Devi Bhagavata Purana — Skandha 7 — Chapter 35
DB 7 35.1
श्रीदेवीविराड्रूपदर्शनसहितं देवकृततत्स्तववर्णनम् हिमालय उवाच योगं वद महेशानि साङ्गं संवित्प्रदायकम् । कृतेन येन योग्योऽहं भवेयं तत्त्वदर्शने
śrīdevīvirāḍrūpadarśanasahitaṃ devakṛtatatstavavarṇanam himālaya uvāca yogaṃ vada maheśāni sāṅgaṃ saṃvitpradāyakam | kṛtena yena yogyo'haṃ bhaveyaṃ tattvadarśane
(Chapter:) The description of the praise made by the gods, together with the vision of the Blessed Goddess's universal form. Himālaya said: Tell (me) of yoga, O great Mistress, with its parts, that which bestows true knowledge; by practising which I might become fit for the perception of reality.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.2
श्रीदेव्युवाच न योगो नभसः पृष्ठे न भूमौ न रसातले । ऐक्यं जीवात्मनोराहुर्योगं योगविशारदाः
śrīdevyuvāca na yogo nabhasaḥ pṛṣṭhe na bhūmau na rasātale | aikyaṃ jīvātmanorāhuryogaṃ yogaviśāradāḥ
The Blessed Goddess said: Yoga is not on the back of the sky, nor on the earth, nor in the nether world; those skilled in yoga call the oneness of the individual soul and the (supreme) Self yoga.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.3
तत्प्रत्यूहाः षडाख्याता योगविघ्नकरानघ । कामक्रोधौ लोभमोहौ मदमात्सर्यसञ्ज्ञकौ
tatpratyūhāḥ ṣaḍākhyātā yogavighnakarānagha | kāmakrodhau lobhamohau madamātsaryasañjñakau
Six obstacles to it are declared, which create hindrance to yoga, O sinless one: desire and anger, greed and delusion, and those called pride and envy.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.4
योगाङ्गैरेव भित्त्वा तान्योगिनो योगमाप्नुयुः । यमं नियममासनप्राणायामौ ततः परम्
yogāṅgaireva bhittvā tānyogino yogamāpnuyuḥ | yamaṃ niyamamāsanaprāṇāyāmau tataḥ param
Having broken through these by the very limbs of yoga, yogins may attain yoga: restraint, observance, posture, and breath-control, and after that,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.5
प्रत्याहारं धारणाख्यं ध्यानं सार्धं समाधिना । अष्टाङ्गान्याहुरेतानि योगिनां योगसाधने
pratyāhāraṃ dhāraṇākhyaṃ dhyānaṃ sārdhaṃ samādhinā | aṣṭāṅgānyāhuretāni yogināṃ yogasādhane
withdrawal (of the senses), that called concentration, meditation, along with absorption — these eight they call the limbs for yogins in the practice of yoga.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.6
अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयाऽऽर्जवम् । क्षमा धृतिर्मिताहारः शौचं चेति यमा दश
ahiṃsā satyamasteyaṃ brahmacaryaṃ dayā''rjavam | kṣamā dhṛtirmitāhāraḥ śaucaṃ ceti yamā daśa
Non-injury, truth, not stealing, chastity, compassion, straightforwardness, patience, firmness, moderate eating, and purity — these are the ten restraints.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.7
तपः सन्तोष आस्तिक्यं दानं देवस्य पूजनम् । सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो हुतम्
tapaḥ santoṣa āstikyaṃ dānaṃ devasya pūjanam | siddhāntaśravaṇaṃ caiva hrīrmatiśca japo hutam
Austerity, contentment, faith (in the divine), giving, worship of the god, and the hearing of doctrine, modesty, resolve, muttered recitation and oblation —
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.8
दशैते नियमाः प्रोक्ता मया पर्वतनायक । पद्मासनं स्वस्तिकं च भद्रं वज्रासनं तथा
daśaite niyamāḥ proktā mayā parvatanāyaka | padmāsanaṃ svastikaṃ ca bhadraṃ vajrāsanaṃ tathā
these ten observances have been declared by me, O lord of mountains. The lotus posture, the svastika, the bhadra, and likewise the vajra posture,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.9
वीरासनमिति प्रोक्तं क्रमादासनपञ्चकम् । ऊर्वोरुपरि विन्यस्य सम्यक्पादतले शुभे
vīrāsanamiti proktaṃ kramādāsanapañcakam | ūrvorupari vinyasya samyakpādatale śubhe
and what is called the vīra posture: thus the set of five postures in order. Placing the two auspicious soles properly upon the thighs,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.10
अङ्गुष्ठौ च निबध्नीयाद्धस्ताभ्यां व्युत्क्रमात्ततः । पद्मासनमिति प्रोक्तं योगिनां हृदयङ्गमम्
aṅguṣṭhau ca nibadhnīyāddhastābhyāṃ vyutkramāttataḥ | padmāsanamiti proktaṃ yogināṃ hṛdayaṅgamam
and one should grasp the two big toes with the hands, crosswise: that is called the lotus posture, dear to the hearts of yogins.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.11
जानूर्वोरन्तरे सम्यक्कृत्वा पादतले शुभे । ऋजुकायो विशेद्योगी स्वस्तिकं तत्प्रचक्षते
jānūrvorantare samyakkṛtvā pādatale śubhe | ṛjukāyo viśedyogī svastikaṃ tatpracakṣate
Having placed the two auspicious soles properly between the knees and the thighs, the yogin should enter (the posture) with body erect; that they call the svastika.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.12
सीवन्याः पार्श्वयोर्न्यस्य गुल्फयुग्मं सुनिश्चितम् । वृषणाधः पादपार्ष्णी पार्ष्णिभ्यां परिबन्धयेत्
sīvanyāḥ pārśvayornyasya gulphayugmaṃ suniścitam | vṛṣaṇādhaḥ pādapārṣṇī pārṣṇibhyāṃ paribandhayet
Placing the pair of ankles firmly fixed at the two sides of the perineum, (and) the heels of the feet below the scrotum, he should bind (them) round with the heels.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 35.13
भद्रासनमिति प्रोक्तं योगिभिः परिपूजितम् । उर्वोः पादौ क्रमान्न्यस्य जान्वोः प्रत्यङ्मुखाङ्गुली
bhadrāsanamiti proktaṃ yogibhiḥ paripūjitam | urvoḥ pādau kramānnyasya jānvoḥ pratyaṅmukhāṅgulī
That is called the bhadra posture, honoured by yogins. Placing the feet in order on the thighs, (and) on the knees the hands with fingers turned backwards,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.14
करौ विदध्यादाख्यातं वज्रासनमनुत्तमम् । एकं पादमधः कृत्वा विन्यस्योरुं तथोत्तरे
karau vidadhyādākhyātaṃ vajrāsanamanuttamam | ekaṃ pādamadhaḥ kṛtvā vinyasyoruṃ tathottare
he should set (them): (this) is declared the unsurpassed vajra posture. Placing one foot below and setting the thigh likewise on the other,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 35.15
ऋजुकायो विशेद्योगी वीरासनमितीरितम् । इडयाऽऽकर्षयेद्वायुं बाह्यं षोडशमात्रया
ṛjukāyo viśedyogī vīrāsanamitīritam | iḍayā''karṣayedvāyuṃ bāhyaṃ ṣoḍaśamātrayā
the yogin should enter (the posture) with body erect: this is called the vīra posture. He should draw in the outer air through the iḍā for sixteen measures.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.16
धारयेत्पूरितं योगी चतुःषष्ट्या तु मात्रया । सुषुम्नामध्यगं सम्यग्द्वात्रिंशन्मात्रया शनैः
dhārayetpūritaṃ yogī catuḥṣaṣṭyā tu mātrayā | suṣumnāmadhyagaṃ samyagdvātriṃśanmātrayā śanaiḥ
The yogin should hold it, once filled, for sixty-four measures; (then) properly, slowly, for thirty-two measures, (the breath) passing through the middle of the suṣumnā,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.17
नाड्या पिङ्गलया चैव रेचयेद्योगवित्तमः । प्राणायाममिमं प्राहूर्योगशास्त्रविशारदाः
nāḍyā piṅgalayā caiva recayedyogavittamaḥ | prāṇāyāmamimaṃ prāhūryogaśāstraviśāradāḥ
the best of those who know yoga should expel it through the piṅgalā channel: this those versed in the yoga scriptures call prāṇāyāma.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.18
भूयो भूयः क्रमात्तस्य बाह्यमेवं समाचरेत् । मात्रावृद्धिः क्रमेणैव सम्यग्द्वादश षोडश
bhūyo bhūyaḥ kramāttasya bāhyamevaṃ samācaret | mātrāvṛddhiḥ krameṇaiva samyagdvādaśa ṣoḍaśa
Again and again, in due order, he should practise its outer (form) in this way; the increase of measures is (to be) gradual indeed — properly twelve, sixteen.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 35.19
जपध्यानादिभिः सार्धं सगर्भं तं विदुर्बुधाः । तदपेतं विगर्भं च प्राणायामं परे विदुः
japadhyānādibhiḥ sārdhaṃ sagarbhaṃ taṃ vidurbudhāḥ | tadapetaṃ vigarbhaṃ ca prāṇāyāmaṃ pare viduḥ
Together with recitation, meditation and the rest, the wise know that (prāṇāyāma) as 'with seed'; others know the prāṇāyāma devoid of that as 'without seed'.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.20
क्रमादभ्यस्यतः पुंसो देहे स्वेदोद्गमोऽधमः । मध्यमः कम्पसंयुक्तो भूमित्यागः परो मतः
kramādabhyasyataḥ puṃso dehe svedodgamo'dhamaḥ | madhyamaḥ kampasaṃyukto bhūmityāgaḥ paro mataḥ
For a man practising in due order, the breaking out of sweat on the body is the lowest (sign); the middling is that accompanied by trembling; the leaving of the ground is held to be the highest.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.21
उत्तमस्य गुणावाप्तिर्यावच्छीलनमिष्यते । इन्द्रियाणां विचरतां विषयेषु निरर्गलम्
uttamasya guṇāvāptiryāvacchīlanamiṣyate | indriyāṇāṃ vicaratāṃ viṣayeṣu nirargalam
For the best (result), the gaining of the quality is expected in proportion to the practice. Of the senses that roam unrestrained among the objects (of sense) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 35.22
बलादाहरणं तेभ्यः प्रत्याहारोऽभिधीयते । अङ्गुष्ठगुल्फजानूरुमूलाधोलिङ्गनाभिषु
balādāharaṇaṃ tebhyaḥ pratyāhāro'bhidhīyate | aṅguṣṭhagulphajānūrumūlādholiṅganābhiṣu
— the forcible drawing (of them) back from those (objects) is called withdrawal (pratyāhāra). In the big toes, the ankles, the knees, the thighs, the root (perineum), the genitals and the navel,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.23
हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां ततो नसि । भ्रूमध्ये मस्तके मूर्ध्नि द्वादशान्ते यथाविधि
hṛdgrīvākaṇṭhadeśeṣu lambikāyāṃ tato nasi | bhrūmadhye mastake mūrdhni dvādaśānte yathāvidhi
in the regions of the heart, the neck and the throat, at the palate, then in the nose, between the brows, on the forehead, at the crown, at the dvādaśānta (twelve-finger point), as prescribed —
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.24
धारणं प्राणमरुतो धारणेति निगद्यते । समाहितेन मनसा चैतन्यान्तरवर्तिना
dhāraṇaṃ prāṇamaruto dhāraṇeti nigadyate | samāhitena manasā caitanyāntaravartinā
— the holding of the prāṇa-wind (there) is declared to be 'fixing' (dhāraṇā). With a concentrated mind that abides within consciousness,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.25
आत्मन्यभीष्टदेवानां ध्यानं ध्यानमिहोच्यते । समत्वभावना नित्यं जीवात्मपरमात्मनोः
ātmanyabhīṣṭadevānāṃ dhyānaṃ dhyānamihocyate | samatvabhāvanā nityaṃ jīvātmaparamātmanoḥ
meditation upon one's chosen deities within the self is here called dhyāna. The constant contemplation of the sameness of the individual soul and the supreme Soul
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.26
समाधिमाहुर्मुनयः प्रोक्तमष्टाङ्गलक्षणम् । इदानीं कथये तेऽहं मन्त्रयोगमनुत्तमम्
samādhimāhurmunayaḥ proktamaṣṭāṅgalakṣaṇam | idānīṃ kathaye te'haṃ mantrayogamanuttamam
the sages call samādhi. The definition of the eight limbs has (now) been stated. Now I shall tell you the unsurpassed mantra-yoga.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.27
विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं नग । चन्द्रसूर्याग्नितेजोभिर्जीवब्रह्मैक्यरूपकम्
viśvaṃ śarīramityuktaṃ pañcabhūtātmakaṃ naga | candrasūryāgnitejobhirjīvabrahmaikyarūpakam
The body is said to be the universe, consisting of the five elements, O mountain; through the radiances of moon, sun and fire it is the very form of the oneness of the individual soul and brahman.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.28
तिस्रः कोट्यस्तदर्धेन शरीरे नाडयो मताः । तासु मुख्या दश प्रोक्तास्ताभ्यस्तिस्रो व्यवस्थिताः
tisraḥ koṭyastadardhena śarīre nāḍayo matāḥ | tāsu mukhyā daśa proktāstābhyastisro vyavasthitāḥ
Three crores and half of that are reckoned to be the channels (nāḍīs) in the body; among them ten are called principal, and of these three are (specially) established.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.29
प्रधाना मेरुदण्डेऽत्र चन्द्रसूर्याग्ररूपिणी । इडा वामे स्थिता नाडी शुभ्रा तु चन्द्ररूपिणी
pradhānā merudaṇḍe'tra candrasūryāgrarūpiṇī | iḍā vāme sthitā nāḍī śubhrā tu candrarūpiṇī
Here the chief one is in the spinal column, having the form of the moon and the sun at (its) tip; the channel called iḍā stands on the left, and it is white, of the form of the moon.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 35.30
शक्तिरूपा तु सा नाडी साक्षादमृतविग्रहा । दक्षिणे या पिङ्गलाख्या पुंरूपा सूर्यविग्रहा
śaktirūpā tu sā nāḍī sākṣādamṛtavigrahā | dakṣiṇe yā piṅgalākhyā puṃrūpā sūryavigrahā
That channel is of the form of Śakti, the very embodiment of nectar; the one on the right, named piṅgalā, is of male form, the embodiment of the sun.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.31
सर्वतेजोमयी सा तु सुषुम्ना वह्निरूपिणी । तस्या मध्ये विचित्राख्ये इच्छाज्ञानक्रियात्मकम्
sarvatejomayī sā tu suṣumnā vahnirūpiṇī | tasyā madhye vicitrākhye icchājñānakriyātmakam
But that suṣumnā, made wholly of radiance, is of the form of fire; in her middle, in (the channel) named vicitrā, is that which consists of will, knowledge and action;
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.32
मध्ये स्वयंभूलिङ्गं तु कोटिसूर्यसमप्रभम् । तदूर्ध्वं मायाबीजं तु हरात्माबिन्दुनादकम्
madhye svayaṃbhūliṅgaṃ tu koṭisūryasamaprabham | tadūrdhvaṃ māyābījaṃ tu harātmābindunādakam
in the middle is the self-arisen liṅga, with a radiance equal to a crore of suns; above that is the seed-syllable of māyā, whose self is Hara, together with bindu and nāda.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 7 35.33
तदूर्ध्वं तु शिखाकारा कुण्डली रक्तविग्रहा । देव्यात्मिका तु सा प्रोक्ता मदभिन्ना नगाधिप
tadūrdhvaṃ tu śikhākārā kuṇḍalī raktavigrahā | devyātmikā tu sā proktā madabhinnā nagādhipa
Above that is the coiled one (kuṇḍalī), flame-shaped, of red form; she is declared to be of the nature of the Goddess, not different from me, O lord of mountains.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.34
तद्बाह्ये हेमरूपाभं वादिसान्तचतुर्दलम् । द्रुतहेमसमप्रख्यं पद्मं तत्र विचिन्तयेत्
tadbāhye hemarūpābhaṃ vādisāntacaturdalam | drutahemasamaprakhyaṃ padmaṃ tatra vicintayet
Outside that, gold-hued, four-petalled with the letters from va to sa — one should there contemplate a lotus resembling molten gold.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.35
तदूर्ध्वं त्वनलप्रख्यं षड्दलं हीरकप्रभम् । बादिलान्तषड्वर्णेन स्वाधिष्ठानमनुत्तमम् देवीगीतायां मन्त्रसिद्धिसाधनवर्णनं नाम पञ्चत्रिंशोऽध्यायः
tadūrdhvaṃ tvanalaprakhyaṃ ṣaḍdalaṃ hīrakaprabham | bādilāntaṣaḍvarṇena svādhiṣṭhānamanuttamam devīgītāyāṃ mantrasiddhisādhanavarṇanaṃ nāma pañcatriṃśo'dhyāyaḥ
Above that, fire-hued, six-petalled, with the brilliance of diamond, with the six letters from ba to la, is the unsurpassed svādhiṣṭhāna. — In the Devīgītā, the thirty-fifth chapter, called the description of the means of accomplishing the mantra.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.36
मूलमाधारषट्कोणं मूलाधारं ततो विदुः । स्वशब्देन परं लिङ्गं स्वाधिष्ठानं ततो विदुः
mūlamādhāraṣaṭkoṇaṃ mūlādhāraṃ tato viduḥ | svaśabdena paraṃ liṅgaṃ svādhiṣṭhānaṃ tato viduḥ
The root is the base, six-angled; hence they know it as mūlādhāra ('root-base'). By the word 'sva' the supreme liṅga (is meant); hence they know it as svādhiṣṭhāna ('the seat of the self').
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.37
तदूर्ध्वं नाभिदेशे तु मणिपूरं महाप्रभम् । मेघाभं विद्युदाभं च बहुतेजोमयं ततः
tadūrdhvaṃ nābhideśe tu maṇipūraṃ mahāprabham | meghābhaṃ vidyudābhaṃ ca bahutejomayaṃ tataḥ
Above that, in the region of the navel, is the greatly brilliant maṇipūra, cloud-hued and lightning-hued, and hence full of abundant radiance.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.38
मणिवद्भिन्नं तत्पद्मं मणिपद्मं तथोच्यते । दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम्
maṇivadbhinnaṃ tatpadmaṃ maṇipadmaṃ tathocyate | daśabhiśca dalairyuktaṃ ḍādiphāntākṣarānvitam
That lotus, pierced like a gem, is accordingly called the gem-lotus (maṇipadma); it is furnished with ten petals bearing the letters from ḍa to pha.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.39
विष्णुनाधिष्ठितं पद्मं विष्ण्वालोकनकारणम् । तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसन्निभम्
viṣṇunādhiṣṭhitaṃ padmaṃ viṣṇvālokanakāraṇam | tadūrdhve'nāhataṃ padmamudyadādityasannibham
That lotus is presided over by Viṣṇu and is the cause of the vision of Viṣṇu. Above it is the anāhata lotus, resembling the rising sun,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.40
कादिठान्तदलैरर्कपत्रैश्च समधिष्ठितम् । तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम्
kādiṭhāntadalairarkapatraiśca samadhiṣṭhitam | tanmadhye bāṇaliṅgaṃ tu sūryāyutasamaprabham
set about with twelve petals bearing the letters from ka to ṭha; in its middle is the bāṇa-liṅga, whose radiance equals ten thousand suns.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.41
शब्दब्रह्ममयं शब्दानाहतं तत्र दृश्यते । अनाहताख्यं तत्पद्मं मुनिभिः परिकीर्तितम्
śabdabrahmamayaṃ śabdānāhataṃ tatra dṛśyate | anāhatākhyaṃ tatpadmaṃ munibhiḥ parikīrtitam
There is seen the unstruck sound, consisting of the Brahman-as-sound; that lotus has been proclaimed by the sages as the one called Anāhata ("unstruck").
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.42
आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् । तदूर्ध्वं तु विशुद्धाख्यं दलं षोडशपङ्कजम्
ānandasadanaṃ tattu puruṣādhiṣṭhitaṃ param | tadūrdhvaṃ tu viśuddhākhyaṃ dalaṃ ṣoḍaśapaṅkajam
That (lotus) is the abode of bliss, supreme, presided over by the Puruṣa; above it is the sixteen-petalled lotus called Viśuddha.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.43
स्वरैः षोडशभिर्युक्तं धूम्रवर्णम् महाप्रभम् । विशुद्धं तनुते यस्माज्जीवस्य हंसलोकनात्
svaraiḥ ṣoḍaśabhiryuktaṃ dhūmravarṇam mahāprabham | viśuddhaṃ tanute yasmājjīvasya haṃsalokanāt
Joined with the sixteen vowels, smoke-coloured, of great radiance; since it makes the living being pure through the sight of the Swan (Haṃsa),
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.44
विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् । आज्ञाचक्रं तदूर्ध्वं तु आत्मनाधिष्ठितं परम्
viśuddhaṃ padmamākhyātamākāśākhyaṃ mahādbhutam | ājñācakraṃ tadūrdhvaṃ tu ātmanādhiṣṭhitaṃ param
the lotus is called Viśuddha, named Ākāśa (ether), greatly wondrous. Above it is the Ājñā-cakra, supreme, presided over by the Self.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.45
आज्ञासंक्रमणं तत्र तेनाज्ञेति प्रकीर्तितम् । द्विदलं हक्षसंयुक्तं पद्मं तत्सुमनोहरम्
ājñāsaṃkramaṇaṃ tatra tenājñeti prakīrtitam | dvidalaṃ hakṣasaṃyuktaṃ padmaṃ tatsumanoharam
There the transmission of command (ājñā) takes place; therefore it is proclaimed as "Ājñā". That lotus is two-petalled, joined with (the letters) ha and kṣa, most charming.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.46
कैलासाख्यं तदूर्ध्वं तु रोधिनी तु तदूर्ध्वतः । एवं त्वाधारचक्राणि प्रोक्तानि तव सुव्रत
kailāsākhyaṃ tadūrdhvaṃ tu rodhinī tu tadūrdhvataḥ | evaṃ tvādhāracakrāṇi proktāni tava suvrata
Above that is (the place) called Kailāsa, and above that is Rodhinī. Thus the supporting cakras have been declared to you, O you of good vows.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.47
सहस्रारयुतं बिन्दुस्थानं तदूर्ध्वमीरितम् । इत्येतत्कथितं सर्वं योगमार्गमनुत्तमम्
sahasrārayutaṃ bindusthānaṃ tadūrdhvamīritam | ityetatkathitaṃ sarvaṃ yogamārgamanuttamam
Above that is said to be the place of the bindu, endowed with a thousand spokes. Thus all this has been told — the unsurpassed path of yoga.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.48
आदौ पूरकयोगेनाप्याधारे योजयेन्मनः । गुदमेढ्रान्तरे शक्तिस्तामाकुञ्च्य प्रबोधयेत्
ādau pūrakayogenāpyādhāre yojayenmanaḥ | gudameḍhrāntare śaktistāmākuñcya prabodhayet
First, by the practice of inhalation (pūraka), one should fix the mind on the Ādhāra (base); the power (śakti) is between anus and penis — contracting (that region), one should awaken her.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.49
लिङ्गभेदक्रमेणैव बिन्दुचक्रं च प्रापयेत् । शम्भुना तां परां शक्तिमेकीभूतां विचिन्तयेत्
liṅgabhedakrameṇaiva binducakraṃ ca prāpayet | śambhunā tāṃ parāṃ śaktimekībhūtāṃ vicintayet
By the very sequence of piercing the liṅga(s) one should bring (her) to the bindu-cakra; one should contemplate that supreme Śakti as become one with Śambhu.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.50
तत्रोत्थितामृतं यत्तु द्रुतलाक्षारसोपमम् । पाययित्वा तु तां शक्तिं मायाख्यां योगसिद्धिदाम्
tatrotthitāmṛtaṃ yattu drutalākṣārasopamam | pāyayitvā tu tāṃ śaktiṃ māyākhyāṃ yogasiddhidām
And the nectar that arises there, like molten lac-juice — having made that Śakti named Māyā, the giver of yogic attainment, drink (it),
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.51
षड्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया । आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः
ṣaḍcakradevatāstatra santarpyāmṛtadhārayā | ānayettena mārgeṇa mūlādhāraṃ tataḥ sudhīḥ
and having satisfied the deities of the six cakras there with the stream of nectar, the wise one should then lead (her) back by that same path to the Mūlādhāra.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.52
एवमभ्यस्यमानस्याप्यहन्यहनि निश्चितम् । पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा
evamabhyasyamānasyāpyahanyahani niścitam | pūrvoktadūṣitā mantrāḥ sarve sidhyanti nānyathā
For one practising thus day after day, assuredly all the mantras previously spoken of as defective become effective — not otherwise.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.53
जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् । ये गुणाः सन्ति देव्या मे जगन्मातुर्यथा तथा
jarāmaraṇaduḥkhādyairmucyate bhavabandhanāt | ye guṇāḥ santi devyā me jaganmāturyathā tathā
He is freed from the bondage of existence, with its old age, death, sorrow and the rest. Whatever qualities belong to me, the Goddess, mother of the world, just so
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.54
ते गुणाः साधकवरे भवन्त्येव न चान्यथा । इत्येवं कथितं तात वायुधारणमुत्तमम्
te guṇāḥ sādhakavare bhavantyeva na cānyathā | ityevaṃ kathitaṃ tāta vāyudhāraṇamuttamam
those qualities do come to be in the best of practitioners, and not otherwise. Thus, my dear, the excellent retention of breath has been declared.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.55
इदानीं धारणाख्यं तु शृणुष्वावहितो मम । दिक्कालाद्यनवच्छिन्नदेव्यां चेतो विधाय च
idānīṃ dhāraṇākhyaṃ tu śṛṇuṣvāvahito mama | dikkālādyanavacchinnadevyāṃ ceto vidhāya ca
Now listen attentively to me about what is called dhāraṇā (concentration): having placed the mind on the Goddess, who is unbounded by direction, time and the rest,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.56
तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् । अथवा समलं चेतो यदि क्षिप्रं न सिद्ध्यति
tanmayo bhavati kṣipraṃ jīvabrahmaikyayojanāt | athavā samalaṃ ceto yadi kṣipraṃ na siddhyati
one quickly becomes of her nature, through the joining of the individual soul and Brahman into unity. Or else, if the mind is impure and does not succeed quickly,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.57
तदावयवयोगेन योगी योगान्समभ्यसेत् । मदीयहस्तपादादावङ्गे तु मधुरे नग
tadāvayavayogena yogī yogānsamabhyaset | madīyahastapādādāvaṅge tu madhure naga
then the yogin should practise the yogas by the method of the parts (limb by limb): on my hand, foot and so on, on a sweet limb, O mountain,
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.58
चित्तं संस्थापयेन्मन्त्री स्थानस्थानजयात्पुनः । विशुद्धचित्तः सर्वस्मिन्रूपे संस्थापयेन्मनः
cittaṃ saṃsthāpayenmantrī sthānasthānajayātpunaḥ | viśuddhacittaḥ sarvasminrūpe saṃsthāpayenmanaḥ
the mantra-practitioner should fix his mind; then, by the conquest of place after place, with purified mind he should fix his mind on the whole form.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.59
यावन्मनो लयं याति देव्यां संविदि पर्वत । तावदिष्टमनुं मन्त्री जपहोमैः समभ्यसेत्
yāvanmano layaṃ yāti devyāṃ saṃvidi parvata | tāvadiṣṭamanuṃ mantrī japahomaiḥ samabhyaset
As long as the mind does not attain dissolution in the Goddess, in pure consciousness, O mountain, so long should the mantra-practitioner practise the chosen mantra with recitations and oblations.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.60
मन्त्राभ्यासेन योगेन ज्ञेयज्ञानाय कल्पते । न योगेन विना मन्त्रो न मन्त्रेण विना हि सः
mantrābhyāsena yogena jñeyajñānāya kalpate | na yogena vinā mantro na mantreṇa vinā hi saḥ
By the practice of the mantra together with yoga one becomes fit for the knowledge of what is to be known; there is no mantra without yoga, nor indeed is it (yoga) without mantra.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.61
द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् । तमः परिवृते गेहे घटो दीपेन दृश्यते
dvayorabhyāsayogo hi brahmasaṃsiddhikāraṇam | tamaḥ parivṛte gehe ghaṭo dīpena dṛśyate
For the practice-yoga of the two is the cause of full attainment of brahman; in a house enveloped in darkness a pot is seen by means of a lamp.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.62
एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः । इति योगविधिः कृत्स्नः साङ्गः प्रोक्तो मयाऽधुना
evaṃ māyāvṛto hyātmā manunā gocarīkṛtaḥ | iti yogavidhiḥ kṛtsnaḥ sāṅgaḥ prokto mayā'dhunā
Just so the Self, veiled by māyā, is made an object of perception by the mantra. Thus the whole rule of yoga, together with its ancillaries, has now been declared by me.
AI translation rendered from the Sanskrit, not a published edition
DB 7 35.63
गुरूपदेशतो ज्ञेयो नान्यथा शास्त्रकोटिभिः
gurūpadeśato jñeyo nānyathā śāstrakoṭibhiḥ
It is to be known through a teacher's instruction, not otherwise, not by tens of millions of scriptures.
AI translation rendered from the Sanskrit, not a published edition