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Upanishads · Saubhāgyalakṣmī 3.5
॥
Devanāgarī
कण्ठचक्रं चतुरङ्गुलम् । तत्र वामे इडा चन्द्रनाडी दक्षिणे पिङ्गला सूर्यनाडी तन्मध्ये सुषुम्नां श्वेतवर्णां ध्यायेत् । य एवं वेदानाहता सिद्धिदा भवति
Transliteration (IAST)
kaṇṭhacakraṃ caturaṅgulam | tatra vāme iḍā candranāḍī dakṣiṇe piṅgalā sūryanāḍī tanmadhye suṣumnāṃ śvetavarṇāṃ dhyāyet | ya evaṃ vedānāhatā siddhidā bhavati
Word-by-word
SanskritIASTMeaning
कण्ठ-चक्रं चतुर्-अङ्गुलम्kaṇṭha-cakraṃ catur-aṅgulamthe throat circle, four fingers [wide]
तत्र वामे इडा चन्द्र-नाडीtatra vāme iḍā candra-nāḍīthere, on the left, iḍā, the lunar channel
दक्षिणे पिङ्गला सूर्य-नाडीdakṣiṇe piṅgalā sūrya-nāḍīon the right, piṅgalā, the solar channel
तत्-मध्ये सुषुम्नां श्वेत-वर्णां ध्यायेत्tat-madhye suṣumnāṃ śveta-varṇāṃ dhyāyetin their middle let him meditate on the suṣumnā, white in color
यः एवं वेदyaḥ evaṃ vedawho thus knows
अनाहता सिद्धि-दा भवतिanāhatā siddhi-dā bhavatithe incessant [circle] gives perfection
Translation
"The throat circle, four fingers [wide]; there on the left is iḍā, the lunar channel, on the right piṅgalā, the solar channel, and in their middle let him meditate on the suṣumnā, white in color. For one who thus knows, the incessant [circle] gives perfection."
Version
22e5d5e44a0f · published Aug 12, 2026, 5:00:00 AM UTC
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Of the three channels — iḍā, piṅgalā, and suṣumnā — it was said when reading the Jābāla-darśana (4.28) and the Varāha (5.24); no need to repeat. It is worth noting only the distribution of colors and luminaries: iḍā is lunar and left, piṅgalā is solar and right, suṣumnā is white and central. It is worth saying about the very arrangement of two-and-a-middle, for it is everywhere in this literature.
Everything in it is arranged in pairs with a middle: moon and sun, inhalation and exhalation, left and right; and the middle is what opens at equilibrium. We examined this when reading the Varāha (5.67) and noted that the middle path is not chosen but obtained: it opens when one stops leaning to one side or the other. Let us add what the Vaiṣṇava side holds here and what distinguishes it.
Its middle is not a third channel but a third person. Between me and the object, between the doer and the deed, between two impulses, it places not equilibrium but the One for whose sake; and about the rule of doing everything for Him it was said when reading the Jābāla-darśana (7.4). The distinction here is that equilibrium must be held, while the middle formed by the object holds itself: if the deed is done for Him, there is no need to weigh how much one has taken for oneself.