उपनिषद् · Yogakuṇḍalinī 1.1
॥
देवनागरी
हेतुद्वयं हि चित्तस्य वासना च समीरणः । तयोर्विनष्ट एकस्मिंस्तद्द्वावपि विनश्यतः
लिप्यंतरण (IAST)
hetudvayaṃ hi cittasya vāsanā ca samīraṇaḥ | tayorvinaṣṭa ekasmiṃstaddvāvapi vinaśyataḥ
शब्दशः अर्थ
संस्कृतIASTअर्थ
हेतु-द्वयं हि चित्तस्यhetu-dvayaṃ hi cittasyatwo causes has consciousness
वासना च समीरणःvāsanā ca samīraṇaḥtendency and wind
तयोः विनष्टे एकस्मिन्tayoḥ vinaṣṭe ekasminof the two, when one has perished
तत् द्वौ अपि विनश्यतःtat dvau api vinaśyataḥthen both perish
अनुवाद
"Consciousness has two causes: tendency and wind. When one of them is destroyed, both are destroyed".
संस्करण
83bf8f456e49 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The book opens with the position on which its whole work rests, and this position is worth taking apart, because it is precise. Of chitta, "consciousness" in its restless form, two causes are named: vasana, "tendency, an accumulated trace," and samirana, "wind," that is, breath. Vasana literally means "impregnation, the scent left in a vessel": what remains of the past and continues to give off its odor. This is what habits and inclinations accumulated by past deeds are called.
And here is the main point: they are linked, and killing one kills both. That is, the mind's restlessness can be taken up from two ends — from the side of habits and from the side of breath; and working on one end acts on the other. This observation is true and verifiable by anyone on himself. An agitated man breathes rapidly; having calmed his breath, a man quiets in mind too — not at once and not completely, but noticeably. And conversely: change the tendencies, and the breath changes on its own.
The Vaishnava side does not deny this link and makes use of it, only takes hold of the matter from a third end. The Gita says: "the restless mind is hard to restrain... but by practice and by non-attachment it is curbed" (6.34–35), and there too — that it is held most easily when occupied with the One who is dear. A mind attached to an object it wishes to go toward requires neither a struggle with the breath nor a struggle with itself.