Fifth Night · Chapter 11
Sourceएकादशोऽध्यायः योगप्रकरणम् श्री महादेव उवाच— अथ प्रकारान्तरꣳ, तत्र शारदायाम् । षणवत्यङ्गुलायामꣳ शरीरमुभयात्मकम् । गजध्वजान्तरे कन्दमुत्सेधाद्द्व्यङ्गुलꣳ विदुः ॥१॥ तस्य द्विगुणविस्तारꣳ वृत्तरूपेण शोभितम् । नाड्यस्तत्र समुद्भूताः मुख्यास्तिस्रः प्रकीर्तिताः ॥२॥ इडा वामे स्थिता नाडी पिङ्गला दक्षिणे मता । तयोर्मध्यगता नाडी सुषुम्णा तत्समाश्रिता ॥३॥ पादाङ्गुष्ठद्वयꣳ याता शिवाख्या शिरसा पुनः । ब्रह्मस्थानꣳ समापन्ना सोमसूर्याग्निरूपिणी ॥४॥ तस्य मध्यगता नाडी विचित्रा योगिदुर्लभा । ब्रह्मरन्ध्रꣳ विदुस्तस्याः पद्मसूत्रनिभꣳ परम् ॥५॥ आधारस्तु गतास्तत्र मतभेदादनेकधा । दिव्यमार्गमिमꣳ प्राहुरमृतानन्दकारकम् ॥६॥ इडायाꣳ सꣳचलेच्चेन्द्रः पिङ्गलायाꣳ दिवाकरः । जातौ तु योगनिद्रायाꣳ सुपुम्णायाꣳ च तावुभौ ॥७॥ आधारकन्दमध्यस्थꣳ त्रिकोणमतिसुन्दरम् । ज्योतिषाꣳ निलयꣳ दिव्यꣳ प्राहुरागमवेदिनः ॥८॥ तत्र विद्युल्लताकारा कुण्डली परदेवता । परिस्फुरति सर्वात्मा सुप्ताहिसदृशाकृतिः ॥९॥ विभर्ति कुण्डली शक्तिरात्मानꣳ हꣳसमाश्रिता । हꣳसःप्राणाश्रयो नित्यꣳ प्राणा नाडीपथाश्रयाः ॥१०॥ आधारदूर्ध्वतो वायुर्यथावत्सर्वदेहिनाम् । देहꣳ प्राप्य स्वनाडीभिः प्रयाणꣳ कुरुतै बहिः ॥११॥ द्वादशाङ्गुलमानेन तस्मात् प्राण इति स्मृतः । गम्ये मृद्वासने शुद्धे पटाजिनकुशोत्तरे ॥१२॥ यद्वैकमासनꣳ योगी योगमार्गपरो भवेत् । ज्ञात्वा भूतो यत्र देहे यथावत् प्राणवायुना । तत्र भूतो यजेद्देहे दृढत्वावाप्तये सुधीः ॥१३॥ अङ्गुलीभिद्दृढꣳ बद्ध्वा करणानि समाहितः । अङ्गुष्ठाभ्यामुभे श्रोत्रे तर्जनीभ्याꣳ विलोचने ॥१४॥ नासारन्ध्रे च मध्याभ्यामन्याभिर्वदनꣳ दृढम् । बद्ध्वात्मप्राणमनसामेकत्वꣳ समनुस्मरन् ॥१५॥ धारयेन्मारुतꣳ सम्यग्योऽयꣳ योगिदुर्लभः । नादः सꣳजायते तस्य क्रमादभ्यस्यतः शनैः ॥१६॥ स तु भृङ्गाङ्गनागीतसदृशः प्रथमो ध्वनिः । वꣳशिकाꣳस्यानिलापूर्ण वꣳशभावानिलोपमम् ॥१७॥ घण्टारवसमꣳ पश्चात् घनमेघस्वनोऽपरः । एवमभ्यस्यतः पुꣳसः सꣳसारध्वान्तनाशनः ॥१८॥ ज्ञानमुत्पद्यते सर्व हꣳसक्षेपणमव्ययम् । पुꣳप्रकृत्यात्मको प्रोक्तौ बिन्दुसर्गौ मनीषिभिः ॥१९॥ ताभ्याꣳ क्रमात् समुद्भूतौ बिन्दुसर्गावसानकौ । हꣳसौ हꣳसप्रकृत्याख्यौ हꣳसवान् प्रकृतिस्तु सः ॥२०॥ अजपा कथिता ताभ्याꣳ जीवो यामुपतिष्ठते । पुरुषत्वाश्रयꣳ मत्त्वा प्रकृतिर्नित्यमात्मनः । यदा तद्भावमाप्नोति सदा सोऽहमिदꣳ भवेत् ॥२१॥ साकारार्णꣳ लोपयित्वा प्रयत्नश्च ततः परम् । सन्ध्याꣳ कुर्यात् पूर्वरूपाꣳ तदासौ प्रणवो भवेत् ॥२२॥ परानन्दमयꣳ नित्यꣳ चैतन्यैकगुणात्मकम् । आत्माभेदस्थितꣳ योगी प्रणवꣳ भावयेत् सदा ॥२३॥ आस्थाय वाचामतिदूरमाद्यꣳ वेद्यꣳ सदसꣳवेद्यगुणेन सन्तः । आत्मानमानन्दरसैकसिन्धुꣳ पश्यन्ति ते तारकमात्मनिष्ठाः ॥२४॥ सत्यꣳ हेतुविवर्जितꣳ श्रुतिगिरामाद्यꣳ जगत्कारणꣳ व्याप्त स्थावरजङ्गमꣳ निरूपमꣳ चैतन्यमन्तर्गतम् । आत्मानꣳ रविचन्द्रवह्निवपुषꣳ तारात्मकꣳ सन्ततꣳ नित्यानन्दगुणालयꣳ सुकृतिनः पश्यन्ति रुद्धेन्द्रिया ॥२५॥ अङ्गुष्ठमात्रꣳ पुरुषꣳ भजन्ते चैतन्यमात्रꣳ रविमण्डलस्थम् । ध्यायन्ति दुग्धाब्दिभुजङ्गभोगे शयानमाद्यꣳ कमलासहायम् । प्रफुल्लनेत्रोत्पलमञ्जनाभꣳ चतुर्मुखेनाश्रितपादपद्मम् ॥२६॥ आम्नायगन्तृचरणꣳ धननीलमुद्यत् श्रीवत्सकौस्तुभगदाम्बुजशङ्खचक्रम् । हत्पुण्डरीकनिलयꣳ जगदेकमूल मालोकयन्ति कृतिनꣳ पुरुषꣳ पुराणम् ॥२७॥ इति मे योगशास्त्रस्य ज्ञातꣳ माहात्म्यमुत्तमम् । प्रकाशितꣳ च यत्नेन ज्ञानामृतमिदꣳ भुवि ॥२८॥ बुधाः पिवत यत्नेन परꣳ ब्रह्मरसायनम् । पीत्वेदममृतꣳ भूयो मृतꣳ जन्म न विद्यते ॥२९॥ येऽभ्यस्यन्ति त्विदꣳ शास्त्रꣳ पठन्ति पाठयन्ति वा । सिद्धयोऽष्टौ करे तेषाꣳ धनधान्यादिसम्पदः ॥३०॥ आदृताः सर्वशास्त्रेषु भोगिनः क्षोभकारकाः । आप्नुवन्ति परꣳ ब्रह्म सर्वशास्त्रविशारदाः ॥३१॥ इति श्रीनारदपञ्चरात्रे ज्ञानामृतसारे पञ्चमरात्रे योगप्रकरणꣳनाम एकादशोऽध्यायः ॥११॥ समाप्तश्चेदꣳ पञ्चमरात्रम् । समाप्तोऽयꣳ ग्रन्थः …
ekādaśo'dhyāyaḥ yogaprakaraṇam śrī mahādeva uvāca— atha prakārāntaraṁ, tatra śāradāyām | ṣaṇavatyaṅgulāyāmaṁ śarīramubhayātmakam | gajadhvajāntare kandamutsedhāddvyaṅgulaṁ viduḥ ||1|| tasya dviguṇavistāraṁ vṛttarūpeṇa śobhitam | nāḍyastatra samudbhūtāḥ mukhyāstisraḥ prakīrtitāḥ ||2|| iḍā vāme sthitā nāḍī piṅgalā dakṣiṇe matā | tayormadhyagatā nāḍī suṣumṇā tatsamāśritā ||3|| pādāṅguṣṭhadvayaṁ yātā śivākhyā śirasā punaḥ | brahmasthānaṁ samāpannā somasūryāgnirūpiṇī ||4|| tasya madhyagatā nāḍī vicitrā yogidurlabhā | brahmarandhraṁ vidustasyāḥ padmasūtranibhaṁ param ||5|| ādhārastu gatāstatra matabhedādanekadhā | divyamārgamimaṁ prāhuramṛtānandakārakam ||6|| iḍāyāṁ saṁcaleccendraḥ piṅgalāyāṁ divākaraḥ | jātau tu yoganidrāyāṁ supumṇāyāṁ ca tāvubhau ||7|| ādhārakandamadhyasthaṁ trikoṇamatisundaram | jyotiṣāṁ nilayaṁ divyaṁ prāhurāgamavedinaḥ ||8|| tatra vidyullatākārā kuṇḍalī paradevatā | parisphurati sarvātmā suptāhisadṛśākṛtiḥ ||9|| vibharti kuṇḍalī śaktirātmānaṁ haṁsamāśritā | haṁsaḥprāṇāśrayo nityaṁ prāṇā nāḍīpathāśrayāḥ ||10|| ādhāradūrdhvato vāyuryathāvatsarvadehinām | dehaṁ prāpya svanāḍībhiḥ prayāṇaṁ kurutai bahiḥ ||11|| dvādaśāṅgulamānena tasmāt prāṇa iti smṛtaḥ | gamye mṛdvāsane śuddhe paṭājinakuśottare ||12|| yadvaikamāsanaṁ yogī yogamārgaparo bhavet | jñātvā bhūto yatra dehe yathāvat prāṇavāyunā | tatra bhūto yajeddehe dṛḍhatvāvāptaye sudhīḥ ||13|| aṅgulībhiddṛḍhaṁ baddhvā karaṇāni samāhitaḥ | aṅguṣṭhābhyāmubhe śrotre tarjanībhyāṁ vilocane ||14|| nāsārandhre ca madhyābhyāmanyābhirvadanaṁ dṛḍham | baddhvātmaprāṇamanasāmekatvaṁ samanusmaran ||15|| dhārayenmārutaṁ samyagyo'yaṁ yogidurlabhaḥ | nādaḥ saṁjāyate tasya kramādabhyasyataḥ śanaiḥ ||16|| sa tu bhṛṅgāṅganāgītasadṛśaḥ prathamo dhvaniḥ | vaṁśikāṁsyānilāpūrṇa vaṁśabhāvānilopamam ||17|| ghaṇṭāravasamaṁ paścāt ghanameghasvano'paraḥ | evamabhyasyataḥ puṁsaḥ saṁsāradhvāntanāśanaḥ ||18|| jñānamutpadyate sarva haṁsakṣepaṇamavyayam | puṁprakṛtyātmako proktau bindusargau manīṣibhiḥ ||19|| tābhyāṁ kramāt samudbhūtau bindusargāvasānakau | haṁsau haṁsaprakṛtyākhyau haṁsavān prakṛtistu saḥ ||20|| ajapā kathitā tābhyāṁ jīvo yāmupatiṣṭhate | puruṣatvāśrayaṁ mattvā prakṛtirnityamātmanaḥ | yadā tadbhāvamāpnoti sadā so'hamidaṁ bhavet ||21|| sākārārṇaṁ lopayitvā prayatnaśca tataḥ param | sandhyāṁ kuryāt pūrvarūpāṁ tadāsau praṇavo bhavet ||22|| parānandamayaṁ nityaṁ caitanyaikaguṇātmakam | ātmābhedasthitaṁ yogī praṇavaṁ bhāvayet sadā ||23|| āsthāya vācāmatidūramādyaṁ vedyaṁ sadasaṁvedyaguṇena santaḥ | ātmānamānandarasaikasindhuṁ paśyanti te tārakamātmaniṣṭhāḥ ||24|| satyaṁ hetuvivarjitaṁ śrutigirāmādyaṁ jagatkāraṇaṁ vyāpta sthāvarajaṅgamaṁ nirūpamaṁ caitanyamantargatam | ātmānaṁ ravicandravahnivapuṣaṁ tārātmakaṁ santataṁ nityānandaguṇālayaṁ sukṛtinaḥ paśyanti ruddhendriyā ||25|| aṅguṣṭhamātraṁ puruṣaṁ bhajante caitanyamātraṁ ravimaṇḍalastham | dhyāyanti dugdhābdibhujaṅgabhoge śayānamādyaṁ kamalāsahāyam | praphullanetrotpalamañjanābhaṁ caturmukhenāśritapādapadmam ||26|| āmnāyagantṛcaraṇaṁ dhananīlamudyat śrīvatsakaustubhagadāmbujaśaṅkhacakram | hatpuṇḍarīkanilayaṁ jagadekamūla mālokayanti kṛtinaṁ puruṣaṁ purāṇam ||27|| iti me yogaśāstrasya jñātaṁ māhātmyamuttamam | prakāśitaṁ ca yatnena jñānāmṛtamidaṁ bhuvi ||28|| budhāḥ pivata yatnena paraṁ brahmarasāyanam | pītvedamamṛtaṁ bhūyo mṛtaṁ janma na vidyate ||29|| ye'bhyasyanti tvidaṁ śāstraṁ paṭhanti pāṭhayanti vā | siddhayo'ṣṭau kare teṣāṁ dhanadhānyādisampadaḥ ||30|| ādṛtāḥ sarvaśāstreṣu bhoginaḥ kṣobhakārakāḥ | āpnuvanti paraṁ brahma sarvaśāstraviśāradāḥ ||31|| iti śrīnāradapañcarātre jñānāmṛtasāre pañcamarātre yogaprakaraṇaṁnāma ekādaśo'dhyāyaḥ ||11|| samāptaścedaṁ pañcamarātram | samāpto'yaṁ granthaḥ …
English translation
CHAPTER XI AGAIN ON YOGA (FROM SARADA)
Sti Mahadeva said :—This body is of the nature of the pair, ‘male and female. It is ninety-six fingers (serrate stays) long. “There is a space between the anus and the organ of generation and the muladhara plexus is there, two angulas from the anus or from -the organ of generation. (1)
Within this space all the nadis take their origin. Of these, three are important. They are all twice as long and circular. (2)
On the left is the Ida nadi (nerve) ; on the tight, there is the ‘Pifigala nadi and between these two there is the Susumna
nadi. (3)
The Siva nadi runs from the two toes of the feet and extends ‘upto the head and unite there with Soma, Sirya and Agni nadis (ida Pingala and Susumna). (4)
Within this susumna nadi, and rarely seen by the Yogis, there ‘is the Vicitra nadi like the thread of the lotusthat goes upto Brahmarandhra aperture supposed to be at the crown of the head, ‘through which the good soul takes its flight at death. (53
Different schools give different opinions and say difficult nerves and centres. However this path of yoga yielding nectar
and bliss is spoken. (6)
The Moon travels in the Ida nadi; the Sun runs in the Pifigala. But these are visible when the Susumna is in Yoga nidra (i.e. inactive). (7)
Within the Miuladhara plexus there is a very beautiful triangular divine abode of light, told by the Knowers of Agama. (8)
The Highest Devata Kundali, of the form of lightning, is sleeping in the form of a serpent colled, there ; and She is the ‘Sarvatma (universal Soul) (i.e. fiery like lightning). (9)
» heard. (16)
one should. come to know Anusvara
The Fifth Night, Ch. XI 319
The Kundali §akti finds the Hamsa as Her refuge and thus maintains (nourishes) Atma. Hamsa takes the refuge of prana ; and Prana and other vayus take the refuge of the nadis for ‘their passages. (10)
Above the Miladhara plexus and coming within this body is effected t the nadis. (11)
Twelve fingers measures the distan prana Vayu travels. Taking one’s seat pure dsana consisting respectively of patta, carma (Skin) and Kuéa, or sitting on any other convenient asana, the yogi should be careful and alert about his yoga. To acquire firmness in his position the intelligent Sadhaka should take due care by means of his Prana vayu of the Bhiita and know their stations. (12-13)
s and concentrating the internal d two fore-fingers on the
of all the embodied, going hrough the passages of
ce outside upto which the on the beautiful, soft, and
Firmly closing by the finger: organs, put thumbs on the two ears ani
two eyes. (14)
Put the middle finger on the nostril other fingers and mentally think of the oneness and Manas (self, breath and mind). (15)
se places. If the yoga, so egrees, Nada (Sound) will be
s and firmly close the of Atma, Prana
Thus Vayu will be help up in the! very rare, be practised, then, by d
s will be heard, then
First the humming sounds of bes: like the sound of a
sound by the help of Taya will appear flute. (17)
Next the sounds of bells, next the rum heard. By this practice, the troubles removed. (18)
When one comes to learn how to cast “Hamsa” (ga &I71) and Visarga ; as Puruga ()
bling of clouds will be of Samsara are
and Prakrti (:). (19)
320 Narada Pajicaratram
From this infer Hamsa as Prakrti and Hansavan 48 Purusa. (20)
Thus is described the Ajapa. Knowing this Ajapa as under the command of Purvsa, the Jivas should goon practising. When
the inner meaning is realised, he realises then “Soham’’. (21) Now when the Sakara letters are dropped and the Sandhya be practised, that will turn out “Om” Pranava. (22)
The yogis should always meditate on this Pranava, that this is the highest bliss, eternal, and the only one of the nature of Chaitanyam (consciousness) and is the Atman. No distinction remains between ‘‘Om” and Atma. (23) :
Thé saints by their own merit should utter the above mila bija “Om” and know it as the ocean of the Highest Bliss, the Paramatman. They should to be attached to Atma (self) and keep their eyes on the Taraka bija. (24)
The self-conquered, and highly meritorious persons should realise this Atman, of a truthful nature, without any cause, the origin of the Sruti, the Cause of the universe, pervading everywhere-moveable and unmoveable, intelligent, without any example and situated within one’s heart, as partaking of the nature of the Sun, Moon and Fire and of the nature of Taraka (Saviour) and the abode of the Everlasting Bliss. Thus the sages see. (25)
N.B.—Taraka (1) Taraka Brahma Gopila nama, (2) Taraka Brahma Govinda Nama, (3) Taraka Brahma Rima Nama, (4) Taraka Brahma Siva Nama. .
Thus knowing the Adi Puruga as lying down in the ocean of milk on the thousand hoods of the Ananta Serpent, and as the husband of Kamala, measured by His own body, situated in the Solar. Orb and of the nature of Consciousness, with joyous Eyes and of a blue colour. Brahma realises Him in meditation. Thus the devotees worship Him. (26)
Those who are clever in action and devoted and full of Bhakti see Him blue like clouds and ornamented with Kaustubha, Srivatsa, club, lotus, anu concshell and disc, His feet being praised by the
—
The Fifth Night, Ch, XT 324
Sruti
ao Thus they see that Ancient Person the one cause of the TS€, within their heart lotus. (27) Sri Narada said :—Thus knowing the excellent glory of the
Yi Sa A oga SAstra, I carefully expounded that nectar knowledge in this world. (28)
Pi Let the sages drink this Elixir of Life. For when one drinks is and dies, one will not have to come any more in this world. (29)
others, to
Whoever reads or practises this Sastra or teaches (30)
him come wealth, corns, lands and the eight Siddhis.
This is highly respected in all the Sastras ; this creates passion a those who want enjoyments; and they know fully all the astras and attain the Highest Brahma. (31)
Here ends the Eleventh Chapter of the Fifth Night, 08 Yogain Sri Narada Paiicaratra Jnanimrtasara, the Essence of the Knowledge nectar. __ _The following note is added for the information about the four kinds of worship : Sattyata Samhita 2.
“‘Samkarsana said :; Tell me concisely, O Eternal one, in what manner worship is enjoined on the worshippers devoted (to the Lord).
The holy Lord said : Listen !I will duly ex which thou hast asked me having known which one may from re-birth.
That pure Brahmana (sad brahma) abidi was the goal (ideal) of those [Siddhas] who held their [respective] offices at the beginning of creation, worshipping the [great light, called] Vasudeva ; from it has sprung a supreme §astra expressive of Its nature, bestowing discrimination, a great theosophy- (brahmopanis adam mahat) containing the divine path (divya marga) and aiming at Liberation as the one (desirable: fruit to be attained. 1 will impart to thee, for the salvation of the world, that original (Sastra) existing in many varieties bestowing perfection
plain to these that be freed
ing in the heart which
322 N4rada Pajcaratram (or magical powers) and Liberation, the pure one, mysterious one, leading to great success.
The Yogins familiar with the eight fold Yoga, satisfied with
the worship of the. heart, they (alone) are authorised for (the worship of) the One dwelling in the heart. (1)
On the other hand, the Brahmanas fond of mixed worship and extolling the Vedas are authorised for the worship, with Mantras,
of the four Vyihas. They should not worship the Lord in any other way. (2)
Again, those of the three other castes namely the K gatriyas, ¢tc., who have sincerely taken refuge with the Lord, should also,
but not with Mantras Perform the several rites connected with the worship of the four Vyahas. ° (3)
But for the worship of the Mantra diagram relating to the thirtynine Vibhavas and for the ceremonies connected therewith none are authorised but the truly seeing ones, who have completely
cast off the idea of the mine, are satisfied with doing their duty
and wholly devoted in deed, speech, and mind, to the Highest Lord.
Thus much about the authorisation of those of the four castes who have embraced the (Sattvata) religion, supposing they have been duly initiated with the Mantras prescribed.
Description of the Four Vyihas, for the purpose of meditation “‘Now the first form of the Lord is'as beautiful (as to complexion) as are the snow, the jasmin, and the moon (united). It has four arms, a gentle face, and lotus-like eyes It has a garment of yellow silk and is glorified by a golden ensign (garuda-dhvaja). With its chief (frontal) right hand it announces peace to the timid while with the corresponding left hand it is holding a wonderful conch. With the other right hand ‘it is holding the Sudargana and with the other
left heavy club resting on the ground. Let him imagine a thus formed Vasudeva dwelling in the eastern direction.
Lhe Fifth Night, Gh. XI 323
Having the beautiful red appearance of the Sindura tree and the Sikhara (a kind of ruby and a species of the hemp-plant) onefaced and four-armed, with a garment resembling the blue flower of the Atasi (flex plant) distinguished by a palmyra-tree (as his ensign) ; equal to the first Lord as regards his frontal pair of hands but holding a plough-share in the hand in which the other has the discus, and a pestle where the other has a club: on a thus-like Samkarsana (dwelling) in the southern direction let the devotee
meditate.
Let him further meditate on the third Highest Lord, of the
splendour of a multitude of fire-flies assembled ina night of the rainy season, one faced and four-armed, wearing 4 garment of red silk, adorned with his ensign ‘(banner) showing the Makara (seaelephant). His frontal pair of hands should be imagined as before in the remaining left hand there is a bow, while in the right there are five arrows. In this manner lel him imagine as dwelling in the western direction him who is known as Pradyumna:
Let him, finally medidate on him who resembles (as to com-
plexion) the deep blackness of the Aiijana mountaion, wears a fine white garment, is four-armed, large-eyed, and glorified by the deer
as his ensign. His first pair of hands is described like that of the first Lord : with two others he is carrying in the right hand a In this way let the
sword and in the left one a shield (or club). : devotee meditate on Aniruddha, dwelling in the northern direction.
wood-flowers, are disf hair on the breast), the Kaustubha, on
Allof these four wear the garland of tinguished with the Srivatsa (Visnu’s curl o and are embellished with the king of jewels, their breast, further with lovely diadems and crowns, necklaces, arm-lets, and anklets, bright marks (made with sandal-wood, etc.) on the forehead, glittering ear-rings in the shape of a Makara (seaelephant’, excellent chapters of manifold flowers, and with camphor and other delicious perfumes. As adorned with all of these : thus should they always be meditated upon.” (Dr. Schrader’s Introduction to the Paficaratra and the Ahirbudhnya Samhita).
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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 318–323 (scan pages 335–340). 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.