उपनिषद् · Jābāladarśana 4.19
॥
देवनागरी
इडा तु सव्यनासान्तं संस्थिता मुनिपुङ्गव । यशस्विनी च वामस्य पादाङ्गुष्ठान्तमिष्यते
लिप्यंतरण (IAST)
iḍā tu savyanāsāntaṃ saṃsthitā munipuṅgava | yaśasvinī ca vāmasya pādāṅguṣṭhāntamiṣyate
शब्दशः अर्थ
संस्कृतIASTअर्थ
इडा तु सव्य-नासा-अन्तंiḍā tu savya-nāsā-antaṃida, however, up to the left nostril
संस्थिता मुनि-पुङ्गवsaṃsthitā muni-puṅgavais placed, O bull among sages
यशस्विनी च वामस्यyaśasvinī ca vāmasyayashasvini, however, of the left
पाद-अङ्गुष्ठ-अन्तम् इष्यतेpāda-aṅguṣṭha-antam iṣyatereaches to the big toe
अनुवाद
"Ida, however, is placed up to the left nostril, O bull among sages; yashasvini reaches to the big toe of the left foot."
संस्करण
8cf3396156b7 · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The passages are led out to their extremities: one to a nostril, another to a toe. It is worth pausing on the very thought that the whole body is threaded through with paths from the center. This thought is not the invention of a single school: it is, apparently, the first thing that occurs to a person who sits motionless a long time and listens to himself.
In such a state one truly does feel currents, tinglings, and movements through the limbs; and to call them paths running from the center to the extremities is a natural description. Let us say, then, of this whole section what may fairly be said of it. This is a description of inner sensation, made by people who attentively observed themselves; and as such it deserves respect, not mockery.
The error begins where such a description is passed off as the structure of matter and is required to coincide with anatomy. It cannot coincide, because it describes something else. The Vaishnava side does not reject inner sensation and has its own; but it treats it with caution, and this caution deserves being adopted.
Its ground is this: inner sensation cannot be verified. What a person has felt within himself, he alone knows; and to distinguish genuine experience from imagination inflamed by expectation, neither he nor another can do. Hence, in its practice, what is held decisive is not sensation, but the testimony of the books and a change of character; and a person who talks of currents in the body but is irritable and self-interested is not considered, by it, to have advanced.