama Parusa (the Highest Person). (18)

Above this is the sixteen petalled lotus named the Visuddha plexus (Larnngeal plexus) highly lastrous and of a smoky colour. (19)

Here Mahadeva sees the Highest Person and does His office.

The Fifth Nighe, Ch. X

as the Regent of the several words (Lokas). He is attended by the

sixteen Suns. (20) This is stated the best and greatest Akasik - Onthe top of this, there is the Ajna Cakra. Atma (Self). (21)

In as much as order is delivered here, whence the Guru orders. Above this there is the place named Kailasa. (22)

O Suvrata ! Above all these Cakras (aforementioned) t

the thousand petalled lotus called Bindusthana. * (23) e Yogas that have no ntrate your

a Visuddha lotus. This is the seat of

it is called the place

here fs

Now I have told you all about th comparison. First perform the Paraka yoga and conce mind in the Mialadhara plexus. (24)

Next arouse the Sakti that exists between anus and the origin of the lingam (organ of generation). Carry it through the several plexuses to the Bindu-cakra (i.e. the thousand petalled lotus). (25)

Consider there Siva and Siva, the highest Sakti as as same. Here originates a nectar like juice of the nature of the juice of Lac (ateit lakga). (26)

Then make that Krsna Sakti, capable to grant s drink that immortal nectar. Then satisfy the Deva Cakras also with that nectar. (27)

one and the

uccess in Yoga, tas of the Six

is to practise this path of

Thus the intelligent devotee breath) in the Mula-

Knowledge and control every day his vayu ( dhara lotus (Sacral plexus.) (28) death and this bondage

Thus he will be free from old age and t turned out before as

of Samsara. Moreover all the mantras tha defiled, yield now the Siddhis. (29)

The qualification of those who perform the five-fold duties come all to the above mentioned devotee. I cannot be

otherwise. (30)

315.

)

316 Narada Pajicaratram

Thus I have told this par excellent yoga rules, Now hear attentively about Dhyana and Dhiarana. (31)

Going beyond the limits of time and space, concentrate in meditation your heart on Sri Kysna and thinking Him as one with Brahma soon become as one with Him. (32)

And if the heart be not purified soon and success be not quick, then meditate on His form and limbs. (33)

First and His lotus foot adorned with blossom-like nails, concentrate your mind ; then on His two knees looking like the stem of the banian tree. (34)

Then on His things like the trunk of an elephant ; then on His navel, deep as the eddies in the Ganges river which is known as the Siddhavila /.e. the perfect depression. (35)

Then on His belly ; then on Sri Hari’s breast adorned with Sri Vatsa sign and Kaustubha gem. Next on his beautiful like ten thousand Full Moons. (36)

Then on the concsheil, dise, club, and lotus on His hands and on His coronet on the head blazing like the thousand Adityas. Then on His two earrings. (37)

At some places, becoming pure minded, the devotee who knows the mantras should concentrate his mind on Sri Krsna and

surely become filled with his idea. And until his mind dissolves in Sri Krsna, the Highest Spirit, till then meditate Him. (38)

However, the devotee is to make japam of Tara and other Ista mantras and perform Homas. There is no other special work for him. (39)

When one has realised the Highest Truth, one need not observe

any rules. When wind from the Malaya mountain blows, what will a fan avail ? (40)

Repeating the mantras or practising the Yoga will ultimately lead to the one and same knowledge. There is no mantra without yoga : without mantra Sri Hari cannot be obtained. (41)

The Fifth Night, Ch. X 317

One must practise both mantra and yoga ; then Brahma siddh i (realisation of Brahma) occurs ; for the pots, etc,in a dark room are visible when there is a lamp in the room. (42)

Thus by the help of the mantra, the Atma covered by maya becomes realised. O Brahman ! Thus I have told this unexampled mantra yoga to you. The above Yoga, though different to persons attached to objects, is now very easy within one’s each. (43)

Here ends the Tenth Chapter in the Fifth Night on Yoga in Sri Narada Paicaratra Jianamrtasara.

Complete chapter-aligned witnesses. Sanskrit/IAST is the GGM complete amended text, version 1.1, based on Vijñānānanda’s 1997 edition; the displayed Devanagari is transliterated directly from that proofread IAST witness. English is Swami Vijñānānanda’s complete translation, printed pages 313–317 (scan pages 330–334). It was extracted with Tesseract 5 English OCR from the 200 ppi published scan, with chapter boundaries controlled against the printed contents. No unsupported verse-by-verse equivalence is asserted.