The Transformative Power of AUM: An Ancient Mantra for Healing, Meditation, and Holistic Health

¹Department of Yoga, Mohanlal Sukhadia University, Udaipur, Rajasthan, India

²Department of Psychology, Mohanlal Sukhadia University, Udaipur, Rajasthan, India

³Department of Psychiatry, Geetanjali Medical College & Hospital, Udaipur, Rajasthan, India

*Corresponding author: Manoj Bishnoi, Research Scholar, Department of Yoga, Mohanlal Sukhadia University, Udaipur, Rajasthan, Phone: 8619883640, Email: [email protected]

Received Date: January 31, 2025

Publication Date: March 07, 2025

Citation: Bishnoi M, et al. (2025). The Transformative Power of AUM: An Ancient Mantra for Healing, Meditation, and Holistic Health. Traditional Medicine. 6(1):34.

Copyright: Bishnoi M, et al. © (2025).

ABSTRACT

AUM, the primordial sound, holds a profound place in ancient Indian traditions, serving as both a sacred syllable and a therapeutic tool. Rooted in the phonemes Akara (A), Ukara (U), and Makara (M), AUM generates vibratory resonance (nāda) that harmonizes the body and mind. Recognized as sound symbol (dhvaniliṁga) and resonance symbol (nādaliṁga), AUM is a self-revealed (svayambhū) principle of Brahman. It is synonymous with imperishable (akṣara), liberator (tāraka), oṇkāra, cosmic chant (udgītha), lightning (vidyut), and primordial hum (praṇava). This article explores the significance of AUM through scriptural references, phonemic measures, and therapeutic applications.

AUM is fundamental to Vedic rituals and spiritual practices, symbolizing cosmic vibrations that underlie creation and consciousness. The Chāndogyopaniṣad identifies AUM with Vedic chant (udgītha) and the Sun, reinforcing its connection to divine energy. Various Upaniṣads describe AUM as the ultimate reality, integrating it into meditation, mantra therapy, and health interventions. The phonetic components of AUM correlate with the states of wakefulness (jāgrat), dreaming (svapna), deep sleep (suṣupti), and transcendence (turīya), as elucidated in the Māṁḍukyopaniṣad. Additionally, the Agnipurāṇa and other texts link AUM to the three worlds, the Vedas, and the trinity of Brahmā, Viṣṇu, and Śiva, signifying its multidimensional impact.

The physiological and psychological benefits of AUM chanting have gained attention in contemporary research. Studies suggest that chanting AUM modulates autonomic nervous system responses, reduces stress, and enhances cognitive function. The vibratory frequency of AUM stimulates the vagus nerve, promoting emotional stability and mental clarity. Patañjali’s Yogasūtra (1.28) prescribes AUM chanting with contemplation of its meaning, emphasizing its role in meditation and spiritual growth. The Yogavāsiṣṭha and Skandapurāṇa describe AUM as a remedy for sorrow and suffering, while the Gopatha Brāhmaṇa extols AUM as the essence of healing and liberation.

The structured repetition of AUM, known as japa, is practiced in various forms, including audible (vācika), whispered (upāṣa), and mental (mānasa). The Manusmṛti recommends chanting AUM after prāṇāyāma to purify the mind and enhance concentration. Ritualistic recitations often involve prolonged intonations (dīrgha and pluta mātrā), mimicking the resonance of a bell and leading to meditative absorption. The therapeutic potential of AUM extends to integrative medicine, where its application in sound healing, Yoga, and mindfulness practices is explored. Research highlights AUM's impact on heart rate variability, respiration, and neural synchrony, reinforcing its efficacy in holistic well-being.

AUM’s phonemic composition and vibrational resonance contribute to its therapeutic properties. The rhythmic intonation aligns breath with mental focus, reducing anxiety and fostering a state of deep relaxation. The connection between AUM chanting and neurophysiological processes suggests its potential for therapeutic applications in stress-related disorders, emotional regulation, and cognitive enhancement. In the modern era, AUM is integrated into wellness programs, combining ancient wisdom with scientific insights to promote overall health.

In conclusion, AUM transcends religious and cultural boundaries, serving as both a spiritual and therapeutic instrument. Its significance is deeply embedded in Indian philosophical traditions, and its potential applications in contemporary health sciences continue to be explored. As research advances, AUM's role in integrative medicine, mental health, and holistic therapy is gaining recognition. This study reaffirms AUM’s status as a powerful mantra, resonating through the realms of consciousness, well-being, and transcendence.

Keywords: AUM, Mantra, Therapy, Spiritual Healing, Meditation

INTRODUCTION

Indian sages, immersed in profound states of meditative absorption (samādhi), experienced cosmic sound (nāda) as the reverberation of AUM. Just as churning yogurt (dadhi) yields its essence - butter (ghṛta) - AUM is the distilled essence of all speech (vāṇī) and the Vedas. This is why AUM precedes every mantra, signifying reverence, permission, auspiciousness (maṁgala), and initiation. Known as Praṇava, Oṅkāra, Ekākṣara, Akṣarabrahman, and Udgītha, AUM is elucidated in the Chāndogyopaniṣad as Atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti. Asau vā āditya udgītha eva praṇava oṁ iti hyeṣa svaranneti. This means that the Udgītha is Praṇava, and Praṇava is Udgītha. This Sun (āditya) itself is Udgītha and Praṇava, for it perpetually resounds with AUM as it traverses the cosmos [1]. The Chāndogyopaniṣad thus identifies AUM with the Sun’s cosmic resonance. Mahākavi Kālidāsa, in the Raghuvaṁśa (8.9), analogizes AUM to the primordial Vedic meter (chandas): "Vaivasvato manur-nāma mānanīyo manīṣiṇām. Āsīn-mahīkṣitām-ādyaḥ praṇavaś-chandasām-iva." which states that just as the sage-king Manu was the first among rulers, so too was Praṇava the primal essence of the Vedas [2]. AUM encapsulates the entirety of existence. Its utterance invokes all divine energies (devatā), serving as both homage and invocation. The Guru Granth Sāhib underscores its therapeutic potency: "Sarab roga kā aukhadu nāmu" means the divine name is the panacea for all ailments [3].

Aim and Objectives

The aim of this study is to explore and assess the profound transformative power of the AUM mantra, as described in ancient Indian texts, with a particular focus on its therapeutic, spiritual, and holistic benefits. The study seeks to provide a comprehensive understanding of the AUM mantra's role in personal growth, health, and spiritual upliftment, as outlined in the Vedic scriptures and the practices of Indian saints and sages. Through a thorough examination of the relevant texts and a detailed analysis of the methodologies associated with AUM, the study aims to highlight its significance in human life, both as a means of healing and as a path for achieving meditative clarity and self-realization. Furthermore, the research intends to uncover the lasting impact of the mantra on physical, mental, and spiritual well-being, providing insights into how ancient practices continue to offer valuable solutions to contemporary challenges.

METHODOLOGY

The primary objective of this research is to explore the profound significance of AUM (Oṅkāra) mantra connection with various spiritual practices, and its therapeutic benefits. The methodology is structured around textual analysis, interpretative synthesis, and contemplative practices involving AUM. The present study offers a comprehensive and in-depth review of the Om mantra, a fundamental concept in ancient spiritual traditions.

The research methodology included a systematic text-to-text analysis. This approach involved comparing and contrasting different texts to uncover deeper insights and nuances related to the Om mantra. By performing this detailed textual analysis, the study aims to enhance the understanding of the Om mantra’s significance and its applications in spiritual practices.

RESULTS

The analysis of ancient Indian scriptures, primarily from the Vedic tradition, revealed profound insights into the transformative power of AUM (Oṅkāra) as a sacred mantra. These texts provide a comprehensive account of the mantra's therapeutic potential across various domains, including personal growth, health, and spiritual upliftment. AUM was consistently described as a powerful tool for mental and emotional well-being. Regular chanting and meditation with AUM facilitated deeper introspection, leading to a greater understanding of one’s true nature. Ancient sages emphasized the practice of AUM as essential for cultivating virtues such as compassion, wisdom, and detachment, aiding in the process of personal growth and self-discovery.

Through a thorough analysis of the practices described by Indian sages and saints over thousands of years, the study found that AUM has been an integral part of spiritual disciplines. Sages such as Patanjali and Vyasa incorporated AUM into their meditation and yoga practices as a means of deepening their connection to the self and the universe. Various methods of chanting and meditative techniques involving AUM were described, each designed to awaken specific aspects of consciousness and facilitate spiritual growth.

AUM: Etymology and Meaning

In Sanskrit, the term AUM primarily signifies the ultimate reality (Brahman), the primordial sound (Pranava), the sacred syllable (Oṅkāra), and the Supreme Lord (Īśvara). AUM is indeclinable (avyayavācaka), meaning it transcends grammatical genders (masculine, feminine, neuter) [4]. The Shiva Mahapurana explains Pranava thus: "Praḥ prapañco hi nāsti vo yuṣmākaṃ praṇavaṃ viduḥ. Prakarṣeṇa nayed yasmān mokṣaṃ vaḥ praṇavaṃ viduḥ. Nūtanaṃ vai karotīti praṇavaṃ taṃ vidur budhāḥ." which means that Pranava is that which dissolves worldly illusions (prapañca). It is called Pranava because it leads to liberation (mokṣa). The wise named it Pranava as it renews and purifies the practitioner. Pranava is also known as the vital force (prāṇa) of all beings, from Brahmā down to the immobile world (sthāvara jagat) [5]. Oṅkāra is synonymous with Pranava. The chanting of Pranava is done by uttering AUM. The Gopatha Brāhmaṇa states: "Ṛṣīṇāṃ tapasaḥ sāro vedamantrāḥ; vedamantrāṇāṃ sāro AUM” - "The essence of the sages' penance lies in the Vedic mantras, and the essence of the Vedic mantras is AUM." AUM is the all-pervading Supreme Self (Paramātmā). Its etymology is derived from the roots āpṛ (to pervade) and ava (to protect). According to Sanskrit grammar, AUM signifies universal pervasion and eternal protection. It is a single syllable (ekakṣara) formed by combining O (ओ) and Ṃ (म). The halanta in m (म) transforms it into a dot (bindu), making AUM a unified syllable [6]. The Taarasaropaniṣad affirms: "Omiti ekākṣaram ātmasvarūpam" - "AUM, this single syllable, is the very form of the Self. The Vatukopaniṣad explains why AUM is called Oṅkāra: "Yasmād uccāryamāṇa eva prāṇān ūrdhvam utkrāmayati tasmād ucyate Oṅkāraḥ" - "It is called Oṅkāra because its mere utterance elevates the vital energies (prāṇa) upward [7]." The Liṅga Purāṇa states: "Ūrdhvam unnāmayaty eva sa Oṅkāraḥ prakīrtitaḥ" - "That which uplifts consciousness (cetanā) is celebrated as Oṅkāra [8]. The upward movement of consciousness grants humans joy and excellence. Hence, the Yajurveda declares: "Oṃ krato smara" means remember AUM as your resolve [9]. AUM’s uniqueness and supremacy are renowned, as it symbolizes the Supreme Being. Worshipping AUM equates to worshipping the Divine. Chanting AUM pleases the Supreme, leading to divine surrender (īśvara-praṇidhāna), which bestows meditative perfection (samādhi-siddhi), yogic accomplishments (yoga-siddhi), destruction of sorrows (kleśa), and removal of obstacles (vighna) [10].

AUM and Its Mātrās

The term mātrā is defined as “that by which something is measured” (mīyate’nayeti mātrā). Knowledge of Oṅkāra, or Praṇava, arises from understanding its sequence of measures (mātrākrama) and meditating on AUM with awareness of its phonetic durations (mātrās). Yogic traditions emphasize that mastering these mātrās through contemplation and practice leads to diverse spiritual attainments (phalasiddhi). Though AUM is a single syllable (ekakṣara), its mātrās are multiple. Saṃskṛta grammar reveals that AUM is formed by combining A, U, and M, giving it three primary mātrās. These are analyzed in two contexts: phonetic articulation (uccāraṇa) and script-based structure (varṇa). In Praṇava worship, practitioners meditate on these mātrās while chanting AUM, aligning with its tripartite essence. According to Pāṇini’s sūtra “omabhyādāne”, the syllable AUM begins as prolonged (pluta), spanning three mātrās. In Sanskrit phonetics, a short vowel (hrasva) has one mātrā, a long vowel (dīrgha) has two, and a protracted vowel (pluta) has three. Consonants like M with a halanta are half-measure (ardhamātrā). Thus, AUM comprises three pluta mātrās in “AU” and a half-mātrā in “M,” totaling 3.5 mātrās. The Gopatha Brāhmaṇa states: “Ādēs tisro mātrā abhyādāne hi plavatē makāraścaturthī” - “The initial three mātrās of AUM are pluta, while the fourth is the consonant M,” rendering AUM quadripartite [5].

The Māṇḍūkyopaniṣad diverges slightly, describing Om’s four mātrās as symbolic of Brahman’s four states [11]:

1. ‘A’ corresponds to waking state (jāgrat) and cosmic reality(vaiśvānara).
2. ‘U’ relates to dream state (svapna) and luminous consciousness (taijasa).
3. ‘M’ signifies deep sleep (suṣupti) and intuitive wisdom (prājña).
4. The fourth, amātra (measureless), transcends duality, embodying non-dual Śiva (śivo'dvaita) [.

The Agni Purāṇa associates these mātrās with triadic cosmic principles: the three worlds (loka), Vedas, states of consciousness, and the Trimūrti (Brahmā, Viṣṇu, Maheśvara) [13]. Meditating on Om’s mātrās during sādhana (spiritual practice) yields distinct benefits: precise articulation enhances phonetic discipline, while focused japa (chanting) grants physical well-being, mental clarity, and spiritual peace. The amātra state, however, transcends desires, leading to realization of Parabrahman (Supreme Reality) [14].

Though scriptures do not prescribe isolated chanting of individual mātrās, their contemplative significance remains central. Om’s mātrās serve as meditative anchors, harmonizing the aspirant’s inner and outer realms.

The Chanting of AUM and Its Methodology

AUM is the most beloved appellation of God (Īśvara) and serves as an excellent means of worshiping the Supreme Being, both as a name and a symbol. Thus, Maharṣi Patañjali states in the Yoga Sūtra: "tajjapas-tadarthabhāvanam." This means that the chanting (japa) of Praṇava (AUM) should be done with an understanding of its meaning and accompanied by deep contemplation [15]. Here, the directive is given to chant the divine name with awareness of its meaning and emotion. The process of repeatedly uttering a mantra is known as japa. The disciplined recitation of mantras is considered japa, which can be performed both audibly (vācika japa) and mentally (mānasa japa). The terms veda adhyayana (study of the Vedas), svādhyāya (self-study), and japa are synonymous. Hence, it is stated: "svādhyāyaḥ syāj japaḥ." This means that svādhyāya itself is japa. When any mantra is repeated multiple times, it is termed as svādhyāya or japa. Maharṣi Vedavyāsa defines svādhyāya as the chanting of Praṇava and other mantras, along with the study of scriptures concerning liberation [15]. By continuously chanting with devotion and sincerity, one attains the desired benefits of the japa. Moreover, one also receives the blessings of deities, sages, and siddhas (realized beings). Hence, it is said: "japastu sarva-dharmebhyaḥ paramo dharma ucyate." This means that among all religious practices, japa is considered the highest form of spiritual duty (dharma). In the Bhagavadgītā, Lord Śrī Kṛṣṇa, while describing the greatness of japa, declares: "Among sacrifices, I am the sacrifice of japa [16].

In the eternal vaidika tradition (Sanātana Vaidika Dharma), the practice of japa has been an integral part of daily twilight worship (Sandhyopāsanā). The scriptures of the Indian knowledge tradition prescribe the chanting of the AUM mantra, Gāyatrī Mantra, and other Vedic mantras. Regarding the posture and method of chanting AUM, the Manusmṛti states: "prākkūlān paryupāsīnaḥ pavitraiś caiva pāvitaḥ. prāṇāyāmais tribhiḥ pūtas tata oṅkāram arhati." This means that at dawn and dusk (Sandhyā Kāl), one should sit facing the east on a mat of sacred grass (kuśāsana) or any soft seat. After purifying the mind through three rounds of prāṇāyāma (breath control), one should chant Oṅkāra [17].

The chanting of a mantra can be done as per one's faith and intention. Regarding the repetition of japa, the scriptures frequently mention the practice of chanting a mantra 108 times. In the Gopath Brāhmaṇa, the prescribed number of chants for AUM is mentioned: "AUM should be chanted one thousand times while seated on a kuśa mat, facing east, to fulfill one's desires [5].” The method of chanting OM is described as follows: "tailadhārām ivācchinna dīrgha-ghaṇṭāninādavat. avācyaṁ praṇavasyāgraṁ yaḥ taṁ veda sa vedavit."

This means that the pronunciation of AUM should be like an unbroken stream of oil (tailadhārā), resembling the prolonged resonance of a bell (ghaṇṭānāda). The initial part of Praṇava is unspoken, and one who understands this knows the essence of the Vedas [18].

The recitation of AUM generates a prolonged vibrating sound originating from the heart, throat, and palate, which gradually dissolves into silence. The Oṅkāra is pronounced in pluta mātrā (elongated measure) from the throat in a raised tone (udātta). Hence, AUM should be chanted in a high tone, sustaining it until the sound completely dissolves. This is vācika japa, in which the pronunciation should always resemble the deep resonance of a bell. Mental chanting (mānasa japa) of AUM is performed internally by meditating upon its syllables.

Mānasa japa (mental chanting) and svādhyāya (self-study) are essential practices in Aṣṭāṅga Yoga as per Maharṣi Patañjali's Yoga Sūtra. Maharṣi Vedavyāsa describes the fruits of these practices as follows: "devā ṛṣayaḥ siddhāś ca svādhyāyaśīlasya darśanaṁ gacchanti kārye cāsya vartanta iti." This means that deities, sages, and siddhas (realized beings) manifest themselves before those who continuously engage in svādhyāya (japa) and help them accomplish their tasks through divine grace [19].

Praṇava Mantra as a Mantra Medicine

AUM is a spiritual medicine (bhaiṣajya), as described in the Gopathabrāhmaṇa. Oṅkāra (AUM) is the medicine for the self (ātmabhaiṣajya) and the ultimate liberation (ātmakaivalya)⁵. The chanting (japa) of the AUM mantra promotes health and well-being. The Agni Purāṇa, in its 284^th chapter titled Mantrarūpāuṣadha-kathanam (the discourse on mantra-based medicine), states: "The celestial beings (nākada) who are bestowers of longevity (āyus) and health (ārogya) have Oṅkāra as their foremost mantra. Oṅkāra is the supreme mantra (parama mantra); one who chants it attains a disease-free and long life [12].

OM chanting brings inner joy, as mentioned in the Yoga Vāsiṣṭha: "One should continue uttering AUM (Oṅkāra) until the mind attains complete tranquility and joy [20]. Similarly, in the Bṛhad-Yoga-Yājñavalkya-Smṛti, it is said: "Oṅkāra (AUM) is the means of self-worship (ātmopāsana), and through it, one attains inner contentment and peace." Just as a highly honored guest bestows immediate blessings through their presence, similarly, the chanting (japa) of the AUM mantra quickly grants contentment and joy. Additionally, it is stated: "For one who remains constantly engaged in Praṇava (AUM), there is never any fear (bhaya) [18].

Regular chanting of AUM removes all kinds of fear from within an individual. The Skanda Purāṇa describes the power of Praṇava (AUM) in dispelling sorrow: "The utterance of Oṅkāra (AUM) is dear to the Divine (Īśvara), for it destroys immense suffering (mahāduḥkha-vināśana). By meditating on Praṇava as the embodiment of knowledge (jñānarūpa) and the abode of bliss (sukhāśraya), one attains happiness and peace [21].

The physical and mental health benefits of chanting AUM have been further elaborated by Maharṣi Patañjali in the Yoga Sūtra: "Through the chanting (japa) of Praṇava (AUM), one attains self-awareness (pratyakcetanā) and the removal of all obstacles (antarāya), including diseases (vyādhi), laziness (ālasya), bodily tremors (aṅga-kampana), irregular breath control (śvāsa-praśvāsa-aniyantraṇa), mental afflictions (manasa-vikṣepa), doubt (saṁśaya), delusion (bhrānti-darśana), inaction (akarmaṇyatā), failure (asaphalatā), instability (asthiratā), sorrow (duḥkha), and distress (daurmanasya) [19]. Thus, OM is not only a sacred mantra but also a powerful remedy for physical, mental, and spiritual well-being.

DISCUSSION AND SUMMARY

This study delves into the transformative power of the AUM mantra, a sacred sound deeply embedded in the ancient Indian spiritual and healing traditions. AUM, also known as Oṅkāra or Praṇava, is considered the essence of all creation and is integral to Vedic philosophy and meditation practices. The research illustrates how the chanting and meditation on AUM can lead to profound benefits in physical, mental, and spiritual realms. The mantra is regarded as a therapeutic tool capable of promoting personal growth, health, and spiritual upliftment. Through the study of ancient scriptures and the teachings of Indian sages, the paper highlights how the utterance of AUM aids in mental clarity, emotional stability, and spiritual awakening. Additionally, the chanting of AUM is seen as a powerful remedy for alleviating physical ailments, dispelling fear, and promoting inner peace. The practice of japa, or repeated chanting of AUM, is recognized not only as a means of spiritual practice but also as a form of self-care, enabling one to attain liberation, self-awareness, and a harmonious connection with the universe. The etymology, phonetics, and spiritual significance of AUM were explored in detail, emphasizing its profound impact on consciousness and its essential role in the Vedic tradition.

CONCLUSION

This entire universe is AUM (Oṅkāra) itself. The Śīkṣāvallī of the Taittirīya Upaniṣad states: "AUM (Oṅkāra) is Brahman (Brahma). AUM (Oṅkāra) is everything. This entire universe is AUM, and whatever exists is AUM alone. One who begins the study of the supreme knowledge (Brahmavidyā, the science of life) with the utterance of AUM attains that knowledge [22].” Thus, AUM is the essence of life. Through its chanting (japa), obstacles in life disappear, all diseases (vyādhi) and ailments are destroyed, and sorrow (śoka) and fear (bhaya) are eradicated. It enhances wisdom (jñāna) and bliss (ānanda). By the recitation of AUM, one attains knowledge that elevates human dignity, fearlessness (abhaya), purity (nirmalatā), joy (prasannatā), peace (śānti), happiness (ānanda), and overall well-being (ārogya). AUM (Oṅkāra) is supremely beneficial. Whoever takes refuge in it reaps its immense rewards.

ACKNOWLEDGMENTS

None.

CONFLICTS OF INTERESTS

The authors declare that there is no conflict of interests.

REFERENCES

1. Giri A. (1850). Chāndogyopaniṣad with Śaṅkara Bhāṣya. Asiatic Society of Bengal, India. pp. 85-86.
2. Mishra J. (1907). Raghuvaṁśa Mahākāvya. Shri Venkateshwar Steam Press, Bombay, India. pp. 6-7.
3. Singh A, Singh C, Kumar J. (2010). Ādi Śrī Guru Granth Sāhib Jī (Vol. 2). Bhai Chatar Singh Jiwan Singh, Amritsar, India. pp. 274-275.
4. Deva RK. (1967). Śabdakalpadrumaḥ (Vol. 1). Chaukhamba Sanskrit Series Office, Varanasi, India. p. 271.
5. Tripathi B. (2014). Śrī Śiva Mahāpurāṇam. Chaukhamba Sanskrit Pratishthan, Delhi, India. pp. 280-288.
6. Dwivedi PK. (2015). Gopatha Brāhmaṇa Bhāṣya. Chaukhamba Sanskrit Pratishthan, Delhi, India. pp. 12-35.
7. Acharya Ś. (2005). 108 Upaniṣads, Jñānakhaṇḍa. Yug Nirman Yojana, Mathura, India. pp. 162-188.
8. Acharya Ś. (1969). Liṅga Purāṇa (Part 1). Sanskriti Sansthan, Bareilly, India. pp. 298-311.
9. Shastri J. (1982). Śukla Yajurveda Saṁhitā. Motilal Banarsidass, Delhi, India. p. 617.
10. Bhattacharya T. (1962). Vācaspatyam (Vol. 1). Chaukhamba Sanskrit Series Office, Varanasi, India. p. 255.
11. Goyandka H. (2021). Īśādi Nau Upaniṣad. Gita Press, Gorakhpur, India. pp. 283-296.
12. Shastri G. (1992). Īśādi Daśopaniṣad. Motilal Banarsidass, Varanasi, India. pp. 189-200.
13. Khandelwal SN. (2017). Bṛhannāradīya Purāṇam, Pūrvaardham. Chaukhamba Krishnadas Academy, Varanasi, India. pp. 283-293.
14. Dwivedi AS. (2014). Agni Purāṇam. Chaukhamba Sanskrit Pratishthan, Delhi, India. pp. 312-328.
15. Goyandka H. (2021). Yoga Darśana. Gita Press, Gorakhpur, India. pp. 27-30.
16. Swami R. (2002). Śrīmad Bhagavad Gītā—Sādhaka-Sañjīvanī Hindi Commentary. Gita Press, Gorakhpur, India. pp. 234-331.
17. Nene G. (2018). Manusmṛtiḥ. Chaukhamba Sanskrit Bhavan, Varanasi, India. pp. 35-48.
18. Kuvalayananda S, Kokaje R. (2010). Bṛhad-Yoga Yājñavalkya Smṛti. Kaivalyadhama SMYM Committee, Lonavala, Pune, India. pp. 10-27.
19. Shastri GD. (1935). Sāṅga Yoga Darśanam. Jayakrishna Das Haridas Gupta, Chaukhamba Sanskrit Series Office, Banaras, India. pp. 80-95.
20. Dwivedi PT. (2001). Yoga Vāsiṣṭha Mahārāmāyaṇa, Uttarārdha. Chaukhamba Sanskrit Pratishthan, Delhi, India. pp. 122-355.
21. Khandelwal SN. (2015). Skanda Mahāpurāṇam, Nāgara Khaṇḍa. Chaukhamba Sanskrit Series Office, Varanasi, India. pp. 235-257.
22. Apte H. (1909). Taittirīya Upaniṣad. Anandasrama Press, Pune, India. pp. 45-46.