Upaniṣads · Jābāladarśana 6.27
॥
Devanāgarī
इडया वायुमाकृष्य भ्रुवोर्मध्ये निरोधयेत् । यः पिबेदमृतं शुद्धं व्याधिभिर्मुच्यते हि सः
Transliteración (IAST)
iḍayā vāyumākṛṣya bhruvormadhye nirodhayet | yaḥ pibedamṛtaṃ śuddhaṃ vyādhibhirmucyate hi saḥ
Palabra por palabra
SánscritoIASTSignificado
इडया वायुम् आकृष्यiḍayā vāyum ākṛṣyahaving drawn in wind by ida
भ्रुवोः मध्ये निरोधयेत्bhruvoḥ madhye nirodhayetlet him hold it between the brows
यः पिबेत् अमृतं शुद्धंyaḥ pibet amṛtaṃ śuddhaṃwho drinks the pure nectar
व्याधिभिः मुच्यते हि सःvyādhibhiḥ mucyate hi saḥhe indeed is freed from diseases
Traducción
"Having drawn in wind by ida, let him hold it between the brows; who drinks the pure nectar, he indeed is freed from diseases."
Versión
f910efd78de2 · publicado 12 ago 2026, 5:00:00 UTC
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The place between the brows is named, and it is among the chief ones in these books: there the ajna-chakra, "the center of command," is placed, and there too the gaze is directed during concentration. The Gita mentions it directly: "having properly placed the breath between the brows" — bhruvor madhye pranam aveshya samyak (8.10) — and this is the only place where it speaks of such a technique. It is worth reading the whole verse, however, for the technique does not stand alone there.
In full it is this: "with a motionless mind, devoted, joined by the power of concentration, having properly placed the breath between the brows — that one attains that highest divine Person" (8.10). Two words settle it here: bhaktya yukto, "joined by devotion," and divyam purusham, "the divine Person." That is, the technique is named, but a condition is set beside it — devotion; and the goal is named not light and not emptiness, but a Person.
The Gita maintains this relation throughout the whole eighth chapter. It expounds both the syllable om, and the hour of death, and the paths of departure, and this very place between the brows; and at the end it says: "That highest Person is attained by undivided devotion, O son of Pritha" (8.22). Hence this line here should be read with an eye to that one. The technique is the same; the difference is that here it is applied to ailments, and there to a meeting.