वेदाविरोधि चेत्तन्त्रं तत्प्रमाणं न संशयः । प्रत्यक्षश्रुतिरुद्धं यत्तत्प्रमाणं भवेन्न च
If the Tantra does not contradict the Veda, then it is authoritative, without doubt; but what is opposed by direct Vedic statement cannot be considered authoritative.
सर्वथा वेद एवासौ धर्ममार्गप्रमाणकः । तेनाविरुद्धं यत्किञ्चित्तत्प्रमाणं न चान्यथा
In all respects, the Veda alone is the authority for the path of righteousness; whatever is not opposed to it may be accepted as authoritative, but not otherwise.
यो वेदधर्ममुज्झित्य वर्ततेऽन्यप्रमाणतः । कुण्डानि तस्य शिक्षार्थं यमलोके वसन्ति हि
Whoever, abandoning Vedic righteousness, follows another authority, for his correction, cauldrons await him in the world of Yama.
तस्मात्सर्वप्रयत्नेन वेदोक्तं धर्ममाश्रयेत् । स्मृतिः पुराणमन्यद्वा तन्त्रं वा शास्त्रमेव च
Therefore, with every effort, one should adhere to the righteousness taught in the Veda; Smṛti, Purāṇa, or any other scripture or Tantra—
तन्मूलत्वे प्रमाणं स्यान्नान्यथा तु कदाचन । ये कुशास्त्राभियोगेन वर्तयन्तीह मानवान्
—is authoritative only if it is rooted in that; never otherwise. Those who, out of attachment to false scriptures, lead people here—
अधोमुखोर्ध्वपादास्ते यास्यन्ति नरकार्णवम् । कामाचाराः पाशुपतास्तथा वै लिङ्गधारिणः
—will go head downward and feet upward into the ocean of hell: those who act as they please, the Pāśupatas, and those who wear the liṅga.
तप्तमुद्राङ्किता ये च वैखानसमतानुगाः । ते सर्वे निरयं यान्ति वेदमार्गबहिष्कृताः
Those marked with heated brands, and followers of the Vaikhānasa path—all these, excluded from the Vedic path, go to hell.
वेदोक्तमेव सद्धर्मं तस्मात्कुर्यान्नरः सदा । उत्थायोत्थाय बोद्धव्यं किं मयाद्य कृतं कृतम्
Therefore, a man should always practice only the true righteousness taught in the Veda; rising again and again, he should reflect: 'What have I done today? What remains to be done?'
दत्तं वा दापितं वापि वाक्येनापि च भाषितम् । उपपापेषु सर्वेषु पातकेषु महत्स्वपि
Whether something has been given, or caused to be given, or spoken by word—regarding all minor and major transgressions—
अवाप्य रजनीयामं ब्रह्मध्यानं समाचरेत् । ऊरुस्थोत्तानचरणः सव्ये चोरौ तथोत्तरम्
Having completed the duties of the night, one should practice meditation on Brahman, with the thighs and feet extended, the left foot placed over the right.
उत्तानं किञ्चिदुत्तानं मुखमवष्टभ्य चोरसा । निमीलिताक्षः सत्त्वस्थो दन्तैर्दन्तान्न संस्पृशेत्
Lying slightly on the back, with the face supported by the chest, the eyes closed, established in steadiness, one should not let the teeth touch each other.
तालुस्थाचलजिह्वश्च संवृतास्यः सुनिश्चलः । सन्निरुद्धेन्द्रियग्रामो नातिनिम्नस्थितासनः
With the tongue touching the palate, mouth closed, body unmoving, all the senses restrained, and the seat not too low, one should remain steady.
द्विगुणं त्रिगुणं वापि प्राणायाममुपक्रमेत् । ततो ध्येयः स्थितो योऽसौ हृदये दीपवत्प्रभुः
One should begin the practice of breath control in double or triple measure; then, one should meditate on that Lord who remains in the heart like a lamp.
धारयेत्तत्र चात्मानं धारणां धारयेद्बुधः । सधूमश्च विधूमश्च सगर्भश्चाप्यगर्भकः
There, one should hold the self and maintain concentration; the wise should practice retention, with smoke or without smoke, with retention or without retention.
सलक्ष्यश्चाप्यलक्ष्यश्च प्राणायामस्तु षड्विधः । प्राणायामसमो योगः प्राणायाम इतीरितः
With object or without object, breath control is of six kinds; there is no yoga equal to breath control, which is thus declared.
प्राणायाम इति प्रोक्तो रेचपूरककुम्भकैः । वर्णत्रयात्मका ह्येते रेचपूरककुम्भकाः
Breath control is said to be by exhalation, inhalation, and retention; these three—exhalation, inhalation, and retention—are composed of the three syllables.
स एव प्रणवः प्रोक्तः प्राणायामश्च तन्मयः । इडया वायुमारोप्य पूरयित्वोदरे स्थितम्
That very syllable Om is declared, and breath control is of its nature; having drawn the breath through the left channel and filled the belly,
शनैः षोडशमात्राभिरन्यया तं विरेचयेत् । एवं सधूमः प्राणानामायामः कथितो मुने
One should gently exhale with the other nostril for sixteen counts; thus is described, O sage, the smoky type of breath control.
आधारेलिङ्गनाभिप्रकटितहृदये तालुमूले ललाटे द्वे पत्रे षोडशारे द्विदशदशदलद्वादशार्धे चतुष्के । वासान्ते बालमध्ये डफकतसहिते कण्ठदेशे स्वराणां हंक्षंतत्त्वार्थयुक्तं सकलदलगतं वर्णरूपं नमामि
I bow to that form of sound, pervading all petals, endowed with the meaning of the principles, present in the root, the sign, the manifest heart, the root of the palate, the forehead, the two petals, the sixteen-spoked wheel, the twelve, ten-petalled, and twelve-and-a-half, the fourfold, at the end of the residence, in the middle of the child, with ḍa, pha, ka, ta, in the region of the throat.
अरुणकमलसंस्था तद्रजःपुञ्जवर्णा हरनियमितचिह्ना पद्मतन्तुस्वरूपा । रविहुतवहराकानायकास्यस्तनाढ्या सकृदपि यदि चित्ते संवसेत्स्यात्स भुक्तः
Established in the red lotus, colored like a mass of dust, marked by the sign of Hari, having the form of the lotus-fiber, pervading the channels of the sun, fire, and moon, even if it abides in the mind but once, it is enjoyed.
स्थितिः सैव गतिर्यात्रा मतिश्चिन्ता स्तुतिर्वचः । अहं सर्वात्मको देवः स्तुतिः सर्वं त्वदर्चनम्
That very existence, movement, journey, thought, reflection, praise, and speech—all is the Lord, the self of all; all praise is your worship.
अहं देवी न चान्योऽस्मि ब्रह्मैवाहं न शोकभाक् । सच्चिदानन्दरूपोऽहं स्वात्मानमिति चिन्तयेत्
I am the Goddess, there is no other; I am indeed Brahman, not subject to sorrow; I am of the nature of existence, consciousness, and bliss—thus one should contemplate one's own self.
प्रकाशमानां प्रथमे प्रयाणे प्रतिप्रयाणेऽप्यमृतायमानाम् । अन्तःपदव्यामनुसञ्चरन्ती- मानन्दरूपामबलां प्रपद्ये
I take refuge in that radiant, immortal, blissful power, shining forth at the first journey and at the return, moving along the inner path.
ततो निजब्रह्मरन्ध्रे ध्यायेत्तं गुरुमीश्वरम् । उपचारैर्मानसैश्च पूजयेत्तु यथाविधि
Then, one should meditate on that Guru, the Lord, at one's own Brahmarandhra, and worship him mentally with proper offerings as prescribed.
स्तुवीतानेन मन्त्रेण साधको नियतात्मवान् । गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः । गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः
The disciplined practitioner should praise with this mantra: 'Guru is Brahma, Guru is Vishnu, Guru is indeed the great Lord Shiva; Guru alone is the supreme Brahman; salutations to that revered Guru.'
शौचविधिवर्णनम् श्रीनारायण उवाच आचारहीनं न पुनन्ति वेदा यदप्यधीताः सह षड्भिरङ्गैः । छन्दांस्येनं मृत्युकाले त्यजन्ति नीडं शकुन्ता इव जातपक्षाः
Description of purity procedures. Shri Narayana said: The Vedas do not purify one who lacks proper conduct, even if studied with all six limbs; at the time of death, the Vedic meters abandon such a person like birds leaving the nest when their wings have grown.
ब्राह्मे मुहूर्त्ते चोत्थाय तत्सर्वं सम्यगाचरेत् । रात्रेरन्तिमयामे तु वेदाभ्यासं चरेद् बुधः
Rising at the Brahma-muhurta, one should properly perform all duties; in the last watch of the night, the wise should practice recitation of the Vedas.
किञ्चित्कालं ततः कुर्यादिष्टदेवानुचिन्तनम् । योगी तु पूर्वमार्गेण ब्रह्मध्यानं समाचरेत्
After that, for a short time, one should contemplate one's chosen deity; but the yogi should first practice meditation on Brahman according to the prescribed method.
जीवब्रह्मैक्यता येन जायते तु निरन्तरम् । जीवन्मुक्तश्च भवति तत्क्षणादेव नारद
By which the unity of the individual soul and Brahman arises continuously, and one becomes liberated while living, O Nārada, at that very moment.
पञ्चपञ्च उषःकालः सप्तपञ्चारुणोदयः । अष्टपञ्चभवेत्प्रातः शेषः सूर्योदयः स्मृतः
When it is five times five, it is dawn; seven times five is the appearance of the red glow; eight times five is morning; the rest is considered sunrise.