The Means to Attain Mantra-Siddhi

Verse 1 (devibhagavatam.7.35.1)

हिमालय उवाच । योगं वद महेशानि साङ्गं संवित्प्रदायकम् । कृतेन येन योग्योऽहं भवेयं तत्त्वदर्शने

himālaya uvāca | yogaṁ vada maheśāni sāṅgaṁ saṁvitpradāyakam | kṛtena yena yogyo'haṁ bhaveyaṁ tattvadarśane

Himalaya said: O Great Sovereign, teach me that yoga, complete with all its parts, which bestows true knowledge — by practicing which I might become fit to see the ultimate reality.

Verse 2 (devibhagavatam.7.35.2)

श्रीदेव्युवाच । न योगो नभसः पृष्ठे न भूमौ न रसातले । ऐक्यं जीवात्मनोराहुर्योगं योगविशारदाः

śrīdevyuvāca | na yogo nabhasaḥ pṛṣṭhe na bhūmau na rasātale | aikyaṁ jīvātmanorāhuryogaṁ yogaviśāradāḥ

The Devi said: Yoga is not to be found in the sky, nor on the earth, nor in the netherworld; those learned in yoga call it the very union of the individual soul with the Supreme Self.

Verse 3 (devibhagavatam.7.35.3)

तत्प्रत्यूहाः षडाख्याता योगविघ्नकरानघ । कामक्रोधौ लोभमोहौ मदमात्सर्यसंज्ञकौ

tatpratyūhāḥ ṣaḍākhyātā yogavighnakarānagha | kāmakrodhau lobhamohau madamātsaryasaṁjñakau

Six obstacles, O sinless one, are said to hinder yoga: desire, anger, greed, delusion, pride, and envy.

Verse 4 (devibhagavatam.7.35.4)

योगाङ्गैरेव भित्त्वा तान्योगिनो योगमाप्नुयुः । यमं नियममासनप्राणायामौ ततः परम्

yogāṅgaireva bhittvā tānyogino yogamāpnuyuḥ | yamaṁ niyamamāsanaprāṇāyāmau tataḥ param

It is only through the limbs of yoga itself that yogis break through these and attain yoga: restraint, observance, posture, and then breath control —

Verse 5 (devibhagavatam.7.35.5)

प्रत्याहारं धारणाख्यं ध्यानं सार्धं समाधिना । अष्टाङ्गान्याहुरेतानि योगिनां योगसाधने

pratyāhāraṁ dhāraṇākhyaṁ dhyānaṁ sārdhaṁ samādhinā | aṣṭāṅgānyāhuretāni yogināṁ yogasādhane

withdrawal of the senses, concentration, meditation, together with absorption — these are called the eight limbs by which yogis accomplish yoga.

Verse 6 (devibhagavatam.7.35.6)

अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयाऽऽर्जवम् । क्षमा धृतिर्मिताहारः शौचं चेति यमा दश

ahiṁsā satyamasteyaṁ brahmacaryaṁ dayā''rjavam | kṣamā dhṛtirmitāhāraḥ śaucaṁ ceti yamā daśa

Non-violence, truthfulness, non-stealing, celibacy, compassion, honesty, forgiveness, steadfastness, moderate eating, and purity — these are the ten observances of restraint, the yamas.

Verse 7 (devibhagavatam.7.35.7)

तपः सन्तोष आस्तिक्यं दानं देवस्य पूजनम् । सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो हुतम्

tapaḥ santoṣa āstikyaṁ dānaṁ devasya pūjanam | siddhāntaśravaṇaṁ caiva hrīrmatiśca japo hutam

Austerity, contentment, faith, charity, worship of the divine, the study of doctrine, modesty, right understanding, recitation of mantra, and oblation —

Verse 8 (devibhagavatam.7.35.8)

दशैते नियमाः प्रोक्ता मया पर्वतनायक । पद्मासनं स्वस्तिकं च भद्रं वज्रासनं तथा

daśaite niyamāḥ proktā mayā parvatanāyaka | padmāsanaṁ svastikaṁ ca bhadraṁ vajrāsanaṁ tathā

these ten, O Lord of Mountains, are what I declare to be the observances, the niyamas. Padmasana, Svastikasana, Bhadrasana, and Vajrasana —

Verse 9 (devibhagavatam.7.35.9)

वीरासनमिति प्रोक्तं क्रमादासनपञ्चकम् । ऊर्वोरुपरि विन्यस्य सम्यक्पादतले शुभे

vīrāsanamiti proktaṁ kramādāsanapañcakam | ūrvorupari vinyasya samyakpādatale śubhe

and Virasana — these, in order, are the five postures. Placing both auspicious soles of the feet properly upon the two thighs —

Verse 10 (devibhagavatam.7.35.10)

अङ्गुष्ठौ च निबध्नीयाद्धस्ताभ्यां व्युत्क्रमात्ततः । पद्मासनमिति प्रोक्तं योगिनां हृदयङ्गमम्

aṅguṣṭhau ca nibadhnīyāddhastābhyāṁ vyutkramāttataḥ | padmāsanamiti proktaṁ yogināṁ hṛdayaṅgamam

and then grasping both big toes with crossed hands — this is what is called Padmasana, dear to the hearts of yogis.

Verse 11 (devibhagavatam.7.35.11)

जानूर्वोरन्तरे सम्यक्कृत्वा पादतले शुभे । ऋजुकायो विशेद्योगी स्वस्तिकं तत्प्रचक्षते

jānūrvorantare samyakkṛtvā pādatale śubhe | ṛjukāyo viśedyogī svastikaṁ tatpracakṣate

Placing both auspicious soles of the feet properly between the knees and thighs, the yogi sits with an upright body — this is called Svastikasana.

Verse 12 (devibhagavatam.7.35.12)

सीवन्याः पार्श्वयोर्न्यस्य गुल्फयुग्मं सुनिश्चितम् । वृषणाधः पादपार्ष्णी पार्ष्णिभ्यां परिबन्धयेत्

sīvanyāḥ pārśvayornyasya gulphayugmaṁ suniścitam | vṛṣaṇādhaḥ pādapārṣṇī pārṣṇibhyāṁ paribandhayet

Placing both ankles firmly on either side of the perineum, one should bind the two heels, below the testicles, together.

Verse 13 (devibhagavatam.7.35.13)

भद्रासनमिति प्रोक्तं योगिभिः परिपूजितम् । उर्वोः पादौ क्रमान्न्यस्य जान्वोः प्रत्यङ्मुखाङ्गुली

bhadrāsanamiti proktaṁ yogibhiḥ paripūjitam | urvoḥ pādau kramānnyasya jānvoḥ pratyaṅmukhāṅgulī

This is called Bhadrasana, held in high regard by yogis. Placing the two feet in turn upon the thighs, with the toes turned inward toward the knees —

Verse 14 (devibhagavatam.7.35.14)

करौ विदध्यादाख्यातं वज्रासनमनुत्तमम् । एकं पादमधः कृत्वा विन्यस्योरुं तथोत्तरे

karau vidadhyādākhyātaṁ vajrāsanamanuttamam | ekaṁ pādamadhaḥ kṛtvā vinyasyoruṁ tathottare

and placing the hands upon them — this is declared to be the supreme Vajrasana. Placing one foot below and the thigh upon it above —

Verse 15 (devibhagavatam.7.35.15)

ऋजुकायो विशेद्योगी वीरासनमितीरितम् । इडयाऽऽकर्षयेद्वायुं बाह्यं षोडशमात्रया

ṛjukāyo viśedyogī vīrāsanamitīritam | iḍayā''karṣayedvāyuṁ bāhyaṁ ṣoḍaśamātrayā

the yogi sits with an upright body — this is called Virasana. Through the Ida nadi, one should draw in the outer breath over a count of sixteen units.

Verse 16 (devibhagavatam.7.35.16)

धारयेत्पूरितं योगी चतुःषष्ट्या तु मात्रया । सुषुम्नामध्यगं सम्यग्द्वात्रिंशन्मात्रया शनैः

dhārayetpūritaṁ yogī catuḥṣaṣṭyā tu mātrayā | suṣumnāmadhyagaṁ samyagdvātriṁśanmātrayā śanaiḥ

The yogi then holds that breath, thus taken in, for a count of sixty-four; and then, moving it properly through the center of Sushumna, slowly, over a count of thirty-two —

Verse 17 (devibhagavatam.7.35.17)

नाड्या पिङ्गलया चैव रेचयेद्योगवित्तमः । प्राणायाममिमं प्राहूर्योगशास्त्रविशारदाः

nāḍyā piṅgalayā caiva recayedyogavittamaḥ | prāṇāyāmamimaṁ prāhūryogaśāstraviśāradāḥ

the true master of yoga releases it out through the Pingala nadi. Those learned in the science of yoga call this the practice of pranayama.

Verse 18 (devibhagavatam.7.35.18)

भूयो भूयः क्रमात्तस्य बाह्यमेवं समाचरेत् । मात्रावृद्धिः क्रमेणैव सम्यग्द्वादश षोडश

bhūyo bhūyaḥ kramāttasya bāhyamevaṁ samācaret | mātrāvṛddhiḥ krameṇaiva samyagdvādaśa ṣoḍaśa

This outward practice should be carried out again and again, in this same order. The count should be properly increased, step by step, up through twelve and then sixteen units.

Verse 19 (devibhagavatam.7.35.19)

जपध्यानादिभिः सार्धं सगर्भं तं विदुर्बुधाः । तदपेतं विगर्भं च प्राणायामं परे विदुः

japadhyānādibhiḥ sārdhaṁ sagarbhaṁ taṁ vidurbudhāḥ | tadapetaṁ vigarbhaṁ ca prāṇāyāmaṁ pare viduḥ

The wise know that pranayama practiced together with recitation and meditation is called 'sagarbha' — with seed; while others know that pranayama practiced without them is called 'vigarbha' — without seed.

Verse 20 (devibhagavatam.7.35.20)

क्रमादभ्यस्यतः पुंसो देहे स्वेदोद्गमोऽधमः । मध्यमः कम्पसंयुक्तो भूमित्यागः परो मतः

kramādabhyasyataḥ puṁso dehe svedodgamo'dhamaḥ | madhyamaḥ kampasaṁyukto bhūmityāgaḥ paro mataḥ

In the body of one who practices this progressively, the appearance of sweat is the lowest sign; trembling accompanying it is the middle sign; and rising up from the ground is held to be the highest sign.

Verse 21 (devibhagavatam.7.35.21)

उत्तमस्य गुणावाप्तिर्यावच्छीलनमिष्यते । इन्द्रियाणां विचरतां विषयेषु निरर्गलम्

uttamasya guṇāvāptiryāvacchīlanamiṣyate | indriyāṇāṁ vicaratāṁ viṣayeṣu nirargalam

The attainment of these highest qualities comes only through such sustained, continued practice. As for the senses, roaming unchecked among their objects —

Verse 22 (devibhagavatam.7.35.22)

बलादाहरणं तेभ्यः प्रत्याहारोऽभिधीयते । अङ्गुष्ठगुल्फजानूरुमूलाधोलिङ्गनाभिषु

balādāharaṇaṁ tebhyaḥ pratyāhāro'bhidhīyate | aṅguṣṭhagulphajānūrumūlādholiṅganābhiṣu

forcibly withdrawing them from their objects is what is called pratyahara. At the big toe, the ankle, the knee, the root of the thigh, the anus, the genitals, and the navel —

Verse 23 (devibhagavatam.7.35.23)

हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां ततो नसि । भ्रूमध्ये मस्तके मूर्ध्नि द्वादशान्ते यथाविधि

hṛdgrīvākaṇṭhadeśeṣu lambikāyāṁ tato nasi | bhrūmadhye mastake mūrdhni dvādaśānte yathāvidhi

at the heart, the neck, the throat-region, the uvula, then the tip of the nose, the space between the brows, the crown of the head, and, according to the prescribed method, at the point twelve fingers above the head —

Verse 24 (devibhagavatam.7.35.24)

धारणं प्राणमरुतो धारणेति निगद्यते । समाहितेन मनसा चैतन्यान्तरवर्तिना

dhāraṇaṁ prāṇamaruto dhāraṇeti nigadyate | samāhitena manasā caitanyāntaravartinā

holding the life-breath fixed in place is what is called dharana, concentration. With a mind gathered into one point, dwelling inwardly within pure consciousness —

Verse 25 (devibhagavatam.7.35.25)

आत्मन्यभीष्टदेवानां ध्यानं ध्यानमिहोच्यते । समत्वभावना नित्यं जीवात्मपरमात्मनोः

ātmanyabhīṣṭadevānāṁ dhyānaṁ dhyānamihocyate | samatvabhāvanā nityaṁ jīvātmaparamātmanoḥ

meditating upon one's chosen deity within oneself is what is here called dhyana, meditation. The constant, sustained sense of the identity of the individual soul with the Supreme Self —

Verse 26 (devibhagavatam.7.35.26)

समाधिमाहुर्मुनयः प्रोक्तमष्टाङ्गलक्षणम् । इदानीं कथये तेऽहं मन्त्रयोगमनुत्तमम्

samādhimāhurmunayaḥ proktamaṣṭāṅgalakṣaṇam | idānīṁ kathaye te'haṁ mantrayogamanuttamam

this is what the sages call samadhi, absorption — thus have the eight limbs of yoga been described. Now I shall tell you of the supreme path of mantra-yoga.

Verse 27 (devibhagavatam.7.35.27)

विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं नग । चन्द्रसूर्याग्नितेजोभिर्जीवब्रह्मैक्यरूपकम्

viśvaṁ śarīramityuktaṁ pañcabhūtātmakaṁ naga | candrasūryāgnitejobhirjīvabrahmaikyarūpakam

O Mountain, this body is called Vishva; it is made of the five elements, charged with the radiance of moon, sun, and fire, and is itself the very form of the identity of the individual soul and Brahman.

Verse 28 (devibhagavatam.7.35.28)

तिस्रः कोट्यस्तदर्धेन शरीरे नाडयो मताः । तासु मुख्या दश प्रोक्तास्ताभ्यस्तिस्रो व्यवस्थिताः

tisraḥ koṭyastadardhena śarīre nāḍayo matāḥ | tāsu mukhyā daśa proktāstābhyastisro vyavasthitāḥ

Within the body there are held to be three and a half million channels, nadis; among these, ten are declared principal, and among those ten, three are held to be foremost.

Verse 29 (devibhagavatam.7.35.29)

प्रधाना मेरुदण्डेऽत्र चन्द्रसूर्याग्ररूपिणी । इडा वामे स्थिता नाडी शुभ्रा तु चन्द्ररूपिणी

pradhānā merudaṇḍe'tra candrasūryāgrarūpiṇī | iḍā vāme sthitā nāḍī śubhrā tu candrarūpiṇī

These foremost channels lie within the spinal column, embodying the very essence of moon, sun, and fire. The Ida nadi is situated on the left, pale in hue and lunar in nature.

Verse 30 (devibhagavatam.7.35.30)

शक्तिरूपा तु सा नाडी साक्षादमृतविग्रहा । दक्षिणे या पिङ्गलाख्या पुंरूपा सूर्यविग्रहा

śaktirūpā tu sā nāḍī sākṣādamṛtavigrahā | dakṣiṇe yā piṅgalākhyā puṁrūpā sūryavigrahā

That channel is of the nature of Shakti, the very embodiment of nectar itself. On the right, the channel called Pingala is of masculine nature, embodying the sun.

Verse 31 (devibhagavatam.7.35.31)

सर्वतेजोमयी सा तु सुषुम्ना वह्निरूपिणी । तस्या मध्ये विचित्राख्ये इच्छाज्ञानक्रियात्मकम्

sarvatejomayī sā tu suṣumnā vahnirūpiṇī | tasyā madhye vicitrākhye icchājñānakriyātmakam

Between the two of them lies Sushumna, of a fiery nature, luminous with all radiance. Within her middle portion, called Vichitra, embodying will, knowledge, and action —

Verse 32 (devibhagavatam.7.35.32)

मध्ये स्वयम्भूलिङ्गं तु कोटिसूर्यसमप्रभम् । तदूर्ध्वं मायाबीजं तु हरात्माबिन्दुनादकम्

madhye svayambhūliṅgaṁ tu koṭisūryasamaprabham | tadūrdhvaṁ māyābījaṁ tu harātmābindunādakam

in its very center is the Svayambhu Linga, radiant as ten million suns. Above it lies the seed of Maya, the very self of Shiva, together with the bindu and the nada.

Verse 33 (devibhagavatam.7.35.33)

तदूर्ध्वं तु शिखाकारा कुण्डली रक्तविग्रहा । देव्यात्मिका तु सा प्रोक्ता मदभिन्ना नगाधिप

tadūrdhvaṁ tu śikhākārā kuṇḍalī raktavigrahā | devyātmikā tu sā proktā madabhinnā nagādhipa

Above that lies Kundalini, flame-shaped, red in hue. She is declared, O Lord of Mountains, to be of the very nature of the Devi, utterly one with me.

Verse 34 (devibhagavatam.7.35.34)

तद्बाह्ये हेमरूपाभं वादिसान्तचतुर्दलम् । द्रुतहेमसमप्रख्यं पद्मं तत्र विचिन्तयेत्

tadbāhye hemarūpābhaṁ vādisāntacaturdalam | drutahemasamaprakhyaṁ padmaṁ tatra vicintayet

Outside it, one should meditate upon a lotus, golden in hue, radiant as molten gold, with four petals bearing the letters from Va to Sa.

Verse 35 (devibhagavatam.7.35.35)

तदूर्ध्वं त्वनलप्रख्यं षड्दलं हीरकप्रभम् । बादिलान्तषड्वर्णेन स्वाधिष्ठानमनुत्तमम्

tadūrdhvaṁ tvanalaprakhyaṁ ṣaḍdalaṁ hīrakaprabham | bādilāntaṣaḍvarṇena svādhiṣṭhānamanuttamam

Above it lies a lotus fiery in hue, brilliant as a diamond, with six petals bearing the six letters from Ba to La — the supreme center called Svadhishthana.

Verse 36 (devibhagavatam.7.35.36)

मूलमाधारषट्कोणं मूलाधारं ततो विदुः । स्वशब्देन परं लिङ्गं स्वाधिष्ठानं ततो विदुः

mūlamādhāraṣaṭkoṇaṁ mūlādhāraṁ tato viduḥ | svaśabdena paraṁ liṅgaṁ svādhiṣṭhānaṁ tato viduḥ

The six-cornered wheel seated at the very root is known as Muladhara; and by the word 'Sva', meaning the supreme Linga, that next center is known as Svadhishthana.

Verse 37 (devibhagavatam.7.35.37)

तदूर्ध्वं नाभिदेशे तु मणिपूरं महाप्रभम् । मेघाभं विद्युदाभं च बहुतेजोमयं ततः

tadūrdhvaṁ nābhideśe tu maṇipūraṁ mahāprabham | meghābhaṁ vidyudābhaṁ ca bahutejomayaṁ tataḥ

Above that, in the region of the navel, lies the greatly radiant Manipura, cloud-hued yet lightning-bright, blazing with abundant splendor.

Verse 38 (devibhagavatam.7.35.38)

मणिवद्भिन्नं तत्पद्मं मणिपद्मं तथोच्यते । दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम्

maṇivadbhinnaṁ tatpadmaṁ maṇipadmaṁ tathocyate | daśabhiśca dalairyuktaṁ ḍādiphāntākṣarānvitam

That lotus, gleaming variously like a gem, is also called Manipadma; it has ten petals, bearing the letters from Da to Pha.

Verse 39 (devibhagavatam.7.35.39)

विष्णुनाधिष्ठितं पद्मं विष्ण्वालोकनकारणम् । तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसन्निभम्

viṣṇunādhiṣṭhitaṁ padmaṁ viṣṇvālokanakāraṇam | tadūrdhve'nāhataṁ padmamudyadādityasannibham

This lotus is presided over by Vishnu, and is the very cause by which Vishnu is beheld. Above it lies Anahata, resplendent as the rising sun.

Verse 40 (devibhagavatam.7.35.40)

कादिठान्तदलैरर्कपत्रैश्च समधिष्ठितम् । तन्मध्ये बाणलिङ्गं तु सूर्यायुतसमप्रभम्

kādiṭhāntadalairarkapatraiśca samadhiṣṭhitam | tanmadhye bāṇaliṅgaṁ tu sūryāyutasamaprabham

It is furnished with twelve petals, shaped like the leaves of the arka plant, bearing the letters from Ka to Tha. In its center lies the Banalinga, radiant as ten thousand suns.

Verse 41 (devibhagavatam.7.35.41)

शब्दब्रह्ममयं शब्दानाहतं तत्र दृश्यते । अनाहताख्यं तत्पद्मं मुनिभिः परिकीर्तितम्

śabdabrahmamayaṁ śabdānāhataṁ tatra dṛśyate | anāhatākhyaṁ tatpadmaṁ munibhiḥ parikīrtitam

There the unstruck sound, itself the very form of the Word-Brahman, is heard. For this reason the sages have named that lotus Anahata.

Verse 42 (devibhagavatam.7.35.42)

आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् । तदूर्ध्वं तु विशुद्धाख्यं दलं षोडशपङ्कजम्

ānandasadanaṁ tattu puruṣādhiṣṭhitaṁ param | tadūrdhvaṁ tu viśuddhākhyaṁ dalaṁ ṣoḍaśapaṅkajam

This is the very abode of bliss, presided over by the Supreme Person. Above it lies the lotus called Vishuddha, with sixteen petals.

Verse 43 (devibhagavatam.7.35.43)

स्वरैः षोडशभिर्युक्तं धूम्रवर्णं महाप्रभम् । विशुद्धं तनुते यस्माज्जीवस्य हंसलोकनात्

svaraiḥ ṣoḍaśabhiryuktaṁ dhūmravarṇaṁ mahāprabham | viśuddhaṁ tanute yasmājjīvasya haṁsalokanāt

It bears the sixteen vowels, smoke-hued, of great splendor. It is called Vishuddha because it purifies the soul through the vision of the Hamsa within it.

Verse 44 (devibhagavatam.7.35.44)

विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् । आज्ञाचक्रं तदूर्ध्वं तु आत्मनाधिष्ठितं परम्

viśuddhaṁ padmamākhyātamākāśākhyaṁ mahādbhutam | ājñācakraṁ tadūrdhvaṁ tu ātmanādhiṣṭhitaṁ param

This lotus, Vishuddha, is declared to be of the very nature of ether, and utterly wondrous. Above it lies the Ajna chakra, presided over by the Supreme Self.

Verse 45 (devibhagavatam.7.35.45)

आज्ञासङ्क्रमणं तत्र तेनाज्ञेति प्रकीर्तितम् । द्विदलं हक्षसंयुक्तं पद्मं तत्सुमनोहरम्

ājñāsaṅkramaṇaṁ tatra tenājñeti prakīrtitam | dvidalaṁ hakṣasaṁyuktaṁ padmaṁ tatsumanoharam

It is there that the guru's command is transmitted, and for this it is called Ajna. That most beautiful lotus has two petals, bearing the letters Ha and Ksha.

Verse 46 (devibhagavatam.7.35.46)

कैलासाख्यं तदूर्ध्वं तु रोधिनी तु तदूर्ध्वतः । एवं त्वाधारचक्राणि प्रोक्तानि तव सुव्रत

kailāsākhyaṁ tadūrdhvaṁ tu rodhinī tu tadūrdhvataḥ | evaṁ tvādhāracakrāṇi proktāni tava suvrata

Above it lies the place called Kailasa, and above that lies Rodhini. Thus, O one of excellent vows, have the supporting centers, the chakras, been described to you.

Verse 47 (devibhagavatam.7.35.47)

सहस्रारयुतं बिन्दुस्थानं तदूर्ध्वमीरितम् । इत्येतत्कथितं सर्वं योगमार्गमनुत्तमम्

sahasrārayutaṁ bindusthānaṁ tadūrdhvamīritam | ityetatkathitaṁ sarvaṁ yogamārgamanuttamam

Above that is said to lie the point called Bindu, joined with the thousand-petaled Sahasrara. Thus has this whole supreme path of yoga been described.

Verse 48 (devibhagavatam.7.35.48)

आदौ पूरकयोगेनाप्याधारे योजयेन्मनः । गुदमेढ्रान्तरे शक्तिस्तामाकुञ्च्य प्रबोधयेत्

ādau pūrakayogenāpyādhāre yojayenmanaḥ | gudameḍhrāntare śaktistāmākuñcya prabodhayet

First, through the method of the inhaling breath, one should fix the mind in Muladhara. Then, contracting the power that lies between the anus and the genitals, one should awaken it.

Verse 49 (devibhagavatam.7.35.49)

लिङ्गभेदक्रमेणैव बिन्दुचक्रं च प्रापयेत् । शम्भुना तां परां शक्तिमेकीभूतां विचिन्तयेत्

liṅgabhedakrameṇaiva binducakraṁ ca prāpayet | śambhunā tāṁ parāṁ śaktimekībhūtāṁ vicintayet

Then, by the method of piercing through the successive centers, one should bring her up to the Bindu chakra, and meditate on that supreme power as united there with Shambhu, Shiva.

Verse 50 (devibhagavatam.7.35.50)

तत्रोत्थितामृतं यत्तु द्रुतलाक्षारसोपमम् । पाययित्वा तु तां शक्तिं मायाख्यां योगसिद्धिदाम्

tatrotthitāmṛtaṁ yattu drutalākṣārasopamam | pāyayitvā tu tāṁ śaktiṁ māyākhyāṁ yogasiddhidām

Having then given to drink that nectar which arises there, resembling molten lac in hue, to that power called Maya, the bestower of yogic accomplishment —

Verse 51 (devibhagavatam.7.35.51)

षड्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया । आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः

ṣaḍcakradevatāstatra santarpyāmṛtadhārayā | ānayettena mārgeṇa mūlādhāraṁ tataḥ sudhīḥ

and satisfying the presiding deities of all six chakras with that stream of nectar, the wise practitioner then brings her back down, by that same path, to Muladhara once more.

Verse 52 (devibhagavatam.7.35.52)

एवमभ्यस्यमानस्याप्यहन्यहनि निश्चितम् । पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा

evamabhyasyamānasyāpyahanyahani niścitam | pūrvoktadūṣitā mantrāḥ sarve sidhyanti nānyathā

By practicing this way, without fail, day after day, even mantras previously said to be flawed become fully effective — in no other way can they.

Verse 53 (devibhagavatam.7.35.53)

जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् । ये गुणाः सन्ति देव्या मे जगन्मातुर्यथा तथा

jarāmaraṇaduḥkhādyairmucyate bhavabandhanāt | ye guṇāḥ santi devyā me jaganmāturyathā tathā

One is freed from old age, death, sorrow, and every such thing, and from the bondage of worldly existence itself. Just as the qualities that belong to me, the Devi, the Mother of the world —

Verse 54 (devibhagavatam.7.35.54)

ते गुणाः साधकवरे भवन्त्येव न चान्यथा । इत्येवं कथितं तात वायुधारणमुत्तमम्

te guṇāḥ sādhakavare bhavantyeva na cānyathā | ityevaṁ kathitaṁ tāta vāyudhāraṇamuttamam

those very qualities come to belong, too, to the excellent practitioner — and in no other way. Thus, my child, has this supreme practice of holding the breath been described to you.

Verse 55 (devibhagavatam.7.35.55)

इदानीं धारणाख्यं तु शृणुष्वावहितो मम । दिक्कालाद्यनवच्छिन्नदेव्यां चेतो विधाय च

idānīṁ dhāraṇākhyaṁ tu śṛṇuṣvāvahito mama | dikkālādyanavacchinnadevyāṁ ceto vidhāya ca

Now, attentively, listen to me tell of what is called dharana. Fixing the mind upon me, the Devi, unbounded by space, time, or anything else —

Verse 56 (devibhagavatam.7.35.56)

तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् । अथवा समलं चेतो यदि क्षिप्रं न सिद्।ह्ध्यति

tanmayo bhavati kṣipraṁ jīvabrahmaikyayojanāt | athavā samalaṁ ceto yadi kṣipraṁ na sid|hdhyati

one swiftly becomes wholly absorbed in that, through the establishment of the identity of soul and Brahman. But if the mind, still bearing its impurities, does not succeed so quickly —

Verse 57 (devibhagavatam.7.35.57)

तदावयवयोगेन योगी योगान्समभ्यसेत् । मदीयहस्तपादादावङ्गे तु मधुरे नग

tadāvayavayogena yogī yogānsamabhyaset | madīyahastapādādāvaṅge tu madhure naga

then the yogi should practice yoga through its individual parts — fixing, O Mountain, upon some one sweet limb of mine, such as my hand or my foot —

Verse 58 (devibhagavatam.7.35.58)

चित्तं संस्थापयेन्मन्त्री स्थानस्थानजयात्पुनः । विशुद्धचित्तः सर्वस्मिन्रूपे संस्थापयेन्मनः

cittaṁ saṁsthāpayenmantrī sthānasthānajayātpunaḥ | viśuddhacittaḥ sarvasminrūpe saṁsthāpayenmanaḥ

the practitioner should steady the mind, mastering it point by point, one place at a time. Then, with a purified mind, one should fix the mind upon the whole form entire.

Verse 59 (devibhagavatam.7.35.59)

यावन्मनो लयं याति देव्यां संविदि पर्वत । तावदिष्टमनुं मन्त्री जपहोमैः समभ्यसेत्

yāvanmano layaṁ yāti devyāṁ saṁvidi parvata | tāvadiṣṭamanuṁ mantrī japahomaiḥ samabhyaset

Until the mind, O Mountain, dissolves into the very consciousness of the Devi, the practitioner should continue to practice one's chosen mantra through recitation and oblation.

Verse 60 (devibhagavatam.7.35.60)

मन्त्राभ्यासेन योगेन ज्ञेयज्ञानाय कल्पते । न योगेन विना मन्त्रो न मन्त्रेण विना हि सः

mantrābhyāsena yogena jñeyajñānāya kalpate | na yogena vinā mantro na mantreṇa vinā hi saḥ

The practice of mantra becomes capable of bringing knowledge of that which is to be known only through yoga. Mantra without yoga does not succeed, nor, indeed, does yoga without mantra.

Verse 61 (devibhagavatam.7.35.61)

द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् । तमः परिवृते गेहे घटो दीपेन दृश्यते

dvayorabhyāsayogo hi brahmasaṁsiddhikāraṇam | tamaḥ parivṛte gehe ghaṭo dīpena dṛśyate

It is the joint practice of both, therefore, that is the true cause of accomplishing Brahman. Just as, in a house wrapped in darkness, a pot becomes visible only by the light of a lamp —

Verse 62 (devibhagavatam.7.35.62)

एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः । इति योगविधिः कृत्स्नः साङ्गः प्रोक्तो मयाऽधुना

evaṁ māyāvṛto hyātmā manunā gocarīkṛtaḥ | iti yogavidhiḥ kṛtsnaḥ sāṅgaḥ prokto mayā'dhunā

so too the Self, veiled by Maya, becomes perceptible through the mantra. Thus have I now told you the entire method of yoga, complete with all its limbs.

Verse 63 (devibhagavatam.7.35.63)

गुरूपदेशतो ज्ञेयो नान्यथा शास्त्रकोटिभिः

gurūpadeśato jñeyo nānyathā śāstrakoṭibhiḥ

This is to be known only through a guru's own instruction, and in no other way — not even through millions of scriptures.