सौभाग्यलक्ष्मीकैवल्यविद्यावेद्यसुखाकृति । त्रिपान्नारायणानन्दरमचन्द्रपदं भजे ॥ ॐ वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितमाविरावीर्म एधि ॥ वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्सन्दधाम्यृतं वदिष्यामि सत्यं वदिष्यामि ॥ तन्मामवतु तद्वक्तारमवतु अवतु मामवतु वक्तारमवतु वक्तारम् ॥ॐ शान्तिः शान्तिः शान्तिः ॥ हरिः ॐ ॥अथ भगवन्तं देवा ऊचुर्हे भगवन्नः कथय सौभाग्यलक्ष्मीविद्याम् । तथेत्यवोचद्भगवानादिनारायणः सर्वे देवा यूयं सावधानमनसो भूत्वा शृणुत तुरीयरूपां तुरीयातीतां सर्वोत्कटां सर्वमन्त्रासनगतां पीठोपपीठदेवतापरिवृतां चतुर्भुजां श्रियं हिरण्यवर्णामिति पञ्चदशर्ग्भिर्ध्यायेत् । अथ पञ्चदश ऋगात्मकस्य श्रीसूक्तस्यानन्दकर्दमचिक्लीतेन्दिरासुता ऋषयः । श्रीऋष्याद्या ऋचः चतुर्दशानमृचामानन्दाद्यृषयः । हिरण्यवर्णाद्याद्यत्रयस्यानुष्टुप् छन्दः । कांसोस्मीत्यस्य बृहती छन्दः । तदन्ययोर्द्वयोस्त्रिष्टुप् । पुनरष्टकस्यानुष्टुप् । शेषस्य प्रस्तारपङ्क्तिः । श्र्यग्निर्देवता । हिरण्यवर्णामिति बीजम् । कांसोऽस्मीति शक्तिः । हिरण्मया चन्द्रा रजतस्रजा हिरण्या हिरण्यवर्णेति प्रणवादिनमोन्तैश्चतुर्थ्यन्तैरङ्गन्यासः । अथ वक्त्रत्रयैरङ्गन्यासः । मस्तकलोचनश्रुतिघ्राण- वदनकण्ठबाहुद्वयहृदयनाभिगुह्यपायूरुजानुजङ्घेषु श्रीसूक्तैरेव क्रमशो न्यसेत् । अरुणकमलसंस्था तद्रजःपुञ्जवर्णा करकमलधृतेष्टाऽभीतियुग्माम्बुजा च । मणिकटकविचित्रालङ्कृताकल्पजालैः सकलभुवनमाता सन्ततं श्रीः श्रियै नः ॥१॥ तत्पीठकर्णिकायां ससाध्यं श्रीबीजम् । वस्वादित्यकलापद्मेषु श्रीसूक्तगतार्धार्धर्चा तद्बहिर्यः शुचिरिति मातृकया च श्रियं यन्त्राङ्गदशकं च विलिख्य श्रियमावाहयेत् । अङ्गैः प्रथमा वृत्तिः । पद्मादिभिर्द्वितीया । सोकेशैस्तृतीया । तदायुधैस्तुरीया वृत्तिर्भवति । श्रीसूक्तैरावाहनादि । षोडशसहस्रजपः । सौभाग्यरमैकाक्षर्या भृगुनिचृद्गायत्री । श्रिय ऋष्यादयः । शमिति बीजशक्तिः । श्रीमित्यादि षडङ्गम् । भूयाद्भूयो द्विपद्माभयवरदकरा तप्तकार्तस्वराभा शुभ्राभ्राभेभयुग्म- द्वयकरधृतकुम्भाद्भिरासिच्यमाना । रक्तौघाबद्धमौलि- र्विमलतरदुकूलार्तवालेपनाढ्या पद्माक्षी पद्मनाभोरसि कृतवसतिः पद्मगा श्रीः श्रियै नः ॥१॥ तत्पीठम् । अष्टपत्रं वृत्तत्रयं द्वादशराशिखण्डं चतुरस्रं रमापीठं भवति । कर्णिकायां ससाध्यं श्रीबीजम् । विभूतिरुन्नतिः कान्तिः सृष्टिः कीर्तिः सन्नतिर्व्युष्टिः सत्कृष्टिरृद्धिरिति प्रणवादिनमो तैश्चतुर्थ्यन्तैर्नवशक्तिं यजेत् । अङ्गे प्रथमा वृतिः । वासुदेवाभिर्द्वितीया । बालाक्यादिभिस्तृतीया । इन्द्रादिभिश्चतुर्थी भवति । द्वादशलक्षजपः । श्रीलक्ष्मीर्वरदा विष्णुपत्नी वसुप्रदा हिरण्यरूपा स्वर्णमालिनी रजतस्रजा स्वर्णप्रभा स्वर्णप्राकारा पद्मवासिनी पद्महस्ता पद्मप्रिया मुक्तालङ्कारा चन्द्रसूर्या बिल्वप्रिया ईश्वरी भुक्तिर्मुक्तिर्विभूतिरृद्धिः समृद्धिः कृष्टिः पुष्टिर्धनदा धनेश्वरी श्रद्धा भोगिनी भोगदा सावित्री धात्री विधात्रीत्यादिप्रणवादिनमोन्ताश्चतुर्थ्यन्ता मन्त्राः । एकाक्षरवदङ्गादिपीठम् । लक्षजपः । दशांशं तर्पणम् । दशांशं हवनम् । द्विजतृप्तिः । निष्कामानामेव श्रीविद्यासिद्धिः । न कदापि सकामानामिति ॥१॥ अथ हैनं देवा ऊचुस्तुरीयया मायया निर्दिष्टं तत्त्वं ब्रूहीति । तथेति स होवाच । योगेन योगो ज्ञातव्यो योगो योगात्प्रवर्धते । योऽप्रमत्तस्तु योगेन स योगी रमते चिरम् ॥१॥ समापय्य निद्रां सिजीर्णेऽल्पभोजी श्रमत्याज्यबाधे विविक्ते प्रदेशे । सदा शीतनिस्तृष्ण एष प्रयत्नोऽथ वा प्राणरोधो निजाभ्यासमार्गात् ॥२॥ वक्त्रेणापूर्य वायुं हुतवलनिलयेऽपानमाकृष्य धृत्वा स्वाङ्गुष्ठाद्यङ्गुलीभिर्वरकरतलयोः षड्भिरेवं निरुध्य । श्रोत्रे नेत्रे च नासापुटयुगलमतोऽनेन मार्गेण सम्यक्- पश्यन्ति प्रत्ययाशं प्रणवबहुविधध्यानसंलीनचित्ताः ॥३॥ श्रवणमुखनयननासानिरोधनेनैव कर्तव्यम् । शुद्धसुषुम्नासरणौ स्फुटममलं श्रूयते नादः ॥४॥ विचित्रघोषसंयुक्तानाहते श्रूयते ध्वनिः । दिव्यदेहश्च तेजस्वी दिव्यगन्धोऽप्यरोगवान् ॥५॥ संपूर्णहृदयः शून्ये त्वारम्भे योगवान्भवेत् । द्वितीया विघटीकृत्य वायुर्भवति मध्यगः ॥६॥ दृढासनो भवेद्योगी पद्माद्यासनसंस्थितः । विष्णुग्रन्थेस्ततो भेदात्परमानन्दसम्भवः ॥७॥ अतिशून्यो विमर्दश्च भेरीशब्दस्ततो भवेत् । तृतीयां यत्नतो भित्त्वा निनादो मर्दलध्वनिः ॥८॥ महाशून्यं ततो याति सर्वसिद्धिसमाश्रयम् । चित्तानन्दं ततो भित्त्वा सर्वपीठगतानिलः ॥९॥ निष्पत्तौ वैष्णवः शब्दः क्वणतीति क्वणो भवेत् । एकीभूतं तदा चित्तं सनकादिमुनीडितम् ॥१०॥ अन्तेऽनन्तं समारोप्य खण्डेऽखण्डं समर्पयन् । भूमानं प्रकृतिं ध्यात्वा कृतकृत्योऽमृतो भवेत् ॥११॥ योगेन योगं संरोध्य भावं भावेन चाञ्जसा । निर्विकल्पं परं तत्त्वं सदा भूत्वा परं भवेत् ॥१२॥ अहंभावं परित्यज्य जगद्भावमनीदृशम् । निर्विकल्पे स्थितो विद्वान्भूयो नाप्यनुशोचति ॥१३॥ सलिले सैन्धावं यद्वत्साम्यं भवति योगतः । तथात्ममनसौरेक्यं समाधिरभिधीयते ॥१४॥ यदा संक्षीयते प्राणो मानसं च प्रलीयते । तदा समरसत्वं यत्समाधिरभिधीयते ॥१५॥ यत्समत्वं तयोरत्र जीवात्मपरमात्मनोः । समस्तनष्टसङ्कल्पः समाधिरभिधीयते ॥१६॥ प्रभाशून्यं मनःशून्यं बुद्धिशून्यं निरामयम् । सर्वशून्यं निराभासं समाधिरभिधीयते ॥१७॥ स्वयमुच्चलिते देहे देही नित्यसमाधिना । निश्चलं तं विजानीयात्समाधिरभिधीयते ॥१८॥ यत्रयत्र मनो याति तत्रतत्र परं पदम् । तत्रतत्र परं ब्रह्म सर्वत्र समवस्थितम् ॥१९॥इति॥॥२॥ अथ हैनं देवा ऊचुर्नवचक्रविवेकमनुब्रूहीति । तथेति स होवाच आधारे ब्रह्मचक्रं त्रिरावृत्तं भगमण्डलाकारम् । तत्र मूलकन्दे शक्तिः पावकाकारं ध्यायेत् । तत्रैव कामरूपपीठं सर्वकामप्रदं भवति । इत्याधारचक्रम् । द्वितीयं स्वाधिष्ठानचक्रं षड्दलम् । तन्मध्ये पश्चिमाभिमुखं लिङ्गं प्रवालाङ्कुरसदृशं ध्यायेत् । तत्रैवोड्याणपीठं जगदाकर्षणसिद्धिदं भवति । तृतीयं नाभिचक्रं पञ्चावर्तं सर्पकुटिलाकारम् । तन्मध्ये कुण्डलिनीं बालार्ककोटिप्रभां तनुमध्यां ध्यायेत् । सामर्थ्यशक्तिः सर्वसिद्धिप्रदा भवति । मणिपूरचक्रं हृदयचक्रम् । अष्टदलमधोमुखम् । तन्मध्ये ज्योतिर्मयलिङ्गाकारं ध्यायेत् । सैव हंसकला सर्वप्रिया सर्वलोकवश्यकरी भवति । कण्ठचक्रं चतुरङ्गुलम् । तत्र वामे इडा चन्द्रनाडी दक्षिणे पिङ्गला सूर्यनाडी तन्मध्ये सुषुम्नां श्वेतवर्णां ध्यायेत् । य एवं वेदानाहता सिद्धिदा भवति । तालुचक्रम् । तत्रामृतधाराप्रवाहः । घण्टिकालिङ्गमूलचक्ररन्ध्रे राजदन्तावलम्बिनीविवरं दशद्वादशारम् । तत्र शून्यं ध्यायेत् । चित्तलयो भवति । सप्तमं भ्रूचक्रमङ्गुष्ठमात्रम् । तत्र ज्ञाननेत्रं दीपशिखाकारं ध्यायेत् । तदेव कपालकन्दवाक्सिद्धिदं भवति । आज्ञाचक्रमष्टमम् । ब्रह्मरन्ध्रं निर्वाणचक्रम् । तत्र सूचिकागृहेतरं धूम्रशिखाकारं ध्यायेत् । तत्र जालन्धरपीठं मोक्षप्रदं भवतीति परब्रह्मचक्रम् । नवममाकाशचक्रम् । तत्र षोडशदलपद्ममूर्ध्वमुखं तन्मध्यकर्णिकात्रिकूटाकारम् । तन्मध्ये ऊर्ध्वशक्तिः । तां पश्यन्ध्यायेत् । तत्रैव पूर्णगिरिपीठं सर्वेच्छासिद्धिसाधनं भवति । सौभाग्यलक्ष्म्युपनिषदं नित्यमधीते योऽग्निपूतो भवति । स वायुपूतो भवति । स सकलधनधान्यसत्पुत्रकलत्रहयभूगजपशुमहिषीदासीदास- योगज्ञानवान्भवति । न स पुनरावर्तते न स पुनरावर्तत इत्युपनिषत् । ॐ वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम् आविरावीर्म एधि ॥वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्सन्दधाम्यृतं वदिष्यामि सत्यं वदिष्यामि ॥तन्मामवतु तद्वक्तारमवतु अवतु मामवतु वक्तारमवतु वक्तारम् ॥ॐ शान्तिः शान्तिः शान्तिः ॥ इति श्रीसौभाग्यलक्ष्म्युपनिषत्समाप्ता ॥
Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! I-1: Then the Gods said to the Lord: Lord ! Expound for us the science of the Goddess of Prosperity. I-2: The Lord, the primeval Narayana, replied: Be it so. With intent minds, all of you Gods, listen ! With the aid of the fifteen verses beginning with the verse ‘hiranyavarnam’ (of the hue of gold), etc., meditate on the four-armed Sri (the Goddess of Prosperity), whose form is that of the Fourth, who is beyond the Fourth, who is supreme over all, who is present in all consecrated seats, and who is encircled by the divinities of the seats, major and minor. I-3: Now, the seers of the hymn on Sri consisting of fifteen verses are Ananda, Kardama, Chiklita and Indirasuta. Of the first verse, the seer is Sri. Of the (next) fourteen verses, the seers are Ananda etc. Of the first three verses, ‘hiranyavarnam’, etc., the metre is Anustubh. Of the verse ‘kamso’smi’, the metre is brihati, of the two others Tristubh (is the metre); of the next eight the metre is Anustubh. Of the remainder, the metre is Prastarapankti. The divinity is the Fire which is Sri. The seed is ‘hiranyavarnam’. The power is ‘kamso’smi’. The consecration of the limbs is (effected) with the words hiranmaya chandra rajatasraja hiranyasraja hiranya hiranyavarna, beginning with Om, ending with Namah (i.e. salutation), and having the nouns declined in the dative case. Next (follows) the consecration of the limbs with the triads of faces. With the verses of the Srisukta themselves consecrate, in order, the head, the eyes, the ears, the nose, the face, the neck, the two arms, the heart, the navel, the privies, the thighs, the knees and the shanks. I-4: Seated in the spotless lotus Coloured as its pollen heaps Bearing in her lotus palms Lotus pair and symbolled promise Of fear dispelled and boons bestowed; With jewelled crown and ornaments diverse Wondrously adorned – Let Sri, Mother of the world entire, Promote our fortunes ever. I-5: Her seat: With the goal kept in view, set down in the pericarp the seed-syllable’ of Sri; and in the eight-petalled, twelve-petalled, and sixteen-petalled lotuses, the half verses of the Srisukta (hymn on Sri); outside it (the sixteen-petalled lotus), (set down) the verse ‘yah sucih’, etc., together with the alphabet (from a to la); (and outside, and all around) set down the ‘seed-syllable’ of Sri. Also, draw the ten limbs of the diagram. Then invoke the Goddess Sri. I-6: With the limbs (e.g. ‘SRAN salutation to the heart’), the first encasing (is accomplished); with Padma, etc., the second encasing; with the mantras of the Lords of the world, the third; with those of their weapons, the fourth encasing. With the hymn of Sri, invocations, etc., (must be made). Sixteen thousand utterances (of the hymn must be made). I-7: Of the monosyllabic incantation of Rama, the Goddess of Prosperity, the seer, metre and deity are Bhrigu, Nicird-Gayatri and Sri. The power of the seed is SAM. The six limbs are SRIM, etc. I-8: Abiding in the lotus, lotus-eyed, Her home Sri Padmanabha’s breast; Her hands of lotus pair uphold, And surety of gifts and fear dissolved. Shining like to burnished gold Bathed in waters held in jars By trunks of elephant pair agleam Like white and spotless clouds; Her crown with clustered gems bedecked In silk exceeding pure enrobed With sweet unguents anointed May Sri our welfare still promote. I-9: Her seat: The seat of Rama (the Goddess of Prosperity] consists of eight petals, three circles, divisions comprising twelve houses, and four sides. In the pericarp (are inscribed) the seed of Sri, keeping the goal in view. Worship the nine powers with the words ‘prosperity’, ‘elevation’, ‘glory’, ‘creation’, ‘honour’, ‘humility’, ‘individuality’, ‘upliftment’, and ‘welfare’ in the dative case, each having Om in the beginning and Namah (salutation) in the end. I-10: The first encasing is done with the limbs; the second with Vasudeva, etc.; the third with Balaki, etc.; the fourth with Indra, etc. The utterance (of the incantation has to be repeated) twelve lakhs of times. I-11: Sri Lakshmi, the giver of boons, the spouse of Vishnu, the donor of wealth, of golden form, is decked with a garland of gold, and a chaplet of silver. She has the sheen of gold, is in a fortress of gold, and dwells in the lotus. She holds a lotus in her hand and loves the lotus. The pearl adorns her. She is the moon-goddess and the sun-goddess, is fond of bilva leaves and is mighty. She is enjoyment, release, prosperity, increase, true increase, the ploughing (and the) development. She is the giver of wealth and the mistress of wealth. She is faith, rich in enjoyments, the giver of enjoyments, the upholder, the ordainer – these and similar terms in the dative case, with Om in the beginning and Namah in the end, are the mantras. The seat has eight limbs with the monosyllable inscribed on it. A lakh (in number) are the utterances (of the incantations). The proposition is (made with) a tenth (of the lakh). The oblation is (made with) a hundredth part. The gratification of the twice-born is (won with) a thousandth part. I-12: Adeptship in the science of Sri is reserved for those who are free from desires; never for those who cherish desires. II-1: Then the gods said to Him: Expound the principle indicated by the fourth (i.e. the final) Maya. ‘Be it so’, said He: Yoga through yoga must be known; From yoga, yoga does increase; Who through yoga is ever alert, That Yogin long delights therein. II-2: Awake from sleep, eating but little When food consumed is digested aright, At ease be seated in a spot secluded, Untroubled by pests, ever free of desire – Such is effort. Else restrain the breath And stray not from the path of practice. II-3: Filling the mouth with breath, and in Fire’s seat Drawing the down-breath, there arresting, With fingers six of hands, from thumbs commencing Stopping the ears, eyes and nostrils, too, Yogins behold along this way The inner light; their minds wrapt in the course Of varied musings on the sacred Om. II-4: Ears, mouth, eyes and nostrils must, perforce, Be by yoga stopped; Clear and flawless then is heard the note In cleansed Susumna’s channel. II-5: In Anahata, then, Resonant with strange notes, a sound is heard. Sacred becomes the yogin’s body; thus With splendour filled and odour heavenly He is ill no longer; II-6: His heart is filled; When heart-space resounds, a Yogin he Becomes; snapping the second knot, flows At once the breath to middle region. II-7: Poised in lotus seat and others, too, Firm established must the Yogin be. The knot of Vishnu, then rent asunder Delight wells up supreme. II-8: Beyond Anahata, ‘the unstruck note’, Rises the drum’s resounding sound; With energy, piercing Rudra’s knot The maddala’s note is heard. II-9: The vital breath moves on to Largest Space, The sure abode of all perfections; thence, Ignoring mind’s delight, the breath pervades All yogic seats. II-10: Yoga achieved, the all-pervading sound Tinkles and hence is ‘the tinkler’ styled. Then, integrated, the mind is adored Of sages like Sanaka and the rest. II-11: Identifying the finite with the infinite, The fragments with the Whole, one meditates On the vast Source; thus fulfilment found One immortal becomes. II-12: Through unity with Self, prevent contact With others; so too, through Self’s being Oppose ought else’s self; thus, becoming Truth supreme, of all dualities free, Supreme is one for ever. II-13: Renounce the sense of I; yea, Of this world, of appearance so unlike. Never again is sorrow for the sage, Rooted in Truth transcendent. II-14: Like salt in water melted and fused, So self and mind in oneness are blended. That concentration is styled. II-15: Breath dwindles and mind dissolves And Bliss homogeneous is found. This is concentration. II-16: Fusion of lower and higher selves Free from all imaginings, Is styled concentration. II-17: Rid of the light of wakefulness, And of the mind that dreams; Rid of sleep that knows none other, Free of all that causes pain; Total void without reflections – Such is concentration. II-18: Through ceaseless concentrated sight When thought of body there is nought; Then unstirring Self is realized – This, concentration is called. II-19: Whithersoever the mind wanders There, just there, is the prime abode; There, just there, is supreme Brahman That abides alike everywhere. III-1: Next, the gods said to Him: Teach us how to discern the nine wheels. ‘Be it similarly’, said He: At the base is the wheel of Brahman shaped like a threefold circle of waves. In that root is a power. One should meditate on it in the form of fire. Just there is the seat in the form of desires; it yields the objects of all desires. Such is the basic wheel. III-2: The second is the wheel of Svadhisthana; it has six petals. In the centre of it is a west-faced phallus. One should meditate on it as resembling a sprout of coral. Right there is the ‘seat of the girdle’, yielding the power to attract the world. III-3: The third is the wheel of the navel, a wide whirlpool with a form crooked like a serpent’s. Meditate in its centre on the ‘serpent power’, effulgent like a crore of rising suns and resembling lightning. It has the power of competence and yields all perfections. It is the wheel (called) Manipuraka. III-4: The wheel of the heart has eight petals and it faces below. In its centre, on the phallus of light, one should meditate. The symbol (of the divine Power), here, is the swan. She is beloved of all and enchants all the worlds. III-5: The wheel of the throat (extends over) the breadth of four fingers. There on the left is Ida, the moon-nerve; on the right is Pingala, the sun-nerve. In its centre, on Susumna of fair colour, one should meditate. Who knows thus becomes the donor of the perfection of Anahata (‘the unstruck note’). III-6: The wheel of the palate: There flows the immortal elixir; the image of the tiny bell is in the orifice whence is suspended ‘the royal tooth’ (the uvula) the tenth opening. One should meditate on the void there. The dissolution of the mind-stuff takes place. III-7: The seventh, the wheel of the brow, is of the measure of the thumb. There, on the eye of knowledge, shaped like a tongue of flame, one should meditate. That is the root of the skull, the wheel of Ajna, the giver of power over words. III-8: The Brahman-orifice is the wheel of nirvana. There should one meditate on the opening shaped like a thread of smoke, thinner than a needle. There is the seat of meshes, the yielder of release. Therefore, it is the wheel of supreme Brahman. III-9: The ninth is the wheel of space. There is the lotus with sixteen petals, facing upwards. Its pericarp in the middle is shaped like the ‘‘riple peaks’’(the centre of the eyebrows). In its centre one should meditate on the upgoing power, the supreme void. There indeed is the seat of the ‘full mount’, the instrument of fulfilment of all desires. III-10: Whoso constantly studies this Upanishad is purified by fire and by air; he comes in possession of all wealth, grains, good sons, wife, horses, lands, elephants, animals, she-buffaloes, female attendants, yoga, and knowledge. No more does he return. Such is the mystic doctrine. Om ! Speech is rooted in my thought (mind) and my thought is rooted in my speech. Be manifest, patent, to me; be ye two, for me, the lynch-pins of the Veda. Let not Vedic lore desert me. With this mastered lore, I join day with night. I shall speak what is right; I shall speak what is true. Let that protect me; let that protect the speaker. Let that protect me. Let that protect the speaker, protect the speaker ! Om ! Peace ! Peace ! Peace ! Here ends the Saubhagya-Lakshmi Upanishad, included in the Rig-Veda.
saubhāgyalakṣmīkaivalyavidyāvedyasukhākṛti । tripānnārāyaṇānandaramacandrapadaṃ bhaje ॥ oṃ vāṅme manasi pratiṣṭhitā mano me vāci pratiṣṭhitamāvirāvīrma edhi ॥ vedasya ma āṇīsthaḥ śrutaṃ me mā prahāsīranenādhītenāhorātrānsandadhāmyṛtaṃ vadiṣyāmi satyaṃ vadiṣyāmi ॥ tanmāmavatu tadvaktāramavatu avatu māmavatu vaktāramavatu vaktāram ॥oṃ śāntiḥ śāntiḥ śāntiḥ ॥ hariḥ oṃ ॥atha bhagavantaṃ devā ūcurhe bhagavannaḥ kathaya saubhāgyalakṣmīvidyām । tathetyavocadbhagavānādinārāyaṇaḥ sarve devā yūyaṃ sāvadhānamanaso bhūtvā śṛṇuta turīyarūpāṃ turīyātītāṃ sarvotkaṭāṃ sarvamantrāsanagatāṃ pīṭhopapīṭhadevatāparivṛtāṃ caturbhujāṃ śriyaṃ hiraṇyavarṇāmiti pañcadaśargbhirdhyāyet । atha pañcadaśa ṛgātmakasya śrīsūktasyānandakardamaciklītendirāsutā ṛṣayaḥ । śrīṛṣyādyā ṛcaḥ caturdaśānamṛcāmānandādyṛṣayaḥ । hiraṇyavarṇādyādyatrayasyānuṣṭup chandaḥ । kāṃsosmītyasya bṛhatī chandaḥ । tadanyayordvayostriṣṭup । punaraṣṭakasyānuṣṭup । śeṣasya prastārapaṅktiḥ । śryagnirdevatā । hiraṇyavarṇāmiti bījam । kāṃso'smīti śaktiḥ । hiraṇmayā candrā rajatasrajā hiraṇyā hiraṇyavarṇeti praṇavādinamontaiścaturthyantairaṅganyāsaḥ । atha vaktratrayairaṅganyāsaḥ । mastakalocanaśrutighrāṇa- vadanakaṇṭhabāhudvayahṛdayanābhiguhyapāyūrujānujaṅgheṣu śrīsūktaireva kramaśo nyaset । aruṇakamalasaṃsthā tadrajaḥpuñjavarṇā karakamaladhṛteṣṭā'bhītiyugmāmbujā ca । maṇikaṭakavicitrālaṅkṛtākalpajālaiḥ sakalabhuvanamātā santataṃ śrīḥ śriyai naḥ ॥1॥ tatpīṭhakarṇikāyāṃ sasādhyaṃ śrībījam । vasvādityakalāpadmeṣu śrīsūktagatārdhārdharcā tadbahiryaḥ śuciriti mātṛkayā ca śriyaṃ yantrāṅgadaśakaṃ ca vilikhya śriyamāvāhayet । aṅgaiḥ prathamā vṛttiḥ । padmādibhirdvitīyā । sokeśaistṛtīyā । tadāyudhaisturīyā vṛttirbhavati । śrīsūktairāvāhanādi । ṣoḍaśasahasrajapaḥ । saubhāgyaramaikākṣaryā bhṛgunicṛdgāyatrī । śriya ṛṣyādayaḥ । śamiti bījaśaktiḥ । śrīmityādi ṣaḍaṅgam । bhūyādbhūyo dvipadmābhayavaradakarā taptakārtasvarābhā śubhrābhrābhebhayugma- dvayakaradhṛtakumbhādbhirāsicyamānā । raktaughābaddhamauli- rvimalataradukūlārtavālepanāḍhyā padmākṣī padmanābhorasi kṛtavasatiḥ padmagā śrīḥ śriyai naḥ ॥1॥ tatpīṭham । aṣṭapatraṃ vṛttatrayaṃ dvādaśarāśikhaṇḍaṃ caturasraṃ ramāpīṭhaṃ bhavati । karṇikāyāṃ sasādhyaṃ śrībījam । vibhūtirunnatiḥ kāntiḥ sṛṣṭiḥ kīrtiḥ sannatirvyuṣṭiḥ satkṛṣṭirṛddhiriti praṇavādinamo taiścaturthyantairnavaśaktiṃ yajet । aṅge prathamā vṛtiḥ । vāsudevābhirdvitīyā । bālākyādibhistṛtīyā । indrādibhiścaturthī bhavati । dvādaśalakṣajapaḥ । śrīlakṣmīrvaradā viṣṇupatnī vasupradā hiraṇyarūpā svarṇamālinī rajatasrajā svarṇaprabhā svarṇaprākārā padmavāsinī padmahastā padmapriyā muktālaṅkārā candrasūryā bilvapriyā īśvarī bhuktirmuktirvibhūtirṛddhiḥ samṛddhiḥ kṛṣṭiḥ puṣṭirdhanadā dhaneśvarī śraddhā bhoginī bhogadā sāvitrī dhātrī vidhātrītyādipraṇavādinamontāścaturthyantā mantrāḥ । ekākṣaravadaṅgādipīṭham । lakṣajapaḥ । daśāṃśaṃ tarpaṇam । daśāṃśaṃ havanam । dvijatṛptiḥ । niṣkāmānāmeva śrīvidyāsiddhiḥ । na kadāpi sakāmānāmiti ॥1॥ atha hainaṃ devā ūcusturīyayā māyayā nirdiṣṭaṃ tattvaṃ brūhīti । tatheti sa hovāca । yogena yogo jñātavyo yogo yogātpravardhate । yo'pramattastu yogena sa yogī ramate ciram ॥1॥ samāpayya nidrāṃ sijīrṇe'lpabhojī śramatyājyabādhe vivikte pradeśe । sadā śītanistṛṣṇa eṣa prayatno'tha vā prāṇarodho nijābhyāsamārgāt ॥2॥ vaktreṇāpūrya vāyuṃ hutavalanilaye'pānamākṛṣya dhṛtvā svāṅguṣṭhādyaṅgulībhirvarakaratalayoḥ ṣaḍbhirevaṃ nirudhya । śrotre netre ca nāsāpuṭayugalamato'nena mārgeṇa samyak- paśyanti pratyayāśaṃ praṇavabahuvidhadhyānasaṃlīnacittāḥ ॥3॥ śravaṇamukhanayananāsānirodhanenaiva kartavyam । śuddhasuṣumnāsaraṇau sphuṭamamalaṃ śrūyate nādaḥ ॥4॥ vicitraghoṣasaṃyuktānāhate śrūyate dhvaniḥ । divyadehaśca tejasvī divyagandho'pyarogavān ॥5॥ saṃpūrṇahṛdayaḥ śūnye tvārambhe yogavānbhavet । dvitīyā vighaṭīkṛtya vāyurbhavati madhyagaḥ ॥6॥ dṛḍhāsano bhavedyogī padmādyāsanasaṃsthitaḥ । viṣṇugranthestato bhedātparamānandasambhavaḥ ॥7॥ atiśūnyo vimardaśca bherīśabdastato bhavet । tṛtīyāṃ yatnato bhittvā ninādo mardaladhvaniḥ ॥8॥ mahāśūnyaṃ tato yāti sarvasiddhisamāśrayam । cittānandaṃ tato bhittvā sarvapīṭhagatānilaḥ ॥9॥ niṣpattau vaiṣṇavaḥ śabdaḥ kvaṇatīti kvaṇo bhavet । ekībhūtaṃ tadā cittaṃ sanakādimunīḍitam ॥10॥ ante'nantaṃ samāropya khaṇḍe'khaṇḍaṃ samarpayan । bhūmānaṃ prakṛtiṃ dhyātvā kṛtakṛtyo'mṛto bhavet ॥11॥ yogena yogaṃ saṃrodhya bhāvaṃ bhāvena cāñjasā । nirvikalpaṃ paraṃ tattvaṃ sadā bhūtvā paraṃ bhavet ॥12॥ ahaṃbhāvaṃ parityajya jagadbhāvamanīdṛśam । nirvikalpe sthito vidvānbhūyo nāpyanuśocati ॥13॥ salile saindhāvaṃ yadvatsāmyaṃ bhavati yogataḥ । tathātmamanasaurekyaṃ samādhirabhidhīyate ॥14॥ yadā saṃkṣīyate prāṇo mānasaṃ ca pralīyate । tadā samarasatvaṃ yatsamādhirabhidhīyate ॥15॥ yatsamatvaṃ tayoratra jīvātmaparamātmanoḥ । samastanaṣṭasaṅkalpaḥ samādhirabhidhīyate ॥16॥ prabhāśūnyaṃ manaḥśūnyaṃ buddhiśūnyaṃ nirāmayam । sarvaśūnyaṃ nirābhāsaṃ samādhirabhidhīyate ॥17॥ svayamuccalite dehe dehī nityasamādhinā । niścalaṃ taṃ vijānīyātsamādhirabhidhīyate ॥18॥ yatrayatra mano yāti tatratatra paraṃ padam । tatratatra paraṃ brahma sarvatra samavasthitam ॥19॥iti॥॥2॥ atha hainaṃ devā ūcurnavacakravivekamanubrūhīti । tatheti sa hovāca ādhāre brahmacakraṃ trirāvṛttaṃ bhagamaṇḍalākāram । tatra mūlakande śaktiḥ pāvakākāraṃ dhyāyet । tatraiva kāmarūpapīṭhaṃ sarvakāmapradaṃ bhavati । ityādhāracakram । dvitīyaṃ svādhiṣṭhānacakraṃ ṣaḍdalam । tanmadhye paścimābhimukhaṃ liṅgaṃ pravālāṅkurasadṛśaṃ dhyāyet । tatraivoḍyāṇapīṭhaṃ jagadākarṣaṇasiddhidaṃ bhavati । tṛtīyaṃ nābhicakraṃ pañcāvartaṃ sarpakuṭilākāram । tanmadhye kuṇḍalinīṃ bālārkakoṭiprabhāṃ tanumadhyāṃ dhyāyet । sāmarthyaśaktiḥ sarvasiddhipradā bhavati । maṇipūracakraṃ hṛdayacakram । aṣṭadalamadhomukham । tanmadhye jyotirmayaliṅgākāraṃ dhyāyet । saiva haṃsakalā sarvapriyā sarvalokavaśyakarī bhavati । kaṇṭhacakraṃ caturaṅgulam । tatra vāme iḍā candranāḍī dakṣiṇe piṅgalā sūryanāḍī tanmadhye suṣumnāṃ śvetavarṇāṃ dhyāyet । ya evaṃ vedānāhatā siddhidā bhavati । tālucakram । tatrāmṛtadhārāpravāhaḥ । ghaṇṭikāliṅgamūlacakrarandhre rājadantāvalambinīvivaraṃ daśadvādaśāram । tatra śūnyaṃ dhyāyet । cittalayo bhavati । saptamaṃ bhrūcakramaṅguṣṭhamātram । tatra jñānanetraṃ dīpaśikhākāraṃ dhyāyet । tadeva kapālakandavāksiddhidaṃ bhavati । ājñācakramaṣṭamam । brahmarandhraṃ nirvāṇacakram । tatra sūcikāgṛhetaraṃ dhūmraśikhākāraṃ dhyāyet । tatra jālandharapīṭhaṃ mokṣapradaṃ bhavatīti parabrahmacakram । navamamākāśacakram । tatra ṣoḍaśadalapadmamūrdhvamukhaṃ tanmadhyakarṇikātrikūṭākāram । tanmadhye ūrdhvaśaktiḥ । tāṃ paśyandhyāyet । tatraiva pūrṇagiripīṭhaṃ sarvecchāsiddhisādhanaṃ bhavati । saubhāgyalakṣmyupaniṣadaṃ nityamadhīte yo'gnipūto bhavati । sa vāyupūto bhavati । sa sakaladhanadhānyasatputrakalatrahayabhūgajapaśumahiṣīdāsīdāsa- yogajñānavānbhavati । na sa punarāvartate na sa punarāvartata ityupaniṣat । oṃ vāṅme manasi pratiṣṭhitā mano me vāci pratiṣṭhitam āvirāvīrma edhi ॥vedasya ma āṇīsthaḥ śrutaṃ me mā prahāsīranenādhītenāhorātrānsandadhāmyṛtaṃ vadiṣyāmi satyaṃ vadiṣyāmi ॥tanmāmavatu tadvaktāramavatu avatu māmavatu vaktāramavatu vaktāram ॥oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti śrīsaubhāgyalakṣmyupaniṣatsamāptā ॥