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Upanishads · Saubhāgyalakṣmī 3.2
॥
Devanāgarī
द्वितीयं स्वाधिष्ठानचक्रं षड्दलम् । तन्मध्ये पश्चिमाभिमुखं लिङ्गं प्रवालाङ्कुरसदृशं ध्यायेत् । तत्रैवोड्याणपीठं जगदाकर्षणसिद्धिदं भवति
Transliteration (IAST)
dvitīyaṃ svādhiṣṭhānacakraṃ ṣaḍdalam | tanmadhye paścimābhimukhaṃ liṅgaṃ pravālāṅkurasadṛśaṃ dhyāyet | tatraivoḍyāṇapīṭhaṃ jagadākarṣaṇasiddhidaṃ bhavati
Word-by-word
SanskritIASTMeaning
द्वितीयं स्वाधिष्ठान-चक्रंdvitīyaṃ svādhiṣṭhāna-cakraṃthe second — the circle of one's own foundation
षट्-दलम्ṣaṭ-dalamsix-petaled
तत्-मध्ये पश्चिम-अभिमुखं लिङ्गंtat-madhye paścima-abhimukhaṃ liṅgaṃin its middle a sign facing west
प्रवाल-अङ्कुर-सदृशं ध्यायेत्pravāla-aṅkura-sadṛśaṃ dhyāyetlike a shoot of coral, let him meditate
तत्र एव उड्याण-पीठंtatra eva uḍyāṇa-pīṭhaṃthere itself is the seat of Uḍḍiyāna
जगत्-आकर्षण-सिद्धि-दं भवतिjagat-ākarṣaṇa-siddhi-daṃ bhavatigiving the power to attract the world
Translation
"The second — the circle of one's own foundation, six-petaled; in its middle let him meditate on a sign facing west, like a shoot of coral. There itself is the seat of Uḍḍiyāna, giving the power to attract the world."
Version
73fd9e816a34 · published Aug 12, 2026, 5:00:00 AM UTC
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It is worth noting the promise: jagad-ākarṣaṇa-siddhi, "the power to attract the world." We examined the word ākarṣaṇa when reading the Dattātreya (2.4), where it stood in a list of six magical acts and meant "to draw a person against his will." Here it is applied to the world and stands among promises, not commands; but its category is the same.
Let us say plainly how to regard such promises, for in this chapter they will occur at every circle. At every circle a particular kind of power is named: attracting the world, subduing all, gaining power over speech, becoming free. That is, the body is mapped by kinds of power; and this, to my mind, is the chief distinction of tantric description from yogic description.
Yoga promises states; tantra promises powers. The Vaiṣṇava side says the same thing about powers in all its books, and let us repeat it briefly: siddhis are a hindrance, and Patañjali and the Bhāgavatam agree on this; this was discussed when reading the Jābāla-darśana (6.20) and the Varāha (3.26). Let us add what is especially worth noting here.
The power "to attract the world" is, in essence, the desire to be attractive; and this desire, by its reckoning, is pratiṣṭhā-āśā, "the thirst for standing," which it counts the most dangerous of hindrances. Hence its own accomplished ones are described as hiding: they flee from fame rather than attract it.