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VASISTHA SAMHITA
(YOGA KANDA)
Revised Edition
(YOGA KANDA)
(Revised Edition)
ISBN 81 -89485-37-7
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Scheme of Transliteration
Introduction 1.43
Chapter I 1
Chapter II 26
Chapter III 45
Chapter IV 67
Chapter V 87
Chapter VI 103
The first and foremost issue is with regards to the extent of the
text itself. The Vasistha Samhita published from Kaivalyadhama in
1969 A. D. contained eight chapters, because almost all the MSS of
this text refer to all those eight chapters. Considering the manuscript
to be the only authentic source, the Editors of the previous edition
had retained all these eight chapters and gave the title 'Vasistha
Samhita Yoga Kanda.' But the subject-matter of 7th and 8th chapters
therein is conspicuously different from that of other six chapters.
Even though the whole text was named as 'Yoga Kanda of Vasistha
Samhita' the two chapters mentioned above deal with the subject
matter of astrology and astronomy and hence they show the least
connection with the subject matter of Yoga. Even if it is accepted
that they are found in all the MSS of Vasistha Samhita and they
were written by Sage Vasistha, these chapters in a book which has
nothing to do with any other branch of knowledge than Yoga. A
writer can write on many subjects and it is possible that Vasistha
was a great astrologer and astronomer, but here our aim is to bring
forth Vasistha's contentions on Yoga, and then only the title 'Vasistha
Samhita Yoga Kanda' will be justified. Therefore, the presenl edition
of the text contains only six chapters. The 8th chapter of the previous
edition has become thc 6th chapter of the present edition. The six
(ii) (iii)
chapters exhaustively deal with the subject niatter of Yoga hence, previous edition refer to concentration on 'Mahesvara' represented
the sixth and seventh chapters of previous edition have not been by the letter 'Ma' in the context of Kumbhaka (Retention) and on the
included here. letter'A' in the context of Recaka (Exhalation). Obviously, these are
gross mistakes in this context which had been overlooked by the
We have all the respects and regard to Sage Vasistha and also
editors of the previous edition. In fact, as per the Vasistha Samhita
for the Editors of the previous edition. In order not to disappoint the
text itself, one should concentrate on the letter 'U' during Kumbhaka
readers, specially the researchers who want to acquaint themselves
stage of Pranayama and on the letter 'M' during the Recaka stage.
with the astrological and astronomical notions of Vasistha, we have
Therefore, we have made subsequent changes in the reading of these
included these two chapters as they are found in the manuscripts in
verses. In this way, we have made several other changes in the verses
the Appendix of the Hindi Edition.
(Compare between 1/13, 26, 31, 35, 37, 38, 70; 2/17, 45, 62; 3/28,
Appropriate Reading of the Verses : 29,40,65,67; 4/26,31,36, 54; 8/19,20,23 and 1 /13,26, 31,35,37,
38, 72; 2/16, 45, 62; 3/27, 28, 39, 63, 64; 4/26, 30, 35, 53, 6/19,20,
The second issue concemed with the present edition is that of
23 of the old and new editions, respectively) and thus, tried to give
the accurate reading of the text. In this connection, we had certain
the appropriate readings of the verses as far as possible and
principles for determining the correct reading of the verses. These
principles are : (1) context; (2) meaning according to the context; practicable.
We have necessarily followed all these principles for determining To give the appropriate meaning of the verses was also one of
the appropriate reading of the verses, but there were some exceptions the important issue for our consideration. In the previous edition,
to the rule. These were decided according to the context. the meaning of many of the verses were unable to convey the real
sense of the verses. Moreover, the meaning of some of the verses
As far as the last two principles mentioned above are concerned,
were not at all appropriate (Refer to 2/4,6,10,17,24,26,40, 53, 54,
there are numerous examples of the corrections and changes made
61,62; 3/2,57; 4/3,4,9, 10,11; 5/4, 12, 13,33; 8/13, 14,28,30and
in reading this critical edition from the previous one (Compare
41 of the old edition). Our effort in this edition is to make the meaning
between previous edition chapter and verse No. 1/26, 35, 37; 2/26,
of such verses appropriate and lucid so that even a novice in the
45; 3/29, 40, 65 and present edition 1/26, 35, 37; 2/26, 45; 3/28, 39,
field of Yoga could grasp the idea without much trouble. (Refer to
63 respectively).
2/3,5,9,16,24,26,40, 53, 54,61,62; 3/2, 56; 4/3,4, 9, 10; 5/4, 12,
We also examined the context of each and every verse and n £/n \a TQ 1Q r\f
Moreover, we have given special notes on certain technical terms PREFACE TO THE REVISED EDITION
wherever felt necessary. To clarify such terms is our moral
It gives us immense satisfaction in presenting the Revised
responsibility. We hope that our readers will be benefitted by such
Edition of Vasistha Samhita (English) before our Yoga lovers.
notes (See 1/4, 20, 38,45, 50, 54; 2/16, 30,49; 3/3,4, 22,42,43; 5/
Since Vasistha Samhita contains insightful information on Yogic
12, 33 of the present edition).
anatomy i.e. Yogic body wisdom in terms of nadi, vayu,
Though lt is desirable that even non-Hindi persons should learn marmasthanas, on unique practice of pratyahara in terms of vital
Devanagari script to read Sanskrit verses, yet considering the points, enlightening instructions on dharana and dhyana etc. its
limitation of the non-Hindi readers we planned to put only English Translation Edition (1984) in due course of time became
transliterations of each verse with diacritical marks. This will out of print and its Reprint was due since long. So according to our
facilitate the reading of original Sanskrit text. earlier plan, we were to bring out the Reprint Edition of the same.
However, while working on the project, we felt the need of bringing
We have also followed certain rules in determining the number
parity between the Vasistha Samhita Critical Edition in Hindi and
of verses. We have determined it on the basis of context and subject
the present English Edition. Accordingly, the present revised critical
matter of the verse, so that one verse should be complete to convey
edition contains Variant Readings available in the MSS consulted
the meaning without depending on the preceding or following verses.
for this critical edition. The inclusion of Variant Readings is not
That is why the total number of verses in some of the chapters have
without improvements towards making it user friendly. The numbers
either been increased or reduced.
placed on each verse in Devanagari and their corresponding chapter-
With these additions and modifications in this present edition,
wise Variant Readings appearing at the end of the original Text
we have tried to overcome many shortcomings but at the same time
(please see Appendix - 2) and its translation speak for themselves.
we cannot claim that this edition is perfect in all respect. We hope
Inclusion of Appendices such as Index of half verses, important
that scholars will enlighten us with their suggestions and will point
words, seventh and eighth chapters etc. are some of the important
out the faults which may be rectified in future editions.
features to bring the parity. Improvement and novelty have significant
We are thankful to the Govt. of India, Ministry of Education, role to play in any research area. It is true about the present edition.
whose grant-in-aid could make the publication of this work possible. There are a fewimprovementsoverboth Hindi and previousEnglish
We also acknowledge the help and encouragement rendered by editions. Addition of Sanskrit verses in Devanagari, necessary
Ashramites. We specially thank our colleagues of Philosophico- modifications in the translation of the verses, inclusion of summary
Literary Research Department whose sincere co-operation in various of each chapter to facilitate comprehensive understanding, changes
respects will be ever remembered. in the order of presentation of Introduction and inclusion of discussion
on certain other issues of significance are a few significant features
that go to contribute towards entitling the present work as Revised
Edition.
(vi)
While incorporating these features our approach has been rational Abbrevialions and Symbols
and critical providing our readers with more and more information
happens to be our motive. This will be vindicated by our learned
Yoga lovers both men of wisdom and practice. We are indebted to
all those who have been time-to-time appreciating our endeavors
and also providing enlightening suggestions and comments.
\'d
3T - a; 3TT
Iwv
indeed a source of inspiration to the researchers. It is but for his i 3 - u; 3?-u;
1
painstaking efforts towards generating financial resources the present r; ^ - f; c? - lr; Vir; tt - e; ^ - ai; 3rt
publication could not have seen the light of the day. 3)ft - au; 3T^T3TT - m; fgrrrf - h;
The Philosophico-Literary Research Department deserves the ^ - k; W - kh; ti - gh; T - n;
t-e;
appreciation for materializing the work efficiently within the
^r-c; - ch; vj; 5T-jh; oT-n;
stipulated time.
V t; z> - th;
• \-d; 3 - dh; ^T-n;
Our Library staff Mr. B. D. Kute and Mrs. A. S. Sinha owe our
Vt; «1N - th; \-d; «T - dh; - n;
thanks for providing Library assistance in this regard.
vp; ^ - ph; \ -b; *T - bh; tt - m;
Our thanks are due to Mr. P. H. Raut, who has untiringly and
Vy; H -1; V v;
delinquently prepared the type script neatly and timely.
- s; s; V- s;
We are also thankful to all the staff members of Kaivalyadhama
for their good wishes and direct/indirect help to the Editors for the tt - h; 8T - ks; 5t -jn;
preparation of this edition.
Last but not least, Mr. Tanpure, Ace Enterprises, Pune deserves
our warrn thanks for his prompt and efficient completion of the
printing work in time.
We hope that the sincere readers will find this edition informative
and useful and will not hesitate in conveying their observations,
reviews and comments as they have been doing in the past.
- Swami Maheshananda
INTRODUCTION
Indian classical thoughts hold salvation (Kaivalya) as the highest
of the ideals of human endeavour (Purusartha). It also holds that
Y oga is the only way of attaining the same as is seen in the following
passages :
This is the speciality of the Vasistha Samhita with regard to the i.e., sporting in the self, delighting in the self and performing actions
Combination of Jiiana and Karma From the passages quoted above it becomes quite clear that both
jiiana and karma are necessary for salvation. Anandabhatto-
In the opinion of Vasistha, either Jiiana alone or Karma alone
padhyaya, Anantacarya, Digambaranucara, Ramacandra, Upanisad
would not lead to salvation. It is only a combination of both that is
Brahmayogi and also other commentators on the Isavasyopanisad,
the correct path leading to the goal. Karma alongwith Jnana not
clearly state that jfianakarmasamuccaya is the only means to
only purifies the mind but also leads one to Moksa (salvation). This
salvation. The same view is found in the Smrti literature. cf.,
is the Jnanakarmasamuccayavada which was in vogue in ancient
times and referred to in the scriptures. cf., "ubhabhyamapi paksabhyarn yatha khe paksinam gatih /
tathaiva jiianakarmabhyam prapyate brahma saSvatam /
"vidyam cavidyam ca yastadvedobhayam saha /
Haritasamhita 7.10
avidyaya mrtyum tirtva vidyayamrtamasnute / Isopanisad. 9.
i.e., just as a bird moves in the sky with the aid of both the wings, so
i.e., he who is aware of both Vidya (knowledge) and Avidya (Karma)
also one attains the eternal Brahman by means of jfiana and karma.
together, overcomes death by Avidya and attains immortality by
attain (the highest). Hence, both should be resorted to.Hence, Jhana Equated with Yoga
realisation is achieved only by both. The bird does not move by (the
Though Vasistha holds that jfiana combined with karma alone
strength of) only one wing. The ignorant do not desire karma, being
leads to moksa, he does not elaborate the details regarding karma
frightened of physical pain.
probably because they are dealt with in the works of Dharmasastra.
Medhatithi Bhaskaracarya, Vijnanabhiksu and other authors of Of karma he gives only the broad classifications which are already
the digests and commentaries also approve of the same view. Thus referred to above. However, jnana has been explained by him
the Jnanakarmasamuccayavada, though not admired by recent prominently. Jnana means knowledge. But all types of knowledge
scholars, was held in esteem in ancient days which can be inferred do not form the means of salvation according to Vasistha. According
from the evidences given above. The first Sahkaracarya in his to him only that knowledge of one's self acquired through Yoga
commentary on the Gita makes repeated mention of this as the
forms the means to salvation which is stated in the verse 1.31.
opinion of the chief opponent before he commences refutation of
Thus Yoga with the eight limbs is Jnana.
the same. The repeated refutation of this opinion by Sankaracarya
is in itself proof of the hold this opinion had, over the minds of Alongwith the description of the eight-fold path of Yoga,
people till the period of Sankaracarya. It is only due to Sahkara- Vasistha discusses the essential knowledge of human anatomy from
carya's scathing attack, we feel, that this view was finally dislodged yogic point of view which facilitates the attainmerit of yogic goal.
from the minds of the people. Ramanujacarya and other teachers
Body, Nadis, Vayus and Marmasthanas
tried to raise this opinion in popular esteem, but with little success.
About the purification of nadis Vasistha gives additional
In the work on Yoga too we find no justification of the view.
information which is not available in the Yogasutra. The eight parts
Vasistha, on the other hand, while describing the path of Yoga, leans
of Yoga described in the Yogasutra are described by Vasistha also;
heavily on this view which only reveals his eagerness to re-instate
but he adds to this the topic on the purification of the nadis. This
this view in the original position enjoyed by it in ancient times as
topic of purification of nadis is dealt after the topic of asana and
can be seen from the verses 1.27, IV.68.
before that of Pranayam and covers the whole second chapter of the
In the colophons of some of the manuscripts of the Vasistha
work. To facilitate a better understanding of the subject, the position
Samhita we find this work named as Jnanakarmasamuccaya
of the various nadis and their working are described at first followed
(combination of Jnana and Karma) cf.,
by the description of the mode as purification of the nadis. Neither
"iti vasisthakande jnanakarmasamuccaye prathmo'dhyayah" / the Yogasutra nor the Hatha-Pradipika gives such description of
This again shows the importance given to this view in this work. the nadis. As this is one ofthe special features ofVasistha Samhita,
we present this topic first. To have a correct knowledge of the
purification of nadis, knowledge of the various parts of the body
8 Vasistha Samhita Introduction 9
and of the passage of Vayu in the Nadis is essential. For this purpose fourteen, three, viz., ida, pingala and susumna are more important.
we give below a description of the body, Nadis Vayus, and the The susumna originatjng from the kanda traverses upwards by the
Marmasthanas (vital points) in the body as described by Vasistha. back-bone and reaches the centre of the head. All other nadis are
situated around it. The respective position of thirteen nad i s is shown
Description of the Body
in the diagram. As alambusa emerges from the kanda and traverses
The extent of the body of a human being is of measure of ninety- downwards it is not shown in the diagram.
§ix (of one's) fingers. The number of the bones of the spinal column
Neither the Yogasutra nor the Hatha-Pradipika gives any such
in the human body is thirty-two whereas the nadis on the two sides
detailed description of the nadls. The Goraksasataka mentions only
of the spine number seventy-two thousand. All these nadis are
ten nadis leaving out four, viz., visvodara, payasvini, varuni and
situated around the susumna nadi which is in the kanda. Of these,
sarasvati. The respective places of the nad is as given by Goraksa also
according to Vasistha fourteen are important, viz., susumna, ida,
differ from that given by Vasistha; e.g., Goraksa (20-21) places the
pingala, sarasvati, varuni, pusa, hastijihva, yasasvini, viSvodara,
susumna in the centre, gandhari in the left eye, hastijihva in the right
kuhu, §ankhini, payasvini, alambusa and gandhari. Of these
eye and pusa in the right ear. On these occasions though Goraksa
Back 'jWVTU
describes the Nadis as situated in a particular region of the body, he
does not make the relative position of the nadis clear. Vasistha, as a
rule, makes this clear describing the position of every nadi in relation
to the position of other nad is situated nearby* (as shown in the diagram
above). The other nadis are said to be originated from the main nad is
like the veins in an Asvattha leaf, cf., verse II. 41.
This clearly brings out the difference between the primary and
secondary nadis.
Vayus
Vasistha describes the ten vayus moving through the nad i s. They
are Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krkala,
Devadatta and Dhanaiijaya. Their respective regions in the body
and the functions they perform are given below in tabular form as Chandogyopanisad(III. 13; VI. 19-23), the Mahabharata (Santiparva,
184. 24-25) and the Brhadyogiyajfiavalkya 99. 141) follow a
described by Vasistha (11.43-54).
different order as Prana, Vyana, Apana, Samana and Udana. In the
NameofVayu Regions Functions
Brhadaranyakopanisad (III. 9-26) the sequence is Prana, Apana,
Vyana, Udana, and Samana which is the widely accepted sequence.
1. Prana ... Kanda, mouth, nostril, ... Breathing, sighing,
The Taittiriya Aranyaka (X. 33.1-5) differs a little and mentions
heart, navel and the cough, etc.
the Vayus as Prana, Apana, Vyana, Samana and Udana. The
big toes.
Visnupurana (III. 1190) mentions them in the following order: Prana,
2. Apana ... Penis, anus, thighs, ... Excretion of urine, Apana, Samana, Udana and Vyana. The Vyasa Bhasya (on III.40)
scrotum, calves, knees, faeces, etc. follows a different sequence as Prana, Samana, Apana, Udana and
waist and the root Vyana. No reasonable explanation can be given of this differcnce in
of navel. sequence of the Vayus.
3. Samana ... The whole body ... Growth, conduction Vital Points of the Body
of food materials to
Vasistha mentions eighteen vital points of the body givirrg also
all parts of the body
the vertical distance of one vital point from the preceding one;(see
and nourishment.
table below):
4. Udana ... All joints, feet and ... Raising of the
Vital Points The distance in fingers from the References
hands. body.
preceding vital point
5. Vyana ... Between ears and eyes; ... Throwing, picking
neck, ankles, nose, up, movements, etc. 1. The big toes . . Nil III, 65
throat, and the regions 2. Ankles . 4i fingers from the big toes III, 65
of the eyes. 3. Middleof . 10 fingers from the ankles III, 66
the calf
6. Naga ... skin, bones, etc. ... Regurgation etc.
4. Upper end 11 fingers ffom the middle III, 66
7. Kurma ... „ „ „ ... Winking, etc.
of the shin of the calf
8. Krkala ... „ „ „ ... Sneezing. (Tibial
tuberosity)
9. Devadatta ... „ „ „ ... Drowsiness.
5. Knee . 2 i fingers from the Tibial III, 67
10. Dhananjaya... „ „ „ ... Thirst, etc.
6. Middleof . 9 fmgers from the knee III, 67
The Goraksasataka (24) and the Vayupurana (XXV.7-8) mention
the thigh
the Vayus in the same sequence as given by Vasistha. But the
12 Vasistha Samhiia Introduction 13
7. Bottom of 9 fingers from the middle 111,68 can be solved only if we take the help of Yoga Yajnavalkya which
anus of the thigh is supposed to have borrowed most of the concepts from Vasistha
8. Middleof .. 23 fingers from the bottom III, 68 Sarnhita. If we take the distance of janu from Citimula to be of only
the Body of the anus 2 fingers (YY VII/13) rather than 2l fingers available in VS III/67,
9. Penis .. 2- fmgers from the middle III, 69 then total measurement of the human body comes to exact 96 fingers.
of the body
10. Navel -. 103 fingers from the penis III, 69
11. Middle of .. 14 fingers from the navel .. 111,70
the heart
12. Cavity of 6 fingers from the middle . m, 70
the throat of the heart.
(Jugular
notch)
13. Root of the 4 fingers from the jugular . 111,71
tongue notch.
14. Root of the 4 fingers from the root . 111,71
nose of the tongue.
15. Region of 3 fingers from the root . III, 72
the eyes of the nose.
16. Interval 3 fmgers from the region . III, 72
between the of the eyes.
eyebrows
17. Forehead 3 ftngers from the interval . 111,73
between the eyebrows
18. Vyoma 3 fingers from the forehead. .. . 111,73
(Bregma)
According to Vasistha, one should practise Pranayama only after Signs of Nadisuddhi
purifying the nadis. Not only that Vasistha opined that one who
The distinct signs indicating successful purification oftheNadis
follows even all the steps of Yoga, beginning with Pranayama
mentioned by Vasistha are lightness of body, brilliance, increase in
without purifying the nadis, his efforts would be futile. The Hatha-
appetite and experience of Nada (the mystic sound). Till one
Pradipika (II.7-10) and VS (1.82-84) state that the nadis get purified
experiences these, one should practise Nadiihiddhi. (V.S. II. 68-69).
in three months by the method in which one inhales through one
When these four signs appear, then one may begin practice of
nostril and exhales through the other after retaining the breath to the
Pranayama. The Hatha-Pradipika mentions six signs as indicative
capacity. Then again he inhales through the same nostril by which
of the purification of Nadis. When we compare those signs
he has already exhaled. and after retaining the breath to his capacity,
mentioned by the Hatha Pradipika to the four mentioned by Vasistha,
exhales through the other nostril. This sequence of alternate breathing
kayasya krSata (slimness of the body) being the same, it becomes
is repeated.
clear that only two, viz, the retcntion of breath as long as onc wishes
To him who wishes to purify his Nadis, Vasistha recommends and health are the additional signs found in the Hatha-Pradipika.
seclusion. After performing the daily duties, he must sit erect, with These signs are also mentioned by the Sandilyopanisad (I, 7. 8),
the head, neck and body straight, on a soft seat and facing the east or Darsanopanisad (V. 11-12), Yogatattvopanisad (45-46), Yoga-
the north. Then he should practise Recaka or Puraka. At first the cudamanyupanisad (99), etc.
Recaka must be performed by one nostril followed by the Puraka by
Accordingto the Siva Samhita (III. 30-33) a balancedbody, good
the same nostril. Then he should exhale the air through the other
odour, luster, melodious voice, full-grown stature, refined
nostril. Through this nostril he should then perform inhalation
enjoyments, pleasantness, beautiful limbs, broad chest, all fortitude
followed by exhalation through the other. Vasistha names this
and strength are mentioned as the signs of a Yogi as a result of
process not as Pranayama but as a Nadisodhana and describes it in
Nadlsuddhi. (The additional signs mentioned here are good odour
the second chapter. The mcthod of purifying the Nadis is described
refinement in enjoyments, pleasantness, beautiful limbs, broad chest
by Vasistha has onc special feature and that is, he omits kumbhaka
etc.) In thc Markandeyapurana (39.63), steadiness. good health,
and prescribes only recaka and puraka.
absence of harshness, good odour, scanty excretions, splendour,
16 Vasistha Samhita Introduction 17
serenity, soft speech etc., are mentioned as the first signs of progress Two types of Pranayama described by other Yoga-texts and
in Yoga. Among these, the mutrapurisalpatva (scantiness of Puranas are Sagarbha and Agarbha, i.e., performed with or without
excretions) is found mentioned in the Svetasvataropanisad also the accompaniment of Japa (mental) of Mantras. As Pranayama
(2.30). It is also probable that the whole group was borrowed by the according to Vasistha is always accompanied by Mantras and
Markandeyapurana from the Svetasvataropanisad. Dhyana (meditation), he does not seem to recognise the Agarbha
variety of Pranayama. He also mentions Pranava as the Mantra to
Pranayama
be used for this purpose V.S. III. 9. Elsewhere he allows an option
The fourth part of Yoga, viz., Pranayama, is described in the of Gayatri or Pranava as the Mantra for the practice of Pranayama.
third chapter of the Vasistha Samhita. It consists of controlled
L? . v _
Kevalakumbhaka
inhalation (Puraka) controlled retention (Kumbhaka)and controlled
exhalation (Recaka) V.S. III. 2. Though here Vasistha regards Vasistha and most of the other works mention two types of
Pranayama, to be composed ofthe three components, elsewhere he kumbhakas 'Sahita' and 'Kevala'. The former is Kumbhaka practised
names Kumbhaka alone as Pranayama V.S.III. 28. with the accompaniment of puraka and the recaka, whereas the latter
is Kumbhaka practised without the Puraka and Recaka. Till the
Thus, Pranayama is defined by Vasistha in two ways; the first
'Kevala' becomes accomplished, for that Yogi, nothing remains
one is composed of Kumbhaka alone and the second as composed
unattainable. He achieves the speed like that ofmind disappear (III.
of the three, viz, Puraka, Kumbhaka and Recaka Recaka and Puraka
28-30). This Kevalakumbhaka is not found in the BY.
taken alone are not termed as Pranayama by Vasistha. Yoga-text
and Puranas usually classify Pranayama in two ways, as Uttama,
Vasistha Samhita-Yogakanda-A Comparison with Brhadyogi
Madhyama and Adhama and as Sagarbha and Agarbha. The first
Yajnavalkyasmrti :-
classification is based on the Matras (units of time) taken by the
Pranayama. Though Vasistha follows this classification the basic Both the works BY and VS describe Pranayama in similar terms.
of his classification is not the number of Matras taken by the In some respects they also differ from each other. Both describe
Pranayama but the symptoms shown by it. Thus, according to him only Sagarbha Pranayama. They do not mention the Agarbha type
Adhama is the one which cause extreme perspiration, Madhyama is of Pranayama. Sagarbha, as explained earlier, is the Pranayania
the one causing tremor, and Uttama is the one causing Utthana (to accompanied with the repetition of Mantra. The VS prescribes the
spring up) V.S.III. 23. chanting of the Pranava or the Gayatri. According to the BY, the
The number of Matras taken by Puraka, Kumbhaka and Recaka seven Vyahrtis each preceded by the Pranava and then the whole
is also mentioned by Vasistha as sixieen, sixty-four, and thirty-two Gayatri with the Gayatrisiras at the end should be recited thrice for
every Pranayama. But the duration of these, specified by one work,
respectively V.S. II. 10-12. Though the duration of Kumbhaka is
said to be of sixty-four Matras, Vasistha recommends that it can differs from the duration by the others. The BY states that the three
components Recaka, Puraka and Kumbhaka are of equal measure.
also be practised to one's own capacityV.S. fll. 11,
Introduction 19
18 Vasistha Samhita
Both the VS and BY specify sixteen, sixty-four and thirty-two and without any external (aids). 4) Holding the air successively at
Mantras as their respective measure. The Kevalakumbhaka and the the eighteen vital points after pulling it from the preceding point
Pranayama giving rise to Nada mentioned in the VS are not referred (V.S. III. 57-74).
to in the BY. The VS describes the Antah-Kumbhaka (inner The first type of Pratyahara explained by Vasistha is the same
Kumbhaka) only. The BY describes the Bahih-Kumbhaka (external given by the Gita-"...Yato yato nis". VI/26 i.e. wherever the fickle
Kumbhaka) also. But the technica) term Antah-Kumbhaka and and unsteady mind strays away, withdrawing it from there, it should
Bahih-Kumbhaka are not used in the BY. Both the works prescribe be brought under the control of the self. The second type of
that the forms of A, U and M are to be meditated upon while Pratyahara given by Vasistha is also found in the Gita. cf.
practising puraka, etc. Bandhas like the Mulabandha etc. which are 'Sarvabhutastha-matmanam...' VI. 29. i.e. he who has accomplished
describedasaccessoriesofPranayama byHPandother works, are Yoga sees the self in his vision everywhere. The third and the fourth
mentioned neither by the VS nor by the BY. These Bandhas do not definition of Pratyahara are found nowhere except in the VS. The
appear in the Yogasutra and Vyasabhasya also. Yogasutra (II/ 54) describes a different type of Pratyahara. The
Goraksa Sataka (55-59) describes Pratyahara as similar to
Origin of Inner Sound (Nadotpatti) Viparitakarani. This description also differs from the definitions
According to Vasistha, Pranayama gives rise to Nada. The exact givcn by Vasistha. The Yogasutra includes Pratyahara in the extemal
method of performing the Pranayama, which would give rise to Angas (Bahiranga); but according to Vasistha (III/57), Pratyahara
Nada, is described by Vasistha (V.S. III. 39, 40) is Abhyantara (internal). The BY (VIII/51-54) describes four types
of Pratyahara, viz. (1) the gradual control of the external air in the
Abandonment of the Mortal Coil body, (2) the mental control of the activities of the sense-organs, (3)
the (actual) withdrawal of sense-organs from their objects and (4)
The Gita (VIII. 12-13) advises that while leaving the body the
the control of the Sahkalpa, Adhyavasaya, Abhimana and Suksma
Yogi shouldbringhis vital airbetween theeyebrows and must resort
Vayus.
to the repetition of the Pranava. The V.S. (III. 55-56) also advises
the same, but in more details.
Dharana
organs, which by nature indulge in the sense-objects. 2) Whatever which the holding of the five letters (mentioned later) on the elements
one sees, all that should be seen by one as Self within the Self. 3) - earth, water, fire, air and ether or of the five deities on these elements
The performance of the obligatory duties, mentally within the self is called Dharana V.S. IV 4.
20 Vasistha Sarnhita
Introduction 21
Vasistha also describes the region of these elements in the body Name of Dharana Colour Deity Form
with the respective letter and deity to be imagined in each of these
1. Bhudharana Yellow Brahma Quadrangle
regions which are shown in the table below (V.S. IV/4-14).
2. Varidharna White Visnu Half-moon
Element Location Lcttcr Deity
3. Vaisvanaridharana Red Rudra Triangle
Earth From feet to knees (la) Brahma
4. Vayavidharana Black Tsvara Circle
Water From knees to anus (va) Visnu
5. Nabhodharana Colourless Sadasiva
Fire From anus to heart (ra) Rudra
Air From heart to the
These Dharanas, described by Goraksa, seem to be different
middle of the eyebrows (ya) Mahat
from those described by Vasistha. Though, in both thedescriptions
Ether From the middle of the
all thc letters are common, the regions where the Tattvas are to be
eyebrows to the top of
meditated upon are different. Vasisjha (IV. 11) like Goraksa
the head (ha) Avyakta
prescribes the duration of Dharana to five Ghatikas. The BY (IX. 191,
Vyasa, in his commentary on the Sutra (PYS. III/l), includes 192) mentions Dharana after Dhyana. Dharana itself is defined by
regions extemal to the body also. Vasistha does not accept external BY as fixing the self on the hearl.
regions for Dharana. Moreover, it becomes clear from the above
that, whereas Patanjali gives a general defmition of Dharana, Dhyana
Vasistha is more specific about the process of Dharana. The inner
According to Vasistha Dhyana (meditation) is understanding the
regions accepted by Vasistha for Dharana are particular regions
nature of the self by mind (V.S. IV/] 9).
namedas Prthvi etc. Goraksa(69-73) describes Dharana as fixation
Besides to be able to practise Dhyana, one should, according to
of Prana to a particular element like Prthvi etc. for the duration of
Vasistha know the vital points, the Nad is and the Vayus in the body.
five Ghatikas (Ghatika - 24 minutes). His idea about Dharana are
However, he does not discuss their application during the course of
tabulated below.
dhyana. Vasistha broadly divides Dhyana into two, viz. Saguna and
Name of Dharana Element Location Letter Nirguna. The former being again divided into five, whereas the latter
is said to be only the one type. The five types of Saguna Dhyana are
1. Bhudharana Earth Heart (la)
described in verses (IV. 26-53).
2. Varidharana Water Throat (va)
3. Vaisvanaridharana Fire The Nirguna variety is described as the experience of merger in
Palate (ra)
Brahman (IV. 21-25). Here the term Nirguna cannot be taken in the
4. Vayavidharana Air Middle of
literary sense. If the term Guna is taken to mean worldly qualities,
the eyebrows (ya)
the Brahman not possessing these but having supernatural qualities
5. Nabhodharana Ether Brahmarandhra (ha)
22 Vasistha Samhita Introduction 23
sense in view that Vasistha describes Nirguna Dhyana. Ramanuja Vasistha holds the identiflcation of Jlvatma with Paramatma to
and other accept this very meaning of Nirguna. In the BY, Dhyana be Advaita, as is clear from the characteristics of Samadhi described
precedes Dharana and Dhyana is defined (BY. IX. 182) as the control by him (V.S. IV. 55)
of Buddhi, Ahankara, Manas and Indriyas with their objects in one
It also becomes clear that Vasistha attributes to Brahman all
place. The Dhyana described by Vasistha is, as is obvious, different
supernatural qualities and also omnipresence. Vasistha also holds
from this.
that Brahman with attributes is the cause of the universe. Thus,
Vasistha does not seem to accept the attributelessness of Brahman
Samadhi
in the literal sense as understood by the Mayavadins, but as one
According to Vasistha, only he, who has practised and has with no worldly qualities. For thc same reason he does not accept
perfected himself in the Angas, viz. Yama, Niyama, Asana, the Mayavada characteristic of Advaita preached by Sankara. To
Pranayama, Pratyahara, Dharana and Dhyana, is competent to conclude, Vasistha contributes to the reality of Brahman (the cause
practise Samadhi (V.S. IV. 58). of universe) as well as to the reality of the universe. He supports the
Vasistha also holds perfection of earlier Angas to be essential Bhedabhedavada and not the Kevaladvaitavada.
for the practice of every succeeding Angas. But the Yogasutra and
Jiva
the Vyasa Bhasya on it are not clear about this, though perfection in
Asana is held to be essential by them for the practice of Pranayama. Jivas are the reflections of Brahman like the reflections of the
The six types of Dhyana (described above) are said to lead to moon in the water (V.S. V. 5).
Samadhi. But the Samadhi itself is of only one type which is To this limited Jiva is attributed transmigration. Jiva is called as
described by Vasistha in V.S. IV. 59. Ksetrajna (knower of Ksetra) when in the state of waking and is
This Samadhi differs from the one described by Patanjali (III. called as Bhokta (enjoyer) when he experiences good and evil. cf.,
3.). The BY does not describe Samadhi. The only mention of verse (V.S. V. 7).
Samadhi in BY is in the context of the eight angas (B.Y. IX.35). When the gross body is destroyed, the Ji va survives in its subtle
The present author considers this to be an interpolation; for, in the body called Lingasarira.
BY, neither in the questions put by the Rsis to Yajnavalkya nor in
With the aid of the same subtle body he again attains a gross
the concluding remarks, does the term Samadhi occur.
body. This cycle of birth and death continues so long as the bondage
The above is the description of the Angas of Yoga dealt by of Karma is not destroyed (V.S. V. 12, 13).
Vasistha. Now we shall turn our attention to the philosophical
In the Gita also the terms of Ksetra and Ksetrajna are applied to
Shb'dgHfc .3n'VG(1 llJf! 8ntazazzoq ton a;rnrlm£i 9iit
WHf/dihfMiil Wspfc'cfi'i^P^jh BiiJfieeV riyuorii .yiuriimiS
Introduction
24 Vasistha Samhita
the state in which the soul remains in his own true form devoid of Considering that man's progress and downfall depend upon the
all activities. Turiya is the state in which the soul becomes free from planets, Yajnavalkya recommends the worship of planets, a
the cycle of birth and death (V.S. V. 9-11). description of which is seen in Yajiiavalkyasmrti (I. 3.8). Vasistha
(V. 33), states that the events, good and evil of the past, present and
The Fivefold Universe future are to be read from the progression of breath in the particular
The universe is stated to be fivefold, viz. Bhokta (self enjoyer), Nadls (V.S. V. 38).
Bhogya (objects), Bhukti (enjoyment), Bhogayatana (body) and The Candra Nadl, Ida by name, is said to be situated on the left,
Indriya (sense organs) (V.S. V. 8). the Surya Nadl, pingala on the right; and in between these two the
Vasistha does not mention the non-reality (Mithyatva) of the Susumna. It is also added that the twelve Rasis along with thc planets
universe nor does he refer to its sorrowfulness (Duhkhamayatva). travel daily through the Nadls. The RaSis are divided into three
categories: (1) mobile, (2) stationary and (3) both mobile and
stationary. To the first category belong the Rasis Mesa (Aries),
Origin of the Universe
Karkata (Cancer), Tula (Libra) and Makara (Capricorn); to the
The VS does not contain any detailed description regarding
second belong the Rasis Vrsabha (Taurus), Simha (Leo), Vrscika
creation of the universe. Nor does it speak ofthe Samkhya theory of
(Scorpio) and Kumbhaka (Aquarius), and to the third category belong
the three Gunas. It only states that the universe was at first unmanifest
the Rasis Mithuna (Gemini), Kanya (Virgo), Dhanu (Sagittanus)
and was in a subtle form. It became manifest in the present form
and Mlna (Pisces). In every Rasi the five elements, viz. Vayu (Air),
through Pranava (V.S. V. 9).
Agm (Fire), Prthvl (Earth), Varuna (Water) and Vyoma (Ether) occur
in that order and the effects, auspicious and inauspicious, are
Eligibility for Yoga Practice
elaborately describpd, depending upon the progression of air being
Though the duties largely differ according to the respective Varna through the right or the left nostrils. Depending upon the Rasi and
and Asrama, Vasistha does not mention any particular Varna as Nadl through which the Vayu progresses contrariwise, evil effects
exclusively competent for practising Yoga. On the other hand like mental agitations are described from the first Rasi of the day to
Vasistha recommends Yoga to all (V.S. I. 31). the last Rasi. Eating, intercourse, war and amassing wealth are to be
performed when the breath progresses through the right Nadi,
Similarly, though Vasistha describes va^ing degree,p^himsa
Introduction 27
26 Vasistha Sarnhita
whereas auspicious deeds like pilgrimage, marriage, etc. are to be This verse happens to be the nineteenth verse of the eighth chapter
performed when the breath progresses through the left Nadi (V.S. 0f the VS. It can be inferred that upto about 1450 A.D. the work was
V. 46-47). recognised to comprise of at least eight chapters. This position is
similar to that of Ramayana, in the Yuddhakanda of which though
Such description of good and evil effects depending upon the
verses conclusive of the work occur, the Uttarakanda which follows
progression of breath through the Nadi is found neither in the
forms part of Ramayana. In the VS the first four chapters can also
Yogasutra, the commentaries thereon, nor in the HP. In works like
be regarded as forming the Yogakhyana, i.e. exposition of Yoga
the Sivasvarodaya etc. similar description is availabie.
philosophy. This view has further corroboration in the line, found in
Means of Conqucring Kala (i.e. death) some of the manuscripts, which runs as -
That at the approach of death the Yogi must abandon his body "yogakhyanamidam proktam jiianakhyanamatah param"
preceded by the Japa of Pranva etc., has been made clear by Vasistha
meaning, so far, the exposition of Yoga, hence jnanakhyana.
in the chapter on Pranayama. In the last chapter he describes various
means ofsuccess over death. The means mentioned are repetition of The absence of verses conclusive of the work at the end of the
8th chapter, can be justified only if the first four chapters are
Omkara, meditation Om Narayana etc. Samadhi is also mentioned
considered to have been added as appendix later. Therefore, we have
as one of the means of cheating Death (V.S. VI. 53-58).
no doubt that all the eight chapters formed the original text. However,
So far we have discussed the internal characteristics of VS. Now
while working on this text we found that first six chapters are dealmg
we shall examine the external characteristics of the text.
with the different aspects of yoga and rest two chapters (i.e. 7th &
Extent of the Text 8th) are more related to the subject of Astrology and therefore, we
■n
have selected only the six chapters for this edition. Rest two chapters
Of the six manuscripts consulted for this edition, one i.e.
are appended here without any translation for the sake of those readers
comprises of only four chapters. This gives the impression that the
who are interested in interdisciplinary understanding.
original text had only four chapters. But the questions put forth by
Sakti to Vasistha in the beginning of the fifth chapter (V. 1-3)
indicate that the last four chapter formed part of the work. All the Limitations of Vasistha Samhita
six manuscripts except one have eight chapters. The manuscript Several verses of the VS are found incorporated in other works.
dated Samvat 1463 (i.e. 1406 A.D.), which is most authentic in this Some of these verses are found included completely and verbatim,
respect has eight chapters. Nrsimha Vajpeyl (1450 A.D.) quotes in some only partly and others with minor changes. The three main
his Nityacaradipa the following verse of Vasistha Yoga: works in which verses of the VS are found incorporated are, (1)
Yogayajnavalkya(YY), a dialogue between Gargi and Yajnavalkya,
- ''"^iP?4tadavadagdJia/\am yo&mmymmWj AiL , i<;j afl!
,IbEP5i)MaffiaiMlm^MifP^^J§F>3(p«r^3r^ki^^''b3nn^iaq
(2) Wfm,!swa1 ejss*1 rawgab
between Tsvara and Brhaspati and Sankrti. Though some othcr works
28 Vasistha Samhita Introduction 29
Niyamas II stating that (tadete sloka bhavanti) meaning the verses in support
13 14 6 2 10
Asanas III are quotes 13 lines which are found in the HP (II. 10-47). From this
- 16 15 14 3 10
> it is obvious that the HP is older, and as the DU belongs to the same
Kanda, Nadis II 69 IV 53 11 35 4 30 period as the Sandilyopanisad, the DU also must be work later than
Vayus and l V 15 12 16 5 12 the HP. But the HP itself is a work later than the VS (the facts that
Nadisodhana
J 1 lead us to this conclusion are given below). Hence, it can definitely
be said that the VS is not a borrower.
Pranayama III1► 74 VI 38 16 25 6 30
Pratyahara
J VII 18 17 12 7 10 Suta Samhita- Jnanayogakanda
'
Dharana VIII 26 18 2 8 3 The Suta Samhita has been published by the Anandasrama, Pune.
Dhyana IV > 73 IX 37 19 4 Whilst tracing the pedigree of teachers through whom the work is
Samadhi X 3 20 handed down, the JSS states that Sakti derived the lore from Vasistha.
From this it can be inferred that the JSS borrowed from the dialogue
From the above table it becomes clear that the numberof identical between Sakti and Vasistha. The Suta Samhita (Muktikhanda, VII.
verses is large. An inquisitive person can at once get to know the 50-55) also refers to Cakradhara Mahanubhava and to his disciple
individual verses by merely referring to the variant readings. It Subhaga. Cakradhara is assigned to 1250 A.D. But as the VS (as
remains to be decided which is original and which is borrower. shown below) is prior to 1150 A.D. and as there is a period of hundred
years intervening between the VS and Cakradhara, the JSS is
4*°w i-,'l!ocmo?. rlgfjorlT ',nr .Iwj.Bfhfl bnt> ,iev?/l n-ysu;-.,\
30 Vasistha Samhita Introduction 31
certainly the borrower from the VS. We can also point out to infiuence None of the scholars, quoting the stanzas found to be common to
of Vedanta upon the Suta Samhita. This also proves that the JSS is both the works, ascribe them lo Yogayajnavalkya but to Vasistha.
later than the VS. Similarly Bhavaganesa and Nagoj ibhatta (on Yogasutra I. 33) while
quoting on the process of the purification of Nadis without
Yogayajnavalkya Kumbhaka, ascribe it clearly to VS and not to YY. The three types
This work has been published under various titles as of Pranayama, viz. Adhama, Madhyama and Uttama are also traced
Yogayajnavalkyam, Yogayajnavalkyah, Yogayajiiavalkya Samhita to Vasistha and not to YY. From these it becomes clear that YY is a
later work and that it seems to have borrowed from VS.
etc. Its manuscripts also are available in Devanagari, Telugu and
Kannada scripts. Late P. Divanji in 1954 publishedan edition based An additional point which is to be taken note of in this connection
on 21 texts (five printed and sixteen manuscripts) in different scripts. is the following : The verses ascribed to Yogayajnavalkya by
This book contains several verses similar to the verses in the VS, renowned authors like Vijfianesvara, Apararka, Vacaspati Mi§ra
with minor changes, like the ones given below. etc., cannot be found in the Yogayajnavalkya edited by Late Divanj i.
atmajenaivamuktastu vasisthah pritamanasah But they are found in the "Brhadyogiyajiiavlkasmrti", a work
putramalokya neyrabhyam jhanarupamabhasata 1.30 published by Kaivalyadhama. That the BY is the genuine work by
Yajnavalkya has been made clear in the introduction to the same
bharyaya tvevamuktastu yajnavalkyastaponidhih
work.
tam samalokya krpaya jnanarupamabhasata YY 1.43
iater origin, i.e. after the 12th century A.D. That the VS is not very Sahkara School:
recent becomes evident from the fact that authors like Nagoj ibhatta
(end of 17th century), Bhavaganesa (1550-1600 A.D.) Vijnana- Narayana
bhiksu (1550 A.D.) etc., quote the VS, Mallinatha (1450 A.D.) also,
Brahma
who preceded Vijnanabhiksu quotes VS in his commentaries on
I
Raghuvamsa and Kumarasambhava. The HP also while describing Vasistha
the Asanas qualifies them as recommended by sages like Vasistha ,r
Sakti
etc. cf.
I
"Vasisthadyaisca munibhirmatsyendradyaiSca yogibhih ParaSara
angikrtanyasanani kathyante kanicinmaya" H P. I. 18 I
Vyasa
Thus, the VS is a work prior to the HP and if the HP is assigned
Suka
to about 1350 A.D., the VS must be taken to have been ready at
I
least before a hundred years. Thus, we can assign the VS to about
Gaudapada
1250 A.D. Yet we cannot definitely state that all the material that
has come down to us in the extant VS belonged to that period. Some Govinda
of the material must belong to an earlier period and the VS must I
Sankara
have attained the present form passing through various stages like
the epic Jaya which attained the form of the Mahabharata. SutaSamhita :
Sakti
Parasara
34 Vasistha Samhita Introduction 35
Narada
r are collected and added as an appendix for reference. With the data
in hand, we are not in a position to decide whether such verses formed
SUMMARY OF CHAPTERS OF VASISTHA SAMHITA possessiveness), which has been enumerated as fifth yama by
Chapter- I Pataiijali, has been dropped from the list ofyamas by Vasistha. It is
surprising to note that all those yogic texts who have presented a list
The text starts with the dialogue between Sage Vasistha and his
of ten yamas present the same list as has been prcsented here by
son Sakti who cnquires about the method of attaining knowledge, which
Vasistha. We find similar list of ten yamas in Trisikhibrahma-
can liberate one ffom the miseries of world and fears of birth, old age and
nopanisad (Mantrabhaga Verse 32 and 33), Darsanopanisad (1.6),
death. Sage Vasistha, inspired by the enquiry of his son, starts narrating
Varahopanisad (V. 12-13) and §andilyopanisad (1.4). We also find
those secrct methods that he had received ffom Brahma for his own
the same list in Yoga Yajiiavalkya.which has a great resemblance
salvation. Brahma said -
with that ofpresent text. Caranadasa also seems to follow the similar
Actions are two fold pravartaka (binding) and Nivartaka tradition of ten yamas.
(liberating). Performance ofaction with desire are, binding whereas
Next limb after yama is niyama. Here again unlike Patanjali,
the actions bereft ofall desires are called liberating. Veda prescribes
Vasistha presents a list of ten niyamas. They are 1. Tapa (austerity),
two types of actions Bahya i.e. external and abhyantara i.e. intemal.
2. Santosa (contentment), 3. Astikya (faith in ultimate reality), 4.
Desirous of liberation should perform actions based on knowledge
Dana (charity), 5. Isvarapujana (worship of God), 6. Siddhanta-
without any desire. (For details please see Introduction)
sravana (listening to the doctrines), 7. Hri (ignominy), 8. Mati (right
Sakti further asks about nature of Jnana (knowledge) since only faith), 9. Japa (repetition of mantra and 10. Vrata (vows).
such actions performed with knowledge are liberating.
If we analyse this list of yamas and niyamas and compare it with
Vasistha declares that knowledge is nothing different from Yogic Patanjali's yamas and niyamas, we find that only Tapa and Santosa
knowledge and this yoga consists of eight limbs. They are Yama,
of Patanjali have found its place in the list of ten niyamas. Sauca,
Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and
niyama according to Patanjali, has been included in the list of ten
Samadhi (VS. 1.33). But unlike Patanjali, Vasistha considers first
yamas. Fifth yama of Patanjali i.e. Aparigraha has neither been
four to be external whereas latter four to be intemal (Pratyahara has
included in the list of yamas or niyamas. Two niyamas of Pataiijali
been included under external Yoga according to Patanjali).
viz. svadhyaya and iSvarapranidhana also seem to be excluded from
First three limbs of Astaiiga Yoga have been described in this the list of yamas and niyamas. But we can find some similarity in
chapter. Vasistha gives a list of ten yamas and ten niyamas. Ten svadhyaya and japa and so also in iSvarapranidhana and
yamas are 1. Ahimsa (non-injury), 2. Satya (truth), 3. Asteya iSvarapujana.
his Astahgayoga presents the same list of ten niyamas. This is assumed by placing one foot on the other thigh and
on the other foot the other thigh. (This is also available in
It seems that there were two traditions with regard to components
HP. I. 21. However, we find a different technique in Gh.S.
ofyamas and niyamas. It is difficult to find out as to who started the
(Please refer Gh.S. II. 17)
tradition of ten yamas and ten niyamas but it can be said that those «
who followed the tradition of ten yamas and ten niyamas have 5. Simhasana (VS. I. 73-75)
enumerated the same components without any change. In this posture ankles are kept below scrotum on either side
of perineum, palm with stretched fingers are kept on knees
The third limb of Astahgayoga is asana. Vasistha enumerates
and opening the mouth wide and gazing at the tip of the
and describes 10 asanas. They are Svastilcasana, Gomukhasana,
nose is called Simhasana. (It is available in HP. I. 52 and
Padmasana, Veerasana, Sirnhasana, Mayurasana, Kukkutasana,
here it is said to facilitate three Bandhas, Swami
Kurmasana, Bhadrasana and Muktasana.
Kuvalayanandaji suggests Bhrumadhya Drsti also in place
1. Svastikasana (VS. I. 68-69) of Nasagra Drsti as it has a better resemblance with that of
a lion. For details see "Asana" written by Swami
a. Placing the soles between the opposite thigh and calf
Kuvalayanandaji, published by Kaivalyadhama, 1999, Page
muscles is called Svastikasana. (AIso available in H.P.
-70-71).
I. 19 and Gh. S. II. 13)
6. Mayurasana (VS. I. 76-77)
b. Placing the ankles on either side of perineum is also
It is assumed by placing both the palms on the ground and
known as Svastikasana.
adjusting the elbows properly on eitlier side of the body
The second variety of Svastika presented by Vasistha is
and lifting the whole body upward horizontally. (Also in
something different and it resembles the description of
HP. 1. 30-31 and in Gh.S. II. 29-30, H.R. III. 41-42). Hatha
Bhadrasana of Hathapradipika. (HP. I. 53).
Ratnavali describes different varieties of Mayurasana such
2. Gomukhasana (VS. I. 70) as Danda Mayura (i.e. when it is done like a horizontal
This is assumed by placing right ankle by the side of left stick), Parsva Mayura (if it is done from the side), Badha
hip and left by the side of right hip (also in HP. I. 20 and Keki (i.e. if it is done in Padmasana) and Pinda Mayura
Gh.S. II. 16) (i.e. when practiced by extending one leg and keeping other
leg like Mayura (H.R. III. 43-45).
3. Padmasana (VS. I. 71)
Place the soles on opposite thigh and catch hold of respective 7. Kukkutasana (VS. I. 78)
toes by taking your hands backward crosswise. We find It consists in after adopting Padmasana inserting hands in
similar description in Hathapradipika (HP. I. 44). between calf muscles and thighs and placing the palm firmly
40 Vasistha Samhita Summery of Chapters 41
This is performed by joining both the soles and bringing On being asked all these by Sakti, Vasistha starts describing about
the respective heels below the scrotum on either side of the human body from yoga point of view. In this connection he talks
perineum and then holding the two feet firmly. (According about Dehamadhya, Kanda, Kundalini, origin of Nadis, name of 14
to HP. I. 54, this asana is also known as Goraksasana. Nadis, their origin point in Kanda and also their terminal point,
Gheranda Samhita II. 9-10, describes different arrangement Vayus, their location and function. (AIl these concepts have already
of heels in Bhadrasana). been dealt in detail in the introduction.)
9. Kurmasana (VS. I. 80) After describing all these, Vasistha narrates prerequisites for
It consists in sitting on heels so as toes are pointing outward starting Nadi Sodhana Pranayama. First of all one should develop
on opposite direction. (Same technique is available in HP. detachment towards desires or even merits. Then he should select
an ideal place for constructing a hermitage. It should be beautiful
1.22. Tejobindupanisad 38, calls this position as Yogasana).
pious region, where is abundant fruit, root and water and it should
10. Muktasana (VS. 1.81-82)
be at the banks of a river or at a temple. The seiection of an ideal
1. It is assumed by placing left heel above the pubic bone place has been given in various yogic texts. We find it well described
and right heel above the left heel HP. I. 36 mentions it in H.P. I. 12 and in Gh.S. V. 3-5.
as another variety of Siddhasana, whereas (HP. Jyotsna
Vasistha then says that a beautiful hut should be constructed at
I. 36) considering this arrangement of heel Guptasana.
such ideal place. However, this aspect has been mentioned more
2. Pressing left side of the perineum from left heel and elaborately in HP. I. 13 and Gh.S. V. 6-7.
right side of the perineum from right heel is also known
Vasistha prescribes some personal preparation also which is
as Muktasana. (This is a new variety not available in
absent in H.P. or Gh.S. He instructs to keep the body and mind cool
Gh.S., H.P. or in H.P.J.)
and patient with the help of sacred mantras, apply ashes in the whole
The first chapter ends with clear instruciton that Pranayama (the body then spreading Kusa grass or deer skin or any soft material for
fourth limb) should be practiced only after purification of Nadls sitting. Before starting the practice, one should worship Lord Ganesa
otherwise all the efforts will be futile. who is supposed to remove all sorts of obstructions in the path of
success with fruit, root and water, then worship ones favourite God
and then one should bow down to his preceptor.
42 Vasistha Samhita Summery of Chapters 43
Vasistha further expiicitly mentions about the body position Chapter - III
conducive for the practice of Pranayama one shouid sit in Padmasana
Two limbs of Astnaga yoga viz. Pranayama and Pratyahara have
facing east or north keeping neck, head and spine erect, mouth should
been described in this chapter.
be kept closed and should remain quite and steady.
We usually find two traditions of Pranayama described in yogic
After describing ali these prerequisites Vasistha starts describing
texts. One Tradition prescribes Pranayama with the application of
thc technique ofNadisodhana Pranayama. The followingtechnique
Bija Mantra or Pranava. Whereas the other tradition does not
of Nadisodhana has been described by Vasistha.
prescribe Bija Mantra or Pranava. Hathapradipika is the follower
1. Closing the right nostril with the heip of the fingers of right
of second tradition and Vasistha Samhita follows the first tradition.
hand and gazing at the tip of nose, mentally imagining a
Gheranda Samhita describes the technique of Pranayama of both
harmonious orbs of the moon there and contemplating on that,
the traditions and names them Sagarbha and Nigarbha. Sagarbha
and "va" along with "m" or" " (anusvara) on it should be seen
means with Mantra whereas Nigarbha means without Mantra. The
there mentally while inhaling through the left nostril i.e. Ida
upto twelve matras. Pranavatmaka Pranayama in Vasistha Samhita can be equated with
Sagarbha Pranayama of Gheranda Samhita.
2. Then meditating on fire element which is like flashing flame
and contemplating upon "Ra" with (anusvara) existing While describing Pranavatmak Pranayama, Vasistha first of all
within the circle of five, one should exhale slowly through describes Pranava consisting of three letters A, U and M representing
right nostril i.e. Pihgala. creation, sustenance and destruction respectively. He further
describes the forms of A, U and M.
This is to be repeated several times. We do not find any reference
for Kumbhaka. It seems that Vasistha Samhita does not prescribc "A" has been described as Gayatri having red body, riding on a
Kumbhaka for Nadisodhana. So far as visualization during Puraka swan, holding staff in her hand and is sixteen years old. (VS. III. 5)
and Recaka is concerned it is more near to Gheranda Samhita but
"U" is embodied in a young lady with white body riding on an
Bijaksaras are different. We do not find such visualization or
eagle is known as Cakradharini. (VS. III. 6)
reference of Bijaksara in Hathapradlpika. However, H.P.
recommends Kumbhaka phase for the practice of Nadlsuddhi "M" has been named Savitri who is an old lady with white body,
Pranayama. three eyes, holding a spear in her hand and riding on a bull. She is
The discussion on Nadisodhana Pranayama ends with the also known as Sarasvati, Maheswari and Pascima. (VS. III. 7)
description ofsymptoms ofNadis having purified. (V.S. 11.68-69).
The details of the technique of Pranayama available in V.S., has
We find almost similar symptoms as described in H.P. (11.19-20). It
already been given in the Introduction.
has been instructed that the practice ofNadIsodhana should continue
till the symptoms of purification of Nadis appear. Pranayamaisalsoamethod of Pranajaya (V.S. III. 32)Vasistha
44 Vasistha Samhita Summery of Chapters 45
1 After drawing the air inside and filling the stomach properly The fourth chapter of Vasistha Samhita describes about the last
contemplating on the prana at the toe, navel or at the tip of three yoganga viz. Dharana, Dhyana and Samadhi of this Scheme
the nose. (VS. III. 34) of Eightfold path of Yoga. All the three have already been discussed
in the introduction part.
2. Withdrawing the sense organs from their respective objects
raise the apanavayu upward and place it at the location of As Nirguna dhyana has already been dealt in detail in Introduction
fire in the body i.e. at the navel and fix it there. Then onc part, here a description of five types of Saguna dhyana becomes
should close properly ears etc., sense organs by both hands opportune.
i.e. ear with thumbs, eyes with the forefingers and the two
1. In the lotus of heart having eight petals, one should
nostnls with the middle fingers this in turn results into the
contemplate mentally on Lord Narayana having magnificent
arousal of pure sound (i.e. Nada). Those sounds resemble
body and weilding conch, wheel and club (gada), wearing
conch blow, thunder and mountain stream. This is known as
crown and armlets, his face resembling full moon and clad in
conquering over Vayu. (VS. III. 36-40)
yellow garment and experiencing one's identity with him is
3. Practising Kevala Kumbaka and becoming pure, one should one of the Saguna dhyanas. {VS. IV. 26-31).
adopt meditative posture (Svastikasana) and gaze at the right
2. In the middle of the lotus of heart, imagining the Vaisvanara,
ankle and recite Pranava i.e. aS> mentally, this fixes
and the fire kindled in it like a breezeless lamp and seeing
"apanavayu" at the abode of fire. Till the fire is conquered, a
within its flames the supreme self and mentally developing a
fickle mind person should practice in this way and raise the
attitude of identity with it is also a type of Saguna dhyana.
pranavayu above the location of fire. Then gazing at the navel,
(VS. IV. 32-38).
should recite &> mentally, till the mind is merged in that.
This results into arousal of Kundalini. (VS. III. 44-50) 3. Within the middle of the eyebrows, concentrating mentally
on ones own self in the form of light and experience of "that
After describing Pranayama in this way, Vasistha describes four
I am" is also known as Saguna Dhyana. (VS. IV. 39-40)
types of Pratyahara. This has been dealt in detail in the introduction
Part under Pratyahara. While discussing fourth type of Pratyahara, 4. Imagine oneself in the form of child within the lotus of heart
Vasistha describes 18 (Eighteen) vital points in the body by way of having eight petals and seeing that form being filled with
presenting specific point with specific location. These locations have nectar and considering "I" myself the supreme Brahman, and
als° been presented in detail under "vital points in the body". (see such an experience is also called Saguna Dhyanas. Here again
5. Meditate upon solar plexus and in its middle contemplate upon Chapter - V
golden purusa seated in a lotus posture, illuminating the whole
On being asked by Sakti, about the nature of Atman and how to
world, perceiving that mentally with the conviction "I am
know about the time of death Vasistha describes about nature of
that" is regarded as excellent Dhyana. (VS. IV. 49-53).
Atman and indicators of death based on Zodiacs and mode of
Dhyana has been defined by Patanjali as "Tatra pratyayaikatanata respiration. Both of these aspects have been described in detail in
dhyanam" PYS III. 2. This definition presents the final goal of the the Introduction under Jiva, four states of Jiva, five fold universe
practice of Dhyana. We do not find any particular method of Dhyana and auspicious and inauspicious signs. Please refer to those topics
prescribed by Patanjali. Vyasa in his commentary has suggested for understanding the content of Vth Chapter.
We can say that there is possibility of only two types of Dhyana In this last chapter of Vasistha Samhita, Sakti enquires about
objects I, Having form and 2. Having no form or abstract. These how one can overcome death and this is beign explained in this
have been described respectively as Saguna and Nirguna. In later chapter by Vasistha.
literature we find the description of Dhyana having different After deciding one's own death on the basis of external and
nomenclature. Gheranda Samhita (Gh. S.) describes three types of internal indicators should remain calm and composed and continue
Dhyana namely Sthula, Jyoti and Suksma. The first two types of to perform his duties as enjoined by scriptures and recite Taraka
Dhyana may be grouped under Saguna Dhyana, whereas the last Mantra i.e. "Om" without any type of expectation. This will bestowed
one under Nirguna Dhyana. It has also been said in Gheranda long life to the person and he will become a knower of Brahman.
Samhita that Suksma Dhyana is the best among all the Dhyanas.
Then Vasistha describes about Taraka Mantra known as Pranava.
(Gh. S. VI. 1-21).
In the beginning there was "sat" (existent) alone, which was the
Swami Caranadasa also in his Astanga Yoga describes fourtypes cause of everything. From this "sat" the four-letter syllable known
of Dhyana viz. Padastha, Pindastha, Rupastha and Rupatlta. as $s> was born. One who chants Pranava Meditating on 3t^>TT at his
(Astaiiga Yoga of Charanadasa, published by Kaivalyadhama pp. forehead and Mahadeva i.e. Rudra, he overcomes death and attains
34-36). Here also the first three can be grouped under Saguna Dhyana long life. For chanting ofTryambaka Mantra and worshiping Rudra
is another means to overcome death. It is said in VS.VI. 51-52, he
whereas the fourth, as the name itself suggests is Nirguna Dhyana.
who is afraid of death, though impure, should chant Mrtasaiij ivani,
Thus, Vasistha by classifying Dhyana into two has presented a
since there is no other means to avoid death except the tryambaka
broad but non-controversial and universally acceptable classification (VS. VI. 41). Another way of conquering death is meditating upon
of Dhyana objects.
Narayana in the centre of "Anahat Padma" and completely merging
48 Vasistha Samhita
oneself therein (VS. VI. 56). The ultimate method of avoiding death
is the practice of "Samadhi", the last yogahga.
Vasistha Samhita-Yogakandam
TOTTliSTRI:*
‘^TEfT ^lrtMIHHM’ (VS. VI. 50)
CHAPTERI
* * * # *
3. (One who has) conqured the senses and anger (who is) the
knower of Brahman, beloved among brahniins, residing in penance-
grove, gentle, always engaged in his (self) studies -
Vasistha Samhita Chapter I 3
4. Well-sersed by the magnanimous brahmins and knower of death and old age.
Brahma, always performing religious duties, daily completing his farTT TJTT: ?ifrnn ^dTfTdT |H
morning routine --
^fqfT^cW ^TT«TT d|cKIMdc;tTm(fa)H lUSlT
Note : Purvahnikakriya is an essential duty for a true brahmin for
the purification of body and mind. This practice can be ex- putrenaivam pita prstah saktina vedavadina /
piained as the practice of kriyayoga esp. of Tsvara Pranidhana. rsiralokya netrabhyam vakyametadabhasata //8//
10. After telling so, Yogi Vasistha, the foremost amongst the
padmasane sukhasinarn caturananamavyayam /
knowers of Brahma, praying Lord Narayana, who is dwelling in the
caracaranam srastaram brahmanam paramesvaram //14//
heart of every being, (said) --
WTHT.SF HJ^dl TTU|wj ^T lJT
-d'iaifd ylPlul<i fdT^HH |,}
TTrT T5 TTT 1|^ 113’
3tH-<ifj|y H/HH-dHlraTH 11^ I l’*
kadacittatra gatva'ham stutva stotraih pranamya ca /
vaksye devam jagadyonim yogidhyeyam nirafijanam /
prstavanimamevartham yattvam mam pariprcchasi //15//
anandamajaram nityam paramanandamlsvaram //11//
14-15. I visited Brahma who was blissfully sitting on the lotus
11. I shall explain the immaculate Lord, who is source of the
seat. He is four faced Lord, imperishable, creator of all animate and
universe, the ideal of Yogis, faultless, ageless, permanent and
inanimate creation and supreme master of all. Invoking Him with
supreme blissful.
sacred hymns and saluting with reverence for Him, I asked Him the
yuTKT WHHlffJd: l,s same questions as you have asked me.
r# wgnrrr Tftrf? tjet TFqrr tjF*<;H 1i*$1 f4 hither and thither (in quest of the truth).
srnu tvam brahmana proktam purvam yanmama 3tld-dH-df TTgi rT^ fTHTHg I \\\» I l3*1
muktidam //13//
bhagavan kena gaccheyam tannistham paramam padam /
13. O sincere disciple! You are most welcome, as you have anandamajaram guhyam tanme bruhi pitamaha//17//
already conquered all senses and stand prior to all the sages, listen
17.0 Lord! I request you to tell me how I can reach that supreme
to those words which were sermonized by Brahma for the sake of
state which is blissful, ever new and mysterious.
my salvation.
HHIIhA WsHHi-f ddfHHHoddH l" H4dHTt>: TTHJF: THH*-'Hd>ld>dlUdi: I5*
^m^muTT WTT ^ITUT ’fTTHs^m I I^Tf I l}° F?T HT ‘HTTHFTHTT ^T^FHH^TfT I l^d I I34
Chapter 1 7
6 Vasistha Samhita
jatasya dvividhau jneyau panthanau vedacoditau / 22. The learned people know that the liberating way of action
karmatmakavubhavetau pravartakanivartakau //19// in Vedas is of two kinds, the external and the internal, each one
being a means of liberation.
19. There is a two-fold path of actions, which are ordained by
Vedas to be known and adopted by all persons. Both the ways consist ^Tirr l”"
of two actions; namely Pravartaka (motivating) and Nivartaka 3TT«rFTt g -JiMI-jgHmrMft I l^ 11*4
(liberating).
bahyam bahih kriyetyevam yattadvihitasadhanam /
abhyantaram tu buddhyaiva buddhyanusthanamatmani //23//
ycnfcr i udcfHiw i Ro i i*’
23. The extemal (liberating wayof action) is the overt act with
varnasramanam karmaiva kamasahkalpapurvakam / certain prescribed means, whereas th? internal (liberating way of
pravarttakam bhavedetat sarpsare vai pravartanat //20// action ) is to observe the prescribed duties within self with the means
20. The performance of actions by the persons of any Varna of intelligence.
and of any Asrama with any desire, is called Pravarttaka because it
motivates a person for transmigration.
7nTMIrT)«Hi<rTT>: IRVII"
Note: Varna and Asrama-is a Vedic division of four principle classes
tayorabhyantaram kuryannityakarma yathavidhi /
of people and stages of life. They are Brahmins,Ksatriya,
jnanabhaktisamayuktah sadanandamavapnuyat //24//
Vaisya and Sudra and the four stages are Brahmacarya,
Garhasthya, Vanprastha and Sanyasa. 24. Of the two, a person should carry out the internal acts as
obligatory duties; performed thus consciously and devotedly, he will
altain bliss.
25. As long as a cognizant or an ignorant person bears body as thht sr«Ti HHfjrfn hf Twt 11 il°
a means of action, he must deal with all the duties assigned according saktiruvaca -
to Varna and Asrama for liberation. vidhyuktam karma viprendra jfianena saha kurvatah /
muktirukta tvaya dvabhyam tayorjnanam vada prabho //29//
tI HHTH: l"?
pcrform all the deeds with knowledge. HlH cj'l'iirH'i lrtf«S cfl'iSTcHfH fcisfrt I
^T TT^M: H 11^ 11'"
('rtT^nai nfHjjlth sifnxnfnirt: l',t'
Note : Vasistha also on the line of Patanjali has accepted eight fold
ailfHRT "3 rRTT T5T la5
Yoga.
riUdPTfT Trenfc ifaMIMifui TJOTTT II^MI'**
TTOT'dgOTfrr WU5T W*5pT*T I”
yamasca dasadha prokta niyamasca tatha da^a /
OTOT TJJTTJ OTT«F TTOTT I l?7 I |'a asananam ca sarvesamuttamani tatha dasa //
samahitatamo bhutva srnu putraka suvrata //32// 35. O son, Yamas are tenfold and like wise -- Niyamas are also
32. I shall explain vividly those limbs (of yoga) as heard and ten. Out of many Asanas, there are ten much preferred. Out of them
understood by me, O my dear son ! As you are very much keen to four (Asanas) are the best means for the sake of liberation.
34. Among them the former four are external and the later four 38. Ahinisa (Non injury); Satya (truth); Asteya (desirelessness):
are internal. Brahmacarya (celibacy); Dhrti (fortitude); Ksama (equanimity),
otttsj T5t*tt yl<wi fmimsj h«it tjt i'” Daya (compassion); Arjava (uniformity): Mitahara (moderale diet)
12 Vasistha Samhita Chapter I 13
and Sauca (cleanliness) - these are the only ten Yamas. karmana manasa vaca sarvadravyesu nihsprha /
asteyamiti tat proktam munibhistattvadarsibhih //42//
Note : Vasistha, unlike Patanjali, enumerates ten Yamas. He has
excluded Aparigraha from the list of Yama of Patanjali and 42. Having no greed for anything by action, thought and speech
added six more; and hence in all there are ten Yamas. is said to be Asteya (desirelessness) by the realized sages.
c*>^u" 'P^TT cTTrTT TPbtdV TPT?T \l° *4<J!I TpTTTT 3TcTT TT^tfdU TT^T l“
TThpirf^TrT ffn Tfffnfrr: 115^ 1 TT^drMIM dfUrjM TTxTST^ I 1*3 | |“
karmana manasa vaca sarvabhutesu sarvada / karmana manasa vaca sarvabhutesu sarvada /
aklesajananam proktamahimsa iti yogibhih //39// sarvatra maithunatyagam brahmacaryam pracaksate //43//
39. Not being injurious to anybody at anytime through action, 43. Brahnacarya is absolute abandoning of sexual indulgence
thought and speech is said to be Ahimsa (Non-injury) by Yogis. everywhere and in all the forms of beings (at all levels) i.e. Mental,
Verbal and Physical.
f^f«nf%5ffT f?TTT FIKfitxtHin; ^Tlf ^TrT I ITfo I |‘s dtdi-jdi Tmffrsr feiPTd: 1'°
vidhyuktam cedahimsa syat klesanam naiva jantusu / dftt-d4 ^T rTrT Tffrfj *J?W7T*IMyif«dW I I** I l"
vidhinokte'pi himsa syadabhicaradi karma yat //40//
rtavrtau svadaresu sangatisca vidhanatah /
40. Ifan action prescribed by the scriptures causes no affliction brahmacaryam ca tat proktam grhasthasramavasinam //44//
to a°y livin8 being, it is called Ahimsa. But an act like sorcery,
44. As for as householders are concerned, this term is appiied
even if it is prescribed by the scriptures, is liable to be considered
for their lawful intercourse with their own wives after every
Himsa (injury).
menstruation. Which said to be is Brahmacarya for them.
TTT*T iJTT%rT Tfhfr ^mT^rBTTftmr'Ttrm I4*
*\
STSfTT ^ 'J<ffdr4 dfUddfMdindM, I 1*^ I l”
fcl ^ TT^TfTTr^rf) 'McMMd-J sTcflflT $ | |*^ | \1''
susriisa ca gurornityam brahmacarymitiritam //45//
satyam bhutahitam proktam yathanyayabhibhasanam /
priyam ca satyamityuktam satyametad bravimi te //41// 45. Serving the Guru (Master) regularly is also said to be
Brahnacarya.
41. A true speech benevolent, or justified and agreeable, is
said to be Satya (truth). This I am truly telling to you. Note : The Brahmacarya- being described here is rneant for different
stages of life- Brahmacarya, Garhasthya, Vanaprastha and
^TTT *RTTT TT^of^ hTrPptT \tl
Sanyasa. For detail see Introduction.
H+dqlHfcT rTrT Uln> | |y^ |
14 Vasistha Samhita
Chapter I 15
priyapriyesu sarvesu samatvam yaccharirinam / rest are supposed to take a little less than their capacity. This is
47. The learned exponents of Vedas define Ksama as an attitude Note: Mitahara is supposed to be one of the most essential for the
of equanimity towards all friends and foes. advancement in the path of Yoga. Though we have no
reference about it in Patanjala Yoga Sutra, yet later
’TT cTT hx fq# 3T TT^T l,°
Hathayogic writers have stressed more on this and tried to
V. 3TTTTT *TTT cpjT«|fig^JT TTT qf-i+lfddl I ITf£ I lu explain it according to their own views. However, Swami
pare va bandhuvarge va mitre dvestari va sada / Carandasa, one of the prominent Hatha Yogic writers has
aste yatra krpabudhirdaya sa parikirtita //48// rightly tried to bring out the essence meaning of Mitahara-
‘Ksudha mitai nahim alasa avai’ --
48. Always to have a compassion with kith and kin or friend or
foe is called Daya. One should consume that much food which must not bring
lethargic tendency in the person and appetite is also equally
fdfftdq m'ldl*iq+MU|tM r
quenched.
Tlfrff dT fTfrfr dT tid.^q^mjdM 11X8 1 l<00
TfPTT xT fsf=tu yfrTT allfiJHl^-Tlj TT?TT l,0><
vihitesu tadanyesu manovakkayakarmanam /
^wi-^TT TTJrT «tlfiJ TT^Trijf^ i-n< H l,°l'
pravrttau va nivrttau va ekarupatvamarjavam //49//
WJTfeSJ fg^TT Ulimricqfd^qi I m* I l,oV
49. An (attitude of) uniformity among mental, speech and bodily
saucani ca dvividhani proktam bahyamabhyantaram tatha /
action either indulging in or desisting from scripturally prescribed
mrjjalabhyam smrtam bahyam manahsuddhini tathantaram /
16 Vasistha Samhita
Chapter I 17
54. Purification of body by Krcchracandrayana vow prescribed TTrT ytTdwmdd hrmrH'wrtpf vrm i”4
in the scriptures, is the best tapa (austerity) amongst all. ■WTW^hf trrTnlT TTrTcffj'JT'pHF I IV6 | |w
18 Vasistha Sarnhita Chapter I 19
yat prasannasvabhavena visnorabhyarcanarn tatha / 62. The deeds which are condemned by the Vedas and by the
yathavadarcanarn bhaktya etadisvarapujanam //58// social laws, an attitude of ignominy towards them, is called Hri
(modesty).
58. Systematic adoring Visnu with pleasant mood and devotion,
is called worship of God. farfek xr wtrj m nfHzfcr i”"
’pm TTSJfU I l^ 1
gmggrfnfiFff 1”°
vihitesu ca sarvesu sraddhaya ya matirbhavet /
I M 11'*
guruna copadistena yadbahyatn tadvivarjayet //63//
ragadapetam hrdayam vagadustanrtadina /
63. Having faith on all thc ordains of the scriptures and omitting
himsadirahitam kaymetadisvarapujanam //59//
those which are not advised by the preceptor is called Mati.
59. Having the heart detached from attachments, the speech
kO.TU-1 Ml'lui HTtlwtl«) TTJrT: l”1*
not contaminated with falsehood etc. and body devoid of violence is
called TSvarapujana (worship of God). ^rasj HrfOT: vW Hrm: i i^x i i,w
vidhinoktena margena mantrabhyaso japah smrtah /
japaSca dvividhah prokta upamsuscaiva manasah //64//
siddhantasravanam proktam vedantabhavanam tu vai //60//
64. The practice of chanting Mantras in the prescribed manner
60. Listening and pondering over the Vedanta doctrines is called is called Japa (repetition). Such Japa is said to be two fold : (1)
Siddhanta Sravana. Upamsu (low voice) and (2) Manasa (mental).
61. Studying one's own branches (of Vedas) and studying 65. A low voice chanting is thousand times better than a loud
History and mythologies and so hearing other's doctrines is also called voice. Similarly, mental repetition is thousand time better than the
Siddhanta Sravanam. former (upamsu).
67. O son! Listen to me attentively. I shall depict Asanas fa^TT 'prtu l,*s
(postures) also. Svastika, Gomukha, Padma, Vira, Simhasana, M^ITfH iTcf^TTTT TTHMfAct ufddM I IVS^ I l'”
Mayura, kukkuta, Bhadrasana and Muktasana are importanl. I shall
angusthau ca nibadhniyaddhastabhyam vyutkramena tu /
define each of them separately.
urvorupari viprendra krtva padatale ubhe /
^Hdl/'rli TTHTH) ^THT l,5‘ padmasanam bhavedetat sarvesameva pujitam //71//
HH TTHSTT^ I l€,d 1 71.0 great Brahmin ! If a person keeps his both the soles on
janurvorantaram samyak krtva padatale ubhe / his thighs crosswise and holds the toes by the hands crosswise from
rjukayastathasinah svastikam tat pracaksate//68// the backside, this posture is named as Padmasana and is well
regarded by all.
68. A posture wherein a person sits (on level ground) with his
body erect, setting properly the two soles between the opposite thighs TJHT MKM^cfcffiH rj frfwUrlM l,*'>
and knees (Janu) is called Svastika. ^n<lw«iddio HtTTTTHHTmTTnT I l\9^ I l3*4
TTld-qmiHH: *TT*£ TT<*Tft MePH TTT^: \u° ekam padamathaikasmin vinyasyorau ca sarpsthitam /
TTTTST TTfrfj TTdMNyu||}HM | |^ | |W itarasminstathaivorum virasanamitiritam //72//
sivanyamatmanah parsve gulfau niksipya padayoh / 72. A posture wherein a person places his one foot on the
etadva svastikatp proktam sarvapapapranasanam //69// opposite thigh and on the other foot the other thigh steadily, is
denoted Virasana.
22 Vasistha Sarnhita Chapter I 23
73.74-75. a posture wherein a person keeps his ankles (heels) MjrrTTri »TririrTTT Mri^lfyfcTMIil^M | |\9<* | |w
below scrotum (testicles) on the either side of perineum. The right
gulphau ca vrsanasyadhah sivanyah parsvayoh ksipan /
side of the perineum should be pressed by the left ankle and left by
parsvapadau ca panibhyam drdham baddhva suniscalam /
the other, hands with straight fingers on the knees, opening the mouth
bhadrasanam bhavedetat sarvavyadhivisapaham //79//
wide, gazes at the tip of the nose with well composed (mind) is
79. Keeping the two ankles under the scrotum on either side of
Simhasana. This is always adored by Yogis.
the perineum correspondingly, firmly holding with the hands the
3RTFKT Wtt rTc’Srttri ^T <M£4M l’S* feet so as to touch the sides, one should remain steady. This is
Tipft xnfri ^iT-rarfimpiriri: i ivst, 11<’"' Bhadrasana which removes diseases and effects of poisons.
avastabhya dharam samyak talabhyam ca karadvayam / Tjri f«»bq oJriFri'n MMlfgH: l’”
hastayoh kharpare capi sthapayennabhiparsvayoh //76//
■Mririrrftfrf ririririeri frif: i \co \ f”
samunnataSirah pado dandavad vyomni samsthitah / 80. Wherein a person suppressing his anus with the two ankles
mayurasanametaddhi sarvapapavinasanam //77// averting his feet in opposite direction (sits) well composedly, that
76-77. Holding the ground with the palms, and placing the posture is called Kurmasana according to the person conversant in
elbows by both sides of the navel, raising one's head and legs and Yoga.
25
24 Vasistha Samhita
purification ofNadis.
'rrai <rataff iw<
Tj Iw
82. Or, pressing the fine perinium from the left ankle and the
left side of the perinium from the right ankle, is also called
Muktasana.
fa rfl m'I 3 SCTRT:T 3. The places of the Vayus (in the body) and their respective
(Dvitiyo’dhyayah) functions, and all other things which are knowable to a being having
CHAPTER II body. O great ! There is no expert in this subject other than you, so
may you please explain this as it actually is.
14. Prana revoJves below this Mulacakra (basic circle) of the mukhena sa samavestya brahmarandhramukham tatha /
Jiva (individual self) just as a spider revolves in the middle of yogakale tvapanena prabuddha saha vahnina //17//
cobweb.
17. Though it takes its position so as to cover the doorsteps of
TT^q TT#?T Brahmrandhra with its mouth, but during the practice of Yoga it is
HTjffR^infMcT: 1|^ | l5" awakened due to the heat of Apana.
h<4-i TTT «Mi4^?j mn l5' 20. O son ! Thcre are fourteen nadis that are prominent amongst
rdm-In TTcT^T TT?T 'afkHT ll^ll*" all the nadis.
32 Vasistha Samhita
Chapter II 33
21. Those are as follows : Susumna, Ida, Pihgala, SaraswatT. 25. O son ! Susumna is properly situated in the centre of the
Kanda and by being along the backbone it abides in the head.
°Fpj TrmrV xt q$if+cw') i“
W Ww-ft 5T^fr TTm I R7 11*' 7fhMM'*TT: 7JTITTTTT 7TT UcttUridi I1''
3THTrftT fciDqi TT8TTT TTT ^HJIcft 7*JcTT I I^E, I |H*
kuhusca varana caiva saptaml ca yasasvinl /
pusa payasvini caiva saiikhinl dasaml tatha //22// moksapanthah susumna sa brahmarandhre prakirtita /
avyakta caiva vijneya suksma sa vaisnavl smrta //26//
22. Kuhu, Varana, Yasasvinl, Pusa, Payasvinl, Sankhinl.
26. Susumna, which abides in the (upto) Brahmarandhra, is the
tt tt?tt %*a^7T tjjttt iSo
path of liberation. It is unmanifested, fme and is known as Vaisnavi
tT 7T3TTTT HTsUlfctlcftSJH'i if I 1^^ | |M
(i.e. it leads to abode of Visnu).
gandhari hastijihva ca tatha visvodara smrta /
|3I *T fM^-Wi ^ct citHi: ^ crf^TClf |1'4
alambusa ca sarvasam mukhyastvetascaturdasa //23//
fST HJTTT: fWHT TT^ crfgTrff fq^TT fwHT I R'S I
23. Gandhari, Hastijihva, Visvodara, Alambusa, these fourteen
ida ca pingala caiva tasyah savye ca daksine /
are the importanl of all (nadls).
ida tasyah sthita savye daksine pingala sthita //27//
rTTTT *T7^cTMlffH«ffct7Jt)cb'iTTMr MrTT l''’
27. Ida and Pingala are to its left and right. Ida is situated on
TTtpTT TTT ^rt-rft fg*5mfrrrff 11^* | p*
the left and Pingala on right side.
tasu mukhyatamastisrastisrsvekottama niata /
T^TTTT Xl HTcTgJ^TTT^rf l'°
niuktimarge susumna sa jvalantl visvadharinl //24//
fSTTTT 'SRFTT ^T: 7%: 77JH: I R«S I |M
24. There are three nadis prominent among them. And even
idayam pingalayam ca caratascandrabhaskarau /
among the three only one is of utmost importance in the path of
idayam candrama jneyah pingalayam ravih smrtah //28//
liberation. That is named as Susumna, which is always shining bright
and which supports tho universe. 28. The Moon and the Sun continue to move through Ida and
Piiigala respectively. Moon in Ida and Sun in Pihgala are to be
'Mtzpf TT^uill 7TTTfrTfScTT |1'*
understood.
rjyMUlffyddifi^rT HF ttRj ferTTT 7RT I l?M |1"'
cTt!7cTPTM ^c^TTT: 7Jjrft TP3T7T TtZjrf |”.
candrastamasa ityuktah suryo rajasa ucyate / kuhvasca hastijihvaya madhye visvodara sthita /
taveva sakalam dhattah kalam ratrindivatmakam //29// yasasvinyah kuhormadhye varana ca pratisthita //32//
29. The Moon is said to be Tamasa and the Sun is Rajasa. Those 32. Visvodara is in the middle ofKuhu and Hastijihva. Varana
two are regulating (factors) of day and night (phenomena). lies between Yasasvini and Kuhu.
bhoktri susumna kalasya guhyametadudahrtam //30// 'IIHJHNI: JT7THHTT: fwHT xT 7T%Hf 11$? I l*°
30. This susumna transcends the time factor. This is the secret pusayaica sarasvatyah sthita madhye pyasvini /
Note : During the practice of Kumbhaka - the intemal Prana passes 33. Payasvini staysbetween Piisa andSarasvati. Sankhini holds
its position between Gandhari and Sarasvati.
through and resides in Susumna. That particular length of
time in which the prana resides there, is being swallowed 3T?ronTT ^ fwHT I*'
(transcended) by the susumna, and so the sadhaka remains
Rcbjpf WWIFTTOHT^FtT ferHT 1111
unafflicted by that particular time. That is why susumna is
alambusa ca viprendra kandamadhyadadhah sthita /
called transcending the time factor.
purvabhage susumnayastvamedhrantam kuhiih sthita //34//
WtWHl cj^cT H^wimi'&ff: fwm l'*
34. O brahmin ! Alambusa is situated below the centre of Kanda.
^RhRhS! ^ ^FTT: TjEPTcjq): lv'
Kuhu occupies the front side of Susumna and extends upto the end
W TTJlffHHl ^ I I |u
of penis (pubic bone).
sarasvati kuhu^caiva susumnaparsvayoh sthita /
3TTI5jtar xl fHHHT 3TTW 7T<jHlPHHl l*}
gandhari hastijihva ca idayah prsthapurvayoh /
H7lfwHl tT 3MT4 HKTjj KI-HrHM^ I l$k I I**
pusa yaSasvini caiva piiigalaprsthpurvayoh //31//
adhascordhvam ca vijneya varana sarvagamini /
31. Sarasvati and Kuhu are holding position on the sides of
yaSasvini ca yamyasya padangusthantamisyate //35//
susumna. Gandhari and Hastijihva are respectively behind and in
the front of Ida; Pusa and Yasasvinl are respectively behind and in 35. Varana stretches below and above and reaches the
the front of Pingala. entirebody. Yasasvini spreads in the right side upto the right toe.
Y5tsj ^fwf'HSNi fmrrr i'* ftj^T HteFTT TTT^ HTTTFrf fefe ^THT l'*"
4J|Rh-4I: ffftfs* grw Xj TifnfkHi i i^ 1 |M HT^ ’jHT rT •tai'H fe^c^FTTTH ^JTTH: I 1?^ I
36 Vasistha Sarnhita Chapter II 37
pingala cordhvaga yamye nasantam viddhi putraka / fcT*oft<rrT H HT HT^f HHf TTcJmH! FJHT I4*
yamye pusa ca netrantam pingalayastu prsthatah //36// StrtMMI HFTMFf HFJiJTOHHfnHT I IXo | |4S
36. O son ! Pingala is occupying the right side and going visvodara tu ya nadi savye sarvagata smrta /
upwards upto right nostril. That very side Pusa is occupying behind alambusa vamabhage payumuladadhogata //40//
Pingala upwards and upto the right eye.
40. The nadi which pervades the entire left region is known as
Visvodara. Alambusa is in the left part stretching downwards from
the lower part of the anus.
WWHl rTOT xfMmP^Eiqi: tffdfeHT 11?^ I lai
37. O best Brahmin ! Payasvini is on the right side upto the ear etasvanyah samutpanna nadayo’nyasca tasvapi /
while Sarasvati is situated in the upper part upto the tongue. yatha’svatthadale tadvadvijneyah sarvanadisu//41//
tesu mukhyatamah pranah kandasyadhah pratisthitah / bhuktam sarvarasam gatre vyapayedvahnina saha //48//
caratyasye nasikayorhrdaye nabhimandale / 48. Samana always pervades all the parts of the body. It supplies
padahgusthe'pi sa prana etesvapi ca tisthati //44// the digested essence of all edibles to the every limb of the body with
44. Out of them Prana is the most important which is located the help of gastric fire.
below the Kanda which also stays and moves in mouth, nostrils, HlgWt^ TTUTH l,‘”
heart and navel region and toes.
TTHT WZT srafWrT: I ItfS 11,0}
apano medhrapayosca uruvrsanajanusu / 49. By passing through the path ofseventy two thoqsandNadis,
jahghodare ca katyarn ca nabhimule ca tisthati //45// only the Samana Vayu stays pervading the whole body.
45. Apana pervades the reproductive organs, anus, thighs, HIHlfcclNcl: *T3 TTfreTHT: I M 11'°*
testicles and knees. In the middle of thighs, abdomen, waist and in
nagadivayavah panca tvagasthyadisu samsthitah //50//
the root of navel also Apana takes place.
50. The five Vayus, Naga etc., occupy skin, bones etc.
cztft: erkrfsms^ h TpFtffrftT i"*
fH:WIHl^lH*IHlfe «|U|<h4 $cft«Td l,°''
ttM xt vtt^^ fns% i itfe, 11'4
3tHIHdrqf: BF^Hfe^lf^TT^TH l,°'
vyanah srotraksimadhye tu krkatyam gulphayorapi /
^nlHKH^Iiir4otjiH*-*ifiT IIM I l,°'’
ghrane gale’ksideie ca sthanesvetesu tisthati //46//
nihsvasocchvasakasadi pranakarma itisyate /
46. Vyana abides between thc eyes and ears, in neck, ankles,
apanavayoh karmaitadvinmutradivisarjanam /
nose, and between the region of throat and of eyes also.
hanopadanacestadirvyanakarmeti kirtyate //51//
3?TH: TT^TTftlTeT: HKhI^WhItPh I Itfta 11"
51. Inhalation, exhalation and coughing etc. are certainly the
udanah sarvasandhisthah padayorhastayorapi //47// functions of prana. Excretion of urine and stool etc. (waste matter)
47. Udana abides in all the joints as well as hands and feet also. from body is the function of Apana, whereas releasing, holding,
movement etc. are the eminent functions of Vyana.
40 Vasistha Sarnhita Chapter II 41
53. The vomiting or regurgitation etc. is the function of Naga. tapovanam tato gatva phalamulodakanvitam /
Winking (of eyes) etc. is the function of Kurma and sneezing is the tatra ramye sucau dese nadyam devalaye'pi va //57//
function of Krkara.
57. Then going to penance grove abundant with fruit, root and
water, there at a beautiful pious region, at the bank of a river, or at a
tHgraw y*lf?tdq i mv 11’” temple -
59. By being steady regularly, besmearing the body with white saptamasya tu vargasya caturtham bindusamyutam /
ashes along with the application of mantra and spreading a Kusa bindumadhyasthamalokya netrabhyani manasa saha //63//
mat or deer skin on a soft seat -
63. The fourth syllable of the seventh class of letters with a
point (i.e. vam), one should see the point within it with one’s eyes
^ ^rrin rimnq i i^o i im attentively.
60. Well worshipping Lord Vinayaka with fruit, root, water idaya purayedvayum bahyad dvadasamatrakaih /
etc. bowing down to the favourite deity and the preceptor, one should tato'gnim purvavad dhyayet sphurajjvalavaliyutam//64//
start with (the practise of) a posture there.
64. Then through Ida he should inhale the breath (air) from
*l®*3<3tas*$<al 3T TOTH WilM |,n outside with twelve matras (measures), then meditate on fire
H^HRH: TjfogR* | I l”° surrounded by a line of flashing flames as in former meditation.
61. He should sit facing the east or the north holding Padmasana repharn ca bindusamyuktamagnimandalasamsthitam /
posture, stretching neck, head and spine erect, shutting his mouth dhyayan virecayet pascanmandam pingalaya punah //65//
and being quite and steady.
65. And meditating on 'ra' with a point (i.e. ram). within the
HTHTHt H HTTT TFHHT H3*HT HTTH l,,c circle of flre thereafter he should again exhale slowly through
HTTTrd Ji?i»jls*<M ^H^THT?5fHHTfHHH I 11’" Pingala.
nasayam tu sada samyak nyasya savyetaram karam / HH: HPH HfSTHH: Tpft: lw
nasagre sasabhrdbimbam jyotsnajalavitanitam //62// Hcff fHNl^ffHTfHgHT H ?t4: 1l^ 11”'3
62. Always putting right hand on the nose and again gazing the punah pingalayapurya pranam daksinatah sudhih /
lumineous orb of the moon at the tip of the nose - tato virecayeddhimanidaya tu sanaih sanaih //66//
TTTTHTT g HHFT HTpf fH^THJHH l,5° 66. Then again inhaling through the right nadi, an intelligent
f5F^HTHTSTHT?sfHH ^HTHTT HHHT HjT 1| |,M person should exhale through Ida slowly.
44 Vasistha Samhita 45
67. For three to four years or even for three to four months he
should practise this process intently six times at every event of three ftmftHMHT '^rt jjtjj xnre. Tjflfl i i* i i*
times a day.
vasistha uvaca —
'jsrej |,¥* pranayamamathedanim vaksyami pranavatmakam /
'Jl/ltrttJHI f-dtlfyrHHtJHM M5,dl|m samahitamana bhutva srnu putraka suvrata ll\ll
* nftustifetiiqi fgnlirljGim: 11
TT TTH TPHH: ufrp: UIUIIillMSJ H'M’M: I 1$ I la
Iti vasisthasamhitayam yogakande dvitiyo’dhyayah /
varnatrayatmaka hyete recapurakakumbhakah /
(Thus, the Chapter II of Vasistha Samhita Yogakanda is over) sa esa pranavah proktah pranayamasca tanmayah //3//
adolescent (of sixteen years) girl. That is denominated as gayatri. TTTTrmiTri Mri: 118 I l,°
tT *pT: lJa
bahyadapuranam vayorudare purakah smrtah /
r-irq^q Ug>q1rt UIUIKtmiW #U$! I R'a I |S6
sampurnakumbhavadvayordharanam kumbhako bhavet /
tathaiva ca punah kuryadidaya purvapurvavat / bahiryadrecanam vayorudaradrecako hi sah //21//
nityamevam prakurvita pranayamamstu sodasa //17//
21. Puraka is defined as filling of belly with outside air.
17. Similarly he should repeat the practice through Ida as in the Retention of air (in the belly) as full pitcher will be Kumbhaka and
earlier. Thus he should proceed with sixteen Pranayamas daily. Recaka may be defined as release of air outside from the belly.
18. People devoted to Pranayama considering it as the highest, 22. The Pranayama which brings forth sweat is regarded as the
purify themselves within a month from (the sin like) feticide by lowest amongst the Pranayamas. Pranayama causing tremor is
rigorously practising Pranayama daily. regarded mediocre and when it creates levitation, it is considered
UI'JiiqiHiert HI-q-rtHui H<*|<*fi| 111 Note : Here the words Adhama, Madhyama and Uttama represent
the first, middle and ultimate i.e. gradual experience of the
pranayamairvisuddha ye te yanti paramam gatim /
practise ofPranayama. One whostarts practising Pranayama
pranayamadrte nanyattaranam narakadapi //19//
experiences all the above mentioned signs gradually, hence
19. Those who are purified by Pranayama, reach the supreme they are called Adhama, Madhyama and Uttama. It is clear
goal. There is no othersav&ur even from hell except Pranayama. from the next verse.
20. Pranayama is a rescue for those who are drowned in the purvarp purvam prakurvita yavaduttamasambhavah /
ocean of transmigratory world. sambhavatyuttame putra pranayame sukhi bhavet //23//
orrqh^t rtht: i*’ 23. O son! as long as the Uttama stage is not achieved, he should
continue the former practice and if he succeeds in practices of the
highest grade Pranayama, he becomes delighted.
hQ:4^xih gNU<5Tl^xJ<*1 f?r TT: 11^ | |*J
Chapter III 53
52 Vasistha Samhita
nihsvasocchvasakau tasya na vidyete kathancana / 29. Until 'Kevala' is accomplished, one should continue the
cTTfNf?f TTmf: WcT 4>drt$»-'Md>M | | |M H cTFT tfcfcf r*%?T fp| crf%TJ XTTTTT^ ls4
MdWcrf cWrf yfrtdlfd fdH?dfct I l?o | |M
tathapi nasyatastena pranayamottamena hi /
tayornase samarthah syat kartum kevalakumbhakam //26// kevale kumbhake siddhe recapuranavarjite /
na tasya durlabham kincit trisu lokesu catmaja /
25-26. At this stage there is complete cessation of respiration.
manojavatvam labhate palitadi vinasyati //30//
Though that both the inhalation and the exhalation are natural
tendencies yet their functions stop after this best Pranayama. At the 30. When the Kevala Kumbhaka bereft of Recaka and Puraka
extinction of respiration he is capable of doing Kevala Kumbhaka. is accomplished, O son ! There is nothing unobtainable for him in
all the three worlds. He attains speed of mind and wrinkles etc. will
Tjmi ipFdT Tj?? TttnyuwmM.
disappear.
yiUlldmfidfMfdrf;: TT rf %^rtfWT5T: I RV9 I I*'9
yfchfcfd Mflmirff ll°
recanam piiranam muktva sukham yadvayudharanam /
•=TK xlfcMKdc^y vpMTTT: «|U|rfdM: 1l$T I lM
pranayamo'yamityuktah sa vai kevalakumbhakah //27//
proktasteyam mahamargo makarakhyo'ntakantakah /
27. The comfortable retention of air without exhalation and
nadam cotpadayatyesa kumbhakah pranasamyamah//3I//
inhalation is called 'Kevalakumbhaka Pranayama'.
54 Vasistha Samhita
Chapter m 55
31.1 have explained to you this grand path named after letter
gtTUTTfr fqqtjtzrr tjij): iw
'M'. This path ceases death. This Kumbhaka Pranayama begets Nada
<7I^MiyfHHIH4>M^ l"
(an inner sound).
qpswi-j fiowjcl gpj cT^ OTTzfrT I 1$?, 11"
UIUM44MH HTTT ^ l'’
karanani vasikrtya visayebhyo balat sudhih /
TTtr mUTJrakFT: MbjijcqqmH*: 11?? 11”
apanamurdhvamakrsya vayumayurvighatakam /
pranasamyamanam nama dehe pranadidharanam / vahnisthane nirudhyeta vayum tatraiva dharayet //36//
esa pranajayopayah sarvamrtyupaghatakah //32//
36. Restraining forcibly all the senses from their objects, drawing
32. Pranayama signifies retention of Prana etc. within the body. upwards the vayu Apana which is noxious to life, a Yogi should
This is the path of conquering Prana which annihilates the death stop it at the place of fire and fix it there only.
completely.
6fc1l«rt a)t|<)c^ M«J®U|ir<<*TU||fH xT l*'
U|UMq)q|<j cTS*nfrT HTTH: 11?? 11'* aifBIWJIM'jj srfif H^Hf'WTT xr xTgjqj | |^vs 11*’
33. Beside this, I am explaining to you briefly some other ways angusthabhyamubhe Srotre tarjanlbhyam ca caksusl //37//
sUrtrid M MMIfSt MrRjMj<^ffyHM I5'' 3l*jijrHacj ^TT^: jje^^fcct, TTfqTT: I l^d 11**
angusthe nabhinasagre dharanadvijayisyate //34// 37-38. One should close well ear etc. sense organs by both hands.
34. This Prana may be conquered actually through the air drawn He should close up to his capacity the ears with the thumb, the eyes
inside from outside the body and filling of stomach, then with the forefingers and the two nostrils with the middle finger. By
concentrating it at the toe, the navel and the tip of the nose. this act a Nada, (sound) resembling a pure crystal, is produced.
I l?<l 11“'
evam vayujayopayah sakyamasanamasthitah //35//
“brahmarandhre susumnaya mrnalantarasutravat /
35. Such a conquering of vayu while sitting in a suitable posture.
amurdho vartate nado vi nadandavadutthitah //39//
stem, the Nada diffuses upto the head raised like a Vinadanda i.e. 42-43. Being purified though Pranayama exempted from
rod of lute. Recaka and Puraka i.e. Kumbhaka, one should press the subtle nerve
of the perineum situated below the testicles, by the sole of the left
(foot) and putting the right ankle on the left in between the (calf
iTTHT JJ lai
muscles) and thighs, join them tight, putting off any cavity.
HfUC^Irl iTTTt i iko i r
Note : Here Vasistha has mentioned only the process of the posture
sankhadhvaninibhascadau madhye meghadvaniryatha / and has not given any name to it. From the verse 66-67 of the
vyomarandhragatevayau manasa ca sahendriyaih / first chapter of the same book it is clear that this posture is
brahmarandhragate nado giriprasravanastatha //40// nothing but Svastikasana.
40. In the beginning (the nada) resembling a sound produced •HM'/l4^517: HH^i: «h1<T: I4
by a couch blow (is heard) and in the middle resembling the thunder
^THTT tjfsm iT?F I I** I l“
(is heard). When the air (Prana) enters the hole of vyoma (Susumna)
samagrTvasirah skandhah samaprsthah samodarah /
together with the mind and senses then that enter Brahmarandhra,
netrabhyam daksinam gulpham lokayeduparisthitam //44//
the nada is produced resembling the sound of mountain stream.
44. (Then) with erect neck, head, shoulders, back and stomach,
rt4H-4l HT^frl-T ftJTHf TT^rT l1*'
one should look from both the eyes at the right ankle placed upward.
■/if'MHlrfTflM W^T fH-fgq: I Itf* 11‘°
MTTTT 7TT?f
tadanandi bhaveddehi vayustena jito bhavet/
3TTTT^3^rakT7# farfbr^ra: I Itt^ I l“
yoginastvaparehyatra vadanti samabuddhayah //41//
bhavayan manasa sardham vyaharan pranavaksaram /
41. Then the Yogi attains bliss, conquers the vayu. However
asane'nanyadhTraste rahasye vijitendriyah //45//
other yogis who are equanimous speak as follows.
45. And sitting m seclusion on a mat with subdued senses and
Tntnrqitm/i: tjjtt
concentrated mind one should mentally repeat the letter Pranava
11**11*
(Om).
pranayamaparah puta recapurakavarjitah /
daksinetaragulphena sivanim pTdayecchiram //42// 3tItjf4MHfH UIUIfH^HlP.lfc* HH: I4'
HH frfw | 116*
ayurvighatakrt pranastvanenagnikulam gatah /
adhastadandayoh suksmam savyopari ca daksinam / vayustisthati tatraiva vahnina saha niscalah //46//
janghorvorantare tatra nikhidram bandhayeddrdham //43//
58 Chapter 111 59
Vasistha Samhita
46. Through this process of Prana (i.e. Apana) harmful to With this concentration at the middle of navel, the air attains circular
longivity reaches the region of fire and stays fixedly there only form and there is an increase of heat because of which indeed serpent
together with fire. (kundalini) gets awakened.
T: I Itf'S I |”
47. The fickle minded person should go on practising this as 51. Having awakened when it (Naga) starts throbbing one
long as he conquers the fire. Then slowly he should rise his Prana should, while meditating contineously on indestructible 'Om’, raise
from the abode of fire. the air from there to Branmarandhra within susumna.
tisthatyasmin jagatpranah kandanabheradhastatha //48// dharayedvyomni viprendra sagnim pranam samahitah //52//
48. And because the universal Prana stays here below the navel 52. O Prominent Brahmin ! He should then raise the air with
of the Kanda he should fix his vision at the navel aml mentally recite fire to the head with concentrated mind and hold the Prana with fire
Pranava in mind. cautiously in the ether.
TT<^T HTftwSTT^ UTTu)4j MTTnT: I |y^ 11« TTTTSSHTT 7THH HH H«IT ^fffk ^TTT: > 1^5 '
+us«l Tnfir Hfi’TgT -H 7T?TTT: |,a 53. In the ether filled with that, the etemal soul (self) shines with
its body possessed of all the accessories and sub-accessones like the
HTT: 7T HfiFTT HHT: Trafaj HTfk HT^HT I mo 11'4
sun in the sky.
kundalim yati vahnisca dahatyatra na samsayah /
tatah sa vahnina nagah prabodham yati vayuna //50// 7T7f7 farf7T7jeT2&H 7TTZTHT flHMTH l’°s
3TT^T7l FTqiH-% WlrMM |”° 59. He should see all, whatever he sees, as self in the self. That
3^TTTt »T#H H MHvil^'iTFT srffrT I me, I |w is called Pratyahara by the great souls conversant in Yoga.
dehatite jagatprane Sunye nitye dhruve pade / HFTTfrT znfn f-TrUifr ftri%HifH wlfcuim ltw
akase paramanande svatmanam yojayeddhiya / ^HTTTTHFTPJFTH FHTTT HFfefaHI lw
brahmaivasau bhavet putra na punarjanmabhag bhavet //56// TTHTTFTTf wfcr TTfjfrT -!ll»ITJIfcJHHHHM I IS,o 11”°
56. O son ! Intelligently one should merge one's self in the karmani yani nityani vihitani saririnam /
blissful, body transcendental universal Prana, void, eternal, teSamatmanyanusthanam manasa yadbahirvina /
immovable, the permanent abode. Indeed one will be Brahma and
pratyaharo bhavet so’pi yogasadhanamuttamam //60//
shall have no rebirth.
60. The performance within the self, with mind and without
3rT)T^rTTpT -cJrtiiR qhl$-|Pr TT'fhFT |w any external (aid) of all those actions which are all prescribed
MrHieKlH; x|«U|R ,$JU|tc||WJ.H<lFur xj | mv9 I |”’ obligatory for human beings is also called Pratyahara - the excellent
means of Yoga.
uktanyetani catvari yogangani tapodhana /
pratyaharadi catvari srnusvabhyantarani ca //57// TTHTTFTT Hjmfo TTTJrTT zftfrTH: TRT l’”
57. O hermit ! These four components of Yoga have been said 3TKI44ITT Hg|ifi44«TI-lH TTTFFtT l’”
so far. Now listen to the four inner components, Pratyahara etc. WTIHW TSTTHTH '«Mlf«T TTHTTFTT: TT xffrTlT: I 15,^ I |”»
62 Vasistha Samhita Chapter III 63
pratyahararn prasarnsanti samyuta yoginah sada / 64. The root of the palate, the root of the nose, the middle of the
astada^asu yadvayormarmasthanesu dharanam / eyes, the middle of the brows, the forehead and at last the head. 0
sthanat sthanat samakrsya pratyaharah sa cottamah //61// best monk ! these are the vital places. Listen to their measure
separately.
61. All Yogis agreeably do appreciate the Pratyahara which is
characterized by the holding the air at eighteen vital places and there Wf&'d TTT^TTT TJ?I^ -RJTH H fasrFT |w
after withdrawing it from each and every vital place - that is also TTKFTTR g TTraifrtHrjgdH^ I 15,I l'”
said to be the excellent Pratyahara.
padangusthattu padasya prthak sthanam na vidyate /
Note : Through the next thirteen verses the seer elaborates the
padanmanam tu gulphasya sardhangulacatustayam //65//
eighteen vital point in the body with their locations distinctly.
65. The place of foot is not separate from the (place oft toe. The
T* ^ tJTgTmzit rTsfcr xl |w measure of ankle is four and half fingers from the sole.
f-dcdi^ ^T tI ^ I IV? I t”s
TOT ^ far&i ^ qjlifrcW
padangusthau ca gulphau ca jahghamadhyau tathaiva ca / 'djjiMtHi Z4H^t?u<;pii^ rtH^ 1155 | |M*
cityormule ca janu ca madhye corudvayasya ca //62//
gulphajjanghasya madhyam tu vijneyam tu dasahgulam /
62. The (two) toes, the (two) ankles, the middle of the calf, two janghamadhyaccitermulam yattadekadasaiigulani //66//
the supper calf, the two root of the knees, the two middle thighs;
66. The middle of calf is measured ten fingers from the ankle.
MNHcT rtH: TTgJI-*fr4^ ^T l,M From the middle of calf the base of knee is eleven fmgers.
•TTfir xT ^TT ctrTT xT I 15,? 11”0
68. O son ! the bottom of anus is nine fingers from the middle netrasthanam tu tanmuladardhahgulamitisyate /
thigh. And the centre of the body is two and half fingers from the tasmadardhangulam viddhi bhruvorantaramatmanah //72//
bottom of anus. 72. The place of eye is half a finger from the root of nose and
know that the middle of one's own eye brows is half a finger from
^gHtHm, Hi«rT '
one's ocular spot.
fa?taT ttot 1iVl11'*0
wic rf ^}d14«Ti<j«^ Ml^'|,*u
dehamadhyat punarmedhram tadvat sardhanguladvayam /
rowicialHHfl % | H95 I l’*4
medhrannabhisca vijiieya tatha sardhadasangulam //69//
69. Similarly the penis is two and half fingers from the centre lalatam tu bhruvomadhyadurdhvam syadangulatrayam /
of the body. Also the navel should be known ten and half fingers lalatadvyomasamjiiam tadangulatrayameva hi //73//
from the penis. 73. The forehead is three fingers from thc middle of brows. The
head, which is denominated as Vyoma, is similarly three fingers
•■4i3<i?ll{j c’> HT4£*TTZt ^ fe'd'lTTH lw'
froni the forehead.
HjMp’TCd ^mZTFT I |V9o I |w,
70. O.best Dvija ! the middle of the heart is fourteen fingers sthanesvetesu manasa vayumaropya dharayet /
from the navel and similarly the jugular cavity is six fmgers from sthanat sthanat samakrsya pratyaharottamo matah //74//
the middle of the heart. 74. By mentally imposing vayu on these spots, one should
concentrate the air (Prana) on these spots and should withdraw it
felT Zfc* lw}
from each and every place. This is supposed to be the best
g ^TSIill tfoTTTT I IV9* I lW¥
Pratyahara.
kanthakupattu jihvaya mulam syaccaturangulam /
ZT Ti^ feglH TTl'Milfd TTSTTfeftr l,M
nasamulam tu jihvaya mulattu caturangulam //71//
7T ZTT^T aUTTTd yHdidclcl TTrT: I |\9«* | l’''’
71. The root of the tongue is four fingers from the jugular cavity
and the root of the nose is four fingers from the root of the tongue. ya evam kurute vidvan yogameti yathavidhi /
sa yati brahmasadanam punarnavartate tatah //75//
H lws
75. The wise and leamed person, who thus practises the aforesaid
HWIdMijj-ff fafi? %h1<tTTHIc+H: I IV9^ I lM'
Yogic functions as prescribed, attains the celestial abode never to
return from there again.
66 Vasistha Samhita 67
tigsjf.seiTO':
Vasistha uvaca —
Vasistha said :
HHH: fwfH7TcM I*
HTTTTTT yhzTH Hr^u1i|}||«|i4^r<fiT: IRIC
6<;<1.S84l'Tnie»)i?1 tl£l£j|+i$iMHum
N
hrdaye’thantarakase yadbahyakasadharanam /
esa ca dharana prokta tathaivakasago bhavet //3//
5. Moreover, concentrating the five deities of these (five letter 'ya' at the air and the letter 'ha' at the ether.
anus is the place of water. From anus to heart is said to be the place fire, the mahat-tattva at the air and the un-manifest highest Lord at
7. From the middle of heart to the middle of eyebrows is the 10. Taking air (Prana) to the earth together with the letter (la)
place pertaining to air and from the middle of eyebrows to the head and deity (Brahma) retaining it for five Ghatikas (two hours), he
may get victory on the earth element.
70 Vasistha Samhita Chapter IV 71
1
H*>c l Wln : vehicle etc. who could retain the air (Prana) at their five spots.
14. Imposing the Prana at the ether together with its letter and 18. A meditator should practise meditation only after being
deity, if he retains it for five Ghatikas, his excretion will be less and distinctly cognizant of the vital spots in the body, the system of
within a year he shall be liberated even while alive. Nad is, places and functions of the Vayus (Pranas).
Chapter IV 73
72 Vasistha Samhita
tadeva dvividham proktam sagunam nirgunam tatha //19//. sarvadharam jagadrupamamurtamajamavyayam //23//
19. Meditation may be defined as a true understanding of one’s 23. Blissful, ever new, permanent, cause of all being and non-
ownself by mind. That very meditation is said to be two-fold. Saguna being, substratum of all, assuming the form of the umverse, abstract,
tTHTTT55^W?T TT^JrT^felrPT
1i i',s
TfarjHlrHfa WrTPT eTPT HrT TPpt TtfPT I l?7 I lM
vasudevm jagannatham narayanamanamayam /
caturbhujamudarangam sankhacakragadadharam //27// manasa"lokya devesam sarvabhutahrdisthitam /
so'hamatmani vijnanam dhyanam tat sagunam smrtani //31//
27. Seeing with mind Vasudeva, the lord of the universe,
Narayana, pure, with four hands, having the magnificent body, 31. The master of all deities and residing in the hearts of al)
wielding a conch, a wheel and a club. beings, experiencing in the self one’s identity with him (as attributed
Saguna Dhyana above) is supposed to be the (meditation with
attributes).
3lWr«ggRT fgwf I \?6 I f"’
Note : Now the second varity of Saguna Dhyana is being described -
kiritakeyuradharam padmapatranibheksanam /
srivatsavaksasam visnum purnacandranibhananam //28//
WaWrTTTTf^' 11?711^
28. Wearing the crown and the armlets, having the eyes
resembling the lotus petaks, with the chest marked with srivatsa as hrtsaroruhamadhye'smin prakrtyatmakakarnrke /
an emblem, Visnu with the face resembling the full moon - astaisvaryadalopete vidyakesarasamyute //32//
flW JjftjffHHH, I"4 32. Within this cardiac lotus having the inner stalks in the form of
ir8iim Prakrti possessed of the eight petals in the form of eight divine powers
(Anima etc.) possessing the filament in the form of spiritual learning.
padmodaradalabhaustham suprasannam iucismitam /
suddhasphatikasamkasam pitavasasamacyutam //29// tfHHItfc HgrHW U|U|IHIHUaff«W I1,1
29. With the lips resembling the inner petals of a lotus, very HgictP?! 'jcrc^'ri W^njnoH I
nirvatadipavattasmin dipitam havyavahanam / 39. Similarly within the middle of eye brows, seeing by mind
drstva tasya sikhamadhye paramatmanamTsvaram //35// the self in the form of light, the cause of all like a pillar raised from
the middle of the body to the head -
35. Fire kindled in it like a breezeless lamp and seeing within
its flames the supreme self, the Lord -
41. Or, within the blowned cardiac lotus, possessed of eight 45.1, myself am the supreme Brahma only, I am the imperishable
petals and the filament of the inner stalks, located in the centre of supreme self. ‘such’ a feeling is called Saguna Dhyana.
lunar circle,
tirf ttumHidjrjtrvt^d i"
TTcT Wl^rfd^cl H -rf?KT: I IXS, I l"
42. (Seeing) oneself in a miniature as the imperishable enjoyer, within six months. No doubt, he will be liberated from worldly
embosomed with the rays of moon. diffusing nectar. bondage, while even alive, within a year.
KTTHifg %
fa TTffiTTZI
TTffiTTZT HtMHI'IWqkPT
HtMHI'iwftePT I mtf 11,°'
hiranyasmaSrukesam ca hiranmayanakham harim /
dhyanameva hi moksasya mahamargastapodhana //54//
kalpantanalavadvarnam srstisthityantakaranam //50//
54. O hermit! Meditation alone is the high way to salvation.
50. Hari having golden beard, hair and nails, having the
complexion of the fire coming forth at the end of kalpa (the time of WJI-fHI-fd TTff^T *jf% Tll-rfl? TJTZT: |,0°
destruction of manifest world), the cause of creation, sustenance dfHld dWfq UJHlfcl I mS I l,o£
and destruction -
dhyanenanena saurena muktim yantiha surayah /
TJ3,4j|a>dPH'HHHH l,°' tasmat tvamapi viprendra dhyanameva samacara //55//
q4j'l<H<tfrm8T TfacMd.i'HqyfiH i m* 1l,0,
55. Through this solar meditation the wise persons attain
padmasanasthitam saumyam prabuddhabjanibhananam / salvation in this world; hence, O distinguished Brahmin ! You also
padmodaradalabhaksam sarvalokabhayapradani //51// practise only meditation.
51. Seated in the lotus-posture, gentle, with the face resembling
3HII*lfq dt^ll^WriHlfH yfHHdH l,‘>'
a blossomed lotus, the eyes resembling the inner petals of a lotus,
iJtedldfdlfH dydTIHfdlir«l TT I IVfi, 11,,°
making all the beings dauntless,
anyanyapi bahunyahurdhyanani munisattama /
fdvHIHH TT8T TTyfcpPFrT xT mft^lH |,oS
mukhyanyet5ni caitebhyo jaghanyanitarani ca //56//
7TcH(!fHHI*iu| ft.fkl^fd'ijrUdH I | |,<,,,
56. O excellent sage ! There are many other meditations which
vijanantam sada sarvanunnayantam ca dharmikan /
are spoken of, but these above mentioned are the prominent ones
sarvaratnasamakirnam kiritadyairvibhusitam //52//
while rest are insignificant.
52. Beset with jewels, adomed with diadem etc., always
TTHTfaqgpTT clfi^
knowing all and elevating the righteous persons.
IIVVS I l’”
wrrtprf qmrT TT^ T^qTTTTffiTTmr |,°l'
samadhimadhuna vaksye bhavapasavinasanam /
TTtSlPTTctfk TTT cffe: TTT tT SZTPT TTTTTZpf I 1|,°t'
bhavapasanibaddhasca yathavacchrotumajhasi //57//
82 Vasistha Samhita Chapter IV 83
57. Now, I shall speak of Samadhi that ends the worldly trap. dhyayannatmanamanandani satyajiianamanantakam /
As you are entrapped in worldly chains it behoves you to listen brahma nirgunamatraiva samadhim samavapnuyat //61//
58.0 dear son ! You being possessed of Yamas etc. conquering hrtpadme paramatmanam vasudevam savigraham /
the Prana, subduing the senses, being associated with Dharana and dhyayannatmanamatraiva samadhini samavapnuyat//62//
Dhyana practise Samadhi. 62. Meditating on the self the embodied supreme-self Lord
59. Samadhi is the state of identification between the individual- dhyayan vaisvanaram tatra samadhim samavapnuyat //63//
self and the supreme-self, the identity of the individual-self with ihe 63. Meditating on the lord in the forni of fire merged in the
supreme-self is also called Samadhi. flames, dwelling in the middle of the cardiac lotus, there he attains
Samadhi.
SITMM W HrHHlftlWOT H?JT l"tt
KH^HIHTTftr 7TWP3J HFMmSSHTT Mrft H^TT I IT,o I \ut 3TTTHFT iT<qiMWHtjdl^d^ftHH l”1'
dhyayan yatha yatha"tmanam tatsamadhistatha tatha / raran *JTHtW HHlftl HHdiytHld I IE,>T I |w
By meditating only one should settle the self in the supreme-self so 64. Meditating on the self the embodied person staying in the
that it could never be separated. cardiac lotus, dipped in nectar, here only he attains Samadhi.
67. O Tapodhana ! Thus you have been spoken of the most srnuyadyah sakrdvapi yogakhyanamidam param /
secret knowledge with eight components which is pious, meritorious samyak vicarayedeva sa ca sarvajnatamiyat //71//
and destroyer of sin.
71. If a person listens to this discourse on Yoga and ponders
well over it, he attains omniscience.
Thus, Chapter IV Vasistha Samhita Yoga Kanda is completed. 1. Thus advised by Yogi Vasistha, the great-soul, his son Yogi
Sakti, again asked the question to his revered father.
*****
JlfrT^cJlTjJ -
Sakti said :
2. If a soul (atma) is transcending gunas, is immaculate,
everblissful, devoid of old age, immortal, then O father, what is
being born or destroyed and where it stays after death.
5. That very one Jivatma which pervades in different beings, H*mTTT«TT9d««T 'HTTTH I
appears as one and many like the moon’s reflection in the water.
rTH*Tf g HffTTT53TmT =mHTHT«n H wff I H I lW
bhrantyarudhah sa evatma jivasarnjfiastatha bhavet / 9. Similarly, there are four states : (i) Waking, (ii) Dreaming,
yatah ksetram vijanati tasmat ksetrajna ucyate /16// (iii) Sound sleep. The fourth state is denominated (as) Turiya (after
6. The same atma is named jiva when enwrapped by delusion. its number). There is no fifth state.
As it is acquainted with the body (ksetra) it is recognised as a THjfaftT dlfU}MT*T ^Tti^fMi: TTHTtfrTHT I l^o I l"
(ksetrajna) knower of the body.
svapne'pi bahyasunyasya bhokturbhuktih prakirtita //10//
afcrahTrfirfH ttsj Tpmpnr i”
10. In the dream also enjoyment is experienced by the enjoyer
U)'UMI'«T=tTT w TJUlfe "5T TTZT^ ^T l,v
though there is no external object.
'TfmTTHH^jf^Tfsrf^’TfnTTra^: I H9 I l”
90 Vasistha Samhita Chapter V 91
^ffTT: WMTwiui l,B 14. ln this way only the jiva moves (in different bodies) until it
fJftorTszf fsRFf 'tWmKrT: 1l^ 11” realizes the complete cessation of its action. After the cessation of
action the soul attains purification and thus puritied soul realizes its
susuptih svatmarupena nirvyaparena samsthitih /
own-self.
turiyakhye bhavedatma vinasto bhavabhavatah //11//
mmfrnrti^ci TPrar iw
11. Susupti (sound sleep) is a state wherein the atma (soul)
gfclW 1HS 11"
stays in its own real form devoid of any activity. In the stage of
Turiya the soul frees itself from the worldly existence. dhyanayogabaladeva bhavenmuktirhi nanyatha /
ksetrasya nasakalastu jnayate kalasucakaih //15//
&hi$) fwfirew m i”
ftf$$lt1hfW:wRd:TMH: W(T 11^11” 15. The salvation is attained only by dhyana yoga, not otherwise
and frorn the time indicators the time of destruction of the Ksetra
ksetranase sthitistasya vayavye taijase'pi va /
(body) is guessed.
suksme lihgasarire'sminnavacchinnatmanah sada //12//
MtAatiRifa iJO
12. After destruction of the body this soul is limitted by the
TJTcTH eHf H&T tTraiT 7TTOT lTnra&T 11^ I |«
subtle and causal body and resides in air or fire.
cihnairabhyantarairbahyairjfiatva gacchedyatharuci /
Note : According to Indian thought there are three causal bodies -
yavat ksetrl bhavet tavat sadhyam sarvam prasadhayet //16//
iSvara, atma and prakrti.
16. By understanding through the internal and external signs of
time(death), one should act accordingly. One should perform all
mwMiiw$ii^ Mgiw fKtrfer tt i 1*3 i i,h the duties and worth doing acts whilst one is endowed with the body.
resumes the another gross body. of the body (ksetra). For, the embodiment (ksetrayoga) is quite
difficult to attain.
Vmte Mrcf^KrjMpeW: 1”
tTcTFTT gffTTUT: OTT: ^T^TT df^^TcH: l”
^fersri^TW5jfer: 11VX I |w
^fsTTTTTT WT: »JKT: ^T^ dlftmT: TJfTT: l”
evameva bhramejjivo yavatkarmapariksayah /
f^gmf faKrlJ 11*4 11”
karmaksayadatmasuddhih suddhenaivatmvedanam //14//
Chapter V 93
92 Vasistha Samhita
21. With the help of those signs one can know the time of (ones)
bhutanam ksetrinah sresthah ksetrinam buddhijlvinah / death and may attain the supreme goal after being free from fear of
buddhimatsu narah sresthah naresu brahmanah smrtah / uncertain death. Now listen to the internal signs in it which are
brahmanesu ca vidvamso vidvatsu krtabuddhayah //18// brought out in consequence of the movment of Vayu (respiration).
18. The embodied soul (corporeals) are superior to ail the beings
^FJgrcfrT ^fFTSJHTMTT^iT'MFTRf: I**
(incorporeals) and the intelligent creatures are excellent amongthe
dfez-dgr Ttt^T %qifiy£j?R«TH: 11?9 11”5
corporeals. Among the intelligent creatures the human beings are
prior, the (Brahmins) leamed are regarded superior among the human vayuscarati dehesmimscandrabhaskarabhagayoh /
beings. So the men of learning are superior among Brahmins and bahirantasca sarvesam kesaiiciddehamadhyatah //22//
among the leamed ones the people with firm resolution are superior. 22. Vayu (Breath) moves in and out in this body through Candra
(the moon) passage and Bhaskara (the sun) passage. It moves in the
middle of body (susumna) of some exception beings.
pt fofidd h steftrF ftra# I 113°
19. The doers of an act are better than the men with firm visani bhaskarabhage syat somabhage’mrtani tatha /
resolution. The person conversant with brahman are superior among tayoh kalavasannityam caratascandrabhaslcarau //23//
the doers of an act. There is nothing else in this world which is
23. This Vayu in the right (sun) passage is poisonous whereas
superior to knower of brahman.
it is nector in the left (moon). Because of the regulation of time
(death) both the moon and the sun move constantly.
erra^fgTHw hJm/iu: tafnffT igt 113*11 nasamadhye vahedvyomni vyomamsastu tada bhavet //37//
ekaikasmin bhavantyatra raSau bhutani panca ca / 37. When the rise is water element in Ra§i occurs the breath
vayurvahnistatha bhumirapah khamiti panca vai //34// proceeds through the lower side of nose. When the ethereal part of
Rasi is dominant the breath passes through the middle of the nose.
34. The five elements - air, fire, earth, water and ether reside in
each of these Rasis. ‘i^'4 ^ ^T: g>'4: I**
-dl-hO-ft oqfMUsHI rr^rff T«JrTT I I^U. 11" gururahu ca vayavye carato’gnau bhrguh kujah /
bhumyatp budho ravirjneyau jale candrasanaiscarau /
akase vigraham vindyat evam sarvesu rasisu //38//
98 Vasistha Sarnhita Chapter V 99
38. Guru (Jupiter) and Rahu (Seizer) travel along the breath of evam rasisthabhutesu grahodayavasad budhah /
air element, Bhrgu (Venus) and Kuja (Mars) travel through the fire subhaSubham tada jnatva prstah sarvam vadettatah //42//
element. Budha (Mercury) and Ravi (Sun) through earth and through
42. Thus a wise person according to the rise of Grahas in
water, Candra (Moon) and Saniscara (Saturn) travel, and no planet
different elements on the Rasis should know good or evil effect and
(Graha) travel through ether; accordingly one should know in all
should explain all that when he is asked.
Rasis.
^TVfTerfcTHT^ W\ |<¥
I l?7 I l'*'*
wn M^lfw H^TST^ f?JT 11*? I l4''
puvoditastu sarvatra saumyah papastvanantarah //39//
yatra vayusthitistatra prasta cecchubhamadiset /
39. Aforesaid Grahas in the same order are auspicious and useful yatra bhage marunnasti tatrasthasced vrtha bhavet //43//
everywhere while the other are evil.
43. If the inquirer holds the direction in which his breath moves
TTf: cpTl' 7%: ^fSTUTW: ^piT: I1*4 the replier should proclaim a good fruit for him and if he holds the
^ 7prra?T: I l*o I l8' direction which is not occupied by breath, the answer of his query
will be of no avail.
rahuh kujo ravih saurirete daksinatah subhah /
gururbudho bhrguscandrah savye saumyah subhavahah //40// 3TTT ^IWTfjTHlTf. HoyfMdfRdM, 11** I l“
40. Rahu, Mangala, Surya and Sani - these Grahas are beneficial agram daksinamityuktam prstham savyamitiritam //44//
on the right (nostril). Guru, Budha, Sukra and Candra are beneficial
44. The front side is considered the right and the backside is
and auspicious on the left nostril.
said to be the left.
‘Jlllfcj ^pi^T: TffTZTT: TTTIVirtlRrcJl) I60
3TTT7«jf vfe TTFT ^fgJUIHH VR*TT |“
TT^Tf 7pi?T: 7I# f^Wr^jpiT^T: I 1*7 I \il
entrance (inhalation) and inauspicious on their exit (exhalation). answer will be the same as of the right breath. If the questioner is at
the back, the answer will be the same as of the left breath.
7lf?IW*j<^ *Jf?'l<J4H}ll<i tfH: \i?
?pTT7pi H3T HTTHT TT^ H^HH: I 1*7 | |<5 iffHH ^SfT ^ tTHTiy^ui H«IT I4'
48. Even though the breath flows in the left nostril but there is xTH«T «rRT7T: ^TfsTHTT: I m? 11,0,
the dominance of air and fire elements the wise should not proceed trtiye caiva rasau tu yatraduhkham bhavisyati /
on a joumey. In case one undertakes that by delusion, even Brahma caturthe dhananasah syat paficame desavibhramah //52//
would not be able to save.
52. If the breath progresses inconsistent with the regular third
tnfil# dl6U|i$l xT wf ^UTTIUHH l'" Rasi of the day, it would cause a trouble in the journey and
ottlni^hfa h n^Tsi ^rfn^fn hhth: i itt<? i i" inconsistency in breath movement in the fourth Rasi of the day would
result in loss of money and that in the fifth Rasi of the day would
parthive varunamse ca gamanam sukhasadhanam /
cause going astray.
vyomanise'pi na gantavyam kadacidapi yatnatah //49//
xj TTrmFT: T4TH TTF^ TtHTTm: l,OJ
49. While the breath moves through the left, during the terrestrial
3TF^ tTT’tf fd-insWA «[f^TT3HH I m? 11,°'1
and the watery part of RaSis, the journey becomes pleasuresome.
One should not attempt journey in any condition, even during the sasthe ca pratyavayah syat saptame rogasambhavah /
internal signs, he should remain fearless, content minded, conflict- TT^HTTTfH TrfiH HHnfHHTTTTHH I \C I l”
less and controlled senses -
idamagre sadevasit saumya janmadikaranam //8//
PdKjTt,*Mtru| fHHFTfHfHH#T H l'
8. O amiable son, in the beginning there was ‘sat’ alone and
HfrfH dtMWR HPH ^TTTT 11*11'°
was the cause of birth etc.
kurvan vidhyuktakarmani nityanaimittikani ca /
<*>l<unqHC1sl'ji l'*
yogena paramatmanam guhayam prapya cetasa //4//
H^H4lPHPa HfTT HrHHT^HHTTHHH 118 I lM
4. He should perform daily and occasional duties as enjoined
karanadabhavadbIjam caturvarnatmaksaram /
by scriptures and reach the intemal sphere through the practise of
tadetadomiti brahma brahmajnanaikasadhanam II9II
Yoga and (thinking about) paramatma-
9. From this cause the seed was born, composed of four letter
HTT^TUT cwneifrlH: l"
syllables. That is ‘Aum’ which is Brahma and the only means to
tjrfST HTT% afll PiwMHSJi',*jrl: 'TOTTT I m I l,?
attain knowledge of Brahma.
tarakena japennityam jitasuh kamavarjitah/
zfH HTHfHT fHSTTT: 7T^5T M<Hl*j<iH l"
japedva tarakam brahma niskamascacyutah pathat//5//
H^H^ H?T»jHH HH TTTH: P°
5. Controlling Pranas, one devoid of desire, should perform
HH^HfHT fHHT fHTH H# HSHlfH TT3JTJJ I l^o 11"
Japa of Taraka (Om) or should chant the Taraka Brahma without
yena pasyanti vidvamsah sarvajnam paramamrtam /
expectation of fruit and (by being) un-swerved from the path.
tadetad brahmabhuvanam pranave yatra surayah /
prapasyanti dhiya nityam tatte vaksyami samsrnu //10//
^T HftTT HIT TJTF TTsftTTH TmH ^TT 11^ 11,¥
10. By which knowledge the learned perceive the omniscient,
sa kalam tamatikramya dirghayurbrahmavidbhavet / the supreme immortal. The sires through the intellect ever observe
iti brahma mama praha samksepat pranavam pura 11611 in the Pranava, this, the abode of Brahma, that I shall explain (to
6. That death would be overcome by him and he will attain you). Listen it with balanced mind.
long life and will become a knower of Brahma. Thus long ago
HTfH <H3IH l”
Brahma expounded pranava to me in short.
«Jlrt4JTJun"l'»>i4l TTfH^ H HHSTTH II8T 11,}
HH^ # TTHSHTfiT -?JUT Tpl HFTTTH 1 Ifc 11*
samharasamj hakam capi vyahjanam cardhamatrikam /
tadaham te pravaksyami srnu putra mahamate lllll balasuryapratikalam sabindum ca tadaksaram //11//
106 Chapter VI 107
Vasistha Samhita
11-12. The consonant having half matra, known as destroyer, 15. O Sakti, one who wants to perceive that black and browny
lustrous like the rising Sun, that syllable accompanied with Bindu, immortal one known through Agamas, can be perceived only by
that also known by Omkara, the cardinal flame becomes visible in Ornkara.
the form of Bindu, to the one who has controlled breath and balanced
aftfTft HT^zfl HsfhSTJHTSTT: l”
one's mind at the end of the sound ‘a’.
^THTTTHH: THWf: W I 1*5, 113*
bindorupari nadasca suddhasphatikasannibhah / 16. Onkara is the word denoting him, Rudra the immortal and
visuddhacetasah sakte prakasayati cetasi //13// immutable, is the meaning. So said Brahma the knower of the end
13. O dear Sakti ! The crystal clear nada (which is) above the of Vedas in its entirety and the seer of righteousness.
bindu reveals in the heart of the person who has pure mind.
TTTfWHTsfa fefTfT: TT^T UUIdMfWrlT: I3"
tasmin visvadhiko rudro maharsih krsnapihgalah / 17. Even the scholars profound in Samkhya etc. always
urdhvareta virupaksastisthatltyahuragamah / meditating on Pranava, behold through the eye of wisdom, the great
agamantaikasambodhyo rudra eva na caparah //14// God above the Nada.
14. Therein stays Rudra, transcending the universe, the great sage, JtfPZIT btTIMKdluJ^fdJl^T: TmHTgTt: 13a
black and brown Urdhvareta (one who has developed one's inner
HrTOT MUMJM^T •I
energy by controlling erotic urges) with the eyes of varied hue, thus
slaghya vyasadayopyetairvisuddhah pranavaksaraih /
has been said by Agamas. He is Rudra alone and none else is known
by the Agamas. cetasa samprapasyanti nadante vrsabhadhvajam //18//
mystic sounds of Pranava behold mentally the Rudra at the end of 22. He is the Lord - the master of the whole universe and the
Nada. enjoyer of the universe propitiatcd God Rudra surrounded by the
crores of Rudras - is pleasing to all.
'MiPniMutdlfMHlM |54
%
^tt^th JTimfa 11^ 11}' <m>Fchw Trfiret i*t
the Tryambaka (Rudra, the three eyed). stands in the presence of the one with concentrated mind. Therefore,
you too thus behold him within the forehead.
3T^TT xjfll fT%TT WJNM TJ: TTOT^ I Ro I |*} ^ «nonT: ^ftTT I*4
feiFT fdfyH-yidijfuxtj^gr tamr i"
tamagamantat samsiddhamamrtam krsnapihgalam /
fdfirafn g %*3TdTT qVifHBtamrwm i i i"0
ohkaram murdhni niksiptam dhyayan yah pranavam japet //20//
iti me brahmanah kosam kosastham paramamrtam /
20. He who chants Pranava meditating upon the Ohkara, the
vidhaya vidhivannyasamrsicchanda£ca daivatam /
black and brown immortal described in the Agamas and established
in forehead. viniyogam tu visvatma yoganistho'bhavatsvayam //24//
MTHIrMIH TTTMH^fctU^M l”
TiqffvT ls5 that one overcoming death will attain long life and will be knower
of Brahman.
^ xT ^THf^TSI TPrf^nf I l^'S I lv*
jitasureva karyani sve sve samhrtya karane / TTfjffT "pRT I l$o I l'1'
28. Establishing through yoga, the mind in this body which is the
place of Brahman in the heart, Rudra is staying which is the embodiment hrtpadme’stadalopete kandamadhyatsamutthte /
of Supreme bliss. If one wants to avoid rebirth, he should establish his dvadasaiigulanale’sminscaturangulavanmukhe //32//
mind through yoga in the heart having no desire for the fruit.
112 Vasistha Samhita Chapter VI 113
UluHi*
sodasacchandasamyuktam sirahpadmadadhomukhat /
nirgatamrtadharabhih sahasrabhih samantatah /
fM fg*THfc: II?? 11
plavitatn purusam tatra cintayet susamahitah //36//
pranayamairvikasite kesaranvitakarnike /
36. Being bathed by the thousands of streams of nectar exuded
sudharasam vimuncadbhih saSirasmibhiravrte //33//
all around from the head lotus facing downwards and with sixteen
32-33. In the eight petals of lotus of heart, sprouted from the
petals - one must meditate on purusa with composed mind.
centre of the Kanda with the twelve fingers pedical and four fingers
mouth, blown by Pranayama with the pericarp surrounded by (h^ihI tfl'rf^TT^TTT: H«Jlr( lat
filament, pervaded by the rays of the moon diffusing the juice of the HT ^MTlPf<T4.f&T% I l?\9 I la*
nectar (one must meditate there with composed mind. See verse 36).
tryambaketi niskamo japedapracyutah pathat /
^refccT few I l?V 11’” 37. Bereft of desire and unswerving the path one must chant
tryambaka etc. or in the lotus of heart, the pericasp of which is
rtam satyam param brahma purusam krsnapingalam /
surrounded by the filaments -
urdhvaretam vurupaksam visvarupam sadasivam //34//
4fr4lferiT3l3llj,Hi flMpHr) I*4
34. Purusa who is righteousness eternal supreme Brahma
pervading the body, black and brown with urdhvareta, eyes of varied wsrrrrr fd^fcg: TrfsrrfHfim^ i i?c 11*'
40. Like the brilliant like clear crystal. extending protection to 44. By perceiving oneself in all beings and all beings in one’s
all beings, with the body concentrated by nectar, of the form of own self, one becomes self sacrificer. Thus said Brahma.
ultimate bliss -
3TTctTPiT MfHlcUH TTTHHHp4U£H I
tryambakena vidhanena yajedatmani cetasa / visuddhacetasa nityarn yah pasyati sa pasyati //45//
japedva nityakarmani kurvannaimittikani ca //41 // 45. He who with pure mind always perceives supreme soul in
41. Must be worshipped in the Atman by tryambaka etc. or the form of supreme bliss situated in his own self, he only is the real
perceiver.
else after performing the daily duties and occasional ones.
TTHHHTJUMIcMH UjmH-HfdUf’H l”
TjHTfjftcpff hth HspforHrfr i itt? 11“'
THTcMUJdfWcf HTiffT H: TTjrrfH TT tR^tfd I ITfE, I ^
mrtasanjivanim tata rudramevatmani smaret //42//
sarvabhutasthamatmanam paramanandavigraham /
42. O noble son - the mrtasaiijivani may be chantedand Rudra
svatmanyavasthitam va’ pi yah pasyati sa pasyati //46//
alone remembered in the Atman.
46. Or else who perceives the soul immanent in all beings and
HTH HtMHHrct'JFtH l4i
of the form of Supreme bliss as situated in his own soul, he only is
-4l^4^H THIdjfd «fwicW >41* thc real perceiver.
3tlH4im Hmr
3Hc*t4Uff mJH TTTStTT
TTfsfTT TtUJlHfiT^TtTTrfH
HUJp^sfopffTHH I ITf?
ITfB 11“
I l“
3TTHTt?T«7HcTpH H%:T?i HHH TTHT l'*
dfMIH
mrtyubhitastvasuddho’pi sarvavasthasu sarvada /
i \x& i r*
sarvavasthastu sarvatra mrtasanj i van i m japet //51 //
tasmat svatmanamadvaitam paramanandavigraham /
51. He who is afraid of death, though inipure, in all stages or in
so' hamomitimantrena yajanmrtyunjayo bhavet //48//
any stage, anywhere, let him always chant mrtasanjivani.
48. Hence. by propitiating one’s own soul, the one without a
HTPJIT HTgrerfguilM |'°k
second, having the form of supreme bliss by the mantra I am that
MT4lfM IIS7 I l,0‘
'Om', one overcomes death.
samsarapasabaddanam naranam moksakanksinam /
W *HlcM-43lTh3)a^gitj)t| TT^T 1«
nanyat pasyami bhaisajyam mrtyostraiyambakadrte //52//
TOTfa# HT feslVH: I U8 I \"
52. For the person who is bounded by the meshes of world, yet
yastu svatmanyasaktascedyajedbahyesu sarvada / desirous of salvation, there is no other remedy for the death except
svayamutpannalinge’pi sthapite va visesatah //49// the Tryambaka.
49. If one is not able to propitiate in ones own self, then one TIH HT fqvJi^MiM: chlrtfM MpHMrtM I 11,°'*
may always propitiate it in the external (object) in a self created
evam va vijayopayah kalasya munisattama //53//
linga or in a consecreated one.
53. O best of sages, the following is another way of conquering
death.
rtW MgfH: l,0,
HHIMui HIM^HMvH
>3 TtffM> l'°‘
fd^Miw: i mo 11,°’
^^M4Wlg TI1H*JKI1!ITM I mtf 11’*'
trayambaketyrca va'nyairyajedyastu sadaSivam /
narayanam jagannatham vasudevamajam harim /
tasya visvadhiko rudro maharsih krsnapingalah /
caturbhujamudaraiigam sankhacakragadadharani //54//
urdhvareta virupaksah prakasayati cetasi //50//
54. Narayana, the Lord of the world, Vasudeva, the unborn,
50. One who worship the ever auspicious one with the rk of
Hari, having four arms, and expansive limbs, wearing conch, discus
tryambaka etc. or with others, the Rudra transcending the universe, and mace.
the great sage, black and brown, urdhvareta, with eyes of varied hue
shine in one’s heart.
TT"cf<^l'+l'Mqy<M | |i^ 11'”
TTcrmwm tth?t \'
kiritakeyuradharam padmaptranibheksanam /
TTHTHWTH TT3H MdMdfdHt IIM
padmodaradalabhostham sarvalokabhayapradam //55//
55. With the crown and bracelet, with the eyes like lotus petals,
118 Vasistha Samhita Chapter VI 119
with the lips of the hue of the inner lotus petals and extending sunyata sa tu vijiieya dhyanadibhirasamyuta /
fearlessness to all beings. sunyataniabhyasennityani sarvarambhavivarjitam //60//
HTFT stftrefr fflffcR lm 60. That is samadhi known to be voidness which is berift of
7*T7H HHNui I IKE, 1 l”3 Dhyana (Meditation). One must always practise vacuity devoid of
all desires.
smaran brahmapure tvasmin hrtasaroruhamadhyage /
smaran narayanam devam ladgatenantaratmana //56// ■MTHmTHfHfHTTrTT VTH^T: MMiRhI l”"
56. In the centre of the lotus of heart, in this region of Brahma, 7ffsfiT fjifqui qrUfHaVrfd^115,* I \™
feftRHfrr *TFm +wfiTH TTlsftr I mt9 I \'u 61. One who transcends, through Samadhi, both the states of
vidhinoktena margena kalajit so'pi putraka //57// existence and non existence, he too, indeed, becomes the conqueror
of death.
57. O son, in this prescribed manner one becomes conqueror of
death. *?fH yfMKfif^Hiqi y)*r<*)iv£ HSTSKTFT: 11
yadva samadhimabhyasya vancayet kalamagatam //58// Thus, the chapter VI of Vasistha Samhita Yogakanda is over.
58. Or else one may get rid of the approached death by practising * * * * *
Samadhi.
- 3?«M
^TTT. - ■JMK’fT-M:
- fyWK:
hm.W). - 'ii'il'^'Hg'^ril
PnriJiy.
3TFT farTFTfaSTM^
Appendix -1 ^TTT. cf FfPpJTcR (ef^TTrTT 5^°)
wi mQPjikm 'MMI'lu'f^T.
Wt-
^TT.
(WW TIM 7PI
TfTM TT.
-T^T:
?ff ^f5IR^Tf?Tc5MMSf^T (^rtH>Tll W3)
3
2
in Samvat 1701.
*****
I
Appendix - 2
fcfcj mRRiew
Variant Readings
TreirTtsszrra:
? Tra^TTPT ?TPrT...7T.
* nfnT. 3pt M=f: rjcfrzr w ^frrTTRW
'J>c5?1 M...H<HI*T TPTPJPPT
3K rTWT tRR ^., RrR f=Tr<i fe FK 5T., rTrET HfR tRTftR R., fWT
V3 --J^dldlcW R3R3TT RRPj'q'd<'mtTd zftRT X.X R
dlftd cT RTT^TPTH.
XC. 3RTR RfOT. XX°
5S, 3TTWR5R <5., RSH iJ?H R., 5T., R3RT i]?H R.
XX ...ft HpT ^im cTT XX°, 5TTfFpT ...r.
■?o cTS^ihh zfpTFTRT<T 5T5TuM ctilldd tJR ^TT. X-X° 3V9 R^PJfFT pFT: TRq...TjfzrT. XXX', RKffew cT. qEjcfr|<JH
3<i RHTcTHZT
RHTc5H<T TRHTfH
TRTHRTT 'iFHHfeRTHfT <TRTT. ?.?o;„, RT R R<JdK<TI
■HcHIJH R.
. ..^TFT RHHIilH 7T. R?=mFT JJcJfjycT'J'JH RHRRH
T^RTfT W., ...■HdlrHI HT R.RT^T RR
IX fr^T?T?TTW^T JjlTlclc^HJWMIHfe zfnTT. XXV,
5T.; .... HfRT HT fRH5
dflfddM: ?T, R.
3t 3TFTRT TsTRRTT ...<ff<n. XX°', 3THH feHWfft ...^miffr W.,
^ dKH'ii d‘lddl4 TH'^dfTKH^rH RHT. XXV. WHRT ....'5T.
....RWlftJfft 5T., fsfcRTt 5HT WTHT j^RH: R.
33 (?cT: TT^dTd f^ HKjcw) cJRJ^cf vd'ialld 5T, T5 =ll<J<d ^HRTZT
Tf° 3Fjfefft fft fcTgfe: ycjdd>...zffqr. XXX.
'HidtfPT fd<3ld R; RRjmi •d'lWlld RTFRznr ld<3tdH ‘j'lm. X.XR
VX c|u||?JH|Tt> 5HcT MtjcTfT qTH'JdcJ-H RRTT. XX\,
3* HHT mirWKHl’RRT W, TRRTrrTHRf!Rt U 3TTRH RRT Hr<T
(TTWTKZRTHSRHfT 3RR RfTH W. RTfHHTH);
c(U||»jhH. -J-.McJ
dK rJ «Hlf?.d: 5T., HJFH ife fRT%?t HRTT TJTTWd: I zfnTT. X.X^
V3 ...‘‘frT'lf 'H<l^l T. XXV, ..KHRf^-
<6 RWTT rTT TfflROT °FHT gFKJMcTdld <T'l<TI. X.X'* fW ^McJcfld
THddTfT 5T.
, R.; ?lFd> 'Hico'lctH f>'Till cJlcKtMd^HHd 5T.
H l<rt> 3Hc5 ?.?Hd f5.); TRRTc
3^3 F3TF ITTH TTRrf R^5TT^f>T5TR5 RFTT. XXy, fHdHrt> HdTs'd 5T.
RR <5., 5T., jllHH W fidd: R.; |c|il-3 Iqftiqfl ^R> *FTfTfT 3., Rf?T <3? cTWFRFfRTfriT R R., fTWFZRRTfR R 3f35TT. RV^.
TR^ tJtR4 =JR>3FTTTTT R. 3TSTrM=hfM4 RRT Rfel RFFTRFT I jTFT ^RR RRft 3ffffl3 4
^ ^rraijrarraqrar wr ttftt Jf<TRidi i 44jt. s;.v?; ttttct dHltR 11 fcRRRT: VI'H.: 3f3jTT. <aV3^
RftlEiirf. ^.; 5T[rbHd! cJT: 3. Vs3 RRT3 <5RIT: riffFT 3.
MV9 'fT: HT? iJRSJlPjfwq cRFRT 44lT. \.X\; ijfHStg: 3; WTrT: 3TRRTR =T fTT3FfT MlcirHl ^fcRFRT: ^rRftRR ■?!.
^■sMlfnd: R. V3t 3TRFTF5fTRFZ|Ef sRI cfrjdHixlHH RfRT ?,1<C
RC (RRrfH RFFT R. <3RT%); MH^W I RfRT. l.'rt V9lf ^ca^HII'JI'Jd't. W., *JOH<^Hllul TJ...'5T., McMlfr TJ^H^Hlfui Hlfd
<a^ w4r TT? Hl'fta fd^T^ W ^RfT: I 3i3T. f.
^rarar ^frM-kflfd ddijllH R< TTRT I Tjfm. *.*:*; TjfeTrTTT % \9<a rT., 3-., TT., TTMFTFRfRTT 5T% R., fgtTFTffF: R.?R9 WTT
cT<5R3TT R., 3., dHljlH tTHcRTT., ....'PraT % R ij4 R. RfRT. ?.1f(;
W wn did<JrM<1 Mljlclr^WMiHRT: I^trfn. Uct, ....WTRT5TS: Va^ 3331 rftrTTT KTR 4fST SSriffTTTS R., R., TfT., R-, mIhi. \.'C%
ifridMHM: 3., iffRzr RfjTS MifdMHTT: R. V9V3 TTMTFRfTraffT 3133 RTRfT tZTR , riiq^d JRFF ^prj 3., RRlftRrTRFT
^ rri HHIrtictH fTW J1ld<c.HHIHd I 44rT. ?.Vt.FTf33 ^TRT FT, RraTT Hldd HTR <7., did^d <J«Jcti 3., RRlfRTfTTcKoirari Mldtf
6 1
tzjFT Tjsiqi »juj '5T., *IHlf*Kcl|c|rii TthpT ^TFT tl ftrfqHT: F. ZlfzTT. U3, ffcnftT^ '*Jr3<J F-.
TTgfeE Sfjj Srqmcf-.H ^ 5THT #ff3 f^sfisJM^dT 333TT3f3: FFTT. U*A, 5THT ^fd HTSrTT
\ac ..M ^n^m^kr. *.v, Tpn *. ?5, 33 W T^Sfe^Tmm: 3„ fiTHT Tftffd HfSrTT fefe#?FTlftTfH: 5T., $FTT
...cFTSTHF^rTf: T5., 5TRT ^TTT: 5., 5T., 3. FHfd chftldl ^THTHd<T4K,!f: 3.
\9\ WHI^dfHdlSK: #3 7^ W33T I Ffm.UM, SFTT ^rfHrWTT: ^V9 3TTrHift 3F33 Bjrfq ftrt cTTSftr H TmST H.
5TNf ^TTT 3HT 55T. 7FTTT U3, 33 U, ^fftT 3HT 55T *>6 3TTHrTFf fTHI^^HI R„ 3TTd rTF 3fr...3.,
Fft...er., 3TT3
£° zrfziT. IM rFTT fFTIffeSHHT HTT...5T.
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^ WT TRWtd TT., <*., 5Ttft R TJTJlHiddci «TH Hqwtd *., TKT qfRT V9.S
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W mfrd ?r., ^., ^4 ^.,
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V TJdFKfddfHd: d.; WTO: F5.
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49
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HlcJ+l I Appendix - 3
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f^njnft H.
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26
STHHTTT W HT I
ar^fMi-^d'r^rt ht frrra m ‘sftfHTm’ mioii
tadeva jnanasamyuktarp 1/21. tisthanti paritah 11/19. dhyayan yatha yatha IV/60.
dehamadhyat 111/69.
tadeva dvividham IV/19. turiyakhye bhave v/n. dhyayan virecayet 11/65.
dehamadhye Sikhi II/8.
tadeva nirgunam IV/25. trtiye caiva V/52. IV/63.
dehascottisthate III/24. dhyayan vai§va
tad drastumicchatah VI/I5. tena kalo'pi V/20. "na"
dehatite jagat III/56.
tantupa iij aramadhya 11/14. tenamrtena sampurnah IV/44. III/30.
dehe dvatrimsat II/6. na tasya durlabam
tannase kah samarthah V/17. tenaiva purite III/53. na rasam na ca IV/22.
dehe yadyapi 111/25.
tanmadhyam nabhi 11/12. tesam praptau ca 1/46. 11/42.
dvatrimsacca grha 1/50. nagah kurmah krka
tanmadhye tu $ikha II/9. tesamatmanyanu III/60. 11/50.
dvada§angula IV/26; VI/32. nagadi vayavah
tapah santosa 1/53. tesu mukhyatamah 11/44. nadinamapi 11/20.
dvadasarayutam 11/13.
tapovanam tato 11/57. tesuttamani 1/35. nadiSuddhimava 11/68.
dvitiya nadika V/35.
tapovanagatam 1/3. tesveva paiica IV/5. nadi samsodhanam 11/55.
dvitiye caiva rasau V/51.
tamagamantat VI/15. trayanam karanam 111/8. nadarp cotpadaya III/31.
dvisaptati sahasre 11/49.
tamagamantat VI/20. trimSaddinani V/27. nadabhivyakti 11/69.
"dha"
tayoh kalavasa V/23. trikalasnana 11/58. nadoparimahadevam VI/17.
dhananjayasya 11/54.
tayorabhyantaram 1/24. trikonam manujanam II/8. nanavidhabhayo 1/7.
dhanahanisca V/51.
tayornase samarthah III/26. tricaturvatsaram 11/67. nanyat paSyami VI/19. 52.
dharmadharmesu 1/56.
tasmacchihnaih sada V/24. tryambakamudara VI/39. nabhim ca hrdayam III/63.
dharmarthakama 1/66.
tasmajjnanena IV/73. tryambaketi III/37. narayanam jaga VI/54.
dharanam yadidam IV/16.
tasmat tvamapi IV/8,55. trvambaketyrca VI/43. na^akalah katham V/3.
dharana dhyana IV/58.
tasmat svatma VI/48. tryambakena vidhakena VI/4I. nasasyadhovahe V/37.
dharana paiicadha 1/37.
tasmadradhangulam III/72. tvancoktenavidha VI/25. IV/2. nasay5m tu 11/62.
dharana procya
tasmin bhavati 1/62. "da" nasagre sasabhr 11/62.
dharayet pancaIV/10,11,13,14.
tasmin visvadhiko VI/14. daksinetara III/42. nasaparsve vahe V/36.
dharayet puritam III/ll.
tasya visva VI/50 daksinam savya 1/73. III/38.
dharayetvyomni m/52. nasaputau madhyama
tasyatmani maha VI/21. daksine'pi tatha 1/70. V/37.
dharitam recayet 111/16. nasamadhye vahe
tasyaiva nitya V/4. dandahasta III/5. dhumadhvjajayam III/47. nasamulam tu IIT/71.
tasyordhva kunda 11/15. dayarjavam mita 1/38. dhyanam samadhi 1/33. nihsvasocchvasa II/5'1; III/25.
tani sarvani V/47. daSame dehasantapo V/54. 1/4.
dhyanam samprati IV/17. nityam dharmaratam
tapayantam svakam IV/34. divasasyadya V/50. IV/72.
dhyanamatmasva IV/19. nityakarmanvi
tavadvarnasrama 1/25. divasasyantya V/54. III/17.
dhyanamevahi IV/17,54. nityamevam praku
taveva sakalam 11/29. drstva tasyasikha IV/35. 11/53.
dhyanayogabaladeva V/15. nimilanadi
tarakena jape VI/5. drstva mam sopra 1/18. 1/53.
dhyanenanena IV/55. niyama dasadha
talumulam ca III/64. devadattasya 11/54. IV/43.
dhyayannantyaksaram 111/13. nirgatamrta
tasu mukhyatama 11/24. deva deva jagannatha 1/16. VI/3.
dhyayannatmana IV/61,62, nirbhayastupra
tisthatitiyatasta VI/23. dehamadhyam tatha III/68. 1/22.
65,66. nivartakam ca vedesu
tisthatyasmin III/48. dehamadhyam tu II/9. dhyayan purusa IV/64. nivartakam bhavedeta 1/21
8 9
mayaivamuktah 1/18. yamasca dasadha 1/35. vaktumarhasi II/3. visnoh pade ca VI/27.
marutam marutam IV/13. yamadi guna 11/56; IV/2,58. vaksyami sukhadam 1/9. vihitesu ca 1/63.
marmasthana III/64; IV/13,18. yamaisca niyamaiscaiva 1/83. vaksyedevam jagadyonim 1/11. vihitesu tad 1/49.
mayuram kukkutam 1/67. yasasvini ca 11/35. vatsaranmukta IV/46 vrthakleso bhave 1/84.
mahesvari tu sa III/7. yaSasvinyah kuho 11/32. varnatrayatmaka III/3. vedalaukikamarge 1/62.
muktasanam tatha 1/67. yastu visvatmakam VI/43. varnaSramanam 1/20. vaisvanarani jagad IV/34.
muktimargesu 11/24. yastvsu atmanyasakta VI/49. vasistham vagvidam 1/1. vai§vanaratvam IV/38.
muktirukta tvaya 1/29. yastvetcchrnu IV/70. vahnyadityasasa VI/38. vyattavaktro 1/74.
mukhena sa sama 11/17. yastuenam parama VI/29. vahnisthane niru III/36. vyanah Srotraksi 11/46.
mukhyanyetani IV/56. yatra vivahakarmani V/47. vame'pi vayava V/48. vyomarandhragate III/40.
mrjjalabhyam smrtam 1/51. ya dhistamrsyah 1/55. vayuh pravartate V/25. vyomamsepi na V/49.
mrtasahjivanim VI/42. yamye pusa ca 11/36. vayurvahnistatha V/34. "sa"
mrtyukalam ca V/21. yavatkevalasiddhih 111/29. vayurvayuSakhe 11/18. saktih putro maha V/l.
mrtyubhita VI/51. yavatksetri V/16. vayuscarati dehe V/22. saktimalokya 1/12.
mrdvasanopari 11/59. yavadetani 11/69. vayustisthati III/46. sahkhadhvani ni III/40.
medhradupari 1/81. yavadva sakya m/11,61. vayunam sthana IV/18. sanaih pihgalaya 111/12.
medhrannabhisca III/69. yavanmanolaya III/49. vasudevam jagannathamIV/27. sanairaropayed III/52.
mesasca vrsa V/30. yenapasyanti VI/10. vijanantam sada 1V/52. sanaih sodas 111/10.
moksapanthah susu 11/26. yogakale tvapa 11/17. vijnatavyani II/3. sariram tavadevam II/5.
"ya” yogena parama VI/4. vijhaya svasarire VI/26. sariram visi III/54.
ya idam pathate IV/69. yoginastvapa III/41. viddhyetat sarva II/5. sariralaghuta 11/68.
ya evam kurute III/75. yoginam hrdaya 11/18. vidhaya vidhi VI/24. sarira Sodhanam 1/54.
yakaram dharaye IV/8. yo vedadau svarah III/4. vidhinoktena 1/54, 64; VI/56. sariradadhikah II/7.
yatah karmaivakurva 1/27. "ra" vidhyuktam karma 1/29. suddhasphatikasam IV/29;
yatah ksetram vijana V/6. ragadapetam hr 1/59. vidhyukta karma 11/56; Vl/4. VI/35, 40.
yat prasannasva 1/58. rasisvetesu V/33, 55. vinayakam susam 11/60. subhasubham tada V/42.
yatra bhage maru V/43. rahuh kujo ravi V/40. viniyogam tu VT/24. Susrusa gurao 1/45.
yatra vayu sthi V/43. repham ca bindu 11/65. viniscityatma VI/3. sunyatamabhya VI/60.
yathavat sarva V/3. recanam purna'm 111/27. virecyapurya III/28. sunyata sa tu VI/60.
yathavadvayucaram n/16. "la" visuddhacetasah VI/13. Sfnitvam brahma 1/13.
yathaSvatthadale 11/41. lalatam tu bhruvo III/73. visuddhacetasa VI/45. Srnuyadyah sa IV/71.
yathokta varnadevena IV/ll. lalatadvyoma III/73. visuddhacetasco VI/26. saucam ca dvividham 1/51.
yadrcchalabha 1/55. lingadehena sarvatra V/13. visvarcisam maha VI/33. srivatsavaksa IV/28.
yadyatpasyati III/59. "va" visvodara tu 11/40. slaghya vyasa VI/18.
yadyatma nirgunah V/2. vakaram dharaye IV/8. visam bhaskara V/23. svasasamkhyabhi V/26.
yadva samadhi VI/59. vaktumarhasi II/3. visnumapsva IV/9.
I
I
12 13
nasagra 1/73; 11/62; III/34 paramananda vigraha VI/28,29 111/44 buddhimat 1/9; V/18
prstha
nasaparsva V/36 43,45,46,48 IV/32 budha V/4,38,40
prakrti
nasaputa III/38 parammrta VI/10 brahman (deva) 1/13,14,26;
pranava 111/1,3,9,11,13,45,48;
nasamadhya V/37 paramesvara 1/14 Vl/6,10,17,18,20,25,30 111/8,55,56;
nasamula 111/64,71 parartha prayojana 1/2 IV/59 IV/9,25,45,61;
pratyagatman
nihsreyas V/20 palita 111/30 VI/5,9,24,29,30,34.
pratyavaya V/53
nihsvasa 11/51; III/25 pascima m/7 brahmacarya 1/38,43,44
pratyahara 1/33,36; III/ 57,58,
nihsprha 1/42 pada (tala) 1/68,69,71,77; brahmacarin 1/50
59-61,74
nityakarma 1/24; III/60; 11/47; III/65; IV/6,24 brahmjna 1/3
pravartaka (na) 1/16,20,49
IV/68,72,73; VI/4 padahgustha H/35,39,44; V/41 brahmajnana VI/9
pravesa
nityamukta 1V/47 III / 62,65 Vl/3 brahmapura VI/57
prasannatman
nityasuddha V/4 papa 1/69; IV/67,69,70; 111/22 brahmabhuvana VI/10
prasveda
niyama 1/33,35,53,83 V/39,41 11/61 brahmarandhara 11/17,26;
pranmukha
nirnjana I/I ] papaphala V/41 111/39,40,51,55.
prana 11/7,14,15,42-45,66;
nirgunadhyanaIV/19,20,25,61; payumula 11/40,45; 111/63,68; 111/2,13,15-18,20,24, brahmavit 1/4,10; V/19;
V/2 IV/6 34,46-48,52,55; VI/6,29.
nirdvandva VI/3 parthiva V/36,49 V/26 brahmavedin V/19
nirbhaya VI/3 parthivi V/35 brahmasadana III/75
pranakarma 11/51
nivartaka (na) 1/19,21,22 pavaki II/9 brahma V/48; VI/6
pranajaya 111/32,33
nivrtti 1/49 pingala 11/21,27,28,31, brahmana 1/4; V/18
pranasamyama HI/20,31,32
niskama VI/5,28,37 36,39,65,66; brahmanapriya 1/3
pranayama 1/33,36,83,84;
netra 11/36,38,63; 111/44,48 III/12,14 III/1-3,9,13,17-19, "bha
netrasthana III/72 pitamaha 1/17 22,23,27,28,42; bhakti 1/24,52,58; IV/70
naimittika karma VI/4,41 punyapapa IV/69; V/13 bhagavat 1/6,10,11; II/l;
IV/26,33; VI/ 25
nyasta tanu II/59 purana 1/61 V/ 3;VI/1,2.
priya 1/41
nyasa VI/24 purisa IV/14 bhadrasana 1/67, 79
"ba"
"pa" purusa IV/44,49,64; IV/17 bhaya 1/7
bandha
pancavaktra VI/35 VI/34,36 bhavanasana 1/9.
bahya 1/22,23,34,51,63;
padmasana I/ 4,67,71,78; 11/61; purusottama IV/30 bhavapasa IV/57
V/7,16,20; VI/49.
IV/51 puraka (purana) III/2,3,9,21, IV/3 bhavabhava V/ll
bahyakasa
payasvinl 11/22,33,37 27,30,42 bhavisya V/33
bindurupa 11/63,65;
parampada 1/17 purvahnika 1/4 bhavya V/33
VI/11-13.
paramatmanIV/30,35,45,59,62; Pusa 11/22,31,33,36,39 VI/9 bhasmadhara 11/59
bija
VI/4,29,59 prthivi IV/9,10 1/23; IV/53 bhavabhava VI/61
buddhi
paramananda 1/11 prthivijaya IV/10 bhaskara 11/28
buddhijivin V/18
prthivlsthana IV/6,8 buddhinasa V/13 bhaskarabhaga V/22
8 9
* * * * ♦
"Very ofteti philosophical gymnastics is
mistaken forspiritual knowledge. It is to be
remembered, however, that no intellectual
convictions or philosophical training will
takean individual even a whitnearer to the
Lord. Practical experiences in the sublime
regions of adhyatma alone count. These
experiences can definitely be made possible
through the psychophysiological processes
ofYoga "
- Swami Kuvalayananda
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