Upanishads · Yogakuṇḍalinī 1.83
॥
Devanāgarī
मुखेन पुच्छं संगृह्य ब्रह्मरन्ध्रसमन्विता । पद्मासनगतः स्वस्थो गुदमाकुञ्च्य साधकः
Transliteration (IAST)
mukhena pucchaṃ saṃgṛhya brahmarandhrasamanvitā | padmāsanagataḥ svastho gudamākuñcya sādhakaḥ
Word-by-word
SanskritIASTMeaning
मुखेन पुच्छं संगृह्यmukhena pucchaṃ saṃgṛhyahaving taken its tail with its mouth
ब्रह्म-रन्ध्र-समन्विताbrahma-randhra-samanvitājoined to the Brahman-crevice
पद्म-आसन-गतः स्वस्थःpadma-āsana-gataḥ svasthaḥseated in the lotus posture, settled in itself
गुदम् आकुञ्च्य साधकःgudam ākuñcya sādhakaḥhaving contracted the anus, the practitioner
Translation
"Having taken its tail with its mouth, joined to the Brahman-crevice; seated in the lotus posture, settled in itself, the practitioner, having contracted the anus…"
Version
09ff4222a63f · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
An image is given: a serpent, having seized its own tail with its mouth. This image, in Indian books, denotes a circle, closure, beginninglessness; and the same figure is known in many lands under the name of the serpent biting its own tail. Worth noting is that the image of a circle is applied here to the sleeping state: the power sleeps, coiled and holding its tail — that is, closed upon itself.
Herein, on reflection, lies a precise description of what hinders. That which is closed upon itself moves nowhere: it revolves, and this revolving can last however long without leading anywhere. The Vaishnava side describes with the same image the state of a man occupied with himself, and speaks of it directly. The Bhagavatam calls such a one atma-mana, "one who takes pride in himself," and says he walks in a circle; and only turning to another can break the circle.
Hence the whole argument against paths that consist in work on oneself. This work is not bad and is often necessary; but as long as it is turned upon itself, it is the same circle, only cleaner. A ring polished to a shine remains a ring.
Separately, a word must be said about sadhaka, "the practitioner," by which the one engaged is named. From sadh, "to attain, to bring to the goal"; and the man is named for what he does, not for what he knows or feels.