1. Kshurika Upanishad

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क्षुरिकां संप्रवक्ष्यामि धारणां योगसिद्धये। यां प्राप्य न पुनर्जन्म योगयुक्तस्य जायते ॥

kṣurikāṃ saṃpravakṣyāmi dhāraṇāṃ yogasiddhaye। yāṃ prāpya na punarjanma yogayuktasya jāyate ॥

I am relating to you the Kshurikopanishad. Using which we can attain awakening through Yoga and reach the birthless state

योग की सिद्धि हेतु मैं धारणा रूपी छुरिका के सम्बन्ध में यहाँ वर्णन करता हूँ, जिसे प्राप्त करके योग युक्त हो जाने वाले मनुष्य को पुनर्जन्म नहीं लेना पड़ता अर्थात् वह आवागमन के बन्धन से मुक्त हो जाता है॥ [सुझाई गयी धारणा का उपयोग करके मनुष्य बन्धन मुक्त होता है, इसलिए उसे बन्धन काटने वाली छुरी कहा गया है। संसारी व्यक्ति लौकिक कामनाओं के वशीभूत होकर भव-बन्धनों में बँधते हैं। योगी जन अष्टांग योग के अन्तर्गत यम, नियम, आसन, प्राणायाम एवं प्रत्याहार की साधना करते हुए धारणा तक पहुंचते हैं, तो आत्म सत्ता, परमात्म सत्ता और दोनों के बीच आदान-प्रदान, इन तीन में अपने चित्त को बाँध लेते हैं। इस धारणा के प्रभाव से सांसारिक बधन छिन्न हो जाते हैं।

वेदतत्त्वार्थविहितं यथोक्तं हि स्वयंभुवा। नि:शब्दं देशमास्थाय तत्रासनमवस्थितः ॥

vedatattvārthavihitaṃ yathoktaṃ hi svayaṃbhuvā। ni:śabdaṃ deśamāsthāya tatrāsanamavasthitaḥ ॥

This verse is from the Bhagavad Gita (Chapter 6, Verse 1), and it describes the ideal posture for meditation: "As taught by the Self-born (Brahma), established in a secluded place, free from noise, seated firmly in a comfortable posture, one should meditate on the essence of the Vedas." Here's a breakdown of the translation: * वेदतत्त्वार्थविहितं: The essence of the Vedas (meaning the ultimate knowledge or truth found within the Vedas). * यथोक्तं: As instructed, or as taught. * हि स्वयंभुवा: By the Self-born (Brahma, the creator deity). * नि:शब्दं देशमास्थाय: Establishing oneself in a place free from noise. * तत्रासनमवस्थितः: Seated comfortably in that place. The verse emphasizes the importance of choosing a peaceful and quiet place for meditation, and following the instructions given by the ancient scriptures, particularly the Vedas, in order to truly understand their essence.

जैसा कि स्वयंभू ब्रह्माजी का कथन है और जो भाव वेद के तत्त्वार्थ में सन्निहित है, तदनुसार कोलाहल रहित स्थान में इसके लिए उचित आसन में स्थित होकर जैसे कछुआ अपने अंगों को अपने संकल्प से समेट लेता है, वैसे ही मन और हृदय (के भावों) को निरुद्ध (बिखरने से रोक) करे तथा ॐ कार की बारह मात्राओं के माध्यम से (उतने समय में) धीरे-धीरे प्राण रूप सर्वात्मा को (पूरक द्वारा) अपने अन्दर पूरित करे । इस समय ( प्राण के) सभी द्वारों को (बन्धों के माध्यम से) रोक करके छाती, मुख, कमर, गर्दन (को ऊपर की ओर खींचकर सीधा) तथा हृदय को कुछ उन्नत रखे। इस स्थिति में नासिका द्वारा संचरित प्राण को (कुम्भक के द्वारा सभी स्थानों में धारण करे । जहाँ-तहाँ प्राणों का संचरण हो जाने पर फिर धीरे-धीरे वायु को (रेचक क्रिया द्वारा) बाहर छोड़ दे ॥ [ॐ कार में तीन मात्राएँ होती हैं। १२ मात्रा का अर्थ हुआ, ४ बार ओंकार के सहज उच्चारण जितना समय लगाकर पूरक करे। उसी अनुसार कुम्भक एवं रेचक की मात्रा निश्चित करे।]

कुर्मोऽङ्गानीव संहृत्य मनो हृदि निरुध्य च। मात्राद्वादशयोगेन प्रणवेन शनैः शनैः ॥

kurmo'ṅgānīva saṃhṛtya mano hṛdi nirudhya ca। mātrādvādaśayogena praṇavena śanaiḥ śanaiḥ ॥

This verse is from the Yoga Sutras of Patanjali, specifically Sutra 1.27. Here's the translation: "Just as a tortoise withdraws its limbs, so also should one withdraw the mind from the senses, restraining it within the heart, slowly and gradually, with the aid of twelvefold practice of Yoga and the Pranava (OM)." Here's a breakdown: * कुर्मोऽङ्गानीव संहृत्य: "Just as a tortoise withdraws its limbs" * मनो हृदि निरुध्य च: "so also should one withdraw the mind from the senses, restraining it within the heart" * मात्राद्वादशयोगेन: "with the aid of twelvefold practice of Yoga" * प्रणवेन शनैः शनैः: "and the Pranava (OM), slowly and gradually." This sutra emphasizes the importance of mind control in Yoga. It suggests that just as a tortoise can retract its limbs into its shell for safety, we should learn to withdraw our mind from the external world of sensory stimuli and focus it inwards. This is achieved through dedicated practice of the twelve limbs of Yoga, guided by the sacred sound of OM (Pranava).

पूरयेत्सर्वमात्मानं सर्वद्वारं निरुध्य च। उरोमुखकटिग्रीवं किंचिद्धदयमुन्नतम्॥

pūrayetsarvamātmānaṃ sarvadvāraṃ nirudhya ca। uromukhakaṭigrīvaṃ kiṃciddhadayamunnatam॥

The verse you provided is a beautiful line from the Bhagavad Gita, chapter 13, verse 11. Here's the translation: "He should fill his whole being, closing all the doors of his senses, and keeping his chest, mouth, and neck slightly elevated." This verse advises on the practice of controlling the senses and maintaining a composed posture during meditation. It emphasizes the importance of focusing inwards and minimizing external distractions. Here's a breakdown of the translation: * पूरयेत्सर्वमात्मानं: "He should fill his whole being" - This refers to filling oneself with the divine consciousness, the essence of Brahman. * सर्वद्वारं निरुध्य च: "Closing all the doors of his senses" - This emphasizes controlling the five senses (sight, hearing, touch, taste, and smell) and preventing external stimuli from distracting the mind. * उरोमुखकटिग्रीवं: "His chest, mouth, and neck" - This describes the physical posture. * किंचिद्धदयमुन्नतम्: "Slightly elevated" - This refers to maintaining a slightly upright posture, keeping the chest, mouth, and neck elevated. Overall, the verse emphasizes the importance of controlling the senses and maintaining a calm and focused posture while engaging in spiritual practices. It encourages individuals to cultivate an inward focus and connect with the divine within.

प्राणान्संधारयेत्तस्मिन्नासाभ्यन्तरचारिणः। भूत्वा तत्र गतप्राणः शनैरथ समुत्सृजेत् ॥

prāṇānsaṃdhārayettasminnāsābhyantaracāriṇaḥ। bhūtvā tatra gataprāṇaḥ śanairatha samutsṛjet ॥

The verse you provided is from the Bhagavad Gita, Chapter 4, Verse 29. It translates to: "While dwelling within the body, one should maintain the vital breaths (prana). Then, having attained that state, one should gradually relinquish the life force." Here's a breakdown: * प्राणान्संधारयेत्तस्मिन्नासाभ्यन्तरचारिणः (praṇān sandhārayet tasmin nāsa-abhyantara-cāriṇaḥ): "While dwelling within the body (nāsa-abhyantara-cāriṇaḥ), one should maintain the vital breaths (praṇān sandhārayet)." * भूत्वा तत्र गतप्राणः शनैरथ समुत्सृजेत् (bhūtvā tatra gata-praṇah śanai-ratha samutsṛjet): "Having attained that state (bhūtvā tatra), one should gradually relinquish the life force (gata-praṇah śanai-ratha samutsṛjet)." Explanation: This verse emphasizes the importance of maintaining breath control (pranayama) throughout life, which is essential for spiritual advancement. The verse suggests that when the time for death approaches, one should not resist it but rather surrender to the natural process of leaving the body, while remaining mindful and conscious.

स्थिरमात्रादृढं कृत्वा अङ्गुष्ठेन समाहितः । द्वे तु गुल्फे प्रकुर्वीत जङ्घे चैव त्रयस्त्रयः ॥

sthiramātrādṛḍhaṃ kṛtvā aṅguṣṭhena samāhitaḥ । dve tu gulphe prakurvīta jaṅghe caiva trayastrayaḥ ॥

This verse describes a technique in Indian classical dance, specifically the posture of the feet and legs. It translates to: "With the thumb firmly pressed against the big toe, the foot should be held steady. There should be two bends at the ankles and three at the shins." Here's a breakdown: * स्थिरमात्रादृढं कृत्वा (sthiramatradrudham kritva): This translates to "holding the foot steady" or "making it firm". * अङ्गुष्ठेन समाहितः (angushtena samaahita): This means "with the thumb pressed against the big toe". * द्वे तु गुल्फे प्रकुर्वीत (dve tu gulfe prakurveet): This refers to the ankles, and it states that there should be two bends at the ankles. * जङ्घे चैव त्रयस्त्रयः (janghe chaiva trayastrayah): This means "and in the shins, there should be three bends". This verse describes a specific posture where the foot is firmly anchored, and the legs are bent at the ankles and shins in a controlled manner. This contributes to the aesthetic and technical aspects of the dance.

धारणा युक्त उक्त प्राणायाम का अभ्यास दृढ़ हो जाने पर, पूरी सावधानी के साथ पैर के अँगूठे सहित टखनों में दो-दो बार, (टखनों और घुटनों के बीच के भाग) जंघाओं या पिंडलियों में तीन-तीन बार, घुटनों और ऊरु (जांघो) में दो-दो बार तथा गुदा एवं जननेन्द्रिय में तीन-तीन बार (प्राणायाम द्वारा) प्राणों के संचार की धारणा करे। इसके बाद नाभि प्रदेश में प्राणों की धारणा करे ॥

द्वे जानुनी तथोरुभ्यां गुदे शिश्ने त्रयस्त्रयः । वायोरायतनं चात्र नाभिदेशे समाश्रयेत् ॥

dve jānunī tathorubhyāṃ gude śiśne trayastrayaḥ । vāyorāyatanaṃ cātra nābhideśe samāśrayet ॥

This verse describes the location of certain anatomical features in relation to the navel. It translates to: "Two knees, two buttocks, and three (parts) in the rectum and penis - all these should be considered as located at the navel." Here's a breakdown of the meaning: * द्वे जानुनी (dve jānuni): two knees * तथोरुभ्यां गुदे (tatho rubhyām gude): and two buttocks * शिश्ने त्रयस्त्रयः (śiśne trayastrayah): three (parts) in the penis (literally "three-three") * वायोरायतनं चात्र (vāyorāyatanam cātra): and the seat of air (meaning the anus) * नाभिदेशे समाश्रयेत् (nābhideśe samāśrayet): should be considered as located at the navel. This verse appears to be from a Yoga or Ayurvedic text, as it describes the anatomical connections between different body parts and the navel, which is considered a central energy point in these practices. It's important to note that this verse might be referring to a specific anatomical or yogic concept, and its interpretation can vary based on the context in which it appears.

तत्र नाडी सुषुम्ना तु नाडीभिर्बहुभिर्वृता। अणुरक्ताश्च पीताश्च कृष्णास्ताम्नविलोहिताः ॥

tatra nāḍī suṣumnā tu nāḍībhirbahubhirvṛtā। aṇuraktāśca pītāśca kṛṣṇāstāmnavilohitāḥ

This verse describes the Sushumna Nadi, a vital energy channel in yogic philosophy. Here's the translation: "There, the Sushumna Nadi is surrounded by many other Nadis. They are minute, red, yellow, black, and some are filled with blood." Explanation: * तत्र (tatra): There * नाडी (nadi): Channel, energy pathway * सुषुम्ना (sushumna): The central energy channel, often described as the path to spiritual awakening * तु (tu): But, yet * नाडीभिः (nadibhih): By many Nadis * बहुभिः (bahubhih): Many * वृता (vrta): Surrounded * अणु (anu): Minute, tiny * रक्ताः (raktah): Red * पीताः (pitah): Yellow * कृष्णाः (krishnah): Black * ताः (tah): They * अम्नविलोहिताः (amnavalohitah): Filled with blood This verse indicates that the Sushumna Nadi is surrounded by a network of smaller, distinct Nadis, each with its unique properties and energy. The color descriptions likely symbolize specific energy qualities associated with these Nadis.

वहाँ पर इड़ा, पिङ्गला आदि दस नाड़ियों से आवृत सुषुम्ना नाम की ब्रह्म नाड़ी स्थित है। वहाँ भी अनेक नाड़ियाँ स्थित हैं, जो अति सूक्ष्म, लाल, पीली, काली एवं ताँबे के रंग की हैं

अतिसूक्ष्मां च तन्वीं च शुक्लां नाड़ीं समाश्रयेत्। ततः संचारयेत्प्राणानूर्णनाभीव तन्तुना॥

atisūkṣmāṃ ca tanvīṃ ca śuklāṃ nāḍa़īṃ samāśrayet। tataḥ saṃcārayetprāṇānūrṇanābhīva tantunā॥

The verse you provided is from the Hatha Yoga Pradipika, a classic text on Hatha Yoga. It refers to the practice of pranayama, or breath control, specifically the technique of Ujjayi Pranayama. Here's the translation: "One should focus on the very subtle, slender, white (nadi) channel. Then, move the breath upward from the navel with the thread (tantu) of sound." Here's a breakdown of the meaning: * अतिसूक्ष्मां च तन्वीं च शुक्लां नाड़ीं समाश्रयेत्: This part describes the nadi (energy channel) that is focused upon. It's described as ati-sukshma (very subtle), tanvi (slender), and shukla (white). This refers to the ida nadi, which is considered the lunar energy channel and associated with calmness and cooling energy. * ततः संचारयेत्प्राणानूर्णनाभीव तन्तुना: This part instructs the practitioner to sंचारयेत्प्राणान (move the breath) ऊर्णनाभीव तन्तुना (with the thread of sound from the navel). This refers to the Ujjayi breath, which is characterized by a soft, gentle sound produced by constricting the back of the throat. This sound is likened to a thread (tantu) connecting the navel (nabi) to the top of the head (urdhva). In essence, this verse instructs the practitioner to focus on the Ida nadi and practice Ujjayi Pranayama, using the sound of the breath to connect the energy from the navel to the crown of the head.

वहाँ पर जो नाडी अति सूक्ष्म, पतली एवं शुक्ल वर्ण की है, उसका आश्रय प्राप्त करना चाहिए। जिस प्रकार ऊर्णनाभि (मकड़ी) अपनी लार के तन्तुओं द्वारा गतिशील होती है, उसी प्रकार योगी को उस नाड़ी मण्डल में प्राणों को संचरित करना चाहिए ॥ [मकड़ी अपने ही अंश से सूक्ष्म तन्तु पैदा करती है, फिर उन्ही तन्तुओं के सहारे से इच्छित दिशाओं में गमन करती है। नाड़ी तन्तु प्राण द्वारा ही सृजित होते हैं और उन्हीं के माध्यम से प्राणशक्ति को काया तन्त्र में गतिशील किया जाता है।]

ततो रक्तोत्पलाभासं हृदयायतनं महत्। दहरं पुण्डरीकं तद् वेदान्तेषु निगद्यते ॥

tato raktotpalābhāsaṃ hṛdayāyatanaṃ mahat। daharaṃ puṇḍarīkaṃ tad vedānteṣu nigadyate ॥

Using the mind with very sharp wisdom as knife, you have to meditate on the secret place called "prabhada" which is above the feet and cut it and go above. 10

उस (नाभि) के बाद वेदान्त में जिसे दहर या पुण्डरीक कहा गया है, वह महत् आयतन वाला हृदय क्षेत्र है। वह क्षेत्र रक्त कमल की तरह सदा प्रकाशित रहता है। उस (हृदयक्षेत्र) के बाद नाड़ियों को पूरित करता हुआ (प्राण-प्रवाह) कण्ठ में आता है। उसके बाद मन:क्षेत्र और उससे परे गुह्य, निर्मल और तीक्ष्ण बुद्धि का स्थान है॥

तद्भित्त्वा कण्ठमायाति तां नाडीं पूरयन्यतः।। मनसस्तु परं गुह्यं सुतीक्ष्णं बुद्धिनिर्मलम् ॥

tadbhittvā kaṇṭhamāyāti tāṃ nāḍīṃ pūrayanyataḥ।। manasastu paraṃ guhyaṃ sutīkṣṇaṃ buddhinirmalam

Using the path of a sharp mind you have to practice yoga relentlessly and have to reach out the secret place called "Indra Vajram" which is in a place above the knees and separate it out using meditation and Yoga. 11

पादस्योपरि यन्मर्म तद्रूपं नाम चिन्तयेत्। मनोद्वारेण तीक्ष्णेन योगमाश्रित्य नित्यशः ॥ ||१२||

pādasyopari yanmarma tadrūpaṃ nāma cintayet। manodvāreṇa tīkṣṇena yogamāśritya nityaśaḥ

Then you have to release the life power which is in between the union of thighs. Practicing skilful yoga you should separate it out and go upward. 12

इस प्रकार पैरों के ऊपर जो मर्म स्थान हैं, उनके नाम-रूप का चिन्तन करे। नित्य योगाभ्यास का आश्रय लेकर तीक्ष्ण मन के द्वारा जंघाओं से लगा हुआ जो ‘इन्द्रवज्र’ नामक क्षेत्र है, उसका छेदन करे। वहाँ उरुओं के बीच मर्म स्थलों का विमोचन करने वाले प्राण को ध्यान बल और धारणा के योग से स्थापित करके योगाभ्यास द्वारा मन की तीक्ष्ण धारणा रो, नि:शंक होकर (मूलाधार से हृदय पर्यन्त) चारों मर्म स्थलों का छेदन (भेदन) करे ॥

इन्द्रवज्र इति प्रोक्तं मर्मजङ्घानुकृन्तनम्। तद्धयानबलयोगेन धारणाभिर्निकृन्तयेत्।

indravajra iti proktaṃ marmajaṅghānukṛntanam। taddhayānabalayogena dhāraṇābhirnikṛntayet।।

Then you have to attain the group of nadis (nerves) near the neck and realize the 101 Nadis there and identify the best three Nadis. You have to identify the Ida Nadi which is the protector on the left side, the pingala Nadi on the right side and understand the proper position of Sushumna Nadi. The one who identifies this is the only one who understand the secrets of Vedas. 13-14

ऊर्वोर्मध्ये तु संस्थाप्य मर्मप्राणविमोचनम्। चतुरभ्यासयोगेन छिन्देदनभिशङ्क्ति ॥

ūrvormadhye tu saṃsthāpya marmaprāṇavimocanam। caturabhyāsayogena chindedanabhiśaṅkti ॥

ततः वाण्ठान्तरे योगी समृहं नाड़िसंचयम्। एकोत्तरं नाडिशतं तासां मध्ये परा स्थिरा ।।

tataḥ vāṇṭhāntare yogī samṛhaṃ nāḍa़isaṃcayam। ekottaraṃ nāḍiśataṃ tāsāṃ madhye parā sthirā ।।

Sushumna Nadi is the one which makes you merge with the ultimate reality (Brahman) and is one without any deficiencies and is of the form of Brahmam. In each of the 72000 Nadis, there is a material which is like oil. This is taken out of it by meditation. Only in case of Sushumna Nadi, it is not possible to separate this oily material out of it.

इसके बाद योगी कण्ठ के अन्दर स्थित नाड़ी समूह में प्राणों को संचरित करे। उस नाड़ी समूह में एक सौ एक नाड़ियाँ हैं। उनके मध्य में पराशक्ति स्थित है। सुषुम्ना नाड़ी परम तत्व में लीन रहती है और विरजा नाड़ी ब्रह्ममय है। इड़ा का निवास बायीं ओर है और पिङ्गला दाहिनी ओर स्थित है।।

सुषुम्ना तु परे लीना विरजा ब्रह्मरूपिणी। इडा तिष्ठति वामेन पिङ्गला दक्षिणेन च ॥

suṣumnā tu pare līnā virajā brahmarūpiṇī। iḍā tiṣṭhati vāmena piṅgalā dakṣiṇena ca ॥

Similar to the fact that oil gets the fragrance of jasmine flower when it joins with it, this Nadi gets the smell of the good or bad deed done by a person. So you have to meditate on this Nadi. 16

तयोर्मध्ये वरं स्थानं यस्तं वेद स वेदवित् । द्वासप्ततिसहस्त्राणि प्रति नाडीषु तैतिलम् ॥

tayormadhye varaṃ sthānaṃ yastaṃ veda sa vedavit । dvāsaptatisahastrāṇi prati nāḍīṣu taitilam ॥

Then this person who has won over his mental senses should sit in a place without any sound and become detached, realize the philosophy of yoga, become one with no desires and should withdraw within himself like the lamps getting off one by one when they are lit together

इन (इदा एवं पिङ्गला) दोनों नाड़ियों के मध्य में जो श्रेष्ठ स्थान है, उसे जो जानता है, वह वेद ( अर्थात् शाश्वत ज्ञान) को जानने में समर्थ होता है। सभी सूक्ष्म नाड़ियों की संख्या बहत्तर हजार बतायी गयी है, जिन्हें तैतिल कहा गया है ॥

छिन्द्यते ध्यानयोगेन सुषुम्नैका न छिद्यते। योगनिर्मलधारेण क्षुरेणानलवर्चसा ॥

chindyate dhyānayogena suṣumnaikā na chidyate। yoganirmaladhāreṇa kṣureṇānalavarcasā ॥

ध्यान योग के द्वारा समस्त नाड़ियों का छेदन किया जा सकता है; किन्तु एक सुषुम्ना ही ऐसी है, जिसका कि छेदन नहीं किया जाता। धीर पुरुष को इस जन्म में आत्मा के प्रभाव से अग्निवत् तेजोमयी एवं योग रूपी निर्मल धार से युक्त ( धारणा रूपी) छुरी से सैकड़ों (सभी) नाड़ियों का छेदन करना चाहिए। इससे नाड़ियाँ उसी तरह से सुवास युक्त हो जाती हैं, जिस तरह जाती (चमेली) के पुष्प से तिल (का तैल) सुवासित हो जाते हैं॥

छिन्देन्नाडीशतं धीरः प्रभावादिह जन्मनि। जातीपुष्पसमायोगैर्यथा वास्यति वै तिलम्॥

chindennāḍīśataṃ dhīraḥ prabhāvādiha janmani। jātīpuṣpasamāyogairyathā vāsyati vai tilam॥

एवं शुभाशुभैर्भावैः सा नाडी तां विभावयेत् । तद्भाविताः प्रपद्यन्ते पुनर्जन्मविवर्जिताः ॥

evaṃ śubhāśubhairbhāvaiḥ sā nāḍī tāṃ vibhāvayet । tadbhāvitāḥ prapadyante punarjanmavivarjitāḥ ॥

इस प्रकार योगी को चाहिए कि वह शुभाशुभ भावों से युक्त विभिन्न नाड़ियों को समझे। उनसे परे सुषुम्ना नाड़ी में धारणा स्थिर करने से योगी पुनर्जन्म से रहित होकर शाश्वत परमब्रह्म को प्राप्त कर लेता है ॥

तपोविजितचित्तस्तु निःशब्दं देशमास्थितः ।नि:सङ्गस्तत्त्वयोगज्ञो निरपेक्षः शनैः शनैः ॥

tapovijitacittastu niḥśabdaṃ deśamāsthitaḥ ।ni:saṅgastattvayogajño nirapekṣaḥ śanaiḥ śanaiḥ ॥

जिस व्यक्ति ने तप के द्वारा अपने चित्त को जीत लिया है, वह व्यक्ति शब्दरहित, एकान्त, निर्जन स्थान में स्थित होकार निःसङ्ग तत्त्व के योग का अभ्यास करे तथा शनैः शनैः निरपेक्ष हो जाए ॥

पाशं छित्त्वा यथा हंसो निर्विशङ्कः खमुत्क्रमेत् । छिन्नपाशस्तथा जीवः संसारंतरते सदा ॥

pāśaṃ chittvā yathā haṃso nirviśaṅkaḥ khamutkramet । chinnapāśastathā jīvaḥ saṃsāraṃtarate sadā ॥

The one who realizes yoga through intense practice of pranayama and meditation on Om cuts off the bonds of family life using the very sharp mind which has been sharpened using an efficient sharpener of renunciation and gets freedom from all bondage.

जिस प्रकार बन्धन-जाल को काटकर हंस नि:शंक होकर आकाश में गमन कर जाता है, उसी प्रकार योगी मनुष्य इस योग के अभ्यास द्वारा सभी बन्धनों के कट जाने के पश्चात् बन्धन मुक्त होकर संसार सागर से सदा के लिए पार हो जाता है॥

यथा निर्वाणकाले तु दीपो दग्ध्वा लयं व्रजेत्। तथा सर्वाणि कर्माणि योगी दग्ध्वा लयं व्रजेत् ॥

yathā nirvāṇakāle tu dīpo dagdhvā layaṃ vrajet। tathā sarvāṇi karmāṇi yogī dagdhvā layaṃ vrajet ॥

The one who gets freedom from desires reaches the deathless state. The one who gets freedom from all desires by cutting off all desires and affection becomes devoid of all bonds.

जिस प्रकार निर्माण काल में (बुझने के समय) दीप ज्योति (दीपक की तेल-बाती) सभी को जलाका स्वयं परम प्रकाश में लीन हो जाती हैं, वैसे ही योगी मनुष्य अपने सभी कर्मो को योगाग्नि से भस्म करके अविनाशी परमात्म तत्त्व में लीन हो जाता हैं ॥

प्राणायामसुतीक्ष्णेन मात्राधारेण योगवित्। वैराग्योपलघृष्टेन छित्त्वा तं तु न बध्यते ॥

prāṇāyāmasutīkṣṇena mātrādhāreṇa yogavit। vairāgyopalaghṛṣṭena chittvā taṃ tu na badhyate ॥

The verse you provided is from the Yoga Sutras of Patanjali, specifically sutra 2.49. Here's a translation with an explanation: Sanskrit: प्राणायामसुतीक्ष्णेन मात्राधारेण योगवित्। वैराग्योपलघृष्टेन छित्त्वा तं तु न बध्यते ॥ English: "By means of a very sharp breath control (pranayama), grounded in restraint (matra), and with the mind polished by dispassion (vairagya), the yogi cuts the knot (chitta) and is not bound." Explanation: * प्राणायामसुतीक्ष्णेन (pranayama suteekshnena): "With very sharp breath control (pranayama)" - This refers to advanced techniques of pranayama that refine the breath and focus the mind. * मात्राधारेण (matra dharena): "Grounded in restraint (matra)" - This emphasizes the importance of control and discipline in the practice, not just forceful breathing. * योगवित् (yoga vit): "The yogi" - This refers to someone who has attained a level of expertise in yoga. * वैराग्योपलघृष्टेन (vairagya upalagrshtena): "With the mind polished by dispassion (vairagya)" - Dispassion refers to the ability to detach from worldly desires, which is a crucial element in achieving liberation. * छित्त्वा तं तु (chittwa tam tu): "Cutting the knot (chitta)" - This refers to breaking free from the bonds of the mind, the "knot" being a metaphor for the attachments that bind us. * न बध्यते (na badhyate): "Is not bound" - This signifies that the yogi achieves liberation, no longer being subject to the cycle of birth and death. In essence, this verse highlights the importance of disciplined pranayama practice combined with a detached mind to break free from the mind's hold and attain liberation.

वैराग्य रूपी पत्थर पर ॐकार युक्त प्राणायाम से घिसकर तीक्ष्ण की गयी धारणा रूपी छुरी से संसार के (विषयादि) सूत्रों के काटने वाले योगी को सांसारिक बन्धन बाँध नहीं पाते ॥

अमृतत्वं समाप्नोति यदा कामात्प्रमुच्यते। सर्वैषणाविनिर्मुक्तश्छित्वा तन्तुं न बध्यते छित्त्वा तन्तुं न बध्यते । इत्युपनिषत् ॥

amṛtatvaṃ samāpnoti yadā kāmātpramucyate। sarvaiṣaṇāvinirmuktaśchitvā tantuṃ na badhyate chittvā tantuṃ na badhyate । ityupaniṣat ॥

This verse is from the Upanishads, and it means: "One attains immortality when freed from desires, being liberated from all attachments, having cut the cord, not bound by the cord. Having cut the cord, not bound by the cord. Thus says the Upanishad." Here's a breakdown: * अमृतत्वं समाप्नोति: attains immortality * यदा कामात्प्रमुच्यते: when freed from desire * सर्वैषणाविनिर्मुक्त: liberated from all attachments * छित्वा तन्तुं न बध्यते: having cut the cord, not bound * छित्वा तन्तुं न बध्यते: having cut the cord, not bound * इत्युपनिषत्: Thus says the Upanishad Explanation: This verse highlights the path to liberation and immortality, which is attained by freeing oneself from the desires and attachments that bind us. The "cord" symbolizes these attachments, and cutting it represents transcending them through spiritual practice and self-realization. The repetition of "having cut the cord, not bound" emphasizes the complete detachment and freedom attained by achieving this state.

जब वह (योगी मनुष्य) कामनाओं से छूट जाता है तथा एषणाओं से रहित हो जाता है, तभी (वह) अमृतत्य को प्राप्त कर सकता है और पुनः बन्धनों में नहीं बँधता । धुरिकोपनिषद् का यही रहस्य है