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Darśana-upaniṣad IV

  1. Body measures only 96 fingers height and in the center of the body is located the shining fire like melted gold.
  2. Sāṁkr̥ti! The truth about the “the triangle” in the humans was told: 2 fingers above the anus and 2 fingers below the penis.
  3. O, Sāṁkr̥ti, the first of the wise! Know the center of the human body: kanda (node) is located 9 fingers to the mūlādhāra, having
  4. O, eminent sage! 4 fingers in width and length (i.e. diameter) similar in shape with the wild hen’s egg, being covered with skin etc. O, eminent sage! “In the middle is located the navel (nābhi)”. Thus has been described by connoisseurs of Yoga.
  5. Suṣumnā nāḍī was revealed as being in the center of the “node” (kanda).
  6. O, eminent sage! Energy routes are all around this node and are in number of 72.000, 14 of which are more important:
  7. Suṣumnā, piṅgalāiḍā, sarasvatī, pūṣā, varuṇā, hastijihvā (elephant tongue), yaśasvinī (brilliant one),
  8. Alambusā, kuhūviśvodarā, payaśvinīsaṅkhinī and gāndhārā are the main 14 nāḍīs.
  9. Of these, 3 are most important; of which three one has the greatest importance – o, sage! – and is called brahma-nāḍī (suṣumnā) by connoisseurs in Vedānta.
  10. O, very virtuous one! Located in the backbone, also named vīṇā-daṇḍasuṣumnā is standing firm in the crown of the head.
  11. O, sage! Kuṇḍalī’s place is 2 fingers below the navel node (nābhi-kanda). O, best of sages! This Kuṇḍalī is of the nature of the 8 prakr̥ti.
  12. The right work of breath, water, food etc. is incessantly controlled by her, sitting always around the the node. O, sage! covers with her own mouth the entrance in the “Brahmā’s orifice” (brahma-randhra).
  13. To the left of suṣumnā stands iḍā while to the right piṅgalā; sarasvatī and kuhū are situated beside suṣumnā;
  14. Gāndhārā and hastijihvā stand in front and behind of iḍāpūṣā and yaśasvinī stand in front and behind of piṅgalā;
  15. Between kuhū and hastijihvā stands viśvodarā; between yaśasvinī and kuhū stands varuṇā;
  16. Between pūṣā and sarasvatī is said that stands yaśasvinī; between gāndhārā and sarasvatī is said that stands śaṅkhinī;
  17. Alambusā extends up to the anus and reaches the center of kandakuhū is located in front of suṣumnā, being like a full moon;
  18. That nāḍī located below and above (i.e. piṅgalā), reaches up to the right nostril – o, eminent sage! – iḍā reaches the extreme left (savya).
  19. Yaśasvinī reaches up to the tip of the left leg’s thumb; pūṣā reaches through the back of piṅgalā to the end of the left eye;
  20. Payaśvinī reaches up to the end of the right ear – wise saying; o, sage! Similarly, sarasvatī goes up to the end of tongue;
  21. Hastijihvā, in a similar manner, reaches up to the end of the right foot thumb. The nāḍī called śaṅkhinī reaches up to end left ear;
  22. Gāndhārā reaches up to end the right eye – Vedānta connoisseurs say. The nāḍī called viśvodarā is located in the center of kanda.
  23. Prāṇa (breath), apāna (downwards), vyāna (widespread), samāna (collected) and also udāna (upwards), nāga (snake) and kūrma (tortoise), kr̥kara (partridge), devadatta (god-given) and dhanaṁjaya (fire) – the 10 winds (vāyu) flow through these nāḍīs. O, virtuous one! Most important of these are the 5: prāṇa etc.; of these 5
  24. Those called prāṇa and apāna are worthy of worship. O, sage! of these two prāṇa is in the middle of the nose and mouth, in the heart and in the middle of the navel. O, most virtuous sage! The wind called prāṇa is always moving.
  25. Apāna always is moving through the anus, penis, thighs, knees, – o, virtuous one! In the entire abdomen, hips, navel and tibia.
  26. Vyāna is moving in the ears and eyes, in the protrusions of the two ankles, in prāṇa-sthāna which is in the throat – o, eminent sage!
  27. Udāna must be known as being in both feet and both hands. Without a doubt, samāna, though motionless, penetrate the entire body. Other 5 winds, nāga etc., are in the skin, bones etc.
  28. O, Sāṁkr̥ti! actions of prāṇa are: exhaling, inspiration, coughing and sweating and of the wind called apāna are: elimination of feces, urine etc.
  29. O, eminent sage! Samāna harmonizes all. Udāna makes, no doubt, that everything goes upward.
  30. O, sage! Vyāna is described by the Vedānta connoisseurs to cause a certain sound. O, great sage! qualities of the wind called nāga are described as being burping, vomiting etc.;
  31. O, Sāṁkr̥ti! Dhanaṁjaya’s actions are described to be lustre, nasal mucus etc. Kūrma’s actions are closing the eyes etc. While kr̥kara’s are hunger and thirst. O, chief of brahmans! Devadatta’s action is described as being somnolence.
  32. O, sage! Suṣumnā’s deity is Siva
    Iḍā’s deity is Hari
    Piṅgalās deity is Brahmā
    Sarasvatī’s deity is Virāj
  33. It is said that:
    Pūṣā’s deity is Pūṣan
    Varuṇā’s deity is Vāyu
    Hastijihvā’s deity is Varuṇa
  34. O, sages senior! Yasasvinī’s deity is Bhāskara
    Alambusā’s deity is Varuṇa – water’s Lord
  35. It is said that: Kuhū’s deity is Hunger
    Gāndhārī’s deity is Candra
    Saṅkhinī’s deity is the same
    Payaśvinī’s deity is Prajāpati
    Viśvodarā’s deity is Pāvaka
  36. O, great sage! Moon moves continuously through iḍā. O, sage, best among Veda’s connoisseurs! So the Sun through piṅgalā.
  37. That passage of the wind from piṅgalā to iḍā o, sage! – is called by the Vedānta’s connoisseurs as the “northern route”.
  38. O, sage! That passage of the prāṇa from iḍā to piṅgalā is called “southern route” Or by scriptures “in piṅgalā”.
  39. When prāṇa reaches the meeting place between iḍā and piṅgalā, o best among embodied! It is said to occur in the body “Junction of the Sun with the Moon” (amāvāsyā).
  40. O best among the paṇḍits! When prāṇa enters the mūlādhāra – o, best among the ascetics! – then ascetics say it is the beginning of equinox.
  41. O best among the sages! When the wind called prāṇa enters the head is the end of the equinox – so say the ascetics that reflects on the Reality (tattva).
  42. Every inspiration and expiration represents Sun’s passage through the months. When prāṇa reaches through the iḍā the Kuṇḍalī’s seat
  43. O best among the Reality’s connoisseurs! It is said that Moon eclipse takes place. When prāṇa reaches through the piṅgalā Kuṇḍalī’s seat – o, eminent sage! – then and only then there is Sun eclipse.
  44. O very wise one!
    Srīparvata is in the area of the head
    Kedara is on the forehead
    Vārāṇasī is between of the eyebrows and nose
  45. Kuruks.etra is in the chest
    Prayāga is in the lotus of the heart
    Cidambara is in the middle of the heart
    Kamalālaya is in the mūlādhāra
  46. Who chooses the external places of pilgrimage, abandoning the inner ones, goes after beads of glass ignoring the great gem that is in his hand.
  47. Bhāva-tīrtha is the ultimate pilgrimage, being the measure (pramāṇa) of all actions: with a certain attitude (bhāva) is embraced the wife, with another is embraced the daughter.
  48. Places of pilgrimage (tīrtha) filled with water or gods made of wood etc. Yogins do not give importance because only their own ātman is trustworthy,
  49. O, great sage! Internal tīrtha is superior than the external tīrtha. Ātma-tīrtha is the supreme tīrtha, others have no value.
  50. The inner place of pilgrimage if it becomes impure, can not be purified by libations, and remains impure like a jug of wine, although washed hundreds of times with water.
  51. During the equinoxes, the eclipse and always between these events man becomes pure bathing in different places like Vārāṇasī etc.
  52. Water with which were washed the feet of great jñāna-yogins – o, eminent sage! – is the tīrtha meant to purify the ignorant mind (bhāva).
  53. In a tīrtha, in offering, in prayer, in sacrifice, in wooden and stone images always the fool is looking for Śiva, when in fact, Śiva abides in his own body.
  54. The one who worships those external, abandoning me who I am inside, is like the one who, throwing the food bowl from his hand, licks his own elbow.
  55. Yogins are searching for Śiva in the inner self, not in idols. Idols were created so that those ignorant to understand Śiva.
  56. Brahman as his own self, without beginning and without end, non-dual existence, Supreme (ghana) bliss and wisdom – he who sees it thus he really sees.
  57. O, great sage! The human nature’s mass of nāḍīs being always sapless and definitively abandoned, should realize in itself “I am ātman”.
  58. The non-corporeal within the bodies – the almighty supreme Lord, beatitude and unchangeable – being seen thus directly the brave do not suffer.
  59. O, sage! By the power of knowledge ignorance that produces the distinction disappears. What will make then the absence of the difference between ātman and Brahman?

Thus was the fourth part of Darśana-upaniṣad