विष्णुनाधिष्ठितं पद्मं विष्ण्वालोकनकारणम् । तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसन्निभम्
The lotus presided over by Viṣṇu is the cause of Viṣṇu's vision; above it is the anāhata lotus, resembling the rising sun.
कादिठान्तदलैरर्कपत्रैश्च समधिष्ठितम् । तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम्
It is established with petals from 'ka' to 'tha', and with solar rays; in its center is the bāṇa liṅga, shining with the brilliance of ten thousand suns.
शब्दब्रह्ममयं शब्दानाहतं तत्र दृश्यते । अनाहताख्यं तत्पद्मं मुनिभिः परिकीर्तितम्
There, the anāhata is perceived as composed of the sound-brahman, the unstruck sound; this lotus called anāhata is praised by the sages.
आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् । तदूर्ध्वं तु विशुद्धाख्यं दलं षोडशपङ्कजम्
That is the abode of bliss, presided over by the Supreme Person; above it is the lotus called viśuddha, with sixteen petals.
स्वरैः षोडशभिर्युक्तं धूम्रवर्णम् महाप्रभम् । विशुद्धं तनुते यस्माज्जीवस्य हंसलोकनात्
Endowed with sixteen vowels, of smoky hue and great brilliance, pure, it extends from the world of Hamsa, the abode of the soul.
विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् । आज्ञाचक्रं तदूर्ध्वं तु आत्मनाधिष्ठितं परम्
That pure lotus, known as Viśuddha, called the Ether center, is wondrous; above it is the Ājñā chakra, the supreme seat of the Self.
आज्ञासंक्रमणं तत्र तेनाज्ञेति प्रकीर्तितम् । द्विदलं हक्षसंयुक्तं पद्मं तत्सुमनोहरम्
There, the transition of command occurs; hence it is called Ājñā. That delightful lotus has two petals, marked with the syllables 'ha' and 'kṣa'.
कैलासाख्यं तदूर्ध्वं तु रोधिनी तु तदूर्ध्वतः । एवं त्वाधारचक्राणि प्रोक्तानि तव सुव्रत
Above that is the place called Kailāsa, and above that is the Rodhinī. Thus, O virtuous one, the support centers (chakras) have been described to you.
सहस्रारयुतं बिन्दुस्थानं तदूर्ध्वमीरितम् । इत्येतत्कथितं सर्वं योगमार्गमनुत्तमम्
Above that is said to be the thousand-rayed bindu-sthāna. Thus, all this supreme path of yoga has been explained.
आदौ पूरकयोगेनाप्याधारे योजयेन्मनः । गुदमेढ्रान्तरे शक्तिस्तामाकुञ्च्य प्रबोधयेत्
At first, by the practice of pūraka (inhalation), one should fix the mind in the base; between the anus and the genitals, one should awaken the power by contracting it.
लिङ्गभेदक्रमेणैव बिन्दुचक्रं च प्रापयेत् । शम्भुना तां परां शक्तिमेकीभूतां विचिन्तयेत्
By the method of piercing the lingam, one should lead the power to the bindu chakra; there, one should contemplate that supreme power as united with Śambhu.
तत्रोत्थितामृतं यत्तु द्रुतलाक्षारसोपमम् । पाययित्वा तु तां शक्तिं मायाख्यां योगसिद्धिदाम्
There, the nectar that arises, resembling quicksilver or melted lac, should be made to be drunk by that power called Māyā, bestower of yogic success.
षड्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया । आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः
There, the deities of the six chakras are satisfied by the stream of nectar; by that path, the wise one should then bring it to the mūlādhāra.
एवमभ्यस्यमानस्याप्यहन्यहनि निश्चितम् । पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा
Thus, for one who practices daily without fail, all the previously mentioned mantras, even if defective, become successful, not otherwise.
जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् । ये गुणाः सन्ति देव्या मे जगन्मातुर्यथा तथा
He is freed from the bondage of existence, from the sufferings of old age, death, and so on; whatever qualities exist in the Goddess, Mother of the world, so they manifest.
ते गुणाः साधकवरे भवन्त्येव न चान्यथा । इत्येवं कथितं तात वायुधारणमुत्तमम्
Those qualities, O best of practitioners, indeed arise and not otherwise. Thus, the supreme practice of breath retention has been described.
इदानीं धारणाख्यं तु शृणुष्वावहितो मम । दिक्कालाद्यनवच्छिन्नदेव्यां चेतो विधाय च
Now, listen attentively to my instruction on dhāraṇā (concentration); fixing the mind on the Goddess, unlimited by direction or time.
तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् । अथवा समलं चेतो यदि क्षिप्रं न सिद्ध्यति
By uniting the individual soul with Brahman, one quickly becomes identified with That; but if the mind is impure, success does not come quickly.
तदावयवयोगेन योगी योगान्समभ्यसेत् । मदीयहस्तपादादावङ्गे तु मधुरे नग
Then, by joining the limbs, the yogi should practice the yogas; in my own hands and feet, O mountain, in the limbs, in the sweet (form).
चित्तं संस्थापयेन्मन्त्री स्थानस्थानजयात्पुनः । विशुद्धचित्तः सर्वस्मिन्रूपे संस्थापयेन्मनः
The practitioner should fix the mind by mastery over the places and supports; with purified mind, he should establish the mind in every form.
यावन्मनो लयं याति देव्यां संविदि पर्वत । तावदिष्टमनुं मन्त्री जपहोमैः समभ्यसेत्
As long as the mind does not dissolve in the consciousness of the Goddess, O mountain, the practitioner should repeat the desired mantra with japa and homa.
मन्त्राभ्यासेन योगेन ज्ञेयज्ञानाय कल्पते । न योगेन विना मन्त्रो न मन्त्रेण विना हि सः
By the practice of mantra and yoga, one becomes fit for knowledge of the knowable; neither mantra without yoga, nor yoga without mantra, can accomplish this.
द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् । तमः परिवृते गेहे घटो दीपेन दृश्यते
The practice of both (yoga and study) is indeed the cause of attaining Brahman; in a house enveloped by darkness, a pot is seen by means of a lamp.
एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः । इति योगविधिः कृत्स्नः साङ्गः प्रोक्तो मयाऽधुना
In the same way, the self, covered by maya, is made accessible by the mind; thus, the complete method of yoga, with its limbs, has now been spoken by me.
गुरूपदेशतो ज्ञेयो नान्यथा शास्त्रकोटिभिः
It is to be understood through the instruction of the teacher, not otherwise, even by countless scriptures.
देवीगीतायां ब्रह्मविद्योपदेशवर्णनम् देव्युवाच इत्यादियोगयुक्तात्मा ध्यायेन्मां ब्रह्मरूपिणीम् । भक्त्या निर्व्याजया राजन्नासने समुपस्थितः
The Goddess spoke: Thus, with the mind united by yoga, let one meditate upon me, who am of the nature of Brahman, with sincere devotion, O King, seated in the proper posture.
आविः सन्निहितं गुहाचरं नाम महत्पदम् । अत्रैतत्सर्वमर्पितमेजत्प्राणमिषच्च यत्
Manifest, present, dwelling in the secret, named the great abode; here, all that moves, breathes, and desires is offered.
एतज्जानथ सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम् । यदर्चिमद्यदणुभ्योऽणु च यस्मिंल्लोका निहिता लोकिनश्च
Know this as the supreme, the best among existent and non-existent, the highest knowledge among beings; that which is radiant, subtler than the subtlest, in which worlds and their inhabitants are contained.
तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः । तदेतत्सत्यममृतं तद्वेद्धव्यं सौम्य विद्धि
That, indeed, is the imperishable Brahman; it is the life-force, it is speech and mind; that is truth, immortality; that is to be known, gentle one, understand this.
धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं सन्धयीत । आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सौम्य विद्धि
Taking up the Upanishadic bow, the great weapon, and fitting the sharpened arrow of meditation, draw it with a mind absorbed in that; the target is that imperishable, gentle one, know this.