**Hath Yog Pradipika
हठ-योग-परदीपिका
Chapter 1-- 70 verses on Âsans
Chapter II-- 78 verses on Prâṇâyâma
Chapter III-- 130 verses on Mudrâs
Chapter IV-- 114 verses on Samâdhi
CHAPTER 1
शरी-आदि-नाथाय नमो|अस्तु तस्मै
येनोपदिष्ह्टा हठ-योग-विद्या |
विभ्राजते परोन्नत-राज-योगम
आरोढुमिछ्छोरधिरोहिणीव || १ ||
Salutation to Âdinâtha (Śiva) who expounded the knowledge of Haṭha Yoga, which like a staircase leads the aspirant to the high pinnacled Râja Yoga.
परणम्य शरी-गुरुं नाथं सवात्मारामेण योगिना |
केवलं राज-योगाय हठ-विद्योपदिश्यते || २ ||
Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga.
भरान्त्या बहुमत-धवान्ते राज-योगमजानताम |
हठ-परदीपिकां धत्ते सवात्मारामः कॄपाकरः || ३ |
Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Haṭha Yoga Pradipikâ like a torch to dispel it.
हठ-विद्यां हि मत्स्येन्द्र-गोरक्ष्हाद्या विजानते |
सवात्मारामो|अथवा योगी जानीते तत-परसादतः || ४ ||
Matsyendra, Gorakṣa, etc., knew Haṭha Vidyâ, and by their favour Yogî Swâtmârâma also learnt it from them.
The following Siddhas (masters) are said to have existed in former times
शरी-आदिनाथ-मत्स्येन्द्र-शावरानन्द-भैरवाः |
छौरङ्गी-मीन-गोरक्ष्ह-विरूपाक्ष्ह-बिलेशयाः || ५ ||
Sri Âdinâtha (Śiva), Matsyendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, Mîna nâtha, Gorakṣanâtha, Virupâkṣa, Bileśaya.
मन्थानो भैरवो योगी सिद्धिर्बुद्धश्छ कन्थडिः |
कोरंटकः सुरानन्दः सिद्धपादश्छ छर्पटिः || ६ ||
Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati.
कानेरी पूज्यपादश्छ नित्य-नाथो निरञ्जनः |
कपाली बिन्दुनाथश्छ काकछण्डीश्वराह्वयः || ७ ||
Kânerî, Pûjyapâda, Nityanâtha, Nirañjana, Kapâli, Vindunâtha, Kâka Chandîśwara.
अल्लामः परभुदेवश्छ घोडा छोली छ टिंटिणिः |
भानुकी नारदेवश्छ खण्डः कापालिकस्तथा || ८ ||
Allâma, Prabhudeva, Ghodâ, Cholî, Tintiṇi, Bhânukî Nârdeva, Khanda Kâpâlika, etc.
इत्यादयो महासिद्धा हठ-योग-परभावतः |
खण्डयित्वा काल-दण्डं बरह्माण्डे विछरन्ति ते || ९ ||
These Mahâsiddhas (great masters), breaking the sceptre of death, are roaming in the universe.
अशेष्ह-ताप-तप्तानां समाश्रय-मठो हठः |
अशेष्ह-योग-युक्तानामाधार-कमठो हठः || १० ||
Like a house protecting one from the heat of the sun, Haṭha Yoga protects its practiser from the burning heat of the three Tâpas; and, similarly, it is the supporting tortoise, as it were, for those who are constantly devoted to the practice of Yoga.
हठ-विद्या परं गोप्या योगिना सिद्धिमिछ्छता |
भवेद्वीर्यवती गुप्ता निर्वीर्या तु परकाशिता || ११ ||
A Yogî desirous of success should keep the knowledge of Haṭha Yoga secret; for it becomes potent by concealing, and impotent by exposing.
सुराज्ये धार्मिके देशे सुभिक्ष्हे निरुपद्रवे |
धनुः परमाण-पर्यन्तं शिलाग्नि-जल-वर्जिते |
एकान्ते मठिका-मध्ये सथातव्यं हठ-योगिना || १२ ||
The Yogî should practise Haṭha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.
अल्प-दवारमरन्ध्र-गर्त-विवरं नात्युछ्छ-नीछायतं
सम्यग-गोमय-सान्द्र-लिप्तममलं निःशेस-जन्तूज्झितम |
बाह्ये मण्डप-वेदि-कूप-रुछिरं पराकार-संवेष्ह्टितं
परोक्तं योग-मठस्य लक्ष्हणमिदं सिद्धैर्हठाभ्यासिभिः || १३ ||
The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootrâ), a well, and a compound. These characteristics of a room for Haṭha Yogîs have been described by adepts in the practice of Haṭha.
एवं विधे मठे सथित्वा सर्व-छिन्ता-विवर्जितः |
गुरूपदिष्ह्ट-मार्गेण योगमेव समभ्यसेत || १४ ||
Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru.
अत्याहारः परयासश्छ परजल्पो नियमाग्रहः |
जन-सङ्गश्छ लौल्यं छ षहड्भिर्योगो विनश्यति || १५ ||
Yoga is destroyed by the following six causes:—Over-eating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness.
उत्साहात्साहसाद्धैर्यात्तत्त्व-जञानाश्छ निश्छयात |
जन-सङ्ग-परित्यागात्ष्हड्भिर्योगः परसिद्ध्यति || १६ ||
The following six bring speedy success:—Courage, daring, perseverance, discriminative knowledge, faith, aloofness. from company.
अथ यम-नियमाः
अहिंसा सत्यमस्तेयं बरह्मछर्यं कष्हमा धॄतिः |
दयार्जवं मिताहारः शौछं छैव यमा दश || १७ ||
The ten rules of conduct are: ahiṃsâ (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness.
तपः सन्तोष्ह आस्तिक्यं दानमीश्वर-पूजनम |
सिद्धान्त-वाक्य-शरवणं हरीमती छ तपो हुतम |
नियमा दश सम्प्रोक्ता योग-शास्त्र-विशारदैः || १८ ||
The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña.
अथ आसनम
हठस्य परथमाङ्गत्वादासनं पूर्वमुछ्यते |
कुर्यात्तदासनं सथैर्यमारोग्यं छाङ्ग-लाघवम || १९ ||
Being the first accessory of Haṭha Yoga, âsana is described first. It should be practised for gaining steady posture, health and lightness of body.
वशिष्ह्ठाद्यैश्छ मुनिभिर्मत्स्येन्द्राद्यैश्छ योगिभिः |
अङ्गीकॄतान्यासनानि कथ्यन्ते कानिछिन्मया || २० ||
I am going to describe certain âsanas which have been adopted by Munîs like Vasiṣṭha, etc., and Yogîs like Matsyendra, etc.
जानूर्वोरन्तरे सम्यक्कॄत्वा पाद-तले उभे |
ॠजु-कायः समासीनः सवस्तिकं तत्प्रछक्ष्हते || २१ ||
Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika.
सव्ये दक्ष्हिण-गुल्कं तु पॄष्ह्ठ-पार्श्वे नियोजयेत |
दक्ष्हिणे|अपि तथा सव्यं गोमुखं गोमुखाकॄतिः || २२ ||
Placing the right ankle on the left side and the left ankle on the right side, makes Gomukha-âsana, having the appearance of a cow.
एकं पादं तथैकस्मिन्विन्यसेदुरुणि सथिरम |
इतरस्मिंस्तथा छोरुं वीरासनमितीरितम || २३ ||
One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh. This is called Vîrâsana.
गुदं निरुध्य गुल्फाभ्यां वयुत्क्रमेण समाहितः |
कूर्मासनं भवेदेतदिति योग-विदो विदुः || २४ ||
Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrma-âsana.
पद्मासनं तु संस्थाप्य जानूर्वोरन्तरे करौ |
निवेश्य भूमौ संस्थाप्य वयोमस्थं कुक्कुटासनम || २५ ||
Taking the posture of Padma-âsana and carrying the hands under the thighs, when the Yogî raises himself above the ground, with his palms resting on the ground, it becomes Kukkuṭa-âsana.
कुक्कुटासन-बन्ध-सथो दोर्भ्यां सम्बद्य कन्धराम |
भवेद्कूर्मवदुत्तान एतदुत्तान-कूर्मकम || २६ ||
Having assumed Kukkuṭa-âsana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttâna Kûrma-âsana, from its appearance like that of a tortoise.
पादाङ्गुष्ह्ठौ तु पाणिभ्यां गॄहीत्वा शरवणावधि |
धनुराकर्ष्हणं कुर्याद्धनुर-आसनमुछ्यते || २७ ||
Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura âsana.
वामोरु-मूलार्पित-दक्ष्ह-पादं
जानोर्बहिर्वेष्ह्टित-वाम-पादम |
परगॄह्य तिष्ह्ठेत्परिवर्तिताङ्गः
शरी-मत्य्सनाथोदितमासनं सयात || २८ ||
मत्स्येन्द्र-पीठं जठर-परदीप्तिं
परछण्ड-रुग्मण्डल-खण्डनास्त्रम |
अभ्यासतः कुण्डलिनी-परबोधं
छन्द्र-सथिरत्वं छ ददाति पुंसाम || २९ ||
Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the âsana, as explained by Śri Matsyanâtha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinî, stops the nectar shedding from the moon in people.
परसार्य पादौ भुवि दण्ड-रूपौ
दोर्भ्यां पदाग्र-दवितयं गॄहीत्वा |
जानूपरिन्यस्त-ललाट-देशो
वसेदिदं पश्छिमतानमाहुः || ३० ||
Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna.
इति पश्छिमतानमासनाग्र्यं
पवनं पश्छिम-वाहिनं करोति |
उदयं जठरानलस्य कुर्याद
उदरे कार्श्यमरोगतां छ पुंसाम || ३१ ||
This Paśchima Tâna carries the air from the front to the back part of the body (i.e., to the suṣumna). It kindles gastric fire, reduces obesity and cures all diseases of men.
धरामवष्ह्टभ्य कर-दवयेन
तत-कूर्पर-सथापित-नाभि-पार्श्वः |
उछ्छासनो दण्डवदुत्थितः खे
मायूरमेतत्प्रवदन्ति पीठम || ३२ ||
Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayûra-âsana.
हरति सकल-रोगानाशु गुल्मोदरादीन
अभिभवति छ दोष्हानासनं शरी-मयूरम |
बहु कदशन-भुक्तं भस्म कुर्यादशेष्हं
जनयति जठराग्निं जारयेत्काल-कूटम || ३३ ||
This Âsana soon destroys all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison.
उत्तानं शबवद्भूमौ शयनं तछ्छवासनम |
शवासनं शरान्ति-हरं छित्त-विश्रान्ति-कारकम || ३४ ||
Lying down on the ground, like a corpse, is called Śava-âsana. It removes fatigue and gives rest to the mind.
छतुरशीत्यासनानि शिवेन कथितानि छ |
तेभ्यश्छतुष्ह्कमादाय सारभूतं बरवीम्यहम || ३५ ||
Śiva taught 84 âsanas. Of these the first four being essential ones, I am going to explain them here.
सिद्धं पद्मं तथा सिंहं भद्रं वेति छतुष्ह्टयम |
शरेष्ह्ठं तत्रापि छ सुखे तिष्ह्ठेत्सिद्धासने सदा || ३६ ||
These four are:—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-âsana, being very comfortable, one should always practise it.
अथ सिद्धासनम
योनि-सथानकमङ्घ्रि-मूल-घटितं कॄत्वा दॄढं विन्यसेत
मेण्ढ्रे पादमथैकमेव हॄदये कॄत्वा हनुं सुस्थिरम |
सथाणुः संयमितेन्द्रियो|अछल-दॄशा पश्येद्भ्रुवोरन्तरं
हयेतन्मोक्ष्ह-कपाट-भेद-जनकं सिद्धासनं परोछ्यते || ३७ ||
Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows. This is called the Siddha Âsana, the opener of the door of salvation.
मेण्ढ्रादुपरि विन्यस्य सव्यं गुल्फं तथोपरि |
गुल्फान्तरं छ निक्ष्हिप्य सिद्धासनमिदं भवेत || ३८ ||
This Siddhâsana is performed also by placing the left heel on Meḍhra (above the male organ), and then placing the right one on it.
एतत्सिद्धासनं पराहुरन्ये वज्रासनं विदुः |
मुक्तासनं वदन्त्येके पराहुर्गुप्तासनं परे || ३९ ||
Some call this Siddhâsana, some Vajrâsana. Others call it Mukta Âsana or Gupta Âsana.
यमेष्ह्विव मिताहारमहिंसा नियमेष्ह्विव |
मुख्यं सर्वासनेष्ह्वेकं सिद्धाः सिद्धासनं विदुः || ४० ||
Just as sparing food is among Yamas, and Ahiṃsâ among the Niyamas, so is Siddhâsana called by adepts the chief of all the âsanas.
छतुरशीति-पीठेष्हु सिद्धमेव सदाभ्यसेत |
दवासप्तति-सहस्राणां नाडीनां मल-शोधनम || ४१ ||
Out of the 84 Âsanas Siddhâsana should always be practised, because it cleanses the impurities of 72,000 nâḍîs.
आत्म-धयायी मिताहारी यावद्द्वादश-वत्सरम |
सदा सिद्धासनाभ्यासाद्योगी निष्ह्पत्तिमाप्नुयात || ४२ ||
By contemplating on oneself, by eating sparingly, and by practising Siddhâsana for 12 years, the Yogî obtains success.
किमन्यैर्बहुभिः पीठैः सिद्धे सिद्धासने सति |
पराणानिले सावधाने बद्धे केवल-कुम्भके |
उत्पद्यते निरायासात्स्वयमेवोन्मनी कला || ४३ ||
Other postures are of no use, when success has been achieved in Siddhâsana, and Prâṇa Vâyû becomes calm and restrained by Kevala Kumbhaka.
तथैकास्मिन्नेव दॄढे सिद्धे सिद्धासने सति |
बन्ध-तरयमनायासात्स्वयमेवोपजायते || ४४ ||
Success in one Siddhâsana alone becoming firmly established, one gets Unmanî at once, and the three bonds (Bandhas) are accomplished of themselves.
नासनं सिद्ध-सदॄशं न कुम्भः केवलोपमः |
न खेछरी-समा मुद्रा न नाद-सदॄशो लयः || ४५ ||
There is no Âsana like the Siddhâsana and no Kumbhaka like the Kevala. There is no mudrâ like the Khechari and no laya like the Nâda (Anâhata Nâda.)
अथ पद्मासनम
वामोरूपरि दक्ष्हिणं छ छरणं संस्थाप्य वामं तथा
दक्ष्होरूपरि पश्छिमेन विधिना धॄत्वा कराभ्यां दॄढम |
अङ्गुष्ह्ठौ हॄदये निधाय छिबुकं नासाग्रमालोकयेत
एतद्व्याधि-विनाश-कारि यमिनां पद्मासनं परोछ्यते || ४६ ||
Place the right foot on the left thigh and the left foot on the right thigh, and grasp the toes with the hands crossed over the back. Press the chin against the chest and gaze on the tip of the nose. This is called the Padmâsana, the destroyer of the diseases of the Yamîs.
उत्तानौ छरणौ कॄत्वा ऊरु-संस्थौ परयत्नतः |
ऊरु-मध्ये तथोत्तानौ पाणी कॄत्वा ततो दॄशौ || ४७ ||
Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards.
नासाग्रे विन्यसेद्राजद-अन्त-मूले तु जिह्वया |
उत्तम्भ्य छिबुकं वक्ष्हस्युत्थाप्य पवनं शनैः || ४८ ||
Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apâna-vâyû gently upwards.
इदं पद्मासनं परोक्तं सर्व-वयाधि-विनाशनम |
दुर्लभं येन केनापि धीमता लभ्यते भुवि || ४९ ||
This is called the Padmâsana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learnt by intelligent people in this world.
कॄत्वा सम्पुटितौ करौ दॄढतरं बद्ध्वा तु पद्ममासनं
गाढं वक्ष्हसि सन्निधाय छिबुकं धयायंश्छ तछ्छेतसि |
वारं वारमपानमूर्ध्वमनिलं परोत्सारयन्पूरितं
नयञ्छन्प्राणमुपैति बोधमतुलं शक्ति-परभावान्नरः || ५० ||
Having kept both the hands together in the lap, performing the Padmâsana firmly, keeping the chin Fixed to the chest and contemplating on Him in the mind, by drawing the apâna-vâyû up (performing Mûla Bandha) and pushing down the air after inhaling it, joining thus the prâṇa and apâna in the navel, one gets the highest intelligence by awakening the śakti (kundalinî) thus.
(When Apâna Vâyû is drawn gently up and after filling in the lungs with the air from outside, the prâṇa is forced down by and by so as to join both of them in the navel, they both enter then the Kundalinî and, reaching the Brahma randhra (the great hole), they make the mind calm. Then the mind can contemplate on the nature of the âtmana and can enjoy the highest bliss.)
पद्मासने सथितो योगी नाडी-दवारेण पूरितम |
मारुतं धारयेद्यस्तु स मुक्तो नात्र संशयः || ५१ ||
The Yogî who, sitting with Padmâsana, can control breathing, there is no doubt, is free from bondage.
अथ सिंहासनम
गुल्फौ छ वॄष्हणस्याधः सीवन्त्याः पार्श्वयोः कष्हिपेत |
दक्ष्हिणे सव्य-गुल्फं तु दक्ष्ह-गुल्फं तु सव्यके || ५२ ||
Press the heels on both sides of the seam of Perineum, in such a way that the left heel touches the right side and the right heel touches the left side of it.
हस्तौ तु जान्वोः संस्थाप्य सवाङ्गुलीः सम्प्रसार्य छ |
वयात्त-वक्तो निरीक्ष्हेत नासाग्रं सुसमाहितः || ५३ ||
Place the hands on the thighs, with stretched fingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose.
सिंहासनं भवेदेतत्पूजितं योगि-पुणगवैः |
बन्ध-तरितय-सन्धानं कुरुते छासनोत्तमम || ५४ ||
This is Siṃhâsana, held sacred by the best of Yogîs. This excellent Âsana effects the completion of the three Bandhas (The Mûlabandha, Kanṭha or Jâlandhar Bandha and Uḍḍiyâna Bandha).
अथ भद्रासनम
गुल्फौ छ वॄष्हणस्याधः सीवन्त्याः पार्श्वयोः कष्हिप्ते |
सव्य-गुल्फं तथा सव्ये दक्ष्ह-गुल्फं तु दक्ष्हिणे || ५५ ||
पार्श्व-पादौ छ पाणिभ्यां दॄढं बद्ध्वा सुनिश्छलम |
भद्रासनं भवेदेतत्सर्व-वयाधि-विनाशनम |
गोरक्ष्हासनमित्याहुरिदं वै सिद्ध-योगिनः || ५६ ||
Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, hold the
feet firmly joined to one another with both the hands. This Bhadrâsana is the destroyer of all the diseases.
एवमासन-बन्धेष्हु योगीन्द्रो विगत-शरमः |
अभ्यसेन्नाडिका-शुद्धिं मुद्रादि-पवनी-करियाम || ५७ ||
The expert Yogîs call this Gorakśa âsana. By sitting with this âsana, the Yogî gets rid of fatigue.
आसनं कुम्भकं छित्रं मुद्राख्यं करणं तथा |
अथ नादानुसन्धानमभ्यासानुक्रमो हठे || ५८ ||
The Nâdis should be cleansed of their impurities by performing the mudrâs, etc., (which are the practices relating to the air) Âsanas, Kumbhakas and various curious mûdrâs.
बरह्मछारी मिताहारी तयागी योग-परायणः |
अब्दादूर्ध्वं भवेद्सिद्धो नात्र कार्या विछारणा || ५९ ||
By regular and close attention to Nâda (anâhata nâda) in Haṭha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year.
सुस्निग्ध-मधुराहारश्छतुर्थांश-विवर्जितः |
भुज्यते शिव-सम्प्रीत्यै मिताहारः स उछ्यते || ६० ||
Abstemious feeding is that in which ¾ of hunger is satisfied with food, well cooked with ghee and sweets, and eaten with the offering of it to Śiva.
Harmful Food
कट्वाम्ल-तीक्ष्ह्ण-लवणोष्ह्ण-हरीत-शाक-
सौवीर-तैल-तिल-सर्ष्हप-मद्य-मत्स्यान |
आजादि-मांस-दधि-तक्र-कुलत्थकोल-
पिण्याक-हिङ्गु-लशुनाद्यमपथ्यमाहुः || ६१ ||
Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafœtida (hînga), garlic, onion, etc., should not be eaten.
भोजनमहितं विद्यात्पुनरस्योष्ह्णी-कॄतं रूक्ष्हम |
अतिलवणमम्ल-युक्तं कदशन-शाकोत्कं वर्ज्यम || ६२ ||
Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten, Fire, women, travelling, etc., should be avoided.
वह्नि-सत्री-पथि-सेवानामादौ वर्जनमाछरेत || ६३ ||
As said by Gorakṣa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion.
तथा हि गोरक्ष्ह-वछनम
वर्जयेद्दुर्जन-परान्तं वह्नि-सत्री-पथि-सेवनम |
परातः-सनानोपवासादि काय-कलेश-विधिं तथा || ६४ ||
Wheat, rice, barley, shâstik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water, these are very beneficial to those who practise Yoga.
गोधूम-शालि-यव-षहाष्ह्टिक-शोभनान्नं
कष्हीराज्य-खण्ड-नवनीत-सिद्धा-मधूनि |
शुण्ठी-पटोल-कफलादिक-पञ्छ-शाकं
मुद्गादि-दिव्यमुदकं छ यमीन्द्र-पथ्यम || ६५ ||
A Yogî should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body, according to his desire.
पुष्ह्टं सुमधुरं सनिग्धं गव्यं धातु-परपोष्हणम |
मनोभिलष्हितं योग्यं योगी भोजनमाछरेत || ६६ ||
Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practises Yoga.
युवो वॄद्धो|अतिवॄद्धो वा वयाधितो दुर्बलो|अपि वा |
अभ्यासात्सिद्धिमाप्नोति सर्व-योगेष्ह्वतन्द्रितः || ६७ ||
Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success.
करिया-युक्तस्य सिद्धिः सयादक्रियस्य कथं भवेत |
न शास्त्र-पाठ-मात्रेण योग-सिद्धिः परजायते || ६८ ||
Success cannot be attained by adopting a particular dress (Veṣa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt.
न वेष्ह-धारणं सिद्धेः कारणं न छ तत-कथा |
करियैव कारणं सिद्धेः सत्यमेतन्न संशयः || ६९ ||
पीठानि कुम्भकाश्छित्रा दिव्यानि करणानि छ |
सर्वाण्यपि हठाभ्यासे राज-योग-फलावधि || ७० ||
Âsanas (postures), various Kumbhakas, and other divine means, all should be practised in the practice of Haṭha Yoga, till the fruit—Râja Yoga—is obtained.
Chapter II
अथासने दॄधे योगी वशी हित-मिताशनः |
गुरूपदिष्ह्ट-मार्गेण पराणायामान्समभ्यसेत || १ ||
Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise Prâṇâyâma, as instructed by his guru.
छले वाते छलं छित्तं निश्छले निश्छलं भवेत||
योगी सथाणुत्वमाप्नोति ततो वायुं निरोधयेत || २ ||
Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind
यावद्वायुः सथितो देहे तावज्जीवनमुछ्यते |
मरणं तस्य निष्ह्क्रान्तिस्ततो वायुं निरोधयेत || ३ ||
So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath.
मलाकलासु नाडीष्हु मारुतो नैव मध्यगः |
कथं सयादुन्मनीभावः कार्य-सिद्धिः कथं भवेत || ४ ||
The breath does not pass through the middle channel (suṣumnâ), owing to the impurities of the nâdîs. How can then success be attained, and how can there be the unmanî avasthâ.
शुद्धमेति यदा सर्वं नाडी-छक्रं मलाकुलम |
तदैव जायते योगी पराण-संग्रहणे कष्हमः || ५ ||
When the whole system of nâdîs which is full of impurities, is cleaned, then the Yogî becomes able to control the Prâṇa.
पराणायामं ततः कुर्यान्नित्यं सात्त्विकया धिया |
यथा सुष्हुम्णा-नाडीस्था मलाः शुद्धिं परयान्ति छ || ६ ||
Therefore, Prâṇâyâma should be performed daily with sâtwika buddhi (intellect free from raja and tama or activity and sloth), in order to drive out the impurities of the suṣumnâ.
Pranayan Methods
बद्ध-पद्मासनो योगी पराणं छन्द्रेण पूरयेत |
धारयित्वा यथा-शक्ति भूयः सूर्येण रेछयेत || ७ ||
पराणं सूर्येण छाकॄष्ह्य पूरयेदुदरं शनैः |
विधिवत्कुम्भकं कॄत्वा पुनश्छन्द्रेण रेछयेत || ८ ||
Sitting in the Padmâsana posture the Yogî should fill in the air through the left nostril (closing the right one); and, keeping it confined according to one's ability, it should be expelled slowly through the sûrya (right nostril). Then, drawing in the air through the sûrya (right nostril) slowly, the belly should be filled, and after performing Kumbhaka as before, it should be expelled slowly through the chandra (left nostril).
येन तयजेत्तेन पीत्वा धारयेदतिरोधतः |
रेछयेछ्छ ततो|अन्येन शनैरेव न वेगतः || ९ ||
Inhaling thus through the one, through which it was expelled, and having restrained it there, till possible, it should be exhaled through the other, slowly and not forcibly.
पराणं छेदिडया पिबेन्नियमितं भूयो|अन्यथा रेछयेत
पीत्वा पिङ्गलया समीरणमथो बद्ध्वा तयजेद्वामया |
सूर्य-छन्द्रमसोरनेन विधिनाभ्यासं सदा तन्वतां
शुद्धा नाडि-गणा भवन्ति यमिनां मास-तरयादूर्ध्वतः || १० ||
If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, confining it there, it should be expelled through the left nostril. By practising in this way, through the right and the left nostrils alternately, the whole of the collection of the nâdîs of the yamîs (practisers) becomes clean, i.e., free from impurities, after 3 months and over.
परातर्मध्यन्दिने सायमर्ध-रात्रे छ कुम्भकान |
शनैरशीति-पर्यन्तं छतुर्वारं समभ्यसेत || ११ ||
Kumbhakas should be performed gradually 4 times during day and night, i.e., (morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320.
कनीयसि भवेद्स्वेद कम्पो भवति मध्यमे |
उत्तमे सथानमाप्नोति ततो वायुं निबन्धयेत || १२ ||
In the beginning there is perspiration, in the middle stage there is quivering, and in the last or the 3rd stage one obtains steadiness; and then the breath should be made steady or motionless.
जलेन शरम-जातेन गात्र-मर्दनमाछरेत |
दॄढता लघुता छैव तेन गात्रस्य जायते || १३ ||
The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong.
अभ्यास-काले परथमे शस्तं कष्हीराज्य-भोजनम |
ततो|अभ्यासे दॄढीभूते न तादॄङ-नियम-गरहः || १४ ||
During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary.
यथा सिंहो गजो वयाघ्रो भवेद्वश्यः शनैः शनैः |
तथैव सेवितो वायुरन्यथा हन्ति साधकम || १५ ||
Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.e., by being hasty or using too much force) it kills the practiser himself.
पराणायामेन युक्तेन सर्व-रोग-कष्हयो भवेत |
अयुक्ताभ्यास-योगेन सर्व-रोग-समुद्गमः || १६ ||
When Prâṇayama, etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases.
हिक्का शवासश्छ कासश्छ शिरः-कर्णाक्ष्हि-वेदनाः |
भवन्ति विविधाः रोगाः पवनस्य परकोपतः || १७ ||
Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds of diseases are generated by the disturbance of the breath.
युक्तं युक्तं तयजेद्वायुं युक्तं युक्तं छ पूरयेत |
युक्तं युक्तं छ बध्नीयादेवं सिद्धिमवाप्नुयात || १८ ||
The air should be expelled with proper tact and should be filled in skilfully; and when it has been kep t confined properly it brings success.
(The above caution is necessary to warn the aspirants against omitting any instruction; and, in their zeal to gain success or siddhis early, to begin the practice, either by using too much force in filling in, confining and expelling the air, or by omitting any instructions, it may cause unnecessary pressure on their ears, eyes, &c„ and cause pain. Every word in the instructions is full of meaning and is necessarily used in the slokas, and should be followed very carefully and with due attention. Thus there will be nothing to fear whatsoever. We are inhaling and exhaling the air throughout our lives without any sort of danger, and Prâṇayama being only a regular form of it, there should be no cause to fear).
यदा तु नाडी-शुद्धिः सयात्तथा छिह्नानि बाह्यतः |
कायस्य कॄशता कान्तिस्तदा जायते निश्छितम || १९ ||
When the nâdîs become free from impurities, and there appear the outward signs of success, such as lean body and glowing colour, then one should feel certain of success.
यथेष्ह्टं धारणं वायोरनलस्य परदीपनम |
नादाभिव्यक्तिरारोग्यं जायते नाडि-शोधनात || २० ||
By removing the impurities, the air can be restrained, according to one's wish and the appetite is increased, the divine sound is awakened, and the body becomes healthy.
मेद-शलेष्ह्माधिकः पूर्वं षहट-कर्माणि समाछरेत |
अन्यस्तु नाछरेत्तानि दोष्हाणां समभावतः || २१ ||
If there be excess of fat or phlegm in the body, the six kinds of kriyâs (duties) should be performed first. But others, not suffering from the excess of these, should not perform them.
धौतिर्बस्तिस्तथा नेतिस्त्राटकं नौलिकं तथा |
कपाल-भातिश्छैतानि षहट-कर्माणि परछक्ष्हते || २२ ||
The six kinds of duties are: Dhauti, Basti, Neti, Trâtaka, Nauti and Kapâla Bhâti. These are called the six actions वटूकमि2
कर्म षहट्कमिदं गोप्यं घट-शोधन-कारकम |
विछित्र-गुण-सन्धाय पूज्यते योगि-पुणगवैः || २३ ||
These six kinds of actions which cleanse the body should be kept secret. They produce extraordinary attributes and are performed with earnestness by the best of Yogîs.
तत्र धौतिः
छतुर-अङ्गुल-विस्तारं हस्त-पञ्छ-दशायतम |
गुरूपदिष्ह्ट-मार्गेण सिक्तं वस्त्रं शनैर्ग्रसेत |
पुनः परत्याहरेछ्छैतदुदितं धौति-कर्म तत || २४ ||
A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown by the guru, and is taken out again. This is called Dhauti Karma.
(The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little; thus, first day 1 cubit, 2nd day 2 cubits, 3rd day 3 cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken out slowly and gently).
कास-शवास-पलीह-कुष्ह्ठं कफरोगाश्छ विंशतिः |
धौति-कर्म-परभावेण परयान्त्येव न संशयः || २५ ||
There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 20 kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma.
अथ बस्तिः
नाभि-दघ्न-जले पायौ नयस्त-नालोत्कटासनः |
आधाराकुनछनं कुर्यात्क्ष्हालनं बस्ति-कर्म तत || २६ ||
Squatting in navel-deep water, and introducing a six inches long, smooth piece of ½ an inch diameter pipe, open at both ends, half inside the anus; it (anus) should he drawn up (contracted) and then expelled. This washing is called the Basti Karma.
गुल्म-पलीहोदरं छापि वात-पित्त-कफोद्भवाः |
बस्ति-कर्म-परभावेण कष्हीयन्ते सकलामयाः || २७ ||
By practising this Basti Karma, colic, enlarged spleen, and dropsy, arising from the disorders of Vâta (air), pitta (bile) and kapha (phlegm), are all cured.
धान्त्वद्रियान्तः-करण-परसादं
दधाछ्छ कान्तिं दहन-परदीप्तम |
अशेष्ह-दोष्होपछयं निहन्याद
अभ्यस्यमानं जल-बस्ति-कर्म || २८ ||
By practising Basti with water, the Dhâtâs, the Indriyas and the mind become calm. It gives glow and tone to the body and increases the appetite. All the disorders disappear.
अथ नेतिः
सूत्रं वितस्ति-सुस्निग्धं नासानाले परवेशयेत |
मुखान्निर्गमयेछ्छैष्हा नेतिः सिद्धैर्निगद्यते || २९ ||
A cord made of threads and about six inches long, should be passed through the passage of the nose and the end taken out in the mouth. This is called by adepts the Neti Karma.
कपाल-शोधिनी छैव दिव्य-दॄष्ह्टि-परदायिनी |
जत्रूर्ध्व-जात-रोगौघं नेतिराशु निहन्ति छ || ३० ||
The Neti is the cleaner of the brain and giver of divine sight. It soon destroys all the diseases of the cervical and scapular regions.
अथ तराटकम
निरीक्ष्हेन्निश्छल-दॄशा सूक्ष्ह्म-लक्ष्ह्यं समाहितः |
अश्रु-सम्पात-पर्यन्तमाछार्यैस्त्राटकं समॄतम || ३१ ||
Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is called Trataka by âchâryas.
मोछनं नेत्र-रोगाणां तन्दाद्रीणां कपाटकम |
यत्नतस्त्राटकं गोप्यं यथा हाटक-पेटकम || ३२ ||
Trâtaka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery.
अथ नौलिः
अमन्दावर्त-वेगेन तुन्दं सव्यापसव्यतः |
नतांसो भरामयेदेष्हा नौलिः सिद्धैः परशस्यते || ३३ ||
Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in this bent posture the belly is moved forcibly from left to right just, as in vomiting. This is called by adepts the Nauli Karma.
मन्दाग्नि-सन्दीपन-पाछनादि-
सन्धापिकानन्द-करी सदैव |
अशेष्ह-दोष्ह-मय-शोष्हणी छ
हठ-करिया मौलिरियं छ नौलिः || ३४ ||
It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation, and causes happiness. It dries up all the disorders. This Nauli is an excellent exercise in Haṭha Yoga.
अथ कपालभातिः
भस्त्रावल्लोह-कारस्य रेछ-पूरौ ससम्भ्रमौ |
कपालभातिर्विख्याता कफ-दोष्ह-विशोष्हणी || ३५ ||
When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapâla Bhâti.
षहट-कर्म-निर्गत-सथौल्य-कफ-दोष्ह-मलादिकः |
पराणायामं ततः कुर्यादनायासेन सिद्ध्यति || ३६ ||
When Prâṇâyâma is performed after getting rid of obesity born of the defects phlegm, by the performance of the six duties, it easily brings success36.
पराणायामैरेव सर्वे परशुष्ह्यन्ति मला इति |
आछार्याणां तु केष्हांछिदन्यत्कर्म न संमतम || ३७ ||
Some âchâryâs (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Prâṇâyâma.
अथ गज-करणी
उदर-गत-पदार्थमुद्वमन्ति
पवनमपानमुदीर्य कण्ठ-नाले |
करम-परिछय-वश्य-नाडि-छक्रा
गज-करणीति निगद्यते हठज्ञैः || ३८ ||
By carrying the Apâna Vâyû up to the throat, the food, etc., in the stomach are vomited. By degrees, the system of Nâdîs (Śankhinî) becomes known. This is called in Haṭha as Gaja Karaṇi.
बरह्मादयो|अपि तरिदशाः पवनाभ्यास-तत्पराः |
अभूवन्नन्तक-भयात्तस्मात्पवनमभ्यसेत || ३९ ||
Brahmâ, and other Devas were always engaged in the exercise of Prâṇâyâma, and, by means of it, got rid of the fear of death. Therefore, one should practise prâṇâyâma regularly.
यावद्बद्धो मरुद-देशे यावछ्छित्तं निराकुलम |
यावद्दॄष्ह्टिर्भ्रुवोर्मध्ये तावत्काल-भयं कुतः || ४० ||
So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death.
विधिवत्प्राण-संयामैर्नाडी-छक्रे विशोधिते |
सुष्हुम्णा-वदनं भित्त्वा सुखाद्विशति मारुतः || ४१ ||
When the system of Nâdis becomes clear of the impurities by properly controlling the prâṇa, then the air, piercing the entrance of the Suśumṇâ, enters it easily.
अथ मनोन्मनी
मारुते मध्य-संछारे मनः-सथैर्यं परजायते |
यो मनः-सुस्थिरी-भावः सैवावस्था मनोन्मनी || ४२ ||
Steadiness of mind comes when the air moves Freely in the middle. That is the manonmanî (मनोन्मनी) condition, which is attained when the mind becomes calm.
तत-सिद्धये विधानज्ञाश्छित्रान्कुर्वन्ति कुम्भकान |
विछित्र कुम्भकाभ्यासाद्विछित्रां सिद्धिमाप्नुयात || ४३ ||
To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained.
अथ कुम्भक-भेदाः
सूर्य-भेदनमुज्जायी सीत्कारी शीतली तथा |
भस्त्रिका भरामरी मूर्छ्छा पलाविनीत्यष्ह्ट-कुम्भकाः || ४४ ||
Kumbhakas are of eight kinds, viz., Sûrya Bhedan, Ujjâyî, Sîtkarî, Sîtalî, Bhastrikâ, Bhrâmarî, Mûrchhâ, and Plâvinî.
पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः |
कुम्भकान्ते रेछकादौ कर्तव्यस्तूड्डियानकः || ४५ ||
At the end of Pûraka, Jâlandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyâna Bandha should be performed.
अधस्तात्कुनछनेनाशु कण्ठ-सङ्कोछने कॄते |
मध्ये पश्छिम-तानेन सयात्प्राणो बरह्म-नाडिगः || ४६ ||
By drawing up from below (Mûla Bandha) and contracting the throat (Jâlandhara Bandha) and by pulling back the middle of the front portion of the body (i.e., belly), the Prâṇa goes to the Brahma Nâdî (Suṣumnâ).
The middle hole, through the vertebral column, through which the spinal cord passes, is called the Suṣumnâ Nâdî of the Yogîs. The two other sympathetic cords, one on each aide of the spinal cord, are called the Idâ and the Pingalâ Nâdîs. These will be described later on.
आपानमूर्ध्वमुत्थाप्य पराणं कण्ठादधो नयेत |
योगी जरा-विमुक्तः सन्ष्होडशाब्द-वया भवेत || ४७ ||
By pulling up the Apâna Vâyu and by forcing the Prâṇa Vâyu down the throat, the Yogî, liberated from old age, becomes young, as it were 16 years old.
The seat of the Prâṇa is the heart; of the Apâna anus; of the Samâna the region about the navel; of the Udâna the throat; while the Vyâna moves throughout the body.
अथ सूर्य-भेदनम
आसने सुखदे योगी बद्ध्वा छैवासनं ततः |
दक्ष्ह-नाड्या समाकॄष्ह्य बहिःस्थं पवनं शनैः || ४८ ||
Taking any comfortable posture and performing the âsana, the Yogî should draw in the air slowly, through the right nostril.48
आकेशादानखाग्राछ्छ निरोधावधि कुम्भयेत |
ततः शनैः सव्य-नाड्या रेछयेत्पवनं शनैः || ४९ ||
Then it should be confined within, so that it fills from the nails to the tips of the hair, and then let out through the left nostril slowly.49
This is to be done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versa.
कपाल-शोधनं वात-दोष्ह-घनं कॄमि-दोष्ह-हॄत |
पुनः पुनरिदं कार्यं सूर्य-भेदनमुत्तमम || ५० ||
This excellent Sûrya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vâta, and removes the worms, and, therefore, it should be performed again and again.
अथ उज्जायी
मुखं संयम्य नाडीभ्यामाकॄष्ह्य पवनं शनैः |
यथा लगति कण्ठात्तु हॄदयावधि स-सवनम || ५१ ||
Having closed the opening of the Nâdî (Larynx), the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing.
पूर्ववत्कुम्भयेत्प्राणं रेछयेदिडया तथा |
शलेष्ह्म-दोष्ह-हरं कण्ठे देहानल-विवर्धनम || ५२ ||
It should be restrained, as before, and then let out through Idâ (the left nostril). This removes śleṣmâ (phlegm) in the throat and increases the appetite.
नाडी-जलोदराधातु-गत-दोष्ह-विनाशनम |
गछ्छता तिष्ह्ठता कार्यमुज्जाय्याख्यं तु कुम्भकम || ५३ ||
It destroys the defects of the nâdîs, dropsy and disorders of Dhâtu (humours). Ujjâyî should be performed in all conditions of life, even while walking or sitting.
अथ सीत्कारी
सीत्कां कुर्यात्तथा वक्त्रे घराणेनैव विजॄम्भिकाम |
एवमभ्यास-योगेन काम-देवो दवितीयकः || ५४ ||
Sîtkârî is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be expelled through the mouth. By practising in this way, one becomes next to the God of Love in beauty.
योगिनी छक्र-संमान्यः सॄष्ह्टि-संहार-कारकः |
न कष्हुधा न तॄष्हा निद्रा नैवालस्यं परजायते || ५५ ||
He is regarded adorable by the Yoginîs and becomes the destroyer of the cycle of creation, He is not afflicted with hunger, thirst, sleep or lassitude.
भवेत्सत्त्वं छ देहस्य सर्वोपद्रव-वर्जितः |
अनेन विधिना सत्यं योगीन्द्रो भूमि-मण्डले || ५६ ||
The Satwa of his body becomes free from all the disturbances. In truth, he becomes the lord of the Yogîs in this world.
अथ शीतली
जिह्वया वायुमाकॄष्ह्य पूर्ववत्कुम्भ-साधनम |
शनकैर्घ्राण-रन्ध्राभ्यां रेछयेत्पवनं सुधीः || ५७ ||
As in the above (Sîtkári), the tongue to be protruded a little out of the lips, when the air is drawn in. It is kept confined, as before, and then expelled slowly through the nostrils.
गुल्म-पलीहादिकान्रोगान्ज्वरं पित्तं कष्हुधां तॄष्हाम |
विष्हाणि शीतली नाम कुम्भिकेयं निहन्ति हि || ५८ ||
This Śîtalî Ḳumbhikâ cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons.
अथ भस्त्रिका
ऊर्वोरुपरि संस्थाप्य शुभे पाद-तले उभे |
पद्मासनं भवेदेतत्सर्व-पाप-परणाशनम || ५९ ||
The Padma Âsana consists in crossing the feet and placing them on both the thighs; it is the destroyer of all sins.
सम्यक्पद्मासनं बद्ध्वा सम-गरीवोदरः सुधीः |
मुखं संयम्य यत्नेन पराणं घराणेन रेछयेत || ६० ||
Binding the Padma-Âsana and keeping the body straight, closing the mouth carefully, let the air be expelled through the nose.
यथा लगति हॄत-कण्ठे कपालावधि स-सवनम |
वेगेन पूरयेछ्छापि हॄत-पद्मावधि मारुतम || ६१ ||
It should be filled up to the lotus of the heart, by drawing it in with force, making noise and touching the throat, the chest and the head.
पुनर्विरेछयेत्तद्वत्पूरयेछ्छ पुनः पुनः |
यथैव लोहकारेण भस्त्रा वेगेन छाल्यते || ६२ ||
It should he expelled again and filled again and again as before, just as a pair of bellows of the blacksmith is worked.
तथैव सव-शरीर-सथं छालयेत्पवनं धिया |
यदा शरमो भवेद्देहे तदा सूर्येण पूरयेत || ६३ ||
In the same way, the air of the body should be moved intelligently, filling it through Sûrya when fatigue is experienced.
यथोदरं भवेत्पूर्णमनिलेन तथा लघु |
धारयेन्नासिकां मध्या-तर्जनीभ्यां विना दॄढम || ६४ ||
The air should be drawn in through the right nostril by pressing the thumb against the left side of the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined.
विधिवत्कुम्भकं कॄत्वा रेछयेदिडयानिलम |
वात-पित्त-शलेष्ह्म-हरं शरीराग्नि-विवर्धनम || ६५ ||
Having confined it properly, it should be expelled through the Idâ (left nostril). This destroys Vâta, pitta (bile) and phlegm and increases the digestive power (the gastric fire).
कुण्डली बोधकं कष्हिप्रं पवनं सुखदं हितम |
बरह्म-नाडी-मुखे संस्थ-कफाद्य-अर्गल-नाशनम || ६६ ||
It quickly awakens the Kuṇḍalinî, purifies the system, gives pleasure, and is beneficial. It destroys phlegm and the impurities accumulated at the entrance of the Brahma Nâdî.
सम्यग्गात्र-समुद्भूत-गरन्थि-तरय-विभेदकम |
विशेष्हेणैव कर्तव्यं भस्त्राख्यं कुम्भकं तविदम || ६७ ||
This Bhastrikâ should be performed plentifully, for it breaks the three knots: Brahma granthi (in the chest), Viṣṇu granthi (in the throat), and Rudra granthi (between the eyebrows) of the body.
अथ भरामरी
वेगाद्घोष्हं पूरकं भॄङ्ग-नादं
भॄङ्गी-नादं रेछकं मन्द-मन्दम |
योगीन्द्राणमेवमभ्यास-योगाछ
छित्ते जाता काछिदानन्द-लीला || ६८ ||
By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstacy in the minds of Yogîndras.
अथ मूर्छ्छा
पूरकान्ते गाढतरं बद्ध्वा जालन्धरं शनैः |
रेछयेन्मूर्छ्छाख्येयं मनो-मूर्छ्छा सुख-परदा || ६९ ||
Closing the passages with Jâlandhar Bandha firmly at the end of Pûraka, and expelling the air slowly, is called Mûrchhâ, from its causing the mind to swoon and giving comfort.
अथ पलाविनी
अन्तः परवर्तितोदार-मारुतापूरितोदरः |
पयस्यगाधे|अपि सुखात्प्लवते पद्म-पत्रवत || ७० ||
When the belly is filled with air and the inside of the body is filled to its utmost with air, the body floats on the deepest water, like the leaf of a lotus.
पराणायामस्त्रिधा परोक्तो रेछ-पूरक-कुम्भकैः |
सहितः केवलश्छेति कुम्भको दविविधो मतः || ७१ ||
Considering Pûraka (Filling), Rechaka (expelling) and Kumbhaka (confining), Prâṇâyâma is of three kinds, but considering it accompanied by Pûraka and Rechaka, and without these, it is of two kinds only, i.e., Sahita (with) and Kevala (alone).
यावत्केवल-सिद्धिः सयात्सहितं तावदभ्यसेत |
रेछकं पूरकं मुक्त्वा सुखं यद्वायु-धारणम || ७२ ||
Exercise in Sahita should be continued till success in Kevala is gained. This latter is simply confining the air with ease, without Rechaka and Pûraka.
पराणायामो|अयमित्युक्तः स वै केवल-कुम्भकः |
कुम्भके केवले सिद्धे रेछ-पूरक-वर्जिते || ७३ ||
In the practice of Kevala Prâṇâyâma when it can be performed successfully without Rechaka and Pûraka, then it is called Kevala Kumbhaka.
न तस्य दुर्लभं किंछित्त्रिष्हु लोकेष्हु विद्यते |
शक्तः केवल-कुम्भेन यथेष्ह्टं वायु-धारणात || ७४ ||
There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka.
राज-योग-पदं छापि लभते नात्र संशयः |
कुम्भकात्कुण्डली-बोधः कुण्डली-बोधतो भवेत |
अनर्गला सुष्हुम्णा छ हठ-सिद्धिश्छ जायते || ७५ ||
He obtains the position of Râja Yoga undoubtedly. Kuṇḍalini
awakens by Kumbhaka, and by its awakening, Suṣumnâ becomes free from impurities.
हठं विना राजयोगो राज-योगं विना हठः |
न सिध्यति ततो युग्ममानिष्ह्पत्तेः समभ्यसेत || ७६ ||
No success in Râja Yoga without Haṭha Yoga, and no success in Haṭha Yoga without Râja Yoga. One should, therefore, practise both of these well, till complete success is gained.
कुम्भक-पराण-रोधान्ते कुर्याछ्छित्तं निराश्रयम |
एवमभ्यास-योगेन राज-योग-पदं वरजेत || ७७ ||
On the completion of Kumbhaka, the mind should be given rest. By practising in this way one is raised to the position of (succeeds in getting) Râja Yoga.
वपुः कॄशत्वं वदने परसन्नता
नाद-सफुटत्वं नयने सुनिर्मले |
अरोगता बिन्दु-जयो|अग्नि-दीपनं
नाडी-विशुद्धिर्हठ-सिद्धि-लक्ष्हणम || ७८ ||
When the body becomes lean, the face glows with delight, Anâhatanâda manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nâdîs are purified and success in Haṭha Yoga is approaching.78.
CHAPTER III
स-शैल-वन-धात्रीणां यथाधारो|अहि-नायकः |
सर्वेष्हां योग-तन्त्राणां तथाधारो हि कुण्डली || १ ||
As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kuṇḍalinî. (The Vertebral column.)
सुप्ता गुरु-परसादेन यदा जागर्ति कुण्डली |
तदा सर्वाणि पद्मानि भिद्यन्ते गरन्थयो|अपि छ || २ ||
When the sleeping Kuṇḍalinî awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through.
पराणस्य शून्य-पदवी तदा राजपथायते |
तदा छित्तं निरालम्बं तदा कालस्य वञ्छनम || ३ ||
Suṣumnâ (Sûnya Padavî) becomes a main road for the passage of Prâṇa, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded.
सुष्हुम्णा शून्य-पदवी बरह्म-रन्ध्रः महापथः |
शमशानं शाम्भवी मध्य-मार्गश्छेत्येक-वाछकाः || ४ ||
Suṣumnâ, Sunya Padavî, Brahma Randhra, Mahâ Patha, Śmaśâna, Śambhavî, Madhya Mârga, are names of one and the same thing.
तस्मात्सर्व-परयत्नेन परबोधयितुमीश्वरीम |
बरह्म-दवार-मुखे सुप्तां मुद्राभ्यासं समाछरेत || ५ ||
In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwâra (the great door), mudrâs should be practised well.
महामुद्रा महाबन्धो महावेधश्छ खेछरी |
उड्डीयानं मूलबन्धश्छ बन्धो जालन्धराभिधः || ६ ||
Mahâ Mudrâ, Mahâ Bandha, Mahâ Vedha, Khecharî, Uḍḍiyâna Bandha, Mûla Bandha, Jâlandhara Bandha.
करणी विपरीताख्या वज्रोली शक्ति-छालनम |
इदं हि मुद्रा-दशकं जरा-मरण-नाशनम || ७ ||
Viparîta Karaṇî, Vajroli, and Śakti Châlana. These are the ten Mudrâs which annihilate old age and death.
आदिनाथोदितं दिव्यमष्ह्टैश्वर्य-परदायकम |
वल्लभं सर्व-सिद्धानां दुर्लभं मरुतामपि || ८ ||
They have been explained by Âdi Nâtha (Śiva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas.
--The eight Aiśwaryas are: Aṇimâ (becoming small, like an atom), Mahimâ (becoming great, like âkâs, by drawing in atoms of Prakṛiti), Garimâ (light things, like cotton becoming very heavy like mountains.)
Prâpti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth.)
Prâkâmya (non-resistance to the desires, as entering the earth like water.)
Îsatâ (mastery over matter and objects made of it.)
Vaśitwa (controlling the animate and inanimate objects.)
गोपनीयं परयत्नेन यथा रत्न-करण्डकम |
कस्यछिन्नैव वक्तव्यं कुल-सत्री-सुरतं यथा || ९ ||
These Mudrâs should be kept secret by every means, as one keeps one's box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret.
अथ महा-मुद्रा
पाद-मूलेन वामेन योनिं सम्पीड्य दक्ष्हिणाम |
परसारितं पदं कॄत्वा कराभ्यां धारयेद्दॄढम || १० ||
Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger.
कण्ठे बन्धं समारोप्य धारयेद्वायुमूर्ध्वतः |
यथा दण्ड-हतः सर्पो दण्डाकारः परजायते || ११ ||
ॠज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत |
तदा सा मरणावस्था जायते दविपुटाश्रया || १२ ||
By stopping the throat (by Jâlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, śakti (suṣumnâ) becomes straight at once. Then the Kuṇḍalinî, becoming as it were dead, and,
leaving both the Idâ and the Pingalâ, enters the suṣumnâ (the middle passage).
ततः शनैः शनैरेव रेछयेन्नैव वेगतः |
महा-मुद्रां छ तेनैव वदन्ति विबुधोत्तमाः || १३ ||
It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mahâ Mudrâ. This Mahâ Mudrâ has been propounded by great masters.
इयं खलु महामुद्रा महा-सिद्धैः परदर्शिता |
महा-कलेशादयो दोष्हाः कष्हीयन्ते मरणादयः |
महा-मुद्रां छ तेनैव वदन्ति विबुधोत्तमाः || १४ ||
Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mahâ Mudrâ.
छन्द्राङ्गे तु समभ्यस्य सूर्याङ्गे पुनरभ्यसेत |
यावत-तुल्या भवेत्सङ्ख्या ततो मुद्रां विसर्जयेत || १५ ||
Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudrâ should be discontinued.
न हि पथ्यमपथ्यं वा रसाः सर्वे|अपि नीरसाः |
अपि भुक्तं विष्हं घोरं पीयूष्हमपि जीर्यति || १६ ||
There is nothing wholesome or injurious; for the practice of this mudrâ destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar.
कष्हय-कुष्ह्ठ-गुदावर्त-गुल्माजीर्ण-पुरोगमाः |
तस्य दोष्हाः कष्हयं यान्ति महामुद्रां तु यो|अभ्यसेत || १७ ||
Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,—all these irregularities are removed by the practice of this Mahâ Mudrâ.
कथितेयं महामुद्रा महा-सिद्धि-करा नॄणाम |
गोपनीया परयत्नेन न देया यस्य कस्यछित || १८ ||
This Mahâ Mudrâ has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone.
अथ महा-बन्धः
पार्ष्ह्णिं वामस्य पादस्य योनि-सथाने नियोजयेत |
वामोरूपरि संस्थाप्य दक्ष्हिणं छरणं तथा || १९ ||
Press the left heel to the perineum and place the right foot on the left thigh.
पूरयित्वा ततो वायुं हॄदये छुबुकं दॄढम |
निष्ह्पीड्यं वायुमाकुनछ्य मनो-मध्ये नियोजयेत || २० ||
Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixed on the middle of the eyebrows or in the suṣumnâ (the spine).
धारयित्वा यथा-शक्ति रेछयेदनिलं शनैः |
सव्याङ्गे तु समभ्यस्य दक्ष्हाङ्गे पुनरभ्यसेत || २१ ||
Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised on the right side.
मतमत्र तु केष्हांछित्कण्ठ-बन्धं विवर्जयेत |
राज-दन्त-सथ-जिह्वाया बन्धः शस्तो भवेदिति || २२ ||
Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop).
अयं तु सर्व-नाडीनामूर्ध्वं गति-निरोधकः |
अयं खलु महा-बन्धो महा-सिद्धि-परदायकः || २३ ||
This stops the upward motion of all the Nâdîs. Verily this Mahâ Bandha is the giver of great Siddhis.
काल-पाश-महा-बन्ध-विमोछन-विछक्ष्हणः |
तरिवेणी-सङ्गमं धत्ते केदारं परापयेन्मनः || २४ ||
This Mahâ Bandha is the most skilful means for cutting away the snares of death. It brings about the conjunction of the Trivenî (Idâ, Pingalâ and Suṣumnâ) and carries the mind to Kedâr (the space between the eyebrows, which is the seat of Śiva).
रूप-लावण्य-सम्पन्ना यथा सत्री पुरुष्हं विना |
महा-मुद्रा-महा-बन्धौ निष्ह्फलौ वेध-वर्जितौ || २५ ||
As beauty and loveliness, do not avail a woman without husband, so the Mahâ Mudrâ and the Mahâ-Bandha are useless without the Mahâ Vedha.
अथ महा-वेधः
महा-बन्ध-सथितो योगी कॄत्वा पूरकमेक-धीः |
वायूनां गतिमावॄत्य निभॄतं कण्ठ-मुद्रया || २६ ||
Sitting with Mahâ Bandha, the Yogî should fill in the air and keep his mind collected. The movements of the Vâyus (Prâṇa and Apâna) should be stopped by closing the throat).
सम-हस्त-युगो भूमौ सफिछौ सनाडयेछ्छनैः |
पुट-दवयमतिक्रम्य वायुः सफुरति मध्यगः || २७ ||
Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages (Idâ and Pingalâ), starts into the middle one.
सोम-सूर्याग्नि-सम्बन्धो जायते छामॄताय वै |
मॄतावस्था समुत्पन्ना ततो वायुं विरेछयेत || २८ ||
The union of the Idâ and the Pingalâ is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Idâ and the Pingalâ) (i.e., when it has been kept confined), then it should be expelled.
महा-वेधो|अयमभ्यासान्महा-सिद्धि-परदायकः |
वली-पलित-वेप-घनः सेव्यते साधकोत्तमैः || २९ ||
The practice of this Mahâ Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best masters.
एतत्त्रयं महा-गुह्यं जरा-मॄत्यु-विनाशनम |
वह्नि-वॄद्धि-करं छैव हयणिमादि-गुण-परदम || ३० ||
These THREE are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc.
अष्ह्टधा करियते छैव यामे यामे दिने दिने |
पुण्य-संभार-सन्धाय पापौघ-भिदुरं सदा |
सम्यक-शिक्ष्हावतामेवं सवल्पं परथम-साधनम || ३१ ||
They should, be practised in 8 ways, daily and hourly. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, little by little, first.
अथ खेछरी
कपाल-कुहरे जिह्वा परविष्ह्टा विपरीतगा |
भरुवोरन्तर्गता दॄष्ह्टिर्मुद्रा भवति खेछरी || ३२ ||
The Khechari Mudrâ is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows.
छेदन-छालन-दोहैः कलां करमेणाथ वर्धयेत्तावत |
सा यावद्भ्रू-मध्यं सपॄशति तदा खेछरी-सिद्धिः || ३३ ||
To accomplish this, the tongue is lengthened by cutting the frænum linguæ, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished.
सनुही-पत्र-निभं शस्त्रं सुतीक्ष्ह्णं सनिग्ध-निर्मलम |
समादाय ततस्तेन रोम-मात्रं समुछ्छिनेत || ३४ ||
Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frænum of the tongue should be cut a little (as much as a hair's thickness), at a time.
ततः सैन्धव-पथ्याभ्यां छूर्णिताभ्यां परघर्ष्हयेत |
पुनः सप्त-दिने पराप्ते रोम-मात्रं समुछ्छिनेत || ३५ ||
Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair's breadth.
एवं करमेण षहण-मासं नित्यं युक्तः समाछरेत |
षहण्मासाद्रसना-मूल-शिरा-बन्धः परणश्यति || ३६ ||
One should go on doing thus, regularly for six months. At the end of six months, the frænum of the tongue will be completely cut.
कलां पराङ्मुखीं कॄत्वा तरिपथे परियोजयेत |
सा भवेत्खेछरी मुद्रा वयोम-छक्रं तदुछ्यते || ३७ ||
Turning the tongue upwards, it is fixed on the three ways (œsophagus, windpipe and palate.) Thus it makes the Khechari Mudrâ, and is called the Vyoma Chakra.
रसनामूर्ध्वगां कॄत्वा कष्हणार्धमपि तिष्ह्ठति |
विष्हैर्विमुछ्यते योगी वयाधि-मॄत्यु-जरादिभिः || ३८ ||
The Yogî who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc.
न रोगो मरणं तन्द्रा न निद्रा न कष्हुधा तॄष्हा |
न छ मूर्छ्छा भवेत्तस्य यो मुद्रां वेत्ति खेछरीम || ३९ ||
He who knows the Khechari Mudrâ is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning.
पीड्यते न स रोगेण लिप्यते न छ कर्मणा |
बाध्यते न स कालेन यो मुद्रां वेत्ति खेछरीम || ४० ||
He who knows the Khechari Mudrâ, is not troubled by diseases, is not stained with karmas, and is not snared by time.
छित्तं छरति खे यस्माज्जिह्वा छरति खे गता |
तेनैष्हा खेछरी नाम मुद्रा सिद्धैर्निरूपिता || ४१ ||
खेछर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः |
न तस्य कष्हरते बिन्दुः कामिन्याः शलेष्हितस्य छ || ४२ ||
The Siddhas have devised this Khechari Mudrâ from the fact that the mind and the tongue reach âkâśa by its practice.
छलितो|अपि यदा बिन्दुः सम्प्राप्तो योनि-मण्डलम |
वरजत्यूर्ध्वं हॄतः शक्त्या निबद्धो योनि-मुद्रया || ४३ ||
If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced.
ऊर्ध्व-जिह्वः सथिरो भूत्वा सोमपानं करोति यः |
मासार्धेन न सन्देहो मॄत्युं जयति योगवित || ४४ ||
If the Yogî drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days.
नित्यं सोम-कला-पूर्णं शरीरं यस्य योगिनः |
तक्ष्हकेणापि दष्ह्टस्य विष्हं तस्य न सर्पति || ४५ ||
If the Yogî, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body.
(As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma.
Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on Śivas’ head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal).
इन्धनानि यथा वह्निस्तैल-वर्ति छ दीपकः |
तथा सोम-कला-पूर्णं देही देहं न मुनछति || ४६ ||
Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families.
(Fortunate are the parents and blessed is the country and the family where a Yogî is born. Anything given to such a Yogî, becomes immortal. One, who discriminates between Puruṣa and Prakṛiti, purges the sins of a million incarnations, by seeing, speaking, and touching such men (i.e., Yogî.)
A Yogî far exceeds a thousand householders, a hundred vânaprasthas, and a thousand Brahmacharîs.
Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get mokṣa, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind!
Those who engage in the great yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or Lords.)
गोमांसं भक्ष्हयेन्नित्यं पिबेदमर-वारुणीम |
कुलीनं तमहं मन्ये छेतरे कुल-घातकाः || ४७ ||
गो-शब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि |
गो-मांस-भक्ष्हणं तत्तु महा-पातक-नाशनम || ४८ ||
The word गी means tongue; eating it is thrusting it in the gullet which destroys great sins.
जिह्वा-परवेश-सम्भूत-वह्निनोत्पादितः खलु |
छन्द्रात्स्रवति यः सारः सा सयादमर-वारुणी || ४९ ||
Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue.
छुम्बन्ती यदि लम्बिकाग्रमनिशं जिह्वा-रस-सयन्दिनी
स-कष्हारा कटुकाम्ल-दुग्ध-सदॄशी मध्वाज्य-तुल्या तथा |
वयाधीनां हरणं जरान्त-करणं शस्त्रागमोदीरणं
तस्य सयादमरत्वमष्ह्ट-गुणितं सिद्धाङ्गनाकर्ष्हणम || ५० ||
If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and
honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies.
ऊर्द्व्हास्यो रसनां नियम्य विवरे शक्तिं परां छिन्तयन |
उत्कल्लोल-कला-जलं छ विमलं धारामयं यः पिबेन
निर्व्याधिः स मॄणाल-कोमल-वपुर्योगी छिरं जीवति || ५१ ||
He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Prâṇa, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kuṇḍalinî), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogî lives a very long life.
यत्प्रालेयं परहित-सुष्हिरं मेरु-मूर्धान्तर-सथं
तस्मिंस्तत्त्वं परवदति सुधीस्तन-मुखं निम्नगानाम |
छन्द्रात्सारः सरवति वपुष्हस्तेन मॄत्युर्नराणां
तद्बध्नीयात्सुकरणमधो नान्यथा काय-सिद्धिः || ५२ ||
On the top of the Merû (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama guṇas, but in whom Satwa guṇa is predominant, say there is the (universal spirit) âtma in it. It is the source of the down-going Idâ, Pingalâ and Suṣumnâ Nâdis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudrâ) is a very good instrument for this purpose. There is no other means of achieving this end.
सुष्हिरं जञान-जनकं पञ्छ-सरोतः-समन्वितम |
तिष्ह्ठते खेछरी मुद्रा तस्मिन्शून्ये निरञ्जने || ५३ ||
This hole is the generator of knowledge and is the source of the five streams (Idâ, Pingalâ, &c.). In that colorless vacuum, Khecharî Mudrâ should be established.
एकं सॄष्ह्टिमयं बीजमेका मुद्रा छ खेछरी |
एको देवो निरालम्ब एकावस्था मनोन्मनी || ५४ ||
There is only one seed germinating the whole universe from it; and there is only one Mudrâ, called Khecharî. There is only one deva (god) without any one's support, and there is one condition called Manonmaṇi.
अथ उड्डीयान-बन्धः
बद्धो येन सुष्हुम्णायां पराणस्तूड्डीयते यतः |
तस्मादुड्डीयनाख्यो|अयं योगिभिः समुदाहॄतः || ५५ ||
Uḍḍiyâna is so called, because the great bird, Prâṇa, tied to it, flies without being fatigued. It is explained below.
उड्डीनं कुरुते यस्मादविश्रान्तं महा-खगः |
उड्डीयानं तदेव सयात्तव बन्धो|अभिधीयते || ५६ ||
उदरे पश्छिमं तानं नाभेरूर्ध्वं छ कारयेत |
उड्डीयानो हयसौ बन्धो मॄत्यु-मातङ्ग-केसरी || ५७ ||
The belly above the navel is pressed backwards towards the spine. This Uḍḍiyâna Bandha is like a lion for the elephant of death.
उड्डीयानं तु सहजं गुरुणा कथितं सदा |
अभ्यसेत्सततं यस्तु वॄद्धो|अपि तरुणायते || ५८ ||
Uḍḍiyâna is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again.
The portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death.
नाभेरूर्ध्वमधश्छापि तानं कुर्यात्प्रयत्नतः |
षहण्मासमभ्यसेन्मॄत्युं जयत्येव न संशयः || ५९ ||
सर्वेष्हामेव बन्धानां उत्तमो हयुड्डीयानकः |
उड्डियाने दॄढे बन्धे मुक्तिः सवाभाविकी भवेत || ६० ||
Of all the Bandhas, Uḍḍiyâna is the best; for by binding it firmly liberation comes spontaneously.
अथ मूल-बन्धः
पार्ष्ह्णि-भागेन सम्पीड्य योनिमाकुनछयेद्गुदम |
अपानमूर्ध्वमाकॄष्ह्य मूल-बन्धो|अभिधीयते || ६१ ||
Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apâna thus, Mûla Bandha is made.
अधो-गतिमपानं वा ऊर्ध्वगं कुरुते बलात |
आकुनछनेन तं पराहुर्मूल-बन्धं हि योगिनः || ६२ ||
The Apâna, naturally inclining downward, is made to go up by force. This Mûla Bandha is spoken of by Yogîs as done by contracting the anus.
गुदं पार्ष्ह्ण्या तु सम्पीड्य वायुमाकुनछयेद्बलात |
वारं वारं यथा छोर्ध्वं समायाति समीरणः || ६३ ||
Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up.
पराणापानौ नाद-बिन्दू मूल-बन्धेन छैकताम |
गत्वा योगस्य संसिद्धिं यछ्छतो नात्र संशयः || ६४ ||
Prâṇa, Apâna, Nâda and Bindu uniting into one in this way, give success in Yoga, undoubtedly.
अपान-पराणयोरैक्यं कष्हयो मूत्र-पुरीष्हयोः |
युवा भवति वॄद्धो|अपि सततं मूल-बन्धनात || ६५ ||
By the purification of Prâṇa, and Apâna, urine and excrements decrease. Even an old man becomes young by constantly practising Mûla Bandha.
अपान ऊर्ध्वगे जाते परयाते वह्नि-मण्डलम |
तदानल-शिखा दीर्घा जायते वायुनाहता || ६६ ||
These, fire and Apâna, go to the naturally hot Prâṇa, which, becoming inflamed thereby, causes burning sensation in the body.
ततो यातो वह्न्य-अपानौ पराणमुष्ह्ण-सवरूपकम |
तेनात्यन्त-परदीप्तस्तु जवलनो देहजस्तथा || ६७ ||
Going up, the Apâna enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened.
In the centre of the body is the seat of fire, like heated gold.
In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire.
It is gastric fire.
तेन कुण्डलिनी सुप्ता सन्तप्ता सम्प्रबुध्यते |
दण्डाहता भुजङ्गीव निश्वस्य ॠजुतां वरजेत || ६८ ||
The Kuṇḍalinî, which has been sleeping all this time, becomes well heated by this means and awakens well. It becomes straight like a serpent, struck dead with a stick.
बिलं परविष्ह्टेव ततो बरह्म-नाड्यं तरं वरजेत |
तस्मान्नित्यं मूल-बन्धः कर्तव्यो योगिभिः सदा || ६९ ||
It enters the Brahma Nâdî, just as a serpent enters its hole. Therefore, the Yogî should always practise this Mûla Bandha.
अथ जलन्धर-बन्धः
कण्ठमाकुनछ्य हॄदये सथापयेछ्छिबुकं दॄढम |
बन्धो जालन्धराख्यो|अयं जरा-मॄत्यु-विनाशकः || ७० ||
Contract the throat and press the chin firmly against the chest. This is called Jâlandhara Bandha, which destroys old age and death.
बध्नाति हि सिराजालमधो-गामि नभो-जलम |
ततो जालन्धरो बन्धः कण्ठ-दुःखौघ-नाशनः || ७१ ||
It stops the opening (hole) of the group of the Nâdîs, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jâlandhara Bandha —the destroyer of a host of diseases of the throat.
जालन्धरे कॄते बन्धे कण्ठ-संकोछ-लक्ष्हणे |
न पीयूष्हं पतत्यग्नौ न छ वायुः परकुप्यति || ७२ ||
In Jâlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sûrya situated in the navel), and the air is not disturbed.
कण्ठ-संकोछनेनैव दवे नाड्यौ सतम्भयेद्दॄढम |
मध्य-छक्रमिदं जञेयं षहोडशाधार-बन्धनम || ७३ ||
The two Nâdîs should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 âdhâras (i.e., vital parts).
The sixteen vital parts mentioned by renowned Yogîs are the (1) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (6) organs of generation, (17) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.
मूल-सथानं समाकुनछ्य उड्डियानं तु कारयेत |
इडां छ पिङ्गलां बद्ध्वा वाहयेत्पश्छिमे पथि || ७४ ||
By drawing up the mûlasthâna (anus,) Uḍḍiyâna Bandha should be performed. The flow of the air should be directed to the Suṣumnâ, by closing the Idâ, and the Pingalâ.
अनेनैव विधानेन परयाति पवनो लयम |
ततो न जायते मॄत्युर्जरा-रोगादिकं तथा || ७५ ||
The Prâna becomes calm and latent by this means, and thus there is no death, old age, disease, etc.
बन्ध-तरयमिदं शरेष्ह्ठं महा-सिद्धैश्छ सेवितम |
सर्वेष्हां हठ-तन्त्राणां साधनं योगिनो विदुः || ७६ ||
These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Haṭha Yoga, they are known to the Yogîs as the chief ones
यत्किंछित्स्रवते छन्द्रादमॄतं दिव्य-रूपिणः |
तत्सर्वं गरसते सूर्यस्तेन पिण्डो जरायुतः || ७७ ||
The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Sûrya; and, owing to this, the body becomes old.
To remedy this, the opening of the Sûrya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions.
अथ विपरीत-करणी मुद्रा
तत्रास्ति करणं दिव्यं सूर्यस्य मुख-वञ्छनम |
गुरूपदेशतो जञेयं न तु शास्त्रार्थ-कोटिभिः || ७८ ||
Above the navel and below the palate respectively, are the Sûrya and the Chandra. The exercise, called the Viparîta Karaṇî, is learnt from the guru's instructions.
ऊर्ध्व-नाभेरधस्तालोरूर्ध्वं भानुरधः शशी |
करणी विपरीताखा गुरु-वाक्येन लभ्यते || ७९ ||
This exercise increases the appetite; and, therefore, one who practises it, should obtain a good supply of food. If the food be scanty, it will burn him at once.
नित्यमभ्यास-युक्तस्य जठराग्नि-विवर्धनी |
आहारो बहुलस्तस्य सम्पाद्यः साधकस्य छ || ८० ||
Place the head on the ground and the feet up into the sky, for a second only the first day, and increase this time daily.
अल्पाहारो यदि भवेदग्निर्दहति तत-कष्हणात |
अधः-शिराश्छोर्ध्व-पादः कष्हणं सयात्प्रथमे दिने || ८१ ||
कष्हणाछ्छ किंछिदधिकमभ्यसेछ्छ दिने दिने |
वलितं पलितं छैव षहण्मासोर्ध्वं न दॄश्यते |
याम-मात्रं तु यो नित्यमभ्यसेत्स तु कालजित || ८२ ||
After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death.
अथ वज्रोली
सवेछ्छया वर्तमानो|अपि योगोक्तैर्नियमैर्विना |
वज्रोलीं यो विजानाति स योगी सिद्धि-भाजनम || ८३ ||
Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrolî, deserves success and is a Yogî.
तत्र वस्तु-दवयं वक्ष्ह्ये दुर्लभं यस्य कस्यछित |
कष्हीरं छैकं दवितीयं तु नारी छ वश-वर्तिनी || ८४ ||
Two things are necessary for this, and these are difficult to get for the ordinary people—(1) milk and (2) a woman behaving, as desired.
मेहनेन शनैः सम्यगूर्ध्वाकुनछनमभ्यसेत |
पुरुष्हो|अप्यथवा नारी वज्रोली-सिद्धिमाप्नुयात || ८५ ||
By practising to draw in the bindu, discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajrolî.
यत्नतः शस्त-नालेन फूत्कारं वज्र-कन्दरे |
शनैः शनैः परकुर्वीत वायु-संछार-कारणात || ८६ ||
By means of a pipe, one should blow air slowly into the passage in the male organ.
नारी-भगे पदद-बिन्दुमभ्यासेनोर्ध्वमाहरेत |
छलितं छ निजं बिन्दुमूर्ध्वमाकॄष्ह्य रक्ष्हयेत || ८७ ||
By practice, the discharged bindu is drawn out. One can draw back and preserve one's own discharged bindu.
एवं संरक्ष्हयेद्बिन्दुं जयति योगवित |
मरणं बिन्दु-पातेन जीवनं बिन्दु-धारणात || ८८ ||
The Yogî who can protect his bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation.
सुगन्धो योगिनो देहे जायते बिन्दु-धारणात |
यावद्बिन्दुः सथिरो देहे तावत्काल-भयं कुतः || ८९ ||
By preserving bindu, the body of the Yogî emits a pleasing smell. There is no fear of death, so long as the bindu is well-established in the body.
छित्तायत्तं नॄणां शुक्रं शुक्रायत्तं छ जीवितम |
तस्माछ्छुक्रं मनश्छैव रक्ष्हणीयं परयत्नतः || ९० ||
ॠतुमत्या रजो|अप्येवं निजं बिन्दुं छ रक्ष्हयेत |
मेढ्रेणाकर्ष्हयेदूर्ध्वं सम्यगभ्यास-योग-वित || ९१ ||
The bindu of men is under the control of the mind, and life is dependent on the bindu. Hence, mind and bindu should be protected by all means.
अथ सहजोलिः
सहजोलिश्छामरोलिर्वज्रोल्या भेद एकतः |
जले सुभस्म निक्ष्हिप्य दग्ध-गोमय-सम्भवम || ९२ ||
Sahajolî and Amarolî are only the different kinds of Vajrolî. Ashes from burnt up cowdung should be mixed with water.
वज्रोली-मैथुनादूर्ध्वं सत्री-पुंसोः सवाङ्ग-लेपनम |
आसीनयोः सुखेनैव मुक्त-वयापारयोः कष्हणात || ९३ ||
Being free from the exercise of Vajrolî, man and woman should both rub it on their bodies.
सहजोलिरियं परोक्ता शरद्धेया योगिभिः सदा |
अयं शुभकरो योगो भोग-युक्तो|अपि मुक्तिदः || ९४ ||
This is called Sahajolî, and should be relied on by Yogîs. It does good and gives mokṣa.
अयं योगः पुण्यवतां धीराणां तत्त्व-दर्शिनाम |
निर्मत्सराणां वै सिध्येन्न तु मत्सर-शालिनाम || ९५ ||
This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful.
अथ अमरोली
पित्तोल्बणत्वात्प्रथमाम्बु-धारां
विहाय निःसारतयान्त्यधाराम |
निष्हेव्यते शीतल-मध्य-धारा
कापालिके खण्डमते|अमरोली || ९६ ||
In the doctrine of the sect of the Kapâlikas, the Amarolî is the drinking of the mid stream; leaving the 1st, as it is a mixture of too much bile and the last, which is useless.
अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने |
वज्रोलीमभ्यसेत्सम्यक्सामरोलीति कथ्यते || ९७ ||
He who drinks Amarî, snuffs it daily, and practices Vajrolî, is called practising Amarolî.
अभ्यासान्निःसॄतां छान्द्रीं विभूत्या सह मिश्रयेत |
धारयेदुत्तमाङ्गेष्हु दिव्य-दॄष्ह्टिः परजायते || ९८ ||
पुंसो बिन्दुं समाकुनछ्य सम्यगभ्यास-पाटवात |
यदि नारी रजो रक्ष्हेद्वज्रोल्या सापि योगिनी || ९९ ||
The bindu discharged in the practice of Vajrolî should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight.
तस्याः किंछिद्रजो नाशं न गछ्छति न संशयः |
तस्याः शरीरे नादश्छ बिन्दुतामेव गछ्छति || १०० ||
स बिन्दुस्तद्रजश्छैव एकीभूय सवदेहगौ |
वज्रोल्य-अभ्यास-योगेन सर्व-सिद्धिं परयछ्छतः || १०१ ||
रक्ष्हेदाकुनछनादूर्ध्वं या रजः सा हि योगिनी |
अतीतानागतं वेत्ति खेछरी छ भवेद्ध्रुवम || १०२ ||
देह-सिद्धिं छ लभते वज्रोल्य-अभ्यास-योगतः |
अयं पुण्य-करो योगो भोगे भुक्ते|अपि मुक्तिदः || १०३ ||
अथ शक्ति-छालनम
कुटिलाङ्गी कुण्डलिनी भुजङ्गी शक्तिरीश्वरी |
कुण्डल्यरुन्धती छैते शब्दाः पर्याय-वाछकाः || १०४ ||
Kutilângî (crooked-bodied), Kuṇḍalinî, Bhujangî (a she-serpent) Śakti, Iśhwarî, Kundalî, Arundhatî,—all these words are synonymous.
उद्घाटयेत्कपाटं तु यथा कुंछिकया हठात |
कुण्डलिन्या तथा योगी मोक्ष्हद्वारं विभेदयेत || १०५ ||
As a door is opened with a key, so the Yogî opens the door of mukti by opening Kuṇḍalinî by means of Haṭha Yoga.
येन मार्गेण गन्तव्यं बरह्म-सथानं निरामयम |
मुखेनाछ्छाद्य तद्वारं परसुप्ता परमेश्वरी || १०६ ||
The Parameśwarî (Kuṇḍalinî) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains.
Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.
कन्दोर्ध्वे कुण्डली शक्तिः सुप्ता मोक्ष्हाय योगिनाम |
बन्धनाय छ मूढानां यस्तां वेत्ति स योगवित || १०७ ||
Kuṇḍalî Sakti sleeps on the bulb, for the purpose of giving moksa to Yogîs and bondage to the ignorant. He who knows it, knows Yoga.
कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता |
सा शक्तिश्छालिता येन स मुक्तो नात्र संशयः || १०८ ||
Kuṇḍalî is of a bent shape, and has been described to be like a serpent. He who has moved that Śakti is no doubt Mukta (released from bondage).
गङ्गा-यमुनयोर्मध्ये बाल-रण्डां तपस्विनीम |
बलात्कारेण गॄह्णीयात्तद्विष्ह्णोः परमं पदम || १०९ ||
Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamunâ, (Idâ and Pingalâ) should be caught hold of by force, to get the highest position.
इडा भगवती गङ्गा पिङ्गला यमुना नदी |
इडा-पिङ्गलयोर्मध्ये बालरण्डा छ कुण्डली || ११० ||
Idâ is called goddess Ganges, Pingalâ goddess Yamunâ. In the middle of the Idâ and the Pingalâ is the infant widow, Kuṇḍalî.
पुछ्छे परगॄह्य भुजङ्गीं सुप्तामुद्बोधयेछ्छ ताम |
निद्रां विहाय सा शक्तिरूर्ध्वमुत्तिष्ह्ठते हठात || १११ ||
This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haṭha, the Śakti leaves her sleep, and starts upwards.
अवस्थिता छैव फणावती सा
परातश्छ सायं परहरार्ध-मात्रम |
परपूर्य सूर्यात्परिधान-युक्त्या
परगॄह्य नित्यं परिछालनीया || ११२ ||
This she-serpent is situated in Mûlâdhâr. She should be caught and moved daily, morning and evening, for ½ a prahar (1½ hours), by filling with air through Pingalâ by the Paridhana method.
ऊर्ध्वं वितस्ति-मात्रं तु विस्तारं छतुरङ्गुलम |
मॄदुलं धवलं परोक्तं वेष्ह्टिताम्बर-लक्ष्हणम || ११३ ||
The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth.
सति वज्रासने पादौ कराभ्यां धारयेद्दॄढम |
गुल्फ-देश-समीपे छ कन्दं तत्र परपीडयेत || ११४ ||
Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed.
वज्रासने सथितो योगी छालयित्वा छ कुण्डलीम |
कुर्यादनन्तरं भस्त्रां कुण्डलीमाशु बोधयेत || ११५ ||
The Yogî, sitting with Vajra-âsana and having moved Kuṇḍalî, should perform Bhastrikâ to awaken the Kuṇḍalî soon.
भानोराकुनछनं कुर्यात्कुण्डलीं छालयेत्ततः |
मॄत्यु-वक्त्र-गतस्यापि तस्य मॄत्यु-भयं कुतः || ११६ ||
Bhânu (Sûrya, near the navel) should be contracted (by contracting the navel) which will move the Kuṇḍalî. There is no fear for him who does so, even if he has entered the mouth of death.
मुहूर्त-दवय-पर्यन्तं निर्भयं छालनादसौ |
ऊर्ध्वमाकॄष्ह्यते किंछित्सुष्हुम्णायां समुद्गता || ११७ ||
By moving this, for two muhûrtas, it is drawn up a little by entering the Suṣumnâ (spinal column).
तेन कुण्डलिनी तस्याः सुष्हुम्णाया मुखं धरुवम |
जहाति तस्मात्प्राणो|अयं सुष्हुम्णां वरजति सवतः || ११८ ||
By this Kuṇḍalinî leaves the entrance of the Suṣumnâ at once, and the Prâṇa enters it of itself
तस्मात्संछालयेन्नित्यं सुख-सुप्तामरुन्धतीम |
तस्याः संछालनेनैव योगी रोगैः परमुछ्यते || ११९ ||
Therefore, this comfortably sleeping Arundhatî should always be moved; for by so doing the Yogî gets rid of diseases.
येन संछालिता शक्तिः स योगी सिद्धि-भाजनम |
किमत्र बहुनोक्तेन कालं जयति लीलया || १२० ||
The Yogî, who has been able to move the Śakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully.
बरह्मछर्य-रतस्यैव नित्यं हित-मिताशिनः |
मण्डलाद्दॄश्यते सिद्धिः कुण्डल्य-अभ्यास-योगिनः || १२१ ||
The Yogî observing Brahmacharya (continence and always eating sparingly, gets success within 40 days by practice with the Kuṇḍalinî.
कुण्डलीं छालयित्वा तु भस्त्रां कुर्याद्विशेष्हतः |
एवमभ्यस्यतो नित्यं यमिनो यम-भीः कुतः || १२२ ||
After moving the Kuṇḍalî, plenty of Bhastrâ should be performed. By such practice, he has no fear from the god of death.
दवा-सप्तति-सहस्राणां नाडीनां मल-शोधने |
कुतः परक्ष्हालनोपायः कुण्डल्य-अभ्यसनादॄते || १२३ ||
There is no other way, but the practice of the Kuṇḍalî, for washing away the impurities of 72,000 Nâdîs.
इयं तु मध्यमा नाडी दॄढाभ्यासेन योगिनाम |
आसन-पराण-संयाम-मुद्राभिः सरला भवेत || १२४ ||
This middle Nâdî becomes straight by steady practice of postures; Prâṇâyâma and Mudrâs of Yogîs.
अभ्यासे तु विनिद्राणां मनो धॄत्वा समाधिना |
रुद्राणी वा परा मुद्रा भद्रां सिद्धिं परयछ्छति || १२५ ||
Those whose sleep has decreased by practice and mind has become calm by samâdhi, get beneficial accomplishments by Sâmbhavî and other Mudrâs.
राज-योगं विना पॄथ्वी राज-योगं विना निशा |
राज-योगं विना मुद्रा विछित्रापि न शोभते || १२६ ||
Without Raja Yoga, this earth, the night, and the Mudrâs, be they howsoever wonderful, do not appear beautiful.119.
Raja Yoga = âsana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Prâṇa, just as King's officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.
मारुतस्य विधिं सर्वं मनो-युक्तं समभ्यसेत |
इतरत्र न कर्तव्या मनो-वॄत्तिर्मनीष्हिणा || १२७ ||
All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away.120.
इति मुद्रा दश परोक्ता आदिनाथेन शम्भुना |
एकैका तासु यमिनां महा-सिद्धि-परदायिनी || १२८ ||
These are the Mudrâs, as explained by Âdinâtha (Śiva). Every one of them is the giver of great accomplishments to the practiser.
उपदेशं हि मुद्राणां यो दत्ते साम्प्रदायिकम |
स एव शरी-गुरुः सवामी साक्ष्हादीश्वर एव सः || १२९ ||
He is really the guru and to be considered as Îśvara in human form who teaches the Mudrâs as handed down from guru to guru.
तस्य वाक्य-परो भूत्वा मुद्राभ्यासे समाहितः |
अणिमादि-गुणैः सार्धं लभते काल-वञ्छनम || १३० ||
Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death.
Chapter IV
नमः शिवाय गुरवे नाद-बिन्दु-कलात्मने |
निरञ्जन-पदं याति नित्यं तत्र परायणः || १ ||
Salutation to the Gurû, the dispenser of happiness to all, appearing as Nâda, Vindû and Kalâ. One who is devoted to Him, obtains the highest bliss.
अथेदानीं परवक्ष्ह्यामि समाधिक्रममुत्तमम |
मॄत्युघ्नं छ सुखोपायं बरह्मानन्द-करं परम || २ ||
Now I will describe a regular method of attaining to Samâdhi, which destroys death, is the means for obtaining happiness, and gives the Brahmânanda.
राज-योगः समाधिश्छ उन्मनी छ मनोन्मनी |
अमरत्वं लयस्तत्त्वं शून्याशून्यं परं पदम || ३ ||
अमनस्कं तथाद्वैतं निरालम्बं निरञ्जनम |
जीवन्मुक्तिश्छ सहजा तुर्या छेत्येक-वाछकाः || ४ ||
Raja Yogî, Samâdhi, Unmani, Mauonmanî, Amarativa, Laya, Tatwa, Sûnya, Aśûnya, Parama Pada, Amanaska, Adwaitama, Nirãlamba, Nirañjana, Jîwana Mukti, Sahajâ, Turyâ, are all synonymous.
सलिले सैन्धवं यद्वत्साम्यं भजति योगतः |
तथात्म-मनसोरैक्यं समाधिरभिधीयते || ५ ||
As salt being dissolved in water becomes one with it, so when Âtmâ and mind become one, it is called Samâdhi.
यदा संक्ष्हीयते पराणो मानसं छ परलीयते |
तदा समरसत्वं छ समाधिरभिधीयते || ६ ||
When the Prâṇa becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samâdhi.
तत-समं छ दवयोरैक्यं जीवात्म-परमात्मनोः |
परनष्ह्ट-सर्व-सङ्कल्पः समाधिः सो|अभिधीयते || ७ ||
This equality and oneness of the self and the ultra self, when all Saṃkalpas cease to exist, is called Samâdhi.
राज-योगस्य माहात्म्यं को वा जानाति तत्त्वतः |
जञानं मुक्तिः सथितिः सिद्धिर्गुरु-वाक्येन लभ्यते || ८ ||
Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhîs can be learnt by instructions from a gurû alone.
दुर्लभो विष्हय-तयागो दुर्लभं तत्त्व-दर्शनम |
दुर्लभा सहजावस्था सद-गुरोः करुणां विना || ९ ||
Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samâdhi, without the favour of a true guru.
विविधैरासनैः कुभैर्विछित्रैः करणैरपि |
परबुद्धायां महा-शक्तौ पराणः शून्ये परलीयते || १० ||
By means of various postures and different Kumbhakas, when the great power (Kuṇḍalî) awakens, then the Prâṇa becomes absorbed in Sûnya (Samâdhi).
उत्पन्न-शक्ति-बोधस्य तयक्त-निःशेष्ह-कर्मणः |
योगिनः सहजावस्था सवयमेव परजायते || ११ ||
The Yogî whose śakti has awakened, and who has renounced all actions, attains to the condition of Samâdhi, without any effort.
सुष्हुम्णा-वाहिनि पराणे शून्ये विशति मानसे |
तदा सर्वाणि कर्माणि निर्मूलयति योगवित || १२ ||
When the Prâṇa flows in the Suṣumnâ, and the mind has entered śûnya, then the Yogî is free from the effects of Karmas.
अमराय नमस्तुभ्यं सो|अपि कालस्त्वया जितः |
पतितं वदने यस्य जगदेतछ्छराछरम || १३ ||
O Immortal one (that is, the yogi who has attained to the condition of Samâdhi), I salute thee! Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee.
छित्ते समत्वमापन्ने वायौ वरजति मध्यमे |
तदामरोली वज्रोली सहजोली परजायते || १४ ||
Amarolî, Vajrolî and Sahajolî are accomplished when the mind becomes calm and Prâṇa has entered the middle channel.
जञानं कुतो मनसि सम्भवतीह तावत
पराणो|अपि जीवति मनो मरियते न यावत |
पराणो मनो दवयमिदं विलयं नयेद्यो
मोक्ष्हं स गछ्छति नरो न कथंछिदन्यः || १५ ||
How can it he possible to get knowledge, so long as the Prâṇa is living and the mind has not died? No one else can get mokṣa, except one who can make one's Prâṇa and mind latent.
जञात्वा सुष्हुम्णासद-भेदं कॄत्वा वायुं छ मध्यगम |
सथित्वा सदैव सुस्थाने बरह्म-रन्ध्रे निरोधयेत || १६ ||
Always living in a good locality and having known the secret of the Suṣumnâ, which has a middle course, and making the Vâyu move in it., (the Yogî) should restrain the Vâyu in the Brahma randhra.
सूर्य-छन्द्रमसौ धत्तः कालं रात्रिन्दिवात्मकम |
भोक्त्री सुष्हुम्ना कालस्य गुह्यमेतदुदाहॄतम || १७ ||
Time, in the form of night and day, is made by the sun and the moon. That, the Suṣumnâ devours this time (death) even, is a great secret.
दवा-सप्तति-सहस्राणि नाडी-दवाराणि पञ्जरे |
सुष्हुम्णा शाम्भवी शक्तिः शेष्हास्त्वेव निरर्थकाः || १८ ||
In this body there are 72,000 openings of Nâdis; of these, the Suṣumnâ, which has the Śâmhhavî Sakti in it, is the only important one, the rest are useless.
वायुः परिछितो यस्मादग्निना सह कुण्डलीम |
बोधयित्वा सुष्हुम्णायां परविशेदनिरोधतः || १९ ||
The Vâyu should be made to enter the Suṣumnâ without restraint by him who has practised the control of breathing and has awakened the Kuṇḍali by the (gastric) fire.
सुष्हुम्णा-वाहिनि पराणे सिद्ध्यत्येव मनोन्मनी |
अन्यथा तवितराभ्यासाः परयासायैव योगिनाम || २० ||
The Prâṇa, flowing through the Suṣumnâ, brings about the condition of manonmaṇî; other practices are simply futile for the Yogî.
पवनो बध्यते येन मनस्तेनैव बध्यते |
मनश्छ बध्यते येन पवनस्तेन बध्यते || २१ ||
By whom the breathing has been controlled, by him the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him the breathing also has been controlled.
हेतु-दवयं तु छित्तस्य वासना छ समीरणः |
तयोर्विनष्ह्ट एकस्मिन्तौ दवावपि विनश्यतः || २२ ||
There are two causes of the activities of the mind: (1) Vâsanâ (desires) and (2) the respiration (the Prâṇa). Of these, the destruction of the one is the destruction of both.
मनो यत्र विलीयेत पवनस्तत्र लीयते |
पवनो लीयते यत्र मनस्तत्र विलीयते || २३ ||
Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prâṇa is restrained.
दुग्धाम्बुवत्संमिलितावुभौ तौ
तुल्य-करियौ मानस-मारुतौ हि |
यतो मरुत्तत्र मनः-परवॄत्तिर
यतो मनस्तत्र मरुत-परवॄत्तिः || २४ ||
Both the mind and the breath are united together, like milk and water; and both of them are equal in their activities. Mind begins its activities where there is the breath, and the Parana begins its activities where there is the mind.
तत्रैक-नाशादपरस्य नाश
एक-परवॄत्तेरपर-परवॄत्तिः |
अध्वस्तयोश्छेन्द्रिय-वर्ग-वॄत्तिः
परध्वस्तयोर्मोक्ष्ह-पदस्य सिद्धिः || २५ ||
By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa.
रसस्य मनसश्छैव छञ्छलत्वं सवभावतः |
रसो बद्धो मनो बद्धं किं न सिद्ध्यति भूतले || २६ ||
By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady.
मूर्छ्छितो हरते वयाधीन्मॄतो जीवयति सवयम |
बद्धः खेछरतां धत्ते रसो वायुश्छ पार्वति || २७ ||
O Pârvati! Mercury and breathing, when made steady, destroy diseases and the dead himself comes to life (by their means). By their (proper) control, moving in the air is attained.
मनः सथैर्यं सथिरो वायुस्ततो बिन्दुः सथिरो भवेत |
बिन्दु-सथैर्यात्सदा सत्त्वं पिण्ड-सथैर्यं परजायते || २८ ||
The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body.
इन्द्रियाणां मनो नाथो मनोनाथस्तु मारुतः |
मारुतस्य लयो नाथः स लयो नादमाश्रितः || २९ ||
Mind is the master of the senses, and the breath is the master of the mind. The breath in its turn is subordinate to the laya (absorption), and that laya depends on the nâda.
सो|अयमेवास्तु मोक्ष्हाख्यो मास्तु वापि मतान्तरे |
मनः-पराण-लये कश्छिदानन्दः सम्प्रवर्तते || ३० ||
This very laya is what is called mokṣa, or, being a sectarian, you may not call it mokṣa; but when the mind becomes absorbed, a sort of ecstacy is experienced.
परनष्ह्ट-शवास-निश्वासः परध्वस्त-विष्हय-गरहः |
निश्छेष्ह्टो निर्विकारश्छ लयो जयति योगिनाम || ३१ ||
By the suspension of respiration and the annihilation of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogî attains to the Laya Stage.
उछ्छिन्न-सर्व-सङ्कल्पो निःशेष्हाशेष्ह-छेष्ह्टितः |
सवावगम्यो लयः को|अपि जायते वाग-अगोछरः || ३२ ||
When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by self-experience alone.
यत्र दॄष्ह्टिर्लयस्तत्र भूतेन्द्रिय-सनातनी |
सा शक्तिर्जीव-भूतानां दवे अलक्ष्ह्ये लयं गते || ३३ ||
They often speak of Laya, Laya; but what is meant by it?
लयो लय इति पराहुः कीदॄशं लय-लक्ष्हणम |
अपुनर-वासनोत्थानाल्लयो विष्हय-विस्मॄतिः || ३४ ||
Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again.
वेद-शास्त्र-पुराणानि सामान्य-गणिका इव |
एकैव शाम्भवी मुद्रा गुप्ता कुल-वधूरिव || ३५ ||
The Vedas and the Śâstras are like ordinary public women. Śâmhhavî Mudrâ is the one, which is secluded like a respectable lady.
अथ शाम्भवी
अन्तर्लक्ष्ह्यं बहिर्दॄष्ह्टिर्निमेष्होन्मेष्ह-वर्जिता |
एष्हा सा शाम्भवी मुद्रा वेद-शास्त्रेष्हु गोपिता || ३६ ||
Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sâmbhavî Mudrâ, hidden in the Vedas and the Sâstras.
अन्तर्लक्ष्ह्य-विलीन-छित्त-पवनो योगी यदा वर्तते
दॄष्ह्ट्या निश्छल-तारया बहिरधः पश्यन्नपश्यन्नपि |
मुद्रेयं खलु शाम्भवी भवति सा लब्धा परसादाद्गुरोः
शून्याशून्य-विलक्ष्हणं सफुरति तत्तत्त्वं पदं शाम्भवम || ३७ ||
When the Yogî remains inwardly attentive to the Brahman, keeping the mind and the Prâṇa absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sâmbhavî Mudrâ, which is learnt by the favour of a guru. Whatever, wonderful, Sûnya or Asûnya is perceived, is to be regarded as the manifestation of that great Śambhû (Śiva.)
शरी-शाम्भव्याश्छ खेछर्या अवस्था-धाम-भेदतः |
भवेछ्छित्त-लयानन्दः शून्ये छित-सुख-रूपिणि || ३८ ||
The two states, the Sâmbhavî and the Khecharî, are different because of their seats (being the heart and the space between the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-âtmana which is void.
तारे जयोतिष्हि संयोज्य किंछिदुन्नमयेद्भ्रुवौ |
पूर्व-योगं मनो युनजन्नुन्मनी-कारकः कष्हणात || ३९ ||
Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Śambhavî Mudrâ, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmanî avasthâ at once.
केछिदागम-जालेन केछिन्निगम-सङ्कुलैः |
केछित्तर्केण मुह्यन्ति नैव जानन्ति तारकम || ४० ||
Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudrâ, which enables one to cross the ocean of existence
अर्धोन्मीलित-लोछनः सथिर-मना नासाग्र-दत्तेक्ष्हणश
छन्द्रार्कावपि लीनतामुपनयन्निस्पन्द-भावेन यः |
जयोती-रूपमशेष्ह-बीजमखिलं देदीप्यमानं परं
तत्त्वं तत-पदमेति वस्तु परमं वाछ्यं किमत्राधिकम || ४१ ||
With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Idâ and the Pingalâ without blinking, he who
can see the light which is the all, the seed, the entire brilliant, great Tatwama, approaches Him, who is the great object. What is the use of more talk?
दिवा न पूजयेल्लिङ्गं रात्रौ छैव न पूजयेत |
सर्वदा पूजयेल्लिङ्गं दिवारात्रि-निरोधतः || ४२ ||
One should not meditate on the Linga (i.e., Âtman) in the day (i.e., while Sûrya or Pingalâ is working) or at night (when Idâ is working), but should always contemplate after restraining both.
अथ खेछरी
सव्य-दक्ष्हिण-नाडी-सथो मध्ये छरति मारुतः |
तिष्ह्ठते खेछरी मुद्रा तस्मिन्स्थाने न संशयः || ४३ ||
When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the Khecharî Mudrâ, can be accomplished there. There is no doubt of this.
इडा-पिङ्गलयोर्मध्ये शून्यं छैवानिलं गरसेत |
तिष्ह्ठते खेछरी मुद्रा तत्र सत्यं पुनः पुनः || ४४ ||
If the Prâṇa can he drawn into the Sûnya (Suṣumnâ), which is between the Idâ and the Pingalâ, and male motionless there, then the Khecharî Mudrâ can truly become steady there.
सूर्छ्याछन्द्रमसोर्मध्ये निरालम्बान्तरे पुनः |
संस्थिता वयोम-छक्रे या सा मुद्रा नाम खेछरी || ४५ ||
That Mudrâ is called Khecharî which is performed in the supportless space between the Sûrya and the Chandra (the Idâ and the Pingalâ) and called the Vyoma Chakra.
सोमाद्यत्रोदिता धारा साक्ष्हात्सा शिव-वल्लभा |
पूरयेदतुलां दिव्यां सुष्हुम्णां पश्छिमे मुखे || ४६ ||
The Khecharî which causes the stream to flow from the Chandra (Śoma) is beloved of Śiva. The incomparable divine Suṣumnâ should be closed by the tongue drawn back.
पुरस्ताछ्छैव पूर्येत निश्छिता खेछरी भवेत |
अभ्यस्ता खेछरी मुद्राप्युन्मनी सम्प्रजायते || ४७ ||
It can be closed from the front also (by stopping the movements of the Prâṇa), and then surely it becomes the Khecharî. By practice, this Khecharî leads to Unmanî.
भरुवोर्मध्ये शिव-सथानं मनस्तत्र विलीयते |
जञातव्यं तत-पदं तुर्यं तत्र कालो न विद्यते || ४८ ||
The seat of Śiva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Tûrya, and death has no access there.
अभ्यसेत्खेछरीं तावद्यावत्स्याद्योग-निद्रितः |
सम्प्राप्त-योग-निद्रस्य कालो नास्ति कदाछन || ४९ ||
The Khecharî should be practised till there is Yoga-nidrâ (Samâdhi). One who has induced Yoga-nidrâ, cannot fall a victim to death.
निरालम्बं मनः कॄत्वा न किंछिदपि छिन्तयेत |
स-बाह्याभ्यन्तरं वयोम्नि घटवत्तिष्ह्ठति धरुवम || ५० ||
Freeing the mind from all thoughts and thinking of nothing, one should sit firmly like a pot in the space (surrounded and filled with the ether).
बाह्य-वायुर्यथा लीनस्तथा मध्यो न संशयः |
सव-सथाने सथिरतामेति पवनो मनसा सह || ५१ ||
As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place (i.e., in Brahma randhra).
एवमभ्यस्यतस्तस्य वायु-मार्गे दिवानिशम |
अभ्यासाज्जीर्यते वायुर्मनस्तत्रैव लीयते || ५२ ||
By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady.
अमॄतैः पलावयेद्देहमापाद-तल-मस्तकम |
सिद्ध्यत्येव महा-कायो महा-बल-पराक्रमः || ५३ ||
By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahâkâyâ, i.e., great strength and energy.
शक्ति-मध्ये मनः कॄत्वा शक्तिं मानस-मध्यगाम |
मनसा मन आलोक्य धारयेत्परमं पदम || ५४ ||
Placing the mind into the Kuṇḍalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained.
ख-मध्ये कुरु छात्मानमात्म-मध्ये छ खं कुरु |
सर्वं छ ख-मयं कॄत्वा न किंछिदपि छिन्तयेत || ५५ ||
Keep the âtmâ inside the Kha (Brahma) and place Brahma inside your âtmâ. Having made everything pervaded with Kha (Brahma), think of nothing else.
अन्तः शून्यो बहिः शून्यः शून्यः कुम्भ इवाम्बरे |
अन्तः पूर्णो बहिः पूर्णः पूर्णः कुम्भ इवार्णवे || ५६ ||
One should become void in and void out, and voice like a pot in the space. Full in and full outside, like a jar in the ocean.
बाह्य-छिन्ता न कर्तव्या तथैवान्तर-छिन्तनम |
सर्व-छिन्तां परित्यज्य न किंछिदपि छिन्तयेत || ५७ ||
He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing.
सङ्कल्प-मात्र-कलनैव जगत्समग्रं
सङ्कल्प-मात्र-कलनैव मनो-विलासः |
सङ्कल्प-मात्र-मतिमुत्सॄज निर्विकल्पम
आश्रित्य निश्छयमवाप्नुहि राम शान्तिम || ५८ ||
The whole of this world and all the schemes of the mind are but the creations of thought. Discarding these thoughts and taking leave of all conjectures, O Râma! obtain peace.
कर्पूरमनले यद्वत्सैन्धवं सलिले यथा |
तथा सन्धीयमानं छ मनस्तत्त्वे विलीयते || ५९ ||
As camphor disappears in fire, and rock salt in water, so the mind united with the âtmâ loses its identity.
जञेयं सर्वं परतीतं छ जञानं छ मन उछ्यते |
जञानं जञेयं समं नष्ह्टं नान्यः पन्था दवितीयकः || ६० ||
When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed).
मनो-दॄश्यमिदं सर्वं यत्किंछित्स-छराछरम |
मनसो हयुन्मनी-भावाद्द्वैतं नैवोलभ्यते || ६१ ||
All this movable and immovable world is mind. When the mind has attained to the unmanî avasthâ, there is no dwaita (from the absence of the working of the mind.)
जञेय-वस्तु-परित्यागाद्विलयं याति मानसम |
मनसो विलये जाते कैवल्यमवशिष्ह्यते || ६२ ||
Mind disappears by removing the knowable, and, on its disappearance, âtmâ only remains behind.
एवं नाना-विधोपायाः सम्यक्स्वानुभवान्विताः |
समाधि-मार्गाः कथिताः पूर्वाछार्यैर्महात्मभिः || ६३ ||
The high-souled Âchâryas (Teachers) of yore gained experience in the various methods of Samâdhi themselves, and then they preached them to others.
सुष्हुम्णायै कुण्डलिन्यै सुधायै छन्द्र-जन्मने |
मनोन्मन्यै नमस्तुभ्यं महा-शक्त्यै छिद-आत्मने || ६४ ||
Salutations to Thee, O Suṣumnâ, to Thee O Kuṇḍalinî, to Thee O Sudhâ, born of Chandra, to Thee O Manomnanî! to Thee O great power, energy and the intelligent spirit.
अशक्य-तत्त्व-बोधानां मूढानामपि संमतम |
परोक्तं गोरक्ष्ह-नाथेन नादोपासनमुछ्यते || ६५ ||
I will describe now the practice of anâhata nâda, as propounded by Gorakṣa Nâtha, for the benefit of those who are unable to understand the principles of knowledge—a method, which is liked by the ignorant also.
शरी-आदिनाथेन स-पाद-कोटि-
लय-परकाराः कथिता जयन्ति |
नादानुसन्धानकमेकमेव
मन्यामहे मुख्यतमं लयानाम || ६६ ||
Âdinâtha propounded 1¼ crore methods of trance, and they are all extant. Of these, the hearing of the anâhata nâda is the Only one, the chief, in my opinion.
मुक्तासने सथितो योगी मुद्रां सन्धाय शाम्भवीम |
शॄणुयाद्दक्ष्हिणे कर्णे नादमन्तास्थमेकधीः || ६७ ||
Sitting with Mukta Âsana and with the Sâmbhavî Madill, the Yogî should hear the sound inside his right ear, with collected mind.
शरवण-पुट-नयन-युगल
घराण-मुखानां निरोधनं कार्यम |
शुद्ध-सुष्हुम्णा-सरणौ
सफुटममलः शरूयते नादः || ६८ ||
The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Suṣumnâ which has been cleansed of all its impurities.
आरम्भश्छ घटश्छैव तथा परिछयो|अपि छ |
निष्ह्पत्तिः सर्व-योगेष्हु सयादवस्था-छतुष्ह्टयम || ६९ ||
In all the Yogas, there are four states: (1) ârambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) niṣpatti (consumate.)
अथ आरम्भावस्था
बरह्म-गरन्थेर्भवेद्भेदो हयानन्दः शून्य-सम्भवः |
विछित्रः कवणको देहे|अनाहतः शरूयते धवनिः || ७० ||
When the Brahma granthi (in the heart) is pierced through by Prâṇâyâma, then a sort of happiness is experienced in the vacuum of the heart, and the anâhat sounds, like various tinkling sounds of ornaments, are heard in the body.
दिव्य-देहश्छ तेजस्वी दिव्य-गन्धस्त्वरोगवान |
सम्पूर्ण-हॄदयः शून्य आरम्भे योगवान्भवेत || ७१ ||
In the ârambha, a Yogî's body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void.
अथ घटावस्था
दवितीयायां घटीकॄत्य वायुर्भवति मध्यगः |
दॄढासनो भवेद्योगी जञानी देव-समस्तदा || ७२ ||
In the second stage, the airs are united into one and begin moving in the middle channel. The Yogî's posture becomes firm, and he becomes wise like a god.
विष्ह्णु-गरन्थेस्ततो भेदात्परमानन्द-सूछकः |
अतिशून्ये विमर्दश्छ भेरी-शब्दस्तदा भवेत || ७३ ||
By this means the Viṣṇu knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bherî sound (like the beating of a kettle drain) is evolved in the vacuum in the throat.
अथ परिछयावस्था
तॄतीयायां तु विज्ञेयो विहायो मर्दल-धवनिः |
महा-शून्यं तदा याति सर्व-सिद्धि-समाश्रयम || ७४ ||
In the third stage, the sound of a drum is known to arise in tie Sûnya between the eyebrows, and then the Vâyu goes to the Mahâśûnya, which is the home of all the siddhîs.
छित्तानन्दं तदा जित्वा सहजानन्द-सम्भवः |
दोष्ह-दुःख-जरा-वयाधि-कष्हुधा-निद्रा-विवर्जितः || ७५ ||
Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep.
अथ निष्ह्पत्त्य-अवस्था
रुद्र-गरन्थिं यदा भित्त्वा शर्व-पीठ-गतो|अनिलः |
निष्ह्पत्तौ वैणवः शब्दः कवणद-वीणा-कवणो भवेत || ७६ ||
When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced.
एकीभूतं तदा छित्तं राज-योगाभिधानकम |
सॄष्ह्टि-संहार-कर्तासौ योगीश्वर-समो भवेत || ७७ ||
The union of the mind and the sound is called the Râja-Yoga. The (real) Yogî becomes the creator and destroyer of the universe, like God.
अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं सुखम |
लयोद्भवमिदं सौख्यं राज-योगादवाप्यते || ७८ ||
Perpetual Happiness is achieved by this; I do not care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of Raja-Yoga.
राज-योगमजानन्तः केवलं हठ-कर्मिणः |
एतानभ्यासिनो मन्ये परयास-फल-वर्जितान || ७९ ||
Those who are ignorant of the Râja-Yoga and practise only the Haṭha-Yoga, will, in my opinion, waste their energy fruitlessly.
उन्मन्य-अवाप्तये शीघ्रं भरू-धयानं मम संमतम |
राज-योग-पदं पराप्तुं सुखोपायो|अल्प-छेतसाम |
सद्यः परत्यय-सन्धायी जायते नादजो लयः || ८० ||
Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmanî state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nâda, at once gives experience (of spiritual powers).
नादानुसन्धान-समाधि-भाजां
योगीश्वराणां हॄदि वर्धमानम |
आनन्दमेकं वछसामगम्यं
जानाति तं शरी-गुरुनाथ एकः || ८१ ||
The happiness which increases in the hearts of Yogiśwaras, who have gained success in Samâdhi by means of attention to the nâda, is beyond description, and is known to Śri Gurû Nâtha alone.
कर्णौ पिधाय हस्ताभ्यां यः शॄणोति धवनिं मुनिः |
तत्र छित्तं सथिरीकुर्याद्यावत्स्थिर-पदं वरजेत || ८२ ||
The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it.
अभ्यस्यमानो नादो|अयं बाह्यमावॄणुते धवनिम |
पक्ष्हाद्विक्ष्हेपमखिलं जित्वा योगी सुखी भवेत || ८३ ||
By practising with this nâda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 15 days.
शरूयते परथमाभ्यासे नादो नाना-विधो महान |
ततो|अभ्यासे वर्धमाने शरूयते सूक्ष्ह्म-सूक्ष्ह्मकः || ८४ ||
In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle.
आदौ जलधि-जीमूत-भेरी-झर्झर-सम्भवाः |
मध्ये मर्दल-शङ्खोत्था घण्टा-काहलजास्तथा || ८५ ||
In the first stage, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells
अन्ते तु किङ्किणी-वंश-वीणा-भरमर-निःस्वनाः |
इति नानाविधा नादाः शरूयन्ते देह-मध्यगाः || ८६ ||
In the last stage, the sounds resemble those from tinklets, flute, Vîṇâ, bee, &c. These various kinds of sounds are heard as being produced in the body..
महति शरूयमाणे|अपि मेघ-भेर्य-आदिके धवनौ |
तत्र सूक्ष्ह्मात्सूक्ष्ह्मतरं नादमेव परामॄशेत || ८७ ||
Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also.
घनमुत्सॄज्य वा सूक्ष्ह्मे सूक्ष्ह्ममुत्सॄज्य वा घने |
रममाणमपि कष्हिप्तं मनो नान्यत्र छालयेत || ८८ ||
Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking up the loudest, thus practising, the distracted mind does not wander elsewhere.
यत्र कुत्रापि वा नादे लगति परथमं मनः |
तत्रैव सुस्थिरीभूय तेन सार्धं विलीयते || ८९ ||
Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it.
मकरन्दं पिबन्भॄङ्गी गन्धं नापेक्ष्हते यथा |
नादासक्तं तथा छित्तं विष्हयान्नहि काङ्क्ष्हते || ९० ||
Just as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the nâda, does not desire the objects of enjoyment.
मनो-मत्त-गजेन्द्रस्य विष्हयोद्यान-छारिणः |
समर्थो|अयं नियमने निनाद-निशिताङ्कुशः || ९१ ||
The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anâhata nâda.
बद्धं तु नाद-बन्धेन मनः सन्त्यक्त-छापलम |
परयाति सुतरां सथैर्यं छिन्न-पक्ष्हः खगो यथा || ९२ ||
The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once.
सर्व-छिन्तां परित्यज्य सावधानेन छेतसा |
नाद एवानुसन्धेयो योग-साम्राज्यमिछ्छता || ९३ ||
Those desirous of the kingdom of Yoga, should take up the practice of hearing the anâhata nâda, with mind collected and free from all cares.
नादो|अन्तरङ्ग-सारङ्ग-बन्धने वागुरायते |
अन्तरङ्ग-कुरङ्गस्य वधे वयाधायते|अपि छ || ९४ ||
Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it.
अन्तरङ्गस्य यमिनो वाजिनः परिघायते |
नादोपास्ति-रतो नित्यमवधार्या हि योगिना || ९५ ||
Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds.
बद्धं विमुक्त-छाञ्छल्यं नाद-गन्धक-जारणात |
मनः-पारदमाप्नोति निरालम्बाख्य-खे|अटनम || ९६ ||
Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nâda, and then it roams like it in tine supportless âkâśa or Brahma.
नाद-शरवणतः कष्हिप्रमन्तरङ्ग-भुजङ्गमम |
विस्मॄतय सर्वमेकाग्रः कुत्रछिन्नहि धावति || ९७ ||
The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere.
काष्ह्ठे परवर्तितो वह्निः काष्ह्ठेन सह शाम्यति |
नादे परवर्तितं छित्तं नादेन सह लीयते || ९८ ||
The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it.
घण्टादिनाद-सक्त-सतब्धान्तः-करण-हरिणस्य |
परहरणमपि सुकरं सयाछ्छर-सन्धान-परवीणश्छेत || ९९ ||
The antahkaraṇa (mind), like a deer, becomes absorbed and motionless on hearing the sound of hells, etc.; and then it is very easy for an expert archer to kill it.
अनाहतस्य शब्दस्य धवनिर्य उपलभ्यते |
धवनेरन्तर्गतं जञेयं जञेयस्यान्तर्गतं मनः |
मनस्तत्र लयं याति तद्विष्ह्णोः परमं पदम || १०० ||
The knowable interpenetrates the anâhata sound which is heard, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord.
तावदाकाश-सङ्कल्पो यावछ्छब्दः परवर्तते |
निःशब्दं तत-परं बरह्म परमातेति गीयते || १०१ ||
So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana.
यत्किंछिन्नाद-रूपेण शरूयते शक्तिरेव सा |
यस्तत्त्वान्तो निराकारः स एव परमेश्वरः || १०२ ||
Whatever is heard in the form of nâda, is the śakti (power). That which is formless, the final state of the Tatwas, is tile Parameśwara.
इति नादानुसन्धानम
सर्वे हठ-लयोपाया राजयोगस्य सिद्धये |
राज-योग-समारूढः पुरुष्हः काल-वञ्छकः || १०३ ||
All the methods of Haṭha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death.
तत्त्वं बीजं हठः कष्हेत्रमौदासीन्यं जलं तरिभिः |
उन्मनी कल्प-लतिका सद्य एव परवर्तते || १०४ ||
Tatwa is the seed, Haṭha the field; and Indifference (Vairâgya) the water. By the action of these three, the creeper Unmanî thrives very rapidly.
सदा नादानुसन्धानात्क्ष्हीयन्ते पाप-संछयाः |
निरञ्जने विलीयेते निश्छितं छित्त-मारुतौ || १०५ ||
All the accumulations of sins are destroyed by practising always with the nâda; and the mind and the airs do certainly become latent in the colorless (Paramâtmana).
शङ्ख-दुन्धुभि-नादं छ न शॄणोति कदाछन |
काष्ह्ठवज्जायते देह उन्मन्यावस्थया धरुवम || १०६ ||
Such a one. does not hear the noise of the conch and Dundubhi. Being in the Unmanî avasthâ, his body becomes like a piece of wood.
सर्वावस्था-विनिर्मुक्तः सर्व-छिन्ता-विवर्जितः |
मॄतवत्तिष्ह्ठते योगी स मुक्तो नात्र संशयः || १०७ ||
There is no doubt, such a Yogî becomes free from all states, from all cares, and remains like one dead.
खाद्यते न छ कालेन बाध्यते न छ कर्मणा |
साध्यते न स केनापि योगी युक्तः समाधिना || १०८ ||
He is not devoured by death, is not bound by his actions. The Yogî who is engaged in Samâdhi is overpowered by none.
न गन्धं न रसं रूपं न छ सपर्शं न निःस्वनम |
नात्मानं न परं वेत्ति योगी युक्तः समाधिना || १०९ ||
The Yogî, engaged in Samâdhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self.
छित्तं न सुप्तं नोजाग्रत्स्मॄति-विस्मॄति-वर्जितम |
न छास्तमेति नोदेति यस्यासौ मुक्त एव सः || ११० ||
He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated.
न विजानाति शीतोष्ह्णं न दुःखं न सुखं तथा |
न मानं नोपमानं छ योगी युक्तः समाधिना || १११ ||
He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yogî is absorbed in Samâdhi.
सवस्थो जाग्रदवस्थायां सुप्तवद्यो|अवतिष्ह्ठते |
निःश्वासोछ्छ्वास-हीनश्छ निश्छितं मुक्त एव सः || ११२ ||
He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free.
अवध्यः सर्व-शस्त्राणामशक्यः सर्व-देहिनाम |
अग्राह्यो मन्त्र-यन्त्राणां योगी युक्तः समाधिना || ११३ ||
The Yogî, engaged in Samâdhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms.
यावद्विदुर्न भवति दॄढः पराण-वात-परबन्धात |
यावद्ध्याने सहज-सदॄशं जायते नैव तत्त्वं
तावज्ज्ञानं वदति तदिदं दम्भ-मिथ्या-परलापः || ११४ ||
As long as the Prâṇa does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâṇa; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man.