ध्यात्वा यद्ब्रह्ममात्रं ते स्वावशेषधिया ययुः । योगतत्त्वज्ञानफलं तत्स्वमात्रं विचिन्तये ॥ ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ यदि शैलसमं पापं विस्तीर्णं बहुयोजनम् । भिद्यते ध्यानयोगेन नान्यो भेदो कदाचन ॥ १॥ बीजाक्षरं परं बिन्दुं नादो तस्योपरि स्थितम् । सशब्दं चाक्षरे क्षीणे निःशब्दं परमं पदम् ॥ २॥ अनाहतं तु यच्छब्दं तस्य शब्दस्य यत्परम् । तत्परं विन्दते यस्तु स योगी छिन्नसंशयः ॥ ३॥ वालाग्रशतसाहस्रं तस्य भागस्य भागिनः । तस्य भागस्य भागार्धं तत्क्षये तु निरञ्जनम् ॥ ४॥ पुष्पमध्ये यथा गन्धः पयोमध्ये यथा घृतम् । तिलमध्ये यथा तैलं पाषाणाष्विव काञ्चनम् ॥ ५॥ एवं सर्वाणि भूतानि मणौ सूत्र इवात्मनि । स्थिरबुद्धिरसंमूढो ब्रह्मविद्ब्रह्मणिस्थितः ॥ ६॥ तिलानां तु यथा तैलं पुष्पे गन्ध इवाश्रितः । पुरुषस्य शरीरे तु सबाह्याभ्यन्तरे स्थितः ॥ ७॥ वृक्षं तु सकलं विद्याच्छाया तस्यैव निष्कला । सकले निष्कले भावे सर्वत्रात्मा व्यवस्थितः ॥ ८॥ ओमित्येकाक्षरं ब्रह्म ध्येयं सर्वमुमुक्षिभिः । पृथिव्यग्निश्च ऋग्वेदो भूरित्येव पितामहः ॥ ९॥ अकारे तु लयं प्राप्ते प्रथमे प्रणवांशके । अन्तरिक्षं यजुर्वायुर्भुवो विष्णुर्जनार्दनः ॥ १०॥ उकारे तु लयं प्राप्ते द्वितीये प्रणवांशके । द्यौः सूर्यः सामवेदश्च स्वरित्येव महेश्वरः ॥ ११॥ मकारे तु लयं प्राप्ते तृतीये प्रणवांशके । अकारः पीतवर्णः स्याद्रजोगुण उदीरितः ॥ १२॥ उकारः सात्त्विकः शुक्लो मकारः कृष्णतामसः । अष्टाङ्गं च चतुष्पादं त्रिस्थानं पञ्चदैवतम् ॥ १३॥ ओङ्कारं यो न जानाति ब्रह्मणो न भवेत्तु सः । प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ॥ १४॥ अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् । निवर्तन्ते क्रियाः सर्वास्तस्मिन्दृष्टे परावरे ॥ १५॥ ओङ्कारप्रभवा देवा ओङ्कारप्रभवाः स्वराः । ओङ्कारप्रभवं सर्वं त्रैलोक्यं सचराचरम् ॥ १६॥ ह्रस्वो दहति पापानि दीर्घः सम्पत्प्रदोऽव्ययः । अर्धमात्रा समायुक्तः प्रणवो मोक्षदायकः ॥ १७॥ तैलधारामिवाच्छिन्नं दीर्घघण्टानिनादवत् । अवाच्यं प्रणवस्याग्रं यस्तं वेद स वेदवित् ॥ १८॥ हृत्पद्मकर्णिकामध्ये स्थिरदीपनिभाकृतिम् । अङ्गुष्ठमात्रमचलं ध्यायेदोङ्कारमीश्वरम् ॥ १९॥ इडया वायुमापुर्य पूरयित्वोदरस्थितम् । ओङ्कारं देहमध्यस्थं ध्यायेज्ज्वालवलीवृतम् ॥ २०॥ ब्रह्मा पूरक इत्युक्तो विष्णुः कुम्भक उच्यते । रेचो रुद्र इति प्रोक्तः प्राणायामस्य देवताः ॥ २१॥ आत्मानमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ध्याननिर्मथनाभ्यासादेव पश्येन्निगूढवत् ॥ २२॥ ओङ्कारध्वनिनादेन वायोः संहरणान्तिकम् । यावद्बलं समादध्यात्सम्यङ्नादलयावधि ॥ २३॥ गमागमस्थं गमनादिशून्य- मोङ्कारमेकं रविकोटिदीप्तिम् । पश्यन्ति ये सर्वजनान्तरस्थं हंसात्मकं ते विरजा भवन्ति ॥ २४॥ यन्मनस्त्रिजगत्सृष्टिस्थितिव्यसनकर्मकृत् । तन्मनो विलयं याति तद्विष्णोः परमं पदम् ॥ २५॥ अष्टपत्रं तु हृत्पद्मं द्वात्रिंशत्केसरान्वितम् । तस्य मध्ये स्थितो भानुर्भानुमध्यगतः शशी ॥ २६॥ शशिमध्यगतो वह्निर्वह्निमध्यगता प्रभा । प्रभामध्यगतं पीठं नानारत्नप्रवेष्टितम् ॥ २७॥ तस्य मध्यगतं देवं वासुदेवं निरञ्जनम् । श्रीवत्सकौस्तुभोरस्कं मुक्तामणिविभूषितम् ॥ २८॥ शुद्धस्फटिकसंकाशं चन्द्रकोटिसमप्रभम् । एवं ध्यायेन्महाविष्णुमेवं वा विनयान्वितः ॥ २९॥ अतसीपुष्पसंकाशं नाभिस्थाने प्रतिष्ठितम् । चतुर्भुजं महाविष्णुं पूरकेण विचिन्तयेत् ॥ ३०॥ कुम्भकेन हृदिस्थाने चिन्तयेत्कमलासनम् । ब्रह्माणं रक्तगौराभं चतुर्वक्त्रं पितामहम् ॥ ३१॥ रेचकेन तु विद्यात्मा ललाटस्थं त्रिलोचनम् । शुद्धस्फटिकसंकाशं निष्कलं पापनाशनम् ॥ ३२॥ अञ्जपत्रमधःपुष्पमूर्ध्वनालमधोमुखम् । कदलीपुष्पसंकाशं सर्ववेदमयं शिवम् ॥ ३३॥ शतारं शतपत्राढ्यं विकीर्णाम्बुजकर्णिकम् । तत्रार्कचन्द्रवह्नीनामुपर्युपरि चिन्तयेत् ॥ ३४॥ पद्मस्योद्घाटनं कृत्वा बोधचन्द्राग्निसूर्यकम् । तस्य हृद्बीजमाहृत्य आत्मानं चरते ध्रुवम् ॥ ३५॥ त्रिस्थानं च त्रिमात्रं च त्रिब्रह्म च त्रयाक्षरम् । त्रिमात्रमर्धमात्रं वा यस्तं वेद स वेदवित् ॥ ३६॥ तैलधारमिवाच्छिन्नदीर्घघण्टानिनादवत् । बिन्दुनादकलातीतं यस्तं वेद स वेदवित् ॥ ३७॥ यथैवत्पलनालेन तोयमाकर्षयेन्नरः । तथैवओत्कर्षयेद्वायुं योगी योगपथे स्थितः ॥ ३८॥ अर्धमात्रात्मकं कृत्वा कोशीभूतं तु पङ्कजम् । कर्षयेन्नलमात्रेण भ्रुवोर्मध्ये लयं नयेत् ॥ ३९॥ भ्रुवोर्मध्ये ललाटे तु नासिकायास्तु मूलतः । जानीयादमृतं स्थानं तद्ब्रह्मायतनं महत् ॥ ४०॥ आसनं प्राणसंरोधः प्रत्याहारश्च धारणा । ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट् ॥ ४१॥ आसनानि च तावन्ति यावन्त्यो जीवजातयः । एतेषानतुलान्भेदान्विजानाति महेश्वरः ॥ ४२॥ छिद्रं भद्रं तथा सिंहं पद्मं चेति चतुष्टयम् । आधारं प्रथमं चक्रं स्वाधिष्ठानं द्वितीयकम् ॥ ४३॥ योनिस्थानं तयोर्मध्ये कामरूपं निगद्यते । आधाराख्ये गुदस्थाने पङ्कजं यच्चतुर्दलम् ॥ ४४॥ तन्मध्ये प्रोच्यते योनिः कामाख्या सिद्धवन्दिता । योनिमध्ये स्थितं लिङ्गं पश्चिमाभिमुखं तथा ॥ ४५॥ मस्तके मणिवद्भिन्नं यो जानाति स योगवित् । तप्तचामीकराकारं तडिल्लेखेव विस्फुरत् ॥ ४६॥ चतुरस्रमुपर्यग्नेरधो मेढ्रात्प्रतिष्ठितम् । स्वशब्देन भवेत्प्राणः स्वाधिष्ठानं तदाश्रयम् ॥ ४७॥ स्वाधिष्ठानं ततश्चक्रं मेढ्रमेव निगद्यते । मणिवत्तन्तुना यत्र वायुना पूरितं वपुः ॥ ४८॥ तन्नाभिमण्डलं चक्रं प्रोच्यते मणिपूरकम् । द्वादशारमहाचक्रे पुण्यपापनियन्त्रितः ॥ ४९॥ तावज्जीवो भ्रमत्येवं यावत्तत्त्वं न विन्दति । ऊर्ध्वं मेढ्रादथो नाभेः कन्दो योऽस्ति खगाण्डवत् ॥ ५०॥ तत्र नाड्यः समुत्पन्नाः सहस्राणि द्विसप्ततिः । तेषु नाडीसहस्रेषु द्विसप्ततिरुदाहृताः ॥ ५१॥ प्रधानाः प्राणवाहिन्यो भूयस्तत्र दश स्मृताः । इडा च पिङ्गला चैव सुषुम्ना च तृतीयका ॥ ५२॥ गान्धारी हस्तिजिह्वा च पूषा चैव यशस्विनि । अलम्बुसा कुहूरत्र शङ्खिनी दशमी स्मृता ॥ ५३॥ एवं नाडीमयं चक्रं विज्ञेयं योगिना सदा । सततं प्राणवाहिन्यः सोम सूर्याग्निदेवताः ॥ ५४॥ इडापिङ्गलासुषुम्नास्तिस्रो नाड्यः प्रकीर्तिताः । इडा वामे स्थिता भागे पिङ्गला दक्षिणे स्थिता ॥ ५५॥ सुषुम्ना मध्यदेशे तु प्राणमार्गास्त्रयः स्मृताः । प्राणोऽपानः समानश्चोदानो व्यानस्तथैव च ॥ ५६॥ नागः कूर्मः कृकरको देवदत्तो धनञ्जयः । प्राणाद्याः पञ्च विख्याता नागाद्याः पञ्च वायवः ॥ ५७॥ एते नाडीसहस्रेषु वर्तन्ते जीवरूपिणः । प्राणापानवशो जीवो ह्यधश्चोर्ध्वं प्रधावति ॥ ५८॥ वामदक्षिणमार्गेण चञ्चलत्वान्न दृश्यते । आक्षिप्तो भुजदण्डेन यथोच्चलति कन्दुकः ॥ ५९॥ प्राणापानसमाक्षिप्तस्तद्वज्जीवो न विश्रमेत् । अपानात्कर्षति प्राणोऽपानः प्राणाच्च कर्षति ॥ ६०॥ खगरज्जुवदित्येतद्यो जानाति स योगवित् । हकारेण बहिर्याति सकारेण विशेत्पुनः ॥ ६१॥ हंसहंसेत्यमं मन्त्रं जीवो जपति सर्वदा । शतानि षट्दिवारात्रं सहस्राणेकविंशतिः ॥ ६२॥ एतन्सङ्ख्यान्वितं मन्त्रं जीवो जपति सर्वदा । अजपा नाम गायत्री योगिनां मोक्षदा सदा ॥ ६३॥ अस्याः सङ्कल्पमात्रेण नरः पापैः प्रमुच्यते । अनया सदृशी विद्या अनया सदृशो जपः ॥ ६४॥ अनया सदृशं पुण्यं न भूतं न भविष्यति । येन मार्गेण गन्तव्यं ब्रह्मस्थानं निरामयम् ॥ ६५॥ मुखेनाच्छाद्य तद्द्वारं प्रसुप्ता परमेश्वरी । प्रबुद्धा वह्नियोगेन मनसा मरुता सह ॥ ६६॥ सूचिवद्गुणमादाय व्रजत्यूर्ध्वं सुषुम्नया । उद्घाटयेत्कपाटं तु यथा कुञ्चिकया हठात् ॥ ६७॥ कुण्डलिन्या तया योगी मोक्षद्वारं विभेदयेत् ॥ ६८॥ कृत्वा संपुटितौ करौ दृढतरं बध्वाथ पद्मासनम् । गाढं वक्षसि सन्निधाय चुबुकं ध्यानं च तच्चेतसि ॥ वारंवारममपातमूर्ध्वमनिलं प्रोच्चारयन्पूरितम् । मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ॥ ६९॥ पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन् । मारुतं कुम्भयन्यस्तु स मुक्तो नात्र संशयः ॥ ७०॥ अङ्गानां मर्दनं कृत्वा श्रमजातेन वारिणा । कट्वम्ललवणत्यागी क्षीरपानरतः सुखी ॥ ७१॥ ब्रह्मचारी मिताहारी योगी योगपरायणः । अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्यां विचारणा ॥ ७२॥ कन्दोर्ध्वकुण्डली शक्तिः स योगी सिद्धिभाजनम् । अपानप्राणयोरैक्यं क्षयन्मूत्रपुरीषयोः ॥ ७३॥ युवा भवति वृद्धोऽपि सततं मूलबन्धनात् । पार्ष्णिभागेन संपीड्य योनिमाकुञ्चयेद्गुदम् ॥ ७४॥ अपानमूर्ध्वमुत्कृष्य मूलबन्धोऽयमुच्यते । उड्याणं कुरुते यस्मादविश्रान्तमहाखगः ॥ ७५॥ उड्डियाणं तदेव स्यात्तत्र बन्धो विधीयते । उदरे पश्चिमं ताणं नाभेरूर्ध्वं तु कारयेत् ॥ ७६॥ उड्डियाणोऽप्ययं बन्धो मृत्युमातङ्गकेसरी । बध्नाति हि शिरोजातमधोगामिनभोजलम् ॥ ७७॥ ततो जालन्धरो बन्धः कर्मदुःखौघनाशनः । जालन्धरे कृते बन्धे कर्णसंकोचलक्षणे ॥ ७८॥ न पीयूषं पतत्यग्नौ न च वायुः प्रधावति । कपालकुहरे जिह्वा प्रविष्टा विपरीतगा ॥ ७९॥ भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी । न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा ॥ ८०॥ न च मूर्च्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् । पीड्यते न च रोगेण लिप्यते न च कर्मणा ॥ ८१॥ बध्यते न च कालेन यस्य मुद्रस्ति खेचरी । चित्तं चरति खे यस्माज्जिह्वा भवति खेगता ॥ ८२॥ तेनैषा खेचरी नाम मुद्रा सिद्धनमस्कृता । खेचर्या मुद्रया यस्य विवरं लम्बिकोर्ध्वतः ॥ ८३॥ बिन्दुः क्षरति नो यस्य कामिन्यालिङ्गितस्य च । यावद्बिन्दुः स्थितो देहे तावन्मृत्युभयं कुतः ॥ ८४॥ यावद्बद्धा नभोमुद्रा तावद्बिन्दुर्न गच्छति । गलितोऽपि यदा बिन्दुः संप्राप्तो योनिमण्डले ॥ ८५॥ व्रजत्यूर्ध्वं हठाच्छक्त्या निबद्धो योनिमुद्रया । स एव द्विविधो बिन्दुः पाण्डरो लोहितस्तथा ॥ ८६॥ पाण्डरं शुक्रमित्याहुर्लोहिताख्यं महारजः । विद्रुमद्रुमसंकाशं योनिस्थाने स्थितं रजः ॥ ८७॥ शशिस्थाने वसेद्बिन्दुःस्तयोरैक्यं सुदुर्लभम् । बिन्दुः शिवो रजः शक्तिर्बिन्दुरिन्दू रजो रविः ॥ ८८॥ उभयओः सङ्गमादेव प्राप्यते परमं वपुः । वायुना शक्तिचालेन प्रेरितं खे यथा रजः ॥ ८९॥ रविणैकत्वमायाति भवेद्दिव्यं वपुस्तदा । शुक्लं चन्द्रेण संयुक्तं रजः सूर्यसमन्वितम् ॥ ९०॥ द्वयोः समरसीभावं यो जानाति स योगवित् । शोधनं मलजालानां घटनं चन्द्रसूर्ययोः ॥ ९१॥ रसानां शोषणं सम्यङ्महामुद्राभिधीयते ॥ ९२॥ वक्षोन्यस्तहनुर्निपीड्य सुषिरं योनेश्च वामाङ्घ्रिणा हस्ताभ्यामनुधारयन्प्रविततं पादं तथा दक्षिणम् ॥ आपूर्य श्वसनेन कुक्षियुगलं बध्वा शनैरेचये- देषा पातकनाशिनी ननु महामुद्रा नृणां प्रोच्यते ॥ ९३॥ अथात्मनिर्णयं व्याख्यास्ये ॥ हृदिस्थाने अष्टदलपद्मं वर्तते तन्मध्ये रेखावलयं कृत्वा जीवात्मरूपं ज्योतीरूपमणुमात्रं वर्तते तस्मिन्सर्वं प्रतिष्ठितं भवति सर्वं जानाति सर्वं करोति सर्वमेतच्चरितमहं कर्ताऽहं भोक्ता सुखी दुःखी काणः खञ्जो बधिरो मूकः कृशः स्थूलोऽनेन प्रकारेण स्वतन्त्रवादेन वर्तते ॥ पूर्वदले विश्रमते पूर्वं दलं श्वेतवर्णं तदा भक्तिपुरःसरं धर्मे मतिर्भवति ॥ यदाऽग्नेयदले विश्रमते तदाग्नेयदलं रक्तवर्णं तदा निद्रालस्य मतिर्भवति ॥ यदा दक्षिणदले विश्रमते तद्दक्षिणदलं कृष्णवर्णं तदा द्वेषकोपमतिर्भवति ॥ यदा नैरृतदले विश्रमते तन्नैरृतदलं नीलवर्णं तदा पापकर्महिंसामतिर्भवति ॥ यदा पश्चिमदले विश्रमते तत्पश्चिमदलं स्फटिकवर्णं तदा क्रीडाविनोदे मतिर्भवति ॥ यदा वायव्यदले विश्रमते वायव्यदलं माणिक्यवर्णं तदा गमनचलनवैराग्यमतिर्भवति ॥ यदोत्तरदले विश्रमते तदुत्तरदलं पीतवर्णं तदा सुखशृङ्गार- मतिर्भवति ॥ यदेशानदले विश्रमते तदीशानदलं वैडूर्यवर्णं तदा दानादिकृपामतिर्भवति ॥ यदा सन्धिसन्धिषु मतिर्भवति तदा वातपित्तश्लेष्ममहाव्याधि- प्रकोपो भवति ॥ यदा मध्ये तिष्ठति तदा सर्वं जानाति गायति नृत्यति पठत्यानन्दं करोति ॥ यदा नेत्रश्रमो भवति श्रमनिर्भरणार्थं प्रथमरेखावलयं कृत्वा मध्ये निमज्जनं कुरुते प्रथमरेखाबन्धूकपुष्पवर्णं तदा निद्रावस्था भवति ॥ निद्रावस्थामध्ये स्वप्नावस्था भवति ॥ स्वप्नावस्थामध्ये दृष्टं श्रुतमनुमानसंभववार्ता इत्यादिकल्पनां करोति तदादिश्रमो भवति ॥ श्रमनिर्हरणार्थं द्वितीयरेखावलयं कृत्वा मध्ये निमज्जनं कुरुते द्वितीयरेखा इन्द्रकोपवर्णं तदा सुषुप्त्यवस्था भवति सुषुप्तौ केवलपरमेश्वरसम्बन्धिनी बुद्दिर्भवति नित्यबोधस्वरूपा भवति पश्चात्परमेश्वर- स्वरूपेण प्राप्तिर्भवति ॥ तृतीयरेखावलयं कृत्वा मध्ये निमज्जनं कुरुते तृतीयरेखा पद्मरागवर्णं तदा तुरीयावस्था भवति तुरीये केवलपरमात्म- सम्बन्धिनी भवति नित्यबोधस्वरूपा भवति तदा शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतयात्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत्तदा प्राणापानयोरैक्यं कृत्वा सर्वं विश्वमात्मस्वरूपेण लक्ष्यं धारयति । यदा तुरीयातीतावस्था तदा सर्वेषामानन्दस्वरूपो भवति द्वन्द्वातीतो भवति यावद्देहधारणा वर्तते तावत्तिष्ठति पश्चात्परमात्मस्वरूपेण प्राप्तिर्भवति इत्यनेन प्रकारेण मोक्षो भवतीदमेवात्मदर्शनोपायं भवन्ति ॥ चतुष्पथसमायुक्तमहाद्वारगवायुना । सह स्थितत्रिकोणार्धगमने दृश्यतेऽच्युतः ॥ ९४॥ पूर्वोक्तत्रिकोणस्थानादुपरि पृथिव्यादिपञ्चवर्णकं ध्येयम् । प्राणादिपञ्चवायुश्च बीजं वर्णं च स्थानकम् । यकारं प्राणबीजं च नीलजीमूतसन्निभम् । रकारमग्निबीजं च अपानादित्यसंनिभम् ॥ ९५॥ लकारं पृथिवीरूपं व्यानं बन्धूकसंनिभम् । वकारं जीवबीजं च उदानं शङ्खवर्णकम् ॥ ९६॥ हकारं वियत्स्वरूपं च समानं स्फटिकप्रभम् । हृन्नाभिनासाकर्णं च पादाङ्गुष्ठादिसंस्थितम् ॥ ९७॥ द्विसप्ततिसहस्राणि नाडीमार्गेषु वर्तते । अष्टाविंशतिकोटीषु रोमकूपेषु संस्थिताः ॥ ९८॥ समानप्राण एकस्तु जीवः स एक एव हि । रेचकादि त्रयं कुर्याद्दृढचित्तः समाहितः ॥ ९९॥ शनैः समस्तमाकृष्य हृत्सरोरुहकोटरे । प्राणापानौ च बध्वा तु प्रणवेन समुच्चरेत् ॥ १००॥ कर्णसङ्कोचनं कृत्वा लिङ्गसङ्कोचनं तथा । मूलाधारात्सुषुम्ना च पद्मतन्तुनिभा शुभा ॥ १०१॥ अमूर्तो वर्तते नादो वीणादण्डसमुत्थितः । शङ्खनादिभिश्चैव मध्यमेव ध्वनिर्यथा ॥ १०२॥ व्योमरन्ध्रगतो नादो मायूरं नादमेव च । कपालकुहरे मध्ये चतुर्द्वारस्य मध्यमे ॥ १०३॥ तदात्मा राजते तत्र यथा व्योम्नि दिवाकरः । कोदण्डद्वयमध्ये तु ब्रह्मरन्ध्रेषु शक्तितः ॥ १०४॥ स्वात्मानं पुरुषं पश्येन्मनस्तत्र लयं गतम् । रत्नानि ज्योत्स्निनादं तु बिन्दुमाहेश्वरं पदम् । य एवं वेद पुरुषः स कैवल्यं समश्नुत इत्युपनिषत् ॥ १०५॥ ॐ सह नाववतु ॥ सह नौ भुनक्तु ॥ सह वीर्यं करवावहै ॥ तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति ध्यानबिन्दूपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). 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 ! 1. Even if sin should accumulate to a mountain extending over many Yojanas (distance), it is destroyed by Dhyana-Yoga. At no time has been found a destroyer of sins like this. 2. Bijakshara (seed-letter) is the supreme Bindu. Nada (spiritual sound) is above it. When that Nada ceases along with letter, then the Nada-less is supreme state. 3. The Yogin who considers as the highest that which is above Nada, which is Anahata, has all his doubts destroyed. 4. If the point of a hair be divided into one hundred thousand parts, this (Nada) is one-half of that still further divided; and when (even) this is absorbed, the Yogin attains to the stainless Brahman. 5-6. One who is of a firm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in Atman like odour in flowers, ghee in milk, oil in gingelly seeds and gold in quartz. 7. Again just as the oil depends for its manifestation upon gingelly seeds and odour upon flowers, so does the Purusha depend for its existence upon the body, both external and internal. 8. The tree is with parts and its shadow is without parts but with and without parts, Atman exists everywhere. 9(a). The one Akshara (letter OM) should be contemplated upon as Brahman by all who aspire for emancipation. 9(b)-10(a). Prithvi, Agni, Rig-Veda, Bhuh and Brahma — all these (are absorbed) when Akara (A), the first Amsa (part) of Pranava (OM) becomes absorbed. 10(b)-11(a). Antariksha, Yajur-Veda, Vayu, Bhuvah and Vishnu, the Janardana – all these (are absorbed) when Ukara (U), the second Amsa of Pranava becomes absorbed. 11(b)-12(a). Dyur, sun, Sama-Veda, Suvah and Maheshvara – all these (are absorbed) when Makara (M), the third Amsa of Pranava becomes absorbed. 12(b)-13(a). Akara is of (Pita) yellow colour and is said to be of Rajo-Guna; Ukara is of white colour and of Sattva-Guna; Makara is of dark colour and of Tamo-Guna. 13(b)-14(a). He who does not know Omkara as having eight Angas (parts), four Padas (feet), three Sthanas (seats) and five Devatas (presiding deities) is not a Brahmana. 14(b)-15. Pranava is the bow. Atman is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like the arrow, becomes one with It. When that Highest is cognised, all Karmas return (from him, viz., do not affect him). 16. The Vedas have Omkara as their cause. The Swaras (sounds) have Omkara as their cause. The three worlds with (all) the locomotive and the fixed (ones in them) have Omkara as their cause. 17. The short (accent of OM) burns all sins, the long one is decayless and the bestower of prosperity. United with Ardha-Matra (half-metre of OM), the Pranava becomes the bestower of salvation. 18. That man is the knower of the Vedas who knows that the end (viz., Ardha-Matra) of Pranava should be worshipped (or recited) as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell. 19. One should contemplate upon Omkara as Ishvara resembling an unshaken light, as of the size of a thumb and as motionless in the middle of the pericarp of the lotus of the heart. 20. Taking in Vayu through the left nostril and filling the stomach with it, one should contemplate upon Omkara as being in the middle of the body and as surrounded by circling flames. 21. Brahma is said to be inspiration, Vishnu is said to be cessation (of breath) and Rudra is said to be expiration. These are the Devatas of Pranayama. 22. Having made Atman as the (lower) Arani (sacrificial wood) and Pranava as the upper Arani, one should see the God in secret through the practice of churning which is Dhyana. 23. One should practise restraint of breath as much as it lies in his power along with (the uttering of) Omkara sound, until it ceases completely. 24. Those who look upon OM as of the form of Hamsa staying in all, shining like Crores of suns, being alone, staying in Gamagama (ever going and coming) and being devoid of motion – at last such persons are freed from sin. 25. That Manas which is the author of the actions (viz.,) creation, preservation and destruction of the three worlds, is (then) absorbed (in the supreme One). That is the highest state of Vishnu. 26. The lotus of the heart has eight petals and thirty-two filaments. The sun is in its midst; the moon is in the middle of the sun. 27. Agni is in the middle of the moon; the Prabha (spiritual light) is in the middle of Agni. Pitha (seat or centre) is in the midst of Prabha, being set in diverse gems. 28-29. One should meditate upon the stainless Lord Vasudeva as being (seated) upon the centre of Pitha, as having Srivatsa (black mark) and Kaustubha (garland of gems) on his chest and as adorned with gems and pearls resembling pure crystal in lustre and as resembling Crores of moons in brightness. He should meditate upon Maha-Vishnu as above or in the following manner. 30-31. (That is) he should meditate with inspiration (of breath) upon Maha-Vishnu as resembling the Atasi flower and as staying in the seat of navel with four hands; then with restraint of breath, he should meditate in the heart upon Brahma, the Grandfather as being on the lotus with the Gaura (pale-red) colour of gems and having four faces; 32-34(a). Then through expiration, he should meditate upon the three-eyed Shiva between the two eyebrows shining like the pure crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its flower (or face) below and the stalk above or like the flower of a plantain tree, being of the form of all Vedas, containing one hundred petals and one hundred leaves and having the pericarp full-expanded. 34(b)-35. There he should meditate upon the sun, the moon and the Agni, one above another. Passing above through the lotus which has the brightness of the sun, moon and Agni and taking its Hrim Bija (letter), one leads his Atman firmly. 36. He is the knower of Vedas who knows the three seats, the three Matras, the three Brahmas, the three Aksharas (letters) and the three Matras associated with the Ardha-Matra. 37. He who knows that which is above Bindu, Nada and Kala as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell – that man is a knower of the Vedas. 38. Just as a man would draw up (with his mouth) the water through the (pores of the) lotus-stalk, so the Yogin treading the path of Yoga should draw up the breath. 39. Having made the lotus-sheath of the form of Ardha-Matra, one should draw up the breath through the stalk (of the Nadis Susumna, Ida and Pingala) and absorb it in the middle of the eyebrows. 40. He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman. 41. Postures, restraint of breath, subjugation of the senses, Dharana, Dhyana and Samadhi are the six parts of Yoga. 42. There are as many postures as there are living creatures; and Maheshvara (the great Lord) knows their distinguishing features. 43. Siddha, Bhadra, Simha and Padma are the four (chief) postures. Muladhara is the first Chakra. Svadhisthana is the second. 44. Between these two is said to be the seat of Yoni (perineum), having the form of Kama (God of love). In the Adhara of the anus, there is the lotus of four petals. 45-46. In its midst is said to be the Yoni called Kama and worshipped by the Siddhas. In the midst of the Yoni is the Linga facing the west and split at its head like the gem. He who knows this, is a knower of the Vedas. 47. A four-sided figure is situated above Agni and below the genital organ, of the form of molten gold and shining like streaks of lightning. Prana is with its Sva (own) sound, having Svadhisthana as its Adhisthana (seat), (or since Sva or Prana arises from it). 48. The Chakra Svadhisthana is spoken of as the genital organ itself. The Chakra in the sphere of the navel is called Manipuraka, since the body is pierced through by Vayu like Manis (gems) by string. 49-50(a). The Jiva (ego) urged to actions by its past virtuous and sinful Karmas whirls about in this great Chakra of twelve spokes, so long as it does not grasp the truth. 50(b). Above the genital organ and below the navel is Kanda of the shape of a bird’s egg. 51. There arise (from it) Nadis seventy-two thousand in number. Of these seventy-two are generally known. 52-53. Of these, the chief ones are ten and carry the Pranas. Ida, Pingala, Susumna, Gandhari, Hastijihva, Pusha, Yasasvini, Alambusa, Kuhuh and Sankhini are said to be the ten. 54-55(a). This Chakra of the Nadis should ever be known by the Yogins. The three Nadis Ida, Pingala and Susumna are said to carry Prana always and have as their Devatas, moon, sun and Agni. 55(b)-56(a). Ida is on the left side and Pingala on the right side, while the Susumna is in the middle. These three are known to be the paths of Prana. 56(b)-57. Prana, Apana, Samana, Udana and Vyana; Naga, Kurma, Krikara, Devadatta and Dhananjaya; of these, the first five are called Pranas, etc., and last five Naga, etc., are called Vayus (or sub-Pranas). 58. All these are situated (or run along) the one thousand Nadis, (being) in the form of (or producing) life. Jiva which is under the influence of Prana and Apana goes up and down. 59-60(a). Jiva on account of its ever moving by the left and right paths is not visible. Just as a ball struck down (on the earth) with the bat of the hand springs up, so Jiva ever tossed by Prana and Apana is never at rest. 60(b)-61(a). He is knower of Yoga who knows that Prana always draws itself from Apana and Apana draws itself from Prana, like a bird (drawing itself from and yet not freeing itself) from the string (to which it is tied). 61(b)-63. The Jiva comes out with the letter ‘Ha’ and gets in again with the letter ‘Sa’. Thus Jiva always utters the Mantra ‘Hamsa’, ‘Hamsa’. The Jiva always utters the Mantra twenty-one thousand and six hundred times in one day and night. This is called Ajapa Gayatri and is ever the bestower of Nirvana to the Yogins. 64-66(a). Through its very thought, man is freed from sins. Neither in the past nor in the future is there a science equal to this, a Japa equal to this or a meritorious action equal to this. Parameshvari (viz., Kundalini Sakti) sleeps shutting with her mouth that door which leads to the decayless Brahma-hole. 66(b)-68. Being aroused by the contact of Agni with Manas and Prana, she takes the form of a needle and pierces up through Susumna. The Yogin should open with great effort this door which is shut. Then he will pierce the door to salvation by means of Kundalini. 69. Folding firmly the fingers of the hands, assuming firmly the Padma posture, placing the chin firmly on the breast and fixing the mind in Dhyana, one should frequently raise up the Apana, fill up with air and then leave the Prana. Then the wise man gets matchless wisdom through (this) Sakti. 70. That Yogin who assuming Padma posture worships (i.e., controls) Vayu at the door of the Nadis and then performs restraint of breath is released without doubt. 71-72. Rubbing off the limbs the sweat arising from fatigue, abandoning all acid, bitter and saltish (food), taking delight in the drinking of milk and Rasa, practising celibacy, being moderate in eating and ever bent on Yoga, the Yogin becomes a Siddha in little more than a year. No inquiry need be made concerning the result. 73. Kundalini Sakti, when it is up in the throat, makes the Yogi get Siddhi. The union of Prana and Apana has the extinction of urine and faeces. 74-75(a). One becomes young even when old through performing Mula-Bandha always. Pressing the Yoni by means of the heels and contracting the anus and drawing up the Apana – this is called Mula-Bandha. 75(b)-76. Uddiyana Bandha is so called because it is (like) a great bird that flies up always without rest. One should bring the western part of the stomach above the navel. 77. This Uddiyana Bandha is a lion to the elephant of death, since it binds the water (or nectar) of the Akasa which arises in the head and flows down. 78-79(a). The Jalandhara Bandha is the destroyer of all the pains of the throat. When this Jalandhara Bandha which is destroyer of the pains of the throat is performed, then nectar does not fall on Agni nor does the Vayu move. 79(b)-80(a). When the tongue enters backwards into the hole of the skull, then there is the Mudra of vision latent in the eyebrow called Khechari. 80(b)-81(a). He who knows the Mudra Khechari has not disease, death, sleep, hunger, thirst, or swoon. 81(b)-83(a). He who practises this Mudra is not affected by illness or Karma; nor is he bound by the limitations of time. Since Chitta moves in the Kha (Akasa) and since the tongue has entered (in the Mudra) Kha (viz., the hole in the mouth). Therefore the Mudra is called Khechari and worshipped by the Siddhas. 83(b)-84. He whose hole (or passage) above the Uvula is closed (with the tongue backwards) by means of Khechari-Mudra never loses his virility, even when embraced by a lovely woman. Where is the fear of death, so long as the Bindu (virility) stays in the body. 85-86(a). Bindu does not go out of the body, so long as the Khechari-Mudra is practised. (Even) when Bindu comes down to the sphere of the perineum, it goes up, being prevented and forced up by violent effort through Yoni-Mudra. 86(b)-87. This Bindu is twofold, white and red. The white one is called Sukla and the red one is said to contain much Rajas. The Rajas which stays in Yoni is like the colour of a coral. 88. The Bindu stays in the seat of the genital organs. The union of these two is very rare. Bindu is Shiva and Rajas is Sakti. Bindu is the moon and Rajas is the sun. 89-90(a). Through the union of these two is attained the highest body; when Rajas is roused up by agitating the Sakti through Vayu which unites with the sun, thence is produced the divine form. 90(b)-92. Sukla being united with the moon and Rajas with the sun, he is a knower of Yoga who knows the proper mixture of these two. The cleansing of the accumulated refuse, the unification of the sun and the moon and the complete drying of the Rasas (essences), this is called Maha-Mudra. 93. Placing the chin on the breast, pressing the anus by means of the left heel and seizing (the toe of) the extended right leg by the two hands, one should fill his belly (with air) and should slowly exhale. This is called Maha-Mudra, the destroyer of the sins of men. 94. Now I shall give a description of Atman. In the seat of the heart is a lotus of eight petals. In its centre is Jivatma of the form of Jyotis and atomic in size, moving in a circular line. In it is located everything. In knows everything. It does everything. It does all these actions attributing everything to its own power, (thinking) I do, I enjoy, I am happy, I am miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am stout, etc. When it rests on the eastern petal which is of Sveta (white) colour, then it has a mind (or is inclined) to Dharma with Bhakti (devotion). When it rests on the south-eastern petal, which is of Rakta (blood colour), then it is inclined to sleep and laziness. When it rests on the southern petal, which is of Krishna (black) colour, then it is inclined to hate and anger. When it rests on the south-western petal which is of Nila (blue) colour, then it gets desire for sinful or harmful actions. When it rests on the western petal which is of crystal colour, then it is inclined to flirt and amuse. When it rests on the north-western petal which is of ruby colour, then it has a mind to walk, rove and have Vairagya (or be indifferent). When it rests on the northern petal which is Pita (yellow) colour, then it is inclined to be happy and to be loving. When it rests on the north-eastern petal which is of Vaidurya (Lapis Lazuli) colour, then it is inclined to amassing money, charity and passion. When it stays in the inter-space between any two petals, then it gets the wrath arising from diseases generated through (the disturbance of the equilibrium of) Vayu, bile and phlegm (in the body). When it stays in the middle, then it knows everything, sings, dances, speaks and is blissful. When the eye is pained (after a day’s work), then in order to remove (its) pain, it makes first a circular line and sinks in the middle. The first line is of the colour of Bandhuka flower (Bassia). Then is the state of sleep. In the middle of the state of sleep is the state of dream. In the middle of the state of dream, it experiences the ideas of perception, Vedas, inference, possibility, (sacred) words, etc. Then there arises much fatigue. In order to remove this fatigue, it circles the second line and sinks in the middle. The second is of the colour of (the insect) Indragopa (of red or white colour). Then comes the state of dreamless sleep. During the dreamless sleep, it has only the thought connected with Parameshvara (the highest Lord) alone. This state is of the nature of eternal wisdom. Afterwards it attains the nature of the highest Lord (Parameshvara). Then it makes a round of the third circle and sinks in the middle. The third circle is of the colour of Padmaraga (ruby). Then comes the state of Turya (the fourth). In Turya, there is only the connection of Paramatman. It attains the nature of eternal wisdom. Then one should gradually attain the quiescence of Buddhi with self-control. Placing the Manas in Atman, one should think of nothing else. Then causing the union of Prana and Apana, he concentrates his aim upon the whole universe being of the nature of Atman. Then comes the state of Turiyatita (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pairs (of happiness and pains, etc.,). He stays here as long as he should wear his body. Then he attains the nature of Paramatman and attains emancipation through this means. This alone is the means of knowing Atman. When Vayu (breath) which enters the great hole associated with a hall where four roads meet gets into the half of the well-placed triangle, then is Achyuta (the indestructible) seen. 95. Above the aforesaid triangle, one should meditate on the five Bija (seed) letters of (the elements) Prithvi, etc., as also on the five Pranas, the colour of the Bijas and their position. The letter ‘Ya’ is the Bija of Prana and resembles the blue cloud. The letter ‘Ra’ is the Bija of Agni, is of Apana and resembles the sun. 96. The letter ‘La’ is the Bija of Prithvi, is of Vyana and resembles Bandhuka flower. The letter ‘Va’ is the Bija of Jiva (or Vayu), is of Udana and is of the colour of the conch. 97-99(a). The letter ‘Ha’ is the Bija of Akasa, is of Samana and is of the colour of crystal. Prana stays in the heart, navel, nose, ear, foot, finger and other places, travels through the seventy-two thousand Nadis, stays in the twenty-eight Crores of hair-pores and is yet the same everywhere. It is that which is called Jiva. 99(b)-101(a). One should perform the three, expiration, etc., with a firm will and great control; and drawing in everything (with the breath) in slow degrees, he should bind Prana and Apana in the cave of the lotus of the heart and utter Pranava, having contracted his throat and the genital organ. 101(b)-102. From the Muladhara (to the head) is the Susumna resembling the shining thread of the lotus. The Nada is located in the Vinadanda (spinal column); that sound from its middle resembles (that of) the conch, etc. 103-104(a). When it goes to the hole of Akasa, it resembles that of the peacock. In the middle of the cave of the skull between the four doors shines Atman, like the sun in the sky. 104(b)-105. Between the two bows in the Brahma-hole, one should see Purusha with Sakti as his own Atman. Then his Manas is absorbed there. That man attains Kaivalya who understands the gems, moonlight, Nada, Bindu and the seat of Maheshvara (the great Lord). Thus is the Upanishad. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). 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 Dhyanabindu Upanishad belonging to the Krishna-Yajur-Veda
dhyātvā yadbrahmamātraṃ te svāvaśeṣadhiyā yayuḥ । yogatattvajñānaphalaṃ tatsvamātraṃ vicintaye ॥ oṃ saha nāvavatu ॥ saha nau bhunaktu ॥ saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ yadi śailasamaṃ pāpaṃ vistīrṇaṃ bahuyojanam । bhidyate dhyānayogena nānyo bhedo kadācana ॥ 1॥ bījākṣaraṃ paraṃ binduṃ nādo tasyopari sthitam । saśabdaṃ cākṣare kṣīṇe niḥśabdaṃ paramaṃ padam ॥ 2॥ anāhataṃ tu yacchabdaṃ tasya śabdasya yatparam । tatparaṃ vindate yastu sa yogī chinnasaṃśayaḥ ॥ 3॥ vālāgraśatasāhasraṃ tasya bhāgasya bhāginaḥ । tasya bhāgasya bhāgārdhaṃ tatkṣaye tu nirañjanam ॥ 4॥ puṣpamadhye yathā gandhaḥ payomadhye yathā ghṛtam । tilamadhye yathā tailaṃ pāṣāṇāṣviva kāñcanam ॥ 5॥ evaṃ sarvāṇi bhūtāni maṇau sūtra ivātmani । sthirabuddhirasaṃmūḍho brahmavidbrahmaṇisthitaḥ ॥ 6॥ tilānāṃ tu yathā tailaṃ puṣpe gandha ivāśritaḥ । puruṣasya śarīre tu sabāhyābhyantare sthitaḥ ॥ 7॥ vṛkṣaṃ tu sakalaṃ vidyācchāyā tasyaiva niṣkalā । sakale niṣkale bhāve sarvatrātmā vyavasthitaḥ ॥ 8॥ omityekākṣaraṃ brahma dhyeyaṃ sarvamumukṣibhiḥ । pṛthivyagniśca ṛgvedo bhūrityeva pitāmahaḥ ॥ 9॥ akāre tu layaṃ prāpte prathame praṇavāṃśake । antarikṣaṃ yajurvāyurbhuvo viṣṇurjanārdanaḥ ॥ 10॥ ukāre tu layaṃ prāpte dvitīye praṇavāṃśake । dyauḥ sūryaḥ sāmavedaśca svarityeva maheśvaraḥ ॥ 11॥ makāre tu layaṃ prāpte tṛtīye praṇavāṃśake । akāraḥ pītavarṇaḥ syādrajoguṇa udīritaḥ ॥ 12॥ ukāraḥ sāttvikaḥ śuklo makāraḥ kṛṣṇatāmasaḥ । aṣṭāṅgaṃ ca catuṣpādaṃ tristhānaṃ pañcadaivatam ॥ 13॥ oṅkāraṃ yo na jānāti brahmaṇo na bhavettu saḥ । praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate ॥ 14॥ apramattena veddhavyaṃ śaravattanmayo bhavet । nivartante kriyāḥ sarvāstasmindṛṣṭe parāvare ॥ 15॥ oṅkāraprabhavā devā oṅkāraprabhavāḥ svarāḥ । oṅkāraprabhavaṃ sarvaṃ trailokyaṃ sacarācaram ॥ 16॥ hrasvo dahati pāpāni dīrghaḥ sampatprado'vyayaḥ । ardhamātrā samāyuktaḥ praṇavo mokṣadāyakaḥ ॥ 17॥ tailadhārāmivācchinnaṃ dīrghaghaṇṭāninādavat । avācyaṃ praṇavasyāgraṃ yastaṃ veda sa vedavit ॥ 18॥ hṛtpadmakarṇikāmadhye sthiradīpanibhākṛtim । aṅguṣṭhamātramacalaṃ dhyāyedoṅkāramīśvaram ॥ 19॥ iḍayā vāyumāpurya pūrayitvodarasthitam । oṅkāraṃ dehamadhyasthaṃ dhyāyejjvālavalīvṛtam ॥ 20॥ brahmā pūraka ityukto viṣṇuḥ kumbhaka ucyate । reco rudra iti proktaḥ prāṇāyāmasya devatāḥ ॥ 21॥ ātmānamaraṇiṃ kṛtvā praṇavaṃ cottarāraṇim । dhyānanirmathanābhyāsādeva paśyennigūḍhavat ॥ 22॥ oṅkāradhvaninādena vāyoḥ saṃharaṇāntikam । yāvadbalaṃ samādadhyātsamyaṅnādalayāvadhi ॥ 23॥ gamāgamasthaṃ gamanādiśūnya- moṅkāramekaṃ ravikoṭidīptim । paśyanti ye sarvajanāntarasthaṃ haṃsātmakaṃ te virajā bhavanti ॥ 24॥ yanmanastrijagatsṛṣṭisthitivyasanakarmakṛt । tanmano vilayaṃ yāti tadviṣṇoḥ paramaṃ padam ॥ 25॥ aṣṭapatraṃ tu hṛtpadmaṃ dvātriṃśatkesarānvitam । tasya madhye sthito bhānurbhānumadhyagataḥ śaśī ॥ 26॥ śaśimadhyagato vahnirvahnimadhyagatā prabhā । prabhāmadhyagataṃ pīṭhaṃ nānāratnapraveṣṭitam ॥ 27॥ tasya madhyagataṃ devaṃ vāsudevaṃ nirañjanam । śrīvatsakaustubhoraskaṃ muktāmaṇivibhūṣitam ॥ 28॥ śuddhasphaṭikasaṃkāśaṃ candrakoṭisamaprabham । evaṃ dhyāyenmahāviṣṇumevaṃ vā vinayānvitaḥ ॥ 29॥ atasīpuṣpasaṃkāśaṃ nābhisthāne pratiṣṭhitam । caturbhujaṃ mahāviṣṇuṃ pūrakeṇa vicintayet ॥ 30॥ kumbhakena hṛdisthāne cintayetkamalāsanam । brahmāṇaṃ raktagaurābhaṃ caturvaktraṃ pitāmaham ॥ 31॥ recakena tu vidyātmā lalāṭasthaṃ trilocanam । śuddhasphaṭikasaṃkāśaṃ niṣkalaṃ pāpanāśanam ॥ 32॥ añjapatramadhaḥpuṣpamūrdhvanālamadhomukham । kadalīpuṣpasaṃkāśaṃ sarvavedamayaṃ śivam ॥ 33॥ śatāraṃ śatapatrāḍhyaṃ vikīrṇāmbujakarṇikam । tatrārkacandravahnīnāmuparyupari cintayet ॥ 34॥ padmasyodghāṭanaṃ kṛtvā bodhacandrāgnisūryakam । tasya hṛdbījamāhṛtya ātmānaṃ carate dhruvam ॥ 35॥ tristhānaṃ ca trimātraṃ ca tribrahma ca trayākṣaram । trimātramardhamātraṃ vā yastaṃ veda sa vedavit ॥ 36॥ tailadhāramivācchinnadīrghaghaṇṭāninādavat । bindunādakalātītaṃ yastaṃ veda sa vedavit ॥ 37॥ yathaivatpalanālena toyamākarṣayennaraḥ । tathaivaotkarṣayedvāyuṃ yogī yogapathe sthitaḥ ॥ 38॥ ardhamātrātmakaṃ kṛtvā kośībhūtaṃ tu paṅkajam । karṣayennalamātreṇa bhruvormadhye layaṃ nayet ॥ 39॥ bhruvormadhye lalāṭe tu nāsikāyāstu mūlataḥ । jānīyādamṛtaṃ sthānaṃ tadbrahmāyatanaṃ mahat ॥ 40॥ āsanaṃ prāṇasaṃrodhaḥ pratyāhāraśca dhāraṇā । dhyānaṃ samādhiretāni yogāṅgāni bhavanti ṣaṭ ॥ 41॥ āsanāni ca tāvanti yāvantyo jīvajātayaḥ । eteṣānatulānbhedānvijānāti maheśvaraḥ ॥ 42॥ chidraṃ bhadraṃ tathā siṃhaṃ padmaṃ ceti catuṣṭayam । ādhāraṃ prathamaṃ cakraṃ svādhiṣṭhānaṃ dvitīyakam ॥ 43॥ yonisthānaṃ tayormadhye kāmarūpaṃ nigadyate । ādhārākhye gudasthāne paṅkajaṃ yaccaturdalam ॥ 44॥ tanmadhye procyate yoniḥ kāmākhyā siddhavanditā । yonimadhye sthitaṃ liṅgaṃ paścimābhimukhaṃ tathā ॥ 45॥ mastake maṇivadbhinnaṃ yo jānāti sa yogavit । taptacāmīkarākāraṃ taḍillekheva visphurat ॥ 46॥ caturasramuparyagneradho meḍhrātpratiṣṭhitam । svaśabdena bhavetprāṇaḥ svādhiṣṭhānaṃ tadāśrayam ॥ 47॥ svādhiṣṭhānaṃ tataścakraṃ meḍhrameva nigadyate । maṇivattantunā yatra vāyunā pūritaṃ vapuḥ ॥ 48॥ tannābhimaṇḍalaṃ cakraṃ procyate maṇipūrakam । dvādaśāramahācakre puṇyapāpaniyantritaḥ ॥ 49॥ tāvajjīvo bhramatyevaṃ yāvattattvaṃ na vindati । ūrdhvaṃ meḍhrādatho nābheḥ kando yo'sti khagāṇḍavat ॥ 50॥ tatra nāḍyaḥ samutpannāḥ sahasrāṇi dvisaptatiḥ । teṣu nāḍīsahasreṣu dvisaptatirudāhṛtāḥ ॥ 51॥ pradhānāḥ prāṇavāhinyo bhūyastatra daśa smṛtāḥ । iḍā ca piṅgalā caiva suṣumnā ca tṛtīyakā ॥ 52॥ gāndhārī hastijihvā ca pūṣā caiva yaśasvini । alambusā kuhūratra śaṅkhinī daśamī smṛtā ॥ 53॥ evaṃ nāḍīmayaṃ cakraṃ vijñeyaṃ yoginā sadā । satataṃ prāṇavāhinyaḥ soma sūryāgnidevatāḥ ॥ 54॥ iḍāpiṅgalāsuṣumnāstisro nāḍyaḥ prakīrtitāḥ । iḍā vāme sthitā bhāge piṅgalā dakṣiṇe sthitā ॥ 55॥ suṣumnā madhyadeśe tu prāṇamārgāstrayaḥ smṛtāḥ । prāṇo'pānaḥ samānaścodāno vyānastathaiva ca ॥ 56॥ nāgaḥ kūrmaḥ kṛkarako devadatto dhanañjayaḥ । prāṇādyāḥ pañca vikhyātā nāgādyāḥ pañca vāyavaḥ ॥ 57॥ ete nāḍīsahasreṣu vartante jīvarūpiṇaḥ । prāṇāpānavaśo jīvo hyadhaścordhvaṃ pradhāvati ॥ 58॥ vāmadakṣiṇamārgeṇa cañcalatvānna dṛśyate । ākṣipto bhujadaṇḍena yathoccalati kandukaḥ ॥ 59॥ prāṇāpānasamākṣiptastadvajjīvo na viśramet । apānātkarṣati prāṇo'pānaḥ prāṇācca karṣati ॥ 60॥ khagarajjuvadityetadyo jānāti sa yogavit । hakāreṇa bahiryāti sakāreṇa viśetpunaḥ ॥ 61॥ haṃsahaṃsetyamaṃ mantraṃ jīvo japati sarvadā । śatāni ṣaṭdivārātraṃ sahasrāṇekaviṃśatiḥ ॥ 62॥ etansaṅkhyānvitaṃ mantraṃ jīvo japati sarvadā । ajapā nāma gāyatrī yogināṃ mokṣadā sadā ॥ 63॥ asyāḥ saṅkalpamātreṇa naraḥ pāpaiḥ pramucyate । anayā sadṛśī vidyā anayā sadṛśo japaḥ ॥ 64॥ anayā sadṛśaṃ puṇyaṃ na bhūtaṃ na bhaviṣyati । yena mārgeṇa gantavyaṃ brahmasthānaṃ nirāmayam ॥ 65॥ mukhenācchādya taddvāraṃ prasuptā parameśvarī । prabuddhā vahniyogena manasā marutā saha ॥ 66॥ sūcivadguṇamādāya vrajatyūrdhvaṃ suṣumnayā । udghāṭayetkapāṭaṃ tu yathā kuñcikayā haṭhāt ॥ 67॥ kuṇḍalinyā tayā yogī mokṣadvāraṃ vibhedayet ॥ 68॥ kṛtvā saṃpuṭitau karau dṛḍhataraṃ badhvātha padmāsanam । gāḍhaṃ vakṣasi sannidhāya cubukaṃ dhyānaṃ ca taccetasi ॥ vāraṃvāramamapātamūrdhvamanilaṃ proccārayanpūritam । muñcanprāṇamupaiti bodhamatulaṃ śaktiprabhāvānnaraḥ ॥ 69॥ padmāsanasthito yogī nāḍīdvāreṣu pūrayan । mārutaṃ kumbhayanyastu sa mukto nātra saṃśayaḥ ॥ 70॥ aṅgānāṃ mardanaṃ kṛtvā śramajātena vāriṇā । kaṭvamlalavaṇatyāgī kṣīrapānarataḥ sukhī ॥ 71॥ brahmacārī mitāhārī yogī yogaparāyaṇaḥ । abdādūrdhvaṃ bhavetsiddho nātra kāryāṃ vicāraṇā ॥ 72॥ kandordhvakuṇḍalī śaktiḥ sa yogī siddhibhājanam । apānaprāṇayoraikyaṃ kṣayanmūtrapurīṣayoḥ ॥ 73॥ yuvā bhavati vṛddho'pi satataṃ mūlabandhanāt । pārṣṇibhāgena saṃpīḍya yonimākuñcayedgudam ॥ 74॥ apānamūrdhvamutkṛṣya mūlabandho'yamucyate । uḍyāṇaṃ kurute yasmādaviśrāntamahākhagaḥ ॥ 75॥ uḍḍiyāṇaṃ tadeva syāttatra bandho vidhīyate । udare paścimaṃ tāṇaṃ nābherūrdhvaṃ tu kārayet ॥ 76॥ uḍḍiyāṇo'pyayaṃ bandho mṛtyumātaṅgakesarī । badhnāti hi śirojātamadhogāminabhojalam ॥ 77॥ tato jālandharo bandhaḥ karmaduḥkhaughanāśanaḥ । jālandhare kṛte bandhe karṇasaṃkocalakṣaṇe ॥ 78॥ na pīyūṣaṃ patatyagnau na ca vāyuḥ pradhāvati । kapālakuhare jihvā praviṣṭā viparītagā ॥ 79॥ bhruvorantargatā dṛṣṭirmudrā bhavati khecarī । na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā ॥ 80॥ na ca mūrcchā bhavettasya yo mudrāṃ vetti khecarīm । pīḍyate na ca rogeṇa lipyate na ca karmaṇā ॥ 81॥ badhyate na ca kālena yasya mudrasti khecarī । cittaṃ carati khe yasmājjihvā bhavati khegatā ॥ 82॥ tenaiṣā khecarī nāma mudrā siddhanamaskṛtā । khecaryā mudrayā yasya vivaraṃ lambikordhvataḥ ॥ 83॥ binduḥ kṣarati no yasya kāminyāliṅgitasya ca । yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṃ kutaḥ ॥ 84॥ yāvadbaddhā nabhomudrā tāvadbindurna gacchati । galito'pi yadā binduḥ saṃprāpto yonimaṇḍale ॥ 85॥ vrajatyūrdhvaṃ haṭhācchaktyā nibaddho yonimudrayā । sa eva dvividho binduḥ pāṇḍaro lohitastathā ॥ 86॥ pāṇḍaraṃ śukramityāhurlohitākhyaṃ mahārajaḥ । vidrumadrumasaṃkāśaṃ yonisthāne sthitaṃ rajaḥ ॥ 87॥ śaśisthāne vasedbinduḥstayoraikyaṃ sudurlabham । binduḥ śivo rajaḥ śaktirbindurindū rajo raviḥ ॥ 88॥ ubhayaoḥ saṅgamādeva prāpyate paramaṃ vapuḥ । vāyunā śakticālena preritaṃ khe yathā rajaḥ ॥ 89॥ raviṇaikatvamāyāti bhaveddivyaṃ vapustadā । śuklaṃ candreṇa saṃyuktaṃ rajaḥ sūryasamanvitam ॥ 90॥ dvayoḥ samarasībhāvaṃ yo jānāti sa yogavit । śodhanaṃ malajālānāṃ ghaṭanaṃ candrasūryayoḥ ॥ 91॥ rasānāṃ śoṣaṇaṃ samyaṅmahāmudrābhidhīyate ॥ 92॥ vakṣonyastahanurnipīḍya suṣiraṃ yoneśca vāmāṅghriṇā hastābhyāmanudhārayanpravitataṃ pādaṃ tathā dakṣiṇam ॥ āpūrya śvasanena kukṣiyugalaṃ badhvā śanairecaye- deṣā pātakanāśinī nanu mahāmudrā nṛṇāṃ procyate ॥ 93॥ athātmanirṇayaṃ vyākhyāsye ॥ hṛdisthāne aṣṭadalapadmaṃ vartate tanmadhye rekhāvalayaṃ kṛtvā jīvātmarūpaṃ jyotīrūpamaṇumātraṃ vartate tasminsarvaṃ pratiṣṭhitaṃ bhavati sarvaṃ jānāti sarvaṃ karoti sarvametaccaritamahaṃ kartā'haṃ bhoktā sukhī duḥkhī kāṇaḥ khañjo badhiro mūkaḥ kṛśaḥ sthūlo'nena prakāreṇa svatantravādena vartate ॥ pūrvadale viśramate pūrvaṃ dalaṃ śvetavarṇaṃ tadā bhaktipuraḥsaraṃ dharme matirbhavati ॥ yadā'gneyadale viśramate tadāgneyadalaṃ raktavarṇaṃ tadā nidrālasya matirbhavati ॥ yadā dakṣiṇadale viśramate taddakṣiṇadalaṃ kṛṣṇavarṇaṃ tadā dveṣakopamatirbhavati ॥ yadā nairṛtadale viśramate tannairṛtadalaṃ nīlavarṇaṃ tadā pāpakarmahiṃsāmatirbhavati ॥ yadā paścimadale viśramate tatpaścimadalaṃ sphaṭikavarṇaṃ tadā krīḍāvinode matirbhavati ॥ yadā vāyavyadale viśramate vāyavyadalaṃ māṇikyavarṇaṃ tadā gamanacalanavairāgyamatirbhavati ॥ yadottaradale viśramate taduttaradalaṃ pītavarṇaṃ tadā sukhaśṛṅgāra- matirbhavati ॥ yadeśānadale viśramate tadīśānadalaṃ vaiḍūryavarṇaṃ tadā dānādikṛpāmatirbhavati ॥ yadā sandhisandhiṣu matirbhavati tadā vātapittaśleṣmamahāvyādhi- prakopo bhavati ॥ yadā madhye tiṣṭhati tadā sarvaṃ jānāti gāyati nṛtyati paṭhatyānandaṃ karoti ॥ yadā netraśramo bhavati śramanirbharaṇārthaṃ prathamarekhāvalayaṃ kṛtvā madhye nimajjanaṃ kurute prathamarekhābandhūkapuṣpavarṇaṃ tadā nidrāvasthā bhavati ॥ nidrāvasthāmadhye svapnāvasthā bhavati ॥ svapnāvasthāmadhye dṛṣṭaṃ śrutamanumānasaṃbhavavārtā ityādikalpanāṃ karoti tadādiśramo bhavati ॥ śramanirharaṇārthaṃ dvitīyarekhāvalayaṃ kṛtvā madhye nimajjanaṃ kurute dvitīyarekhā indrakopavarṇaṃ tadā suṣuptyavasthā bhavati suṣuptau kevalaparameśvarasambandhinī buddirbhavati nityabodhasvarūpā bhavati paścātparameśvara- svarūpeṇa prāptirbhavati ॥ tṛtīyarekhāvalayaṃ kṛtvā madhye nimajjanaṃ kurute tṛtīyarekhā padmarāgavarṇaṃ tadā turīyāvasthā bhavati turīye kevalaparamātma- sambandhinī bhavati nityabodhasvarūpā bhavati tadā śanaiḥ śanairuparamedbuddhyā dhṛtigṛhītayātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayettadā prāṇāpānayoraikyaṃ kṛtvā sarvaṃ viśvamātmasvarūpeṇa lakṣyaṃ dhārayati । yadā turīyātītāvasthā tadā sarveṣāmānandasvarūpo bhavati dvandvātīto bhavati yāvaddehadhāraṇā vartate tāvattiṣṭhati paścātparamātmasvarūpeṇa prāptirbhavati ityanena prakāreṇa mokṣo bhavatīdamevātmadarśanopāyaṃ bhavanti ॥ catuṣpathasamāyuktamahādvāragavāyunā । saha sthitatrikoṇārdhagamane dṛśyate'cyutaḥ ॥ 94॥ pūrvoktatrikoṇasthānādupari pṛthivyādipañcavarṇakaṃ dhyeyam । prāṇādipañcavāyuśca bījaṃ varṇaṃ ca sthānakam । yakāraṃ prāṇabījaṃ ca nīlajīmūtasannibham । rakāramagnibījaṃ ca apānādityasaṃnibham ॥ 95॥ lakāraṃ pṛthivīrūpaṃ vyānaṃ bandhūkasaṃnibham । vakāraṃ jīvabījaṃ ca udānaṃ śaṅkhavarṇakam ॥ 96॥ hakāraṃ viyatsvarūpaṃ ca samānaṃ sphaṭikaprabham । hṛnnābhināsākarṇaṃ ca pādāṅguṣṭhādisaṃsthitam ॥ 97॥ dvisaptatisahasrāṇi nāḍīmārgeṣu vartate । aṣṭāviṃśatikoṭīṣu romakūpeṣu saṃsthitāḥ ॥ 98॥ samānaprāṇa ekastu jīvaḥ sa eka eva hi । recakādi trayaṃ kuryāddṛḍhacittaḥ samāhitaḥ ॥ 99॥ śanaiḥ samastamākṛṣya hṛtsaroruhakoṭare । prāṇāpānau ca badhvā tu praṇavena samuccaret ॥ 100॥ karṇasaṅkocanaṃ kṛtvā liṅgasaṅkocanaṃ tathā । mūlādhārātsuṣumnā ca padmatantunibhā śubhā ॥ 101॥ amūrto vartate nādo vīṇādaṇḍasamutthitaḥ । śaṅkhanādibhiścaiva madhyameva dhvaniryathā ॥ 102॥ vyomarandhragato nādo māyūraṃ nādameva ca । kapālakuhare madhye caturdvārasya madhyame ॥ 103॥ tadātmā rājate tatra yathā vyomni divākaraḥ । kodaṇḍadvayamadhye tu brahmarandhreṣu śaktitaḥ ॥ 104॥ svātmānaṃ puruṣaṃ paśyenmanastatra layaṃ gatam । ratnāni jyotsninādaṃ tu bindumāheśvaraṃ padam । ya evaṃ veda puruṣaḥ sa kaivalyaṃ samaśnuta ityupaniṣat ॥ 105॥ oṃ saha nāvavatu ॥ saha nau bhunaktu ॥ saha vīryaṃ karavāvahai ॥ tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti dhyānabindūpaniṣatsamāptā ॥