उपनिषद् · Yogakuṇḍalinī 3.13
॥
देवनागरी
एवं समभ्यसेद्वायुं स ब्रह्माण्डमयो भवेत् । वायुं बिन्दुं तथा चक्रं चित्तं चैव समभ्यसेत्
लिप्यंतरण (IAST)
evaṃ samabhyasedvāyuṃ sa brahmāṇḍamayo bhavet | vāyuṃ binduṃ tathā cakraṃ cittaṃ caiva samabhyaset
शब्दशः अर्थ
संस्कृतIASTअर्थ
एवं समभ्यसेत् वायुंevaṃ samabhyaset vāyuṃso shall he practice the wind
सः ब्रह्म-अण्ड-मयः भवेत्saḥ brahma-aṇḍa-mayaḥ bhavethe becomes consisting of the world-egg
वायुं बिन्दुं तथा चक्रंvāyuṃ binduṃ tathā cakraṃwind, point, and likewise the circle
चित्तं च एव समभ्यसेत्cittaṃ ca eva samabhyasetand consciousness, too, shall he practice
अनुवाद
"So shall he practice the wind, and becomes consisting of the world-egg; wind, point, and likewise the circle and consciousness, too, shall he practice".
संस्करण
c86237fc8e62 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Four objects of practice are named: wind, point, circle, consciousness. This enumeration is, in essence, a table of contents for the whole book: the first chapter was about wind, the second about the point and the channel, the third about the circles and consciousness. Worth noting is that consciousness is placed last. This order is constant in books on yoga and is sound: one begins with what is coarser and more obedient, and ends with what is subtler and more willful.
This order, I think, is sound beyond yoga too. One cannot deal directly with the mind; but the body, the breath, and the order of the day are obedient — and through them the mind is taken hold of. The Vaishnava side holds the same order, only her objects are different. One begins with deeds: rise at such an hour, repeat so many times, go there, eat what is offered. All this is coarse and achievable. But feeling and taste are not prescribed at all, for they cannot be prescribed; they come, if the first is done.
Separately, a word must be said about brahmanda-mayo bhavet, "becomes consisting of the world-egg." This is the same position of the small and great world, discussed when reading the first chapter (1.81) and Bhavana (p14). Identity does not follow from a resemblance of structure; and the promise "you will become the universe" is, it seems, a promise of feeling, not of a state.