THE

YOGABĪJAM
OF GORAKṢANĀTHA

TRANSLATED INTO ENGLISH

BY
Śrī Maccidānanda Nātha

PUBLISHED AT
ACADEMIA.EDU

2023
योगबीजं

yogabījam

The Seed1 of Yoga

1. This is five-fold:

1. The seed mantra of the breath 'haṃsa.'

2. The anāhata, the unstruck (seed) sound (nāda), perceived in nādānusandhāna.
3. Kuṇḍali (the crooked one) residing at the base of the spine, which (coiled up) like a seed, sprouts
(uncoils) and grows up the Suṣumṇā to pierce and grow rigidly up above the skull.
4. The eruption of (the seed of ) abhiṣeka, forcefully spurting out of the tip of the rigid liṅga of energy
protruding above the skull impregnating the void, anointing the yogin.
5. The seed-star of light (the sparkling "thought-gem"), the “seed of yoga” perceived in meditation.

श्री दे व्य ् उवाच |

śrī devy uvāca |

The shining goddess said:

नमस ् ते आददनाथाय ववश्वनाथाय ते नमः ।

नमस ् ते ववश्वरूपाय ववश्वातीताय ते नमः ।। १ ।।

namas te ādināthāya viśvanāthāya te namaḥ |

namas te viśvarūpāya viśvātītāya te namaḥ || 1 ||

1. I bow down in reverence to you Ādinātha, I bow down in reverence to you Viśvanātha;1, 2 and I
bow down in reverence to you, the one with the form of the universe, and beyond it.

1. The liṅga of Viśvanātha (raised above the skull) at Kāśī is expressly inferred. “There is no other Liṅga equal to that of
Viśvanātha and there is no city equal to Kāśī in all the three worlds.” - Verse 31, Chapter 5 - Agastya’s Departure, Section 1 –
Pūrvārdha, The Skanda Purāṇa.
2. भ्रूमध्ये मस्तके मूर्द्ध्ध्न र्द्वादशान्ते तथा ववध ः।
ारणं प्राणमरुतो ारणा पररकीर्तधता॥

bhrūmadhye mastake mūrddhni dvādaśānte tathā vidhiḥ |

dhāraṇaṃ prāṇamaruto dhāraṇā parikīrtitā ||

In the middle of the eyebrows (bhrūmadhye), on the head

(mastake), at the crown (mūrddhni), at the end of twelve1
(dvādaśānte), thus is the method.2 The holding of the upward
elemental power of the breath (prāṇa) is declared as
concentration3 (dhāraṇā) (held aloft) by means of the breath
(maruto).

- Viśvasāratantram
 1. At the end of twelve finger widths above the crown of the head.
2. The liṅgāgatirmahāmudrā.
3. Fixation of mind; i.e., the act of piercing above the skull ( fix “to
pierce” + -ation “action or process of”).

उत्पवि्स्थर्तसंहारकाररणे क्लेषहाररणे ।
नमस ् ते दे वदे वेश नमस ् ते परमात्मने ।। २ ।।

utpattisthitisaṃhārakāriṇe kleṣahāriṇe |
namas te devadeveśa namas te paramātmane || 2 ||

2. To the one who causes creation, preservation, and destruction, the remover of (all) afflictions. I
bow down in reverence to you, the god of gods, I bow down in reverence to you, the Supreme Soul.

योगमागधकृते तुभ्यं महायोगेश्वराय ते ।

नमस ् ते पररपूणाधय जगदानन्दहे तवे ।। ३ ।।

yogamārgakṛte tubhyaṃ mahāyogeśvarāya te |

namas te paripūrṇāya jagadānandahetave || 3 ||

3. To you, who has created the path of Yoga, the great lord of Yoga.
I bow down in reverence to you, the complete one, the cause of joy1 in the world.2

1. Within the context of this verse, आनन्द (ānanda): pierces with the "Joyful” energy of “bliss" and “happiness.”
2. In the world of man. I.e., caused by Śakti (moving, expanding) within, about and (prominent) above the Human body.

सवे जीवाः सुखैर ् दःु खैर ् मायाजालेन वे्टिताः ।

तेषां मु्क्तः कथं दे व कृपया वद शङ्कर ।। ४ ।।

sarve jīvāḥ sukhair duḥkhair māyājālena veṣṭitāḥ |

teṣāṃ muktiḥ kathaṃ deva kṛpayā vada śaṅkara || 4 ||

4. All living beings are enveloped by the net of Maya,1 (which is) entwined with the cords of
happiness and sorrow. O divine being, how is the liberation of those beings (made clear)? Out of
compassion, please tell, O Śaṅkara.

1. Illusion.

नानामागाधस ् त्वया दे व कधथतास ् तु महे श्वर ।

अ ुना मोक्षदं मागं ब्रूदह योगववदांवरम ् ।। ५ ।।

nānāmārgās tvayā deva kathitās tu maheśvara |

adhunā mokṣadaṃ mārgaṃ brūhi yogavidāṃvaram || 5 ||
5. Various paths have been described by you, O god, O great Maheśvara,1
now tell us the path that grants liberation, O best among those knowledgeable in Yoga.

1. In the context of this verse, the title Maheśvara alludes to one of the sixty-eight places hosting a Svāyambhuva-liṅga. The
Svāyambhuva-liṅga which rose up and came into existence by itself and has existed from time immemorial.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

सवधससर्द्ध करो मागो मायाजालर्नकृन्तकः ।

जन्ममत्ृ युजराव्याध नाशकः सुखदो भवेत ् ।। ६ ।।

sarvasiddhikaro mārgo māyājālanikṛntakaḥ |

janmamṛtyujarāvyādhināśakaḥ sukhado bhavet || 6 ||

6. The path that grants all accomplishments, cutter of the net of Maya (illusion),
the destroyer of birth, death, old age, and disease, may it be the giver of happiness.

बर्द् ा येन ववमच्

ु यन्ते नाथमागधमतः परम ् ।
तम ् अहं कथर्यटयासम तव प्रीत्या सुरेश्वरर ।। ७ ।।

baddhā yena vimucyante nāthamārgamataḥ param |

tam ahaṃ kathayiṣyāmi tava prītyā sureśvari || 7 ||

7. By which the bound1 are released, there is no path greater than the path of the Nātha,
I will speak of that to you, for your pleasure, O queen of gods.

1. Bound by the coiled knot of the dormant energy of Kuṇḍalī.

नानामागैस ् तु दटु प्राप्यं कैवल्यं परमं पदम ् ।

ससर्द् मागेण लभ्येत नान्यथा सशवभावषतम ् ।। ८ ।।

nānāmārgais tu duṣprāpyaṃ kaivalyaṃ paramaṃ padam |

siddhamārgeṇa labhyeta nānyathā śivabhāṣitam || 8 ||

8. Liberation, the supreme state, is difficult to attain through (other) various paths,
it is attainable through the path of the Siddha,1 not otherwise, as spoken by Śiva.

1. ससर्द् (siddha) - "accomplished, realised, perfected, completed, successful, ripened, ( fully) cooked, shining, splendid
(possessing or displaying splendour; shining; very bright), immortal."
अनेकशतसंख्यासभस ् तकधव्याकरणाददसभः ।
पर्तताः शास्रजालेषु प्रज्ञया ते ववमोदहताः ।। ९ ।।

anekaśatasaṃkhyābhis tarkavyākaraṇādibhiḥ |
patitāḥ śāstrajāleṣu prajñayā te vimohitāḥ || 9 ||

9. Fallen (and entangled) into the nets of scriptures with hundreds of arguments, grammar, and
others, they are deluded by wisdom.

अर्नवाधच्यपदं वक्तुं न शक्यते सुरैरवप ।

स्वात्मप्रकाशरूपं तत ् ककं शास्रेण प्रकाश्यते ।। १० ।।

anirvācyapadaṃ vaktuṃ na śakyate surair api |

svātmaprakāśarūpaṃ tat kiṃ śāstreṇa prakāśyate || 10 ||

10. The indescribable state is not possible to be spoken of, even by the gods, how then can that
form which is by nature self-illuminating, be revealed through scriptures?

र्नश्कलं र्नमधलं शान्तं सवाधतीतं र्नरामयम ् ।

तर्द् एतज ् जीवरूपेण पुण्यपापफलैर ् वत
ृ म ् ।। ११ ।।

niśkalaṃ nirmalaṃ śāntaṃ sarvātītaṃ nirāmayam |

tad etaj jīvarūpeṇa puṇyapāpaphalair vṛtam || 11 ||

11. It is without parts1, pure, peaceful, beyond everything, free from disease,
that is enveloped in the form of a living being, with the fruits of virtue and sin.

1. Whole, undivided (as one with the light).

दे व्य ् उवाच ।

devy uvāca |

The goddess said:

परमात्मपदं र्नत्यं तत ् कथं जीवतां गतम ् ।

तत्त्वातीतं महादे व प्रसादात ् कथयस्व मे ।। १२ ।।

paramātmapadaṃ nityaṃ tat kathaṃ jīvatāṃ gatam |

tattvātītaṃ mahādeva prasādāt kathayasva me || 12 ||

12. The state of the Supreme Soul is eternal, how is that attained by living beings?
Beyond reality1, O great god, tell me out of your grace.

1. Beyond the division of material existence.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

सवधभावपदातीतं ज्ञानरूपं र्नरञ्जनम ् ।

वाररवत ् स्फुररतं स्व्स्मंस ् तराहङ्कृर्तर् उ्त्थता ।। १३ ।।

sarvabhāvapadātītaṃ jñānarūpaṃ nirañjanam |

vārivat sphuritaṃ svasmiṁs tatrāhaṅkṛtir utthitā || 13 ||

13. Beyond all states of being, in the form of (direct) knowledge,1 immaculate,
like (calm) water, it manifests in oneself, there (where the) ego arises.

1. True knowledge is not learned, it is known by direct experience.

पञ्चात्मकम ् अभूत ् वपण्डं ातुबर्द् ं गुणात्मकम ् ।

सुखदःु खैः सदा युक्तं जीवभावनयाकुलम ् ।। १४ ।।

pañcātmakam abhūt piṇḍaṃ dhātubaddhaṃ guṇātmakam |

sukhaduḥkhaiḥ sadā yuktaṃ jīvabhāvanayākulam || 14 ||

14. The body made of the five elements,1 bound by the humours,2 characterized by qualities,
always associated with pleasure and pain, agitated by the notion of being a living (breathing)
being.

1. The five great elements (pañca-mahā-bhūta) of Earth, Water, Fire, Air and Ether.
2. Five airs or humours, which are “the five aspects of vital breath,” Prāṇa, Apāna, Samāna, Vyāna and Udāna. See Śaṅkara
Bhāṣya (Commentary), verse 3, Māṇḍūkya Upaniṣad.

तेन जीवासभ ा भोक्ता ववशुर्द् े परमात्मर्न ।

कामः क्रो ो भयं धचन्ता लोभो मोहो मदो रुजाः ।। १५ ।।

tena jīvābhidhā bhoktā viśuddhe paramātmani |

kāmaḥ krodho bhayaṃ cintā lobho moho mado rujāḥ || 15 ||

15. Therefore, because of that reason, identified1 as the individual self, the enjoyer,2 being separate
from the pure Supreme Self, from this,3, 4 arises desire, anger, fear, anxiety, greed, delusion, pride,
and disease.
1. Established in the identity of the ego.
2. The enjoyer of both pleasure and pain.
3. From this division (the individual self separated from the Supreme Self ).
4. “5. The duality of the mind and its egoism is a verbal distinction without reality, for egoism is only a thought (chitta) and
thought is only the mind (manas). 6. It is in vain to think of snow apart from its whiteness, so it is false to suppose the mind
as distinct from egoism. 7. There is no difference between ego and mind. The destruction of one means the loss of the other,
just as the removal of cloth is accompanied by the absence of its colour.” - Chapter 74 (Qualities of One Who Abides in the
Truth), Yoga Vāsiṣṭham of Vālmīki. English translation by Vihari Lala Mitra (1891).

जरा मत्ृ युश ् च कापधण्यं शोको र्नद्रा क्षु ा तष

ृ ा ।
र्द्वेषो लज्जा सख
ु ं दःु खं ववषादो हषध एव च ।। १६ ।।

jarā mṛtyuś ca kārpaṇyaṃ śoko nidrā kṣudhā tṛṣā |

dveṣo lajjā sukhaṃ duḥkhaṃ viṣādo harṣa eva ca || 16 ||

16. Old age, death, miserliness, sorrow, sleep, hunger, thirst,

hatred, shame, happiness, pain, despair, and also joy.

जाग्रत ् स्वप्नः सुषु्प्तश ् च शङ्का गवधस ् तथैव च ।

एसभर् दोषैर ् ववर्नमक्
ुध तः स जीवः सशव एव दह ।। १७ ।।

jāgrat svapnaḥ suṣuptiś ca śaṅkā garvas tathaiva ca |

ebhir doṣair vinirmuktaḥ sa jīvaḥ śiva eva hi || 17 ||

17. Waking, dreaming, deep sleep, doubt, pride, likewise,

freed from these faults, that living being is indeed Śiva.

तस्मार्द् दोषववनाशाथधम ् उपायं कथयासम ते ।

ज्ञानं केधचर्द् वदन्त्य ् अर केवलं तन ् न ससर्द् ये ।। १८ ।।

tasmād doṣavināśārtham upāyaṃ kathayāmi te |

jñānaṃ kecid vadanty atra kevalaṃ tan na siddhaye || 18 ||

18. Therefore, for the destruction of faults, I will tell you the means,
some say knowledge alone here, but that alone does not lead to perfection.

योगहीनं कथं ज्ञानं मोक्षदं भवतीश्वरर ।

योगो ऽवप ज्ञानहीनस ् तु न क्षमो मोक्षकमधणण ।। १९ ।।

yogahīnaṃ kathaṃ jñānaṃ mokṣadaṃ bhavatīśvari |

yogo ‘pi jñānahīnas tu na kṣamo mokṣakarmaṇi || 19 ||

19. How can knowledge, without Yoga, be the giver of liberation, O goddess?
Yoga too, without knowledge, is not capable in the act of liberation.1

1. There is no difference between knowledge and yoga, they are both one and the same, the illumination of gnosis (an
immanent form of knowledge or transcendent insight) comes from direct experience from yoga.

दे व्य ् उवाच ।

devy uvāca |

The goddess said:

अज्ञानार्द् एव संसारो ज्ञानार्द् एव ववमुच्यते ।

योगेनैषां तु ककं कायं मे प्रसन्नधगरा वद ।। २० ।।

ajñānād eva saṃsāro jñāṇād eva vimucyate |

yogenaiṣāṃ tu kiṃ kāryaṃ me prasannagirā vada || 20 ||

20. From ignorance alone1 comes transmigration2, by (direct) knowledge3 alone one is liberated.
What is the role of Yoga in this? Tell me with pleasing words.

1. From ignorance of (the light of ) yoga.

2. Death and rebirth of the soul (reincarnation).
3. The illumination of yoga.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

सत्यम ् एतत ् त्वयोक्तं ते कथयासम सरु े श्वरर ।

ज्ञानस्वरूपम ् एवादौ ज्ञेयं ज्ञानं च सा नम ् ।। २१ ।।

satyam etat tvayoktaṃ te kathayāmi sureśvari |

jñānasvarūpam evādau jñeyaṃ jñānaṃ ca sādhanam || 21 ||

21. What you have said is true, I will tell you, O queen of gods; (yoga1,) the (true) form of knowledge
(is to be directly perceived) in the beginning, (by the practice of yoga, this) knowledge is to be
known, and knowledge2 (of yoga) is the means.

1. By union, the ‘knower’ directly perceives the dweller within the shining womb of all creation (hiraṇyagarbha).
2. Knowledge of the right practice of yoga is the means.

अज्ञानं कीदृशं चेर्त प्रववचायं वववेककना ।

ज्ञातं येन र्नजं रूपं कैवल्यं परमं सशवम ् ।। २२ ।।

ajñānaṃ kīdṛśaṃ ceti pravicāryaṃ vivekinā |

jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ śivam || 22 ||

22. What is ignorance, considering this, by the discerning,

by which one’s own form is known, liberation, the supreme, auspicious (sign)?

असौ दोषैर ् ववमुक्तः ककं कामक्रो भयाददसभः ।

सवधदोषैर ् वि
ृ ो जीवः कथं ज्ञानेन मुच्यते ।। २३ ।।

asau doṣair vimuktaḥ kiṃ kāmakrodhabhayādibhiḥ |

sarvadoṣair vṛtto jīvaḥ kathaṃ jñānena mucyate || 23 ||

23. Is he free from faults such as desire, anger, fear, etc.?

Surrounded by all faults, how is a living being liberated by knowledge?

दे व्य ् उवाच ।

devy uvāca |

The goddess said:

स्वात्मरूपं यदा ज्ञातं पूणं तर्द् व्यापकं तदा ।

कामक्रो ादददोषाणां स्वरूपान ् ना्स्त सभन्नता ।। २४ ।।

svātmarūpaṃ yadā jñātaṃ pūrṇaṃ tad vyāpakaṃ tadā |

kāmakrodhādidoṣāṇāṃ svarūpān nāsti bhinnatā || 24 ||

24. When the form of the self is known, it is complete, pervasive,1 then,
there is no difference in the nature of faults like desire and anger.

1. In the vehicle of the light-body, able to pervade through the three worlds (physical, subtle and causal) completely.

पश्चात ् तस्य ववध ः क्श्चन ् र्नषे ो ऽवप कथं भवेत ् ।

वववेकी सवधदा मुक्तः संसारभ्रमव्जधतः ।। २५ ।।

paścāt tasya vidhiḥ kaścin niṣedho ‘pi kathaṃ bhavet |

vivekī sarvadā muktaḥ saṃsārabhramavarjitaḥ || 25 ||

25. After that,1 how can there be any prescription2 or prohibition for him?
The discerning one is always liberated, free from the delusion3 of transmigration.4
1. After directly experiencing the undivided form of one’s own true self, which is all pervasive (transcending all boundaries).
2. How can there be any prescribed law to impose any boundary or obstruction to the undivided all-pervading one?
3. भ्रम (bhrama) - delusion, the cycle of error constructed by the mind.
4. संसार (saṁsāra) - transmigration, the cycle of life and death.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

पररपूणस्
ध वरूपं तत ् सत्यम ् एतर्द् वरानने ।
सकलं र्नटकलं चैव पूणत्ध वाच ् च तर्द् एव दह ।। २६ ।।

paripūrṇasvarūpaṃ tat satyam etad varānane |

sakalaṃ niṣkalaṃ caiva pūrṇatvāc ca tad eva hi || 26 ||

26. That is the form of the complete1, this is true, O beautiful-faced one,
both with parts2 and without parts,3 because of its completeness, that indeed.

1. Undivided, as one with the light (all pervasive).

2. Existing in the physical word of division.
3. And also existing (undivided) within the supreme abode of mind-free absorption.

कलनास्फूर्तधरूपेणा संसारभ्रमतां गतम ् ।

एतर्द् रूपं समायातं तत ् कथं मोहसागरे ।। २७ ।।

kalanāsphūrtirūpeṇā saṃsārabhramatāṃ gatam |

etad rūpaṃ samāyātaṃ tat kathaṃ mohasāgare || 27 ||

27. In the form of flickering creativity,1 shining forth,2 it3 has reached the whorl of worldly
existence.4 Having arrived in this form, how then,5 in the ocean of delusion?

1. (The quality or state of mind) to create, to give existence to, to form out of nihility (which grows, and becomes bigger).
2. स्फूर्तध (sphūrti), from the root स्फुर् (sphur), “to burst forth, shine, manifest, or be clearly revealed.”
3. It, the flickering, sparkling light of the “seed of yoga.”
4. Has burst forth, extending into the physical world of the constantly revolving cycle of life and death.
5. कथं (kathaṃ) “how then, in what way, or manner” did it arrive? Which is spoken in amazement or surprise.

र्नटकलं र्नमधलं साक्षात ् स्वरूपं गगनोपमम ् ।

उत्पवि्स्थर्तसंहारस्फूर्तधज्ञानववव्जधतम ् ।। २८ ।।

niṣkalaṃ nirmalaṃ sākṣāt svarūpaṃ gaganopamam |

utpattisthitisaṃhārasphūrtijñānavivarjitam || 28 ||
28. Pure, without parts1, directly perceiving the true nature of one’s own form, like the sky2, the
sparkling light shining forth, devoid of creation, preservation, destruction, manifestation, (or)
knowledge.

1. Undivided, as one with the light, within the supreme abode of mind-free absorption.
2. A clear, empty, state of consciousness which is free and all-encompassing like the sky.

र्नमज्जर्त वरारोहे त्यक्त्वा ववर्द्यां पन

ु ः पन
ु ः ।
सख
ु दःु खाददमोहे षु यथा संसाररणां ्स्थर्तः ।। २९ ।।

nimajjati varārohe tyaktvā vidyāṃ punaḥ punaḥ |

sukhaduḥkhādimoheṣu yathā saṃsāriṇāṃ sthitiḥ || 29 ||

29. O beautiful woman, repeatedly, (by) abandoning (the) knowledge (of yoga), one plunges into
the delusions of happiness, sorrow, etc., as is the state of transmigrants.

तथा ज्ञानी यदा र्तटठे र्द् वासनावाससतस ् तदा ।

तयोर् ना्स्त ववशेषो ऽर समा संसारभावना ।। ३० ।।

tathā jñānī yadā tiṣṭhed vāsanāvāsitas tadā |

tayor nāsti viśeṣo 'tra samā saṃsārabhāvanā || 30 ||

30. Likewise, when a wise person1 stands influenced by latent tendencies2,

there is no difference here between them3, the same is the notion of transmigration.

1. Who knows the practice of yoga.

2. Abandoning yoga.
3. No difference between the wise and the ignorant.

ज्ञानं चेर्द् ईदृशं ज्ञातम ् अज्ञानं कीदृश पन

ु ः ।
ज्ञानर्नटठो ववरक्तो ऽवप मधज्ञो वव्जते्न्द्रयः ।। ३१ ।।

jñānaṃ ced īdṛśaṃ jñātam ajñānaṃ kīdṛśa punaḥ |

jñānaniṣṭho virakto 'pi dharmajño vijitendriyaḥ || 31 ||

31. If knowledge is known in this manner1, what then is ignorance?2

Established in (the direct) knowledge (of yoga), dispassionate, knowing dharma3, (and) having
conquered the senses4.

1. Directly by yoga.
2. Ignorance of the illumination of gnosis directly experienced in yoga.
3. That “practice” in which one is firmly established which sustains the natural characteristic function which cannot be
separated from its nature.
4. See śabadī 173 of the gorakhbāṇī (The Sayings of Gorakṣanātha):
 दाबब न माररबा खाली न राणखबा
जांर्नबा अगर्न का भेव |
बूढी हीं थै गुरबानी होइगी
सर्त सर्त भाषंत श्री गोरख दे व || १७३ ||

dābi na māribā khālī na rākhibā

jānnibā agni kā bhev |
būḍhī hīṁ thai gurbānī hoigī
sati sati bhāṣant śrī gorakh dev || 173 ||

173. Do not be deceived by that habitual state of being which

causes death, be solitary1, maintaining a state of emptiness,

Know the nature of the burning fire2 that in time consumes all
living beings.

Bending low in old age3, this indeed becomes the most profound
of all teachings,

Truth upon truth4, speaks the shining lord Gorakṣanātha.

1. Firmly fixed in meditation ( free of the senses), whole

(as one with the light of samādhi).
2. Kālakarṣī.
3. This has a double meaning: Those without yoga in the
body, who bend down in old age, and die are consumed
by Kālakarṣī. Those consumed by the fire of yoga (who do
not age) “bend low to kiss the foot of the guru.” Because,
those who are already dead, do not die again.
4. One truth eclipsed by the other, this metaphor is
employed to describe the physical death and the yogic
death, it also has a deeper meaning, i.e., the breaths (in
eclipse) which are also said to be swallowed, because all
breathing ceases (in the state of Kevala Kumbhaka) in
samādhi.

ववना योगेन दे वो 'वप नो मोक्षं लभते वप्रये ।। ३२ ।।

vinā yogena devo 'pi no mokṣaṃ labhate priye || 32 ||

32. Even a god, without Yoga, does not attain liberation, beloved.

दे व्य ् उवाच ।

devy uvāca |

The goddess said:

अन्यत ् कक्ञ्चत ् पररज्ञेयं ज्ञार्ननां ना्स्त शङ्कर ।
ववरक्तात्मकर्नटठानां कथं मोक्षो भवेन ् न तु ।। ३३ ।।

anyat kiñcit parijñeyaṃ jñānināṃ nāsti śaṅkara |

viraktātmakaniṣṭhānāṃ kathaṃ mokṣo bhaven na tu || 33 ||

33. Is there anything else to be known by the wise, O Śaṅkara?

For those who are dispassionate1 and committed2, how can there not be liberation?

1. In the उन्मनी (unmanī) state.

2. Committed to the practice of yoga.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

अपक्वाः पररपक्वाश ् च र्द्वववव ाः दे दहनः स्मत

ृ ाः |
अपक्वा योगहीनास ् तु पक्वा योगेन दे दहनः || ३४ ||

apakvāḥ paripakvāś ca dvividhāḥ dehinaḥ smṛtāḥ |

apakvā yogahīnās tu pakvā yogena dehinaḥ || 34 ||

34. The embodied are considered of two types: unripe and ripe,
the unripe are without Yoga, the ripe are those with Yoga in the body.

पक्वो योगा्ननना दे ही ह्यजडः शोकव्जधतः |

जडस्तत्पाधथधवो ज्ञेयो ह्यपक्वो दःु खदो भवेत ् || ३५ ||

pakvo yogāgninā dehī hy ajaḍaḥ śokavarjitaḥ |

jaḍas tat pārthivo jñeyo hy apakvo duḥkhado bhavet || 35 ||

35. The ripe one,1 burned by the fire of Yoga,2 becomes non-dull,3 and free from sorrow.
The dull, the earthly one,4 is known as unripe, becomes a giver of (the tears of) sorrow.

1. Watered by abhiṣeka, full grown in the light of samādhi, and ripe to be consumed by the mouth of death.
2. Like the ashes of a burnt corpse.
3. Luminescent in samādhi.
4. Bound to the physical plane.

ध्यानस्थोऽसौ तथाप्येवं इ्न्द्रयैववधवशो भवेत ् |

अर्तगाढं र्नयम्यावप तथाप्यन्यैः प्रबोध्यते || ३६ ||
dhyānastho 'sau tathāpy evam indriyair vivaśo bhavet |
atigāḍhaṃ niyamyāpi tathāpy anyaiḥ prabodhyate || 36 ||

36. Even while established in meditation, he1 becomes controlled by the senses,
even when strongly restrained, he is still awakened2 by others.

1. The unripe, earthly one.

2. Awakened back into the physical world.

शीतोटणसुखदःु खार्द्यैव्याधध सभमाधनवैस्तथा |

अन्यैनाधनावव ैजीवैः शस्रा्ननजलमारुतैः || ३७ ||

śītoṣṇasukhaduḥkhādyair vyādhibhir mānavais tathā |

anyair nānāvidhair jīvaiḥ śastrāgnijalamārutaiḥ || 37 ||

37. With cold, heat, happiness, sorrow, and also diseases caused by men, by (the actions of) various
other beings,1 (and also) by weapons, fire, water, wind (etc.).

1. Creatures.

सरीरं पीड्यते चास्य धचिं संक्षुभ्यते ततः |

प्राणापानववपिौ तु क्षोभमायार्त मारुतः || ३८ ||

sarīraṁ pīḍyate cāsya cittaṃ saṃkṣubhyate tataḥ |

prāṇāpānavipattau tu kṣobham āyāti mārutaḥ || 38 ||

38. His body is tormented, and his mind is then agitated;

in the disturbance of prāṇa and apāna, the breath1 becomes turbulent.

1. Elemental power generated by the breath.

ततो दःु खशतैव्याधप्तं धचिं लुब् ं भवेन्नण

ृ ाम ् || ३९ ||

tato duḥkhaśatair vyāptaṃ cittaṃ lubdhaṃ bhaven nṛṇām || 39 ||

39. Filled with hundreds of sorrows, the mind of men becomes (preoccupied by) greed 1.

1. The grasping mind consumed by worldly desires becomes turbulent (and is unable to enter the no-mind state).

दे हावसानसमये धचिे यर्द् यर्द् ववभावयेर्द् |

तत ् तर्द् एव भवेज ् जीव इत्येवं जन्मकारणम ् || ४० ||

dehāvasānasamaye citte yad yad vibhāvayed |

tat tad eva bhavej jīva ity evaṃ janmakāraṇam || 40 ||

40. At the time of the end of the body, whatever the mind imagines,
that itself becomes the being, thus is the cause of re-birth (into this world).1

1. Because, that which is envisaged by the mind in the causal realm, manifests in the physical world.

दे हान्ते ककं भवेज ् जन्म तन ् न जान्न्त मानवाः |

तस्मज्ज्ञानं न वैरानयं जपः स्यात ् केवलः श्रमः || ४१ ||

dehānte kiṃ bhavej janma tan na jānanti mānavāḥ |

tasmaj jñānaṃ na vairāgyaṃ japaḥ syāt kevalaḥ śramaḥ || 41 ||

41. What kind of re-birth will be at the end of the body, men do not know,
therefore, without (the) knowledge1 and dispassion2, chanting3 would be merely a wasted effort.

1. Direct knowledge by illumination in yoga (gnosis) within the shining womb of all creation (hiraṇyagarbha).
2. An undisturbed state of mind (indifferent and detached from the physical world in the unmanī state).
3. Chanting the mantra of the breath 'haṃsa.'

वपपीसलका यदा लनना दे हे ध्यानार्द् ववमच्

ु यते |
असौ ककं व्ृ श्चकैर् दटिो दे हान्ते वा कथं सख
ु ी || ४२ ||

pipīlikā yadā lagnā dehe dhyānād vimucyate |

asau kiṃ vṛścikair daṣṭo dehānte vā kathaṃ sukhī || 42 ||

42. When an ant clings to the body, he is released from meditation,

what then if stung by scorpions1, at the death of the body, how can he be happy?

1. The sting in the tail of a scorpion has a double meaning:

There is no happiness in physical death (and reincarnation) caused by the scorpions’ stings venom (the poison of time).

The yogic death, by Kuṇḍali (the crooked one) raising the scorpions’ tail (to strike) by uncoiling and moving up the channel
of the Suṣumṇā, the rigid lingam of energy protruding above the skull (the sting) expelling (its deadly venom) abhiṣeka
(releasing the poison of time). The yogi having experienced yogic death (in the breathless state) becomes free from the
cycle of death and rebirth, and in the truth of this knowledge ( free of the poison of time), becomes happy.

तस्मान ् मूढाः न जान्न्त समथ्या तकेण वे्टिताः || ४३ ||

tasmān mūḍhā na jānanti mithyā tarkeṇa veṣṭitāḥ || 43 ||

43. Fools (who speak, but) do not know (the truth), (become) entangled in (the net of) false
arguments.

अहङ्कृर्तर् यदा यस्य नटिा भवर्त तस्य वै |

दे हः स तु भवेन ् नटिो व्या यस ् तस्य ककम ् पुनः || ४४ ||

ahaṅkṛtir yadā yasya naṣṭā bhavati tasya vai |

dehaḥ sa tu bhaven naṣṭo vyādhayas tasya kiṃ punaḥ || 44 ||

44. When the ego of someone is destroyed, for him truly, the body becomes non-existent, what
then of diseases for him?

जला्ननशस्रघाताददबा ा कस्य भववटयर्त |

यथा यथा पररक्षीणा पुटिा चाहङ्कृर्तभधवेत ् || ४५ ||

jalāgniśastraghātādibādhā kasya bhaviṣyati |

yathā yathā parikṣīṇā puṣṭā cāhaṅkṛtir bhavet || 45 ||

45. For whom will there be troubles like those caused by water, fire, weapons, and such? As the
actions of ego’s pride are diminished, so1 one is nourished and strengthened.

1. By yogic death (Samādhi).

अभ्यासेनास्य नश्य्न्त प्रवतधन्ते शमादयः |

कारणेन ववना कायं न कदाचन ववर्द्यते || ४६ ||

abhyāsenāsya naśyanti pravartante śamādayaḥ |

kāraṇena vinā kāryaṃ na kadācana vidyate || 46 ||

46. By practice, it, (the ego) is destroyed, peace and others1 begin,
without a cause, an effect never exists.

1. Other signs (siddhis).

अहङ्कारं ववना तर्द्वर्द् दे हे दःु खं कथं भवेत ् || ४७ ||

ahaṅkāraṃ vinā tadvad dehe duḥkhaṃ kathaṃ bhavet || 47 ||

47. In that way, without ego, how can there be sorrow in the body?

दे व्यव
ु ाच |

devy uvāca |

The goddess said:

योधगनः कथ्यमानास ् तु ककं ते व्यवहर्न्त न |

तैः कथं व्यवहारस ् तु कक्रयते वद शङ्कर || ४८ ||

yoginaḥ kathyamānās tu kiṃ te vyavaharanti na |

taiḥ kathaṃ vyavahāras tu kriyate vada śaṅkara || 48 ||

48. The Yogis being spoken of, do they not interact (in worldly matters)?
How is interaction (in the physical world) carried out by them? Tell, O Śaṅkara.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

शरीरे ण ्जताः सवे शरीरं योधगसभ्जधतम ् |

तत ् कथं कुरुते तेषां सुखदःु खाददकं फलम ् || ४९ ||

śarīreṇa jitāḥ sarve śarīraṃ yogibhir jitam |

tat kathaṃ kurute teṣāṃ sukhaduḥkhādikaṃ phalam || 49 ||

49. All are conquered by the body, (but) the body is conquered by Yogis;
how then1 does it2 produce the fruits of happiness, sorrow, etc., for them?

1. Interacting in the physical world.

2. Interaction.

इ्न्द्रयाणण मनो बुर्द्ध ः कामक्रो ाददकं ्जतम ् |

तेनैव वव्जतं सवं नासौ केनावप बाध्यते || ५० ||

indriyāṇi mano buddhiḥ kāmakrodhādikaṃ jitam |

tenaiva vijitaṃ sarvaṃ nāsau kenāpi bādhyate || 50 ||

50. The senses, mind, intellect, desire, anger, etc., are conquered,
by that very one1, all is conquered, and he is not troubled by anyone2.

1. By conquering the ego.

2. Because, freed from the net of illusion, the liberated yogin is as one with all.

महाभूतार्न तत्त्वार्न संहृतार्न क्रमेण च |

सप्त ातुमयो दे हो दन ो योगा्ननना शनैः || ५१ ||

mahābhūtāni tattvāni saṃhṛtāni krameṇa ca |

saptadhātumayo deho dagdho yogāgninā śanaiḥ || 51 ||
51. The great elements and the principles are withdrawn in order,
the body made of seven constituents is slowly burned by the fire of Yoga.

दे वैरवप न लभ्येत योगदे हो महाबलः |

चेदबन् ववमक्
ु तोऽसौ नानाश्क्त रः परः || ५२ ||

devair api na labhyeta yogadeho mahābalaḥ |

chedabandhavimukto 'sau nānāśaktidharaḥ paraḥ || 52 ||

52. Even by the gods, the body of Yoga, of great strength, is not attainable,
liberated by cutting bonds that tie him, he is the supreme possessor of many powers1.

1. Siddhis.

यथाकाशस्तथा दे ह आकाशादवप र्नमधलः |

सूक्ष्मात ् सूक्ष्मतरो दे हः स्थूलत ् स्थल
ू ो जडाज ् जडः || ५३ ||

yathākāśas tathā deha ākāśād api nirmalaḥ |

sūkṣmāt sūkṣmataro dehaḥ sthūlat sthūlo jaḍāj jaḍaḥ || 53 ||

53. Like the sky1, so is the body, even purer than the sky,2
finer than the finest,3 grosser than the grossest,4 duller than the dullest.5, 6

1. Fundamental all-encompassing.
2. One’s lucid consciousness in the vehicle of the “light-body” is even purer than the sky.
3. Finer than the finest: This describes the soul's state when it transcends individuality, merging with the universal light
within creation's essence (the causal state), hinting at a state of unity and purity beyond physical existence (undivided,
within the shining womb of all creation – hiraṇyagarbha).
4. Grosser than the grossest: Here, the soul is partially connected to the physical body yet perceives the subtle, spiritual
light. It exists in a dual state of awareness, both physical and spiritual (in the subtle state), indicating an intermediary
stage of consciousness.
5. Duller than the dullest: This state portrays the soul as confined within the physical body, unable to perceive the spiritual
light. It reflects a condition of ignorance or material bondage (in the physical state), where the soul's higher capacities are
obscured and bound to the physical flesh.
6. The jīvanmukta, is able to abide in all states (physical, subtle and causal) freely at will.

इच्छारूपो दह योगीन्द्रः स्वतन्रस्त्वजरामरः |

क्रीडर्त बरषु लोकेषु लीलया यर कुरधचत ् || ५४ ||

icchārūpo hi yogīndraḥ svatantras tv ajarāmaraḥ |

krīḍati triṣu lokeṣu līlayā yatra kutracit || 54 ||

54. (In) the form of will itself, the lord of Yogis, free, ageless, immortal,
he plays in the three worlds, wherever he wishes, as a pastime.1
1. One’s lucid consciousness, in the vehicle of the light-body, able to pervade across the three worlds, physical, subtle and
causal, freely at will (even the threshold of death itself is no barrier to the Nātha).

अधचन्त्यश्क्तमान ् योगी नानारूपाणण ारयेत ् |

संहरे च ् च पन
ु स ् तार्न स्वेच्छया वव्जते्न्द्रयः || ५५ ||

acintyaśaktimān yogī nānārūpāṇi dhārayet |

saṃharec ca punas tāni svecchayā vijitendriyaḥ || 55 ||

55. The Yogi with inconceivable power, he holds various forms,

and again, withdraws them at will, having conquered the senses.

मरणं तस्य ककं दे वव पच्

ृ छसीन्दस
ु मानने |
नासौ मरणम ् आप्नोर्त पुनयोगबलेन तु || ५६ ||

maraṇaṃ tasya kiṃ devi pṛcchasīndusamānane |

nāsau maraṇam āpnoti punar yogabalena tu || 56 ||

56. What is death for him, O goddess, with a face like the (shining radiance of the) moon?
By the power of Yoga, he does not attain death again.

पुरैव मत
ृ एवासौ मत
ृ स्य मरणं कुतः |
मरणं यर सवेषां तरासौ सुणख जीवर्त || ५७ ||

puraiva mṛta evāsau mṛtasya maraṇaṃ kutaḥ |

maraṇaṃ yatra sarveṣāṃ tatrāsau sukhi jīvati || 57 ||

57. Already dead, indeed, how can there be death for the dead?
Where there is death for all, there he lives happily.

यर जीव्न्त मूढास ् तु तरासौ सियते सदा |

कतधव्यं नैव तस्या्स्त कृतेनासौ न सलप्यते || ५८ ||

yatra jīvanti mūḍhās tu tatrāsau mriyate sadā |

kartavyaṃ naiva tasyāsti kṛtenāsau na lipyate || 58 ||

58. Where fools live, there he always dies,

there is indeed nothing for him to do, by what is done he is not tainted.

जीवन्मक्
ु तः सदा स्वस्थः सवधदोषववव्जधतः || ५९ ||

jīvanmuktaḥ sadā svasthaḥ sarvadoṣavivarjitaḥ || 59 ||

59. Always liberated while living, always well, devoid of all faults.

ववरक्ता ज्ञार्ननश ् चान्ते दे हेन वव्जताः सदा |

ते कथं योधगसभस ् तुल्या मांसवपण्डाः कुदे दहनः || ६० ||

viraktā jñāninaś cānte dehena vijitāḥ sadā |

te kathaṃ yogibhis tulyā māṃsapiṇḍāḥ kudehinaḥ || 60 ||

60. Dispassionate and wise, they1 have always conquered the body before the end (of life). How
then can they, those lumps of flesh with bad2 bodies be equal to yogis?

1. Yogis.
2. Unhealthy and deteriorating.

दे व्युवाच |

devy uvāca |

The goddess said:

ज्ञार्ननस ् तु मत
ृ ा ये वै तेषां भवर्त कीदृशी |
गर्तः कथय दे वेश कारुण्यामत
ृ वारर े || ६१ ||

jñāninas tu mṛtā ye vai teṣāṃ bhavati kīdṛśī |

gatiḥ kathaya deveśa kāruṇyāmṛtavāridhe || 61 ||

61. Those wise ones who have died1, what kind of state do they attain?
Tell me, O lord of gods, O ocean of the nectar of compassion.

1. By the practice of yoga.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

दे हान्ते ज्ञार्नसभः पुण्यात ् पापाच ् च फलम ् आप्यते |

यादृशं तु भवेत ् तर भुक्त्वा ज्ञानी पुनर् भवेत ् || ६२ ||

dehānte jñānibhiḥ puṇyāt pāpāc ca phalam āpyate |

yādṛśaṃ tu bhavet tatra bhuktvā jñānī punar bhavet || 62 ||
62. At the end of the body, the wise attain the fruits of virtue and sin,
whatever that may be, having experienced it1, the wise one is reborn2.

1. Yogic death; in the breathless state (Kevala Kumbhaka), the physical body is cast off as one’s lucid consciousness crosses
over the threshold of life-and-death.
2. Free of sin (re-born anew into the physical body from the shining womb of all creation).

पुण्यात ् पुण्येन लभते ससर्द् ेन सह सङ्गर्तम ् |

ततः ससर्द् स्य कृपया योगी भवर्त नान्यथा | ६३ |

puṇyāt puṇyena labhate siddhena saha saṅgatim |

tataḥ siddhasya kṛpayā yogī bhavati nānyathā || 63 ||

63. From virtue1, through virtue2, one attains association with the perfected ones,
then, by the grace of the perfected, one becomes a Yogi, not otherwise.

1. The virtue of courage, valour, resoluteness and excellence in yogic practice.

2. The virtue of brahmacárya (a state of continence and chastity) which increases yogic virility required to raise and rigidly
straighten the serpent energy above the skull.

ततो नश्यर्त संसारो नान्यथा सशवभावषतम ् || ६४ ||

tato naśyati saṃsāro nānyathā śivabhāṣitam || 64 ||

64. Then, the cycle of worldly existence (saṃsāra) is destroyed; there is no other way than what is
spoken by Śiva.

महाववटणुमहे शानां प्रलयेटव ् अवप योधगनाम ् |

ना्स्त पातो लयस्थानां महातत्त्वे वववर्तधनाम ् || ६५ ||

mahāviṣṇumaheśānāṃ pralayeṣv api yoginām |

nāsti pāto layasthānāṃ mahātattve vivartinām || 65 ||

65. For the great Viṣṇu and Maheśā, even in the times of dissolution (pralayas), for the yogis, there
is no fall; for those abiding in the state of dissolution, within the great revolving principle
(mahatattva)1, there is no downfall.

1. Within the great torsion of the shining womb of all creation (the axle-hole of the rotating Kālacakra “wheel of time”).

वेदान्ततको्क्तसभर् आगमैश ् च नानावव ैः शास्रकदम्बकैः च |

ध्यानाददसभः सत्करणैर ् न गम्यं धचन्तामणणं त्व ् एकगुरुं ववहाय || ६६ ||

vedāntatarkoktibhir āgamaiś ca nānāvidhaiḥ śāstrakadambakaiś ca |

dhyānādibhiḥ satkaraṇair na gamyaṃ cintāmaṇiṃ tv ekaguruṃ vihāya || 66 ||
66. With the sayings of Vedānta and logic, with Āgamas, and various scriptures, with meditation
and other good practices, the Cintāmaṇi1 is not attainable, except by abandoning all but the one
(true) guru.

1. The sparkling wish fulfilling thought-gem or germinating seed-star of light (the “seed of yoga”). A fabulous gem supposed
to yield to its possessor all desires (the philosopher's stone). For further information, refer to the Skanda Purāṇa.

दे व्यव
ु ाच |

devy uvāca |

The goddess said:

ज्ञानार्द् एव दह मोक्षं तु वद्न्त ज्ञार्ननः सदा |

न कथं ससध्यर्त ततो योगोऽसौ मोक्षदो भवेत ् || ६७ ||

jñānād eva hi mokṣaṃ tu vadanti jñāninaḥ sadā |

na kathaṃ sidhyati tato yogo ‘sau mokṣado bhavet || 67 ||

67. The wise always say that liberation (mokṣa) indeed comes from (direct) knowledge (jñāna)
alone; then how can it be perfected? Hence, this, yoga, becomes the giver of liberation.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

ज्ञानेनैव दह मोक्षो दह वाक्यं तेषान्तु नान्यथा |

सवे वद्न्त खड्गेन जयो भवर्त तदहध कः || ६८ ||

jñānenaiva hi mokṣo hi vākyaṃ teṣāntu nānyathā |

sarve vadanti khaḍgena jayo bhavati tarhi kaḥ || 68 ||

68. Indeed, liberation (mokṣa) is only (obtained) through (direct) knowledge, this is their
statement, and not otherwise; everyone says that victory is achieved through the sword,1 then (if
this is true) who indeed (would ever become victorious, the last one standing holding up the
sword)?

1. This narrative of the hero holding aloft the sword is also a metaphor for the kundalini energy, which has been lifted up,
withdrawn from its scabbard (the suṣumṇā), and raised rigidly up above the skull (liṅgāgatirmahāmudrā) in victory.

ववना यर्द्
ु ेन वीयेण कथं जयम ् अवाप्नय
ु ात ् |
तथा योगेन रदहतं ज्ञानं मोक्षाय नो भवेत ् || ६९ ||

vinā yuddhena vīryeṇa kathaṃ jayam avāpnuyāt |

tathā yogena rahitaṃ jñānaṃ mokṣāya no bhavet || 69 ||

69. Without battle, without valour, how would one attain victory?
So, without1 Yoga, knowledge (alone) does not lead to liberation.

1. Without the victory achieved by the practice of yoga.

ज्ञानेनैव ववना योगो न ससध्यर्त कदाचन |

तस्मार्द् अर वरारोहे तयोर् भेदो न ववर्द्यते || ७० ||

jñānenaiva vinā yogo na sidhyati kadācana |

tasmād atra varārohe tayor bhedo na vidyate || 70 ||

70. Without (direct) knowledge, Yoga never succeeds,

therefore, O beautiful woman, there is no difference between them here.

जन्मान्तरै श ् च बहुसभर् योगो ज्ञानेन लभ्यते |

ज्ञानं तु जन्मनैकेन योगार्द् एव प्रजायते || ७१ ||

janmāntaraiś ca bahubhir yogo jñānena labhyate |

jñānaṃ tu janmanaikena yogād eva prajāyate || 71 ||

71. Through many births, Yoga is attained by knowledge,

knowledge, however, is born in one birth from Yoga1.

1. From union with the divine, the ‘knower’ is re-born from the shining womb of all creation (hiraṇyagarbha).

तस्मार्द् योगात ् परतरो ना्स्त मागधस ् तु मोक्षदः || ७२ ||

tasmād yogāt parataro nāsti mārgas tu mokṣadaḥ || 72 ||

72. Therefore, there is no path superior to Yoga for granting liberation.

दे व्यव
ु ाच |

devy uvāca |

The goddess said:

बहुसभर् जन्मसभर् ज्ञानार्द् योगः सम्प्राप्यते कथम ् |

योगात ् तु जन्मनैकेन कथं ज्ञानम ् अवाप्यते || ७३ ||

bahubhir janmabhir jñānād yogaḥ samprāpyate katham |

yogāt tu janmanaikena kathaṃ jñānam avāpyate || 73 ||

73. How is Yoga obtained through many births from knowledge,

and how is knowledge obtained in one birth from Yoga?

ईश्वर उवाच ।

īśvara uvāca |

Īśvara said:

प्रववचायध धचरं ज्ञानान ् मक्

ु तोऽहम ् इर्त मन्यते |
ककम ् असौ मननार्द् एव मुक्तो भवर्त तत ् क्षणात ् || ७४ ||

pravicārya ciraṃ jñānān mukto ‘ham iti manyate |

kim asau mananād eva mukto bhavati tat kṣaṇāt || 74 ||

74. After long contemplation of knowledge, one thinks 'I am liberated,’ does one become liberated
just by that thought, at that very moment (just by thinking so)?

पुमञ ् जन्मान्तरशतैर ् योगार्द् एव ववमुच्यते |

न तथा भवतो योगात ् जन्ममत्ृ यू पुनः पन
ु ः || ७५ ||

pumañ janmāntaraśatair yogād eva vimucyate |

na tathā bhavato yogāj janmamṛtyū punaḥ punaḥ || 75 ||

75. A person is liberated from hundreds of births through yoga alone; not so from your
(contemplation of written knowledge of) yoga, (which leads to) repeated birth and death again
and again.

प्राणापानसमायोगाच ् चन्द्रसय
ू ैकता भवेत ् |
सप्त ातम
ु यं दे हं अ्ननना प्रदहे र्द् बु ः || ७६ ||

prāṇāpānasamāyogāc candrasūryaikatā bhavet |

saptadhātumayaṃ deham agninā pradahed budhaḥ || 76 ||

76. From the union of prāṇa and apāna, the unity of the moon and sun arises; the wise burn the
body consisting of seven (fundamental) constituents (dhātus1) with (the) fire (of yoga).
1. Vijñāna dhātu - the Seven fundamental elements or realms that give rise to experience: cakṣus-dhātu, śrotra-dhātu,
ghrāṇa-dhātu, jihvā-dhātu, kāya-dhātu, mano-dhātu, and dharmā-dhātu.

व्या यस ् तस्य नश्य्न्त चेदघाताददका व्यथाः |

तथा ऽसौ परमाकाशरूपो दे ह्य ् अवर्तटठते || ७७ ||

vyādhayas tasya naśyanti chedaghātādikā vyathāḥ |

tathā ‘sau paramākāśarūpo dehy avatiṣṭhate || 77 ||

77. Diseases of that person are destroyed, including the pain of cuts and wounds, etc.; likewise, he
remains (absorbed) within the form of the supreme ether (space), established in the body.

ककं पुनर् बहुनोक्तेन मरणं ना्स्त तस्य वै |

दे हो ऽवदृश्यते लोके दघ्दकपधिवत ् स्वयम ् || ७८ ||

kiṃ punar bahunoktena maraṇaṃ nāsti tasya vai |

deho ‘vadṛśyate loke dagdhakarpaṭavat svayam || 78 ||

78. What more is there to say? For him, there is indeed no death; his body is seen in the world like a
burnt cloth (whose form has been consumed by fire), (likewise, consumed by the fire of yoga, he is
seen) by (death) itself (as already dead).

धचिं प्राणेन संनर्द् ं सवधजीवेषु सं्स्थतम ् |

रज्जुर ् यर्द्वत ् परीबर्द् ा रज्ज्वा तर्द्वर्द् इदं मनः || ७९ ||

cittaṃ prāṇena saṃnaddhaṃ sarvajīveṣu saṃsthitam |

rajjur yadvat parībaddhā rajjvā tadvad idaṃ manaḥ || 79 ||

79. The mind bound with the breath, is established in all living beings,
just as a rope is bound (together) by (coiled) cords, so is this mind (bound by the breath1).

1. The unknowing (who do not know how to practice prāṇāyāma) are bound by the breaths inability to raise and straighten
the dormant procreative life-force energy (Kuṇḍalī Sakti) which remains coiled (and tethered) at the base of the spine. “Her
sleep in the Mūlādhāra, is, therefore, for the bondage of the ignorant.” – Chapter I, Śāṇḍilya Upaniṣad.

नाना वव रै ् ववचारै स ् तु न साध्यं जायते मनः |

तस्मात ् तस्य जयोपायः प्राण एव दह नान्यथा || ८० ||

nānā vidhair vicārais tu na sādhyaṃ jāyate manaḥ |

tasmāt tasya jayopāyaḥ prāṇa eva hi nānyathā || 80 ||

80. Control of the mind cannot be accomplished by various means of contemplation,

therefore, the way to conquer it is indeed through breath alone, not otherwise.1
1. One cannot conquer the mind with the mind (which is like a dog chasing its own tail), the trans-mental unmanī state,
can only be achieved by control of the breaths (energy).

तकैर् जल्पैः शास्रजालैर ् य्ु क्तसभर् मन्रभेषजैः |

न वशो जायते प्राणः ससर्द् ोपायं ववना वप्रये || ८१ ||

tarkair jalpaiḥ śāstrajālair yuktibhir mantrabheṣajaiḥ |

na vaśo jāyate prāṇaḥ siddhopāyaṃ vinā priye || 81 ||

81. By arguments, idle talk, (entangled in the) nets of scriptures, logic, mantras, and medicines,
prāṇa does not come under control, without the method of the perfected, beloved.

उपायं तस्य ववज्ञाय योगमागो प्रवतधते |

खण्डज्ञानेन तेनैव जायते क्लेशभाङ् नरः || ८२ ||

upāyaṃ tasya vijñāya yogamārgo pravartate |

khaṇḍajñānena tenaiva jāyate kleśabhāṅ naraḥ || 82 ||

82. Knowing the method of that, the path of Yoga proceeds.

By fragmentary knowledge, man becomes afflicted, (suffering from the misery of delusion).

ये ऽ्जत्वा पवनं मोहार्द् योगम ् इच्छ्न्त योधगनः |

ते ऽपक्वं कुम्भम ् आरुय ततम
ुध ् इच्छ्न्त सागरम ् || ८३ ||

ye ‘jitvā pavanaṃ mohād yogam icchanti yoginaḥ |

te ‘pakvaṃ kumbham āruhya tartum icchanti sāgaram || 83 ||

83. Those who wish for Yoga without conquering the breath are deluded. They wish to cross the
ocean (of existence) by boarding an unripe vessel.

यस्य प्राणो ववलीनो ऽथ सा के सर्त जीववते |

वपण्डो न पर्ततस ् तस्य धचिदोषैः प्रमुच्यते || ८४ ||

yasya prāṇo vilīno ‘tha sādhake sati jīvite |

piṇḍo na patitas tasya cittadoṣaiḥ pramucyate || 84 ||

84. The body of that practitioner, whose life breath is absorbed1 and existing in life, does not fall or
decay; he is freed from the faults or impurities of the mind.

1. Kevala Kumbhaka (when inhalation and exhalation are both completely suspended), the swallowing of the breath.

शर्द्
ु े चेतसस तस्यैव स्वात्मज्ञानं प्रकाशते |
तस्माज ् ज्ञानं भवेर्द् योगाज ् जन्मनैकेन पावधर्त || ८५ ||
śuddhe cetasi tasyaiva svātmajñānaṃ prakāśate |
tasmāj jñānaṃ bhaved yogāj janmanaikena pārvati || 85 ||

85. In him, with a pure mind, self-knowledge shines. Therefore, knowledge comes from Yoga in one
birth, O Pārvati.

तस्मार्द् योगं तम ् एवादौ सा को र्नत्यम ् अभ्यसेत ् |

मुमुक्षुसभः प्राणजयः कतधव्यो मोक्षहे तवे || ८६ ||

tasmād yogaṃ tam evādau sādhako nityam abhyaset |

mumukṣubhiḥ prāṇajayaḥ kartavyo mokṣahetave || 86 ||

86. Therefore, at the outset, the aspirant should always practice this Yoga. For those desirous of
liberation, mastery of the (upward moving elemental power of the breath) (prāṇa) must be
accomplished for the sake of liberation.

योगात ् परतरं पण्

ु यं योगात ् परतरं सख
ु म् |
योगात ् परतरं सक्ष्
ू मं योगमागाधत ् परं न दह || ८७ ||

yogāt parataraṃ puṇyaṃ yogāt parataraṃ sukham |

yogāt parataraṃ sūkṣmaṃ yogamārgāt paraṃ na hi || 87 ||

87. There is no virtue greater than Yoga, no happiness greater than Yoga, nothing subtler than Yoga;
and there is nothing beyond the path of Yoga.

दे व्युवाच |

devy uvāca |

The goddess said:

योगः क उच्यते दे व योगाभ्यासोऽवप कीदृशः |

योगेन वा भवेत ् कक्ञ्चत ् तत ् सवं वद शङ्कर || ८८ ||

yogaḥ ka ucyate deva yogābhyāso ‘pi kīdṛśaḥ |

yogena vā bhavet kiñcit tat sarvaṃ vada śaṅkara || 88 ||

88. What is called Yoga, O god, and what is the practice of Yoga like? What-ever is achieved by Yoga,
tell all, O Śaṅkara.

ईश्वर उवाच ।
īśvara uvāca |

Īśvara said:

योऽपानप्राणयोर् योगः स्वरजोरे तसोस ् तथा |

सूयाधचन्द्रमसोर् योगो जीवात्मपरमात्मनोः || ८९ ||

yo ‘pānaprāṇayor yogaḥ svarajoretasos tathā |

sūryācandramasor yogo jīvātmaparamātmanoḥ || 89 ||

89. The union of apāna1 and prāṇa,2 likewise the union of one's own generative essence with this
vital force,3 the union of the sun and the moon,4 and of the individual soul (jīva) with the supreme
soul (paramātman).

1. Downward moving energy of the breath.

2. Upward moving energy of the breath.
3. Elemental power of the breath.
4. The breaths in eclipse. Kevala Kumbhaka (when inhalation and exhalation are both completely suspended).

एवं तु र्द्वन्दजालस्य संयोगो योग उच्यते |

अ ुना संप्रवक्ष्यासम योगाभ्यासस्य लक्षणाम ् || ९० ||

evaṃ tu dvandajālasya saṃyogo yoga ucyate |

adhunā saṃpravakṣyāmi yogābhyāsasya lakṣaṇām || 90 ||

90. Thus, the union of these dualities is called Yoga. Now I will describe the characteristics of the practice of
Yoga.

मरुज्जयो यस्य ससर्द् ः सेवयेत ् तं गुरुं सदा |

गुरुवक्रप्रसादे न कुयाधत ् प्राणजयं बु ः || ९१ ||

marujjayo yasya siddhaḥ sevayet taṃ guruṃ sadā |

guruvaktraprasādena kuryāt prāṇajayaṃ budhaḥ || 91 ||

91. One should always serve such a guru, whose mastery over the vital breath is perfected, by the
grace of the guru’s speech, the wise should conquer the life force (energy).

ववत्स्तप्रसमतं दै घ्यं ववस्तारे चतुरङ्गुलम ् |

मद
ृ ल
ु ं वलं प्रोक्तं वेटिनाम्बरलक्षणम ् || ९२ ||

vitastipramitaṃ dairghyaṃ vistāre caturaṅgulam |

mṛdulaṃ dhavalaṃ proktaṃ veṣṭanāmbaralakṣaṇam || 92 ||
92. The length (of the breath) is measured by the extended span of the hand1 (vitasti), and the
width is four fingers (and one thumb). It is said to be mild, gentle, and pure; this is the
characteristic quality (of the extension of the breath, from the) lips (out into) the (surrounding)
atmosphere.

1. From the tip of the thumb to the tip of the little finger when the fingers are stretched out. The vitasti is equal to 12 aṅgulas.
(the long span of vitasti, measured by the extended thumb and little finger, is considered equal to twelve fingers).

र्नरुध्य मारुतं गाढं श्क्तचालनय्ु क्ततः |

अटि ा कुण्डलीभत
ू ां ऋजंु कतुं तु कुण्डलीम ् || ९३ ||

nirudhya mārutaṃ gāḍhaṃ śakticālanayuktitaḥ |

aṣṭadhā kuṇḍalībhūtām ṛjuṃ kartuṃ tu kuṇḍalīm || 93 ||

93. (By) firmly restraining the breath, with an effort that shakes the energy1;
the Kundalini, which is coiled eightfold, is to be straightened and made erect.

1. During breath retention, the air drawn in generates energy (the upward moving elemental power of the breath) which
heats and lifts the kundalini up the central channel of the Suṣumṇā. Upon exhalation (with the downward moving
elemental power of the breath), kundalini, falls back down the central channel of the Suṣumṇā. This oscillating elemental
energy of the breath (the upward moving and downward moving elemental power of the breath) “shakes” the kundalini up
and down the central channel of the Suṣumṇā.

भानोर् आकुञ्चनं कुयाधत ् कुण्डलीं चालयेत ् ततः |

मत्ृ यव
ु क्रगतस्यावप तस्य मत्ृ यभ
ु यं कुतः || ९४ ||

bhānor ākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tataḥ |

mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ || 94 ||

94. By squeezing (shut) the solar channel (of the right nostril, and breathing in through the left
nostril)1, one should stir up the coiled one (Kuṇḍali)2, Even for one who has entered the mouth of
death, where is the fear of death for him?

1. Blocking the right nostril with the thumb of the right-hand, slowly inhale through the left nostril ( filling the lungs
completely), retain the breath to the extent of one’s capability, then, blocking the left nostril with the forefinger of the right-
hand, exhale through the right nostril gently (both inhalation and exhalation of the breath must be long and subtle).
2. § 94(a) only expresses half of the practice of nāḍī-śodhana (Cleansing the Nāḍīs), this verse seems to expound nāḍī-
śodhana in an abbreviated form, which the reader (in a yogic environment) is expected to know or find out.

The practice of nāḍī-śodhana:

बर्द् पर्द्मासनो योगी प्राणं चन्द्रे ण परू येत ् |
ारर्यत्वा यथाश्क्त भूयः सय
ू ेण रे चयेत ् || ७ ||

baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |

dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet || 7 ||
 The yogi seated in Padmāsana should fill (the breath) with the moon (left nostril),
retaining (the breath) as much as one can, and then again release (the breath) with the
sun (right nostril)1.2

1. After exhalation, pause the breath to the extent of one’s

capability, before inhaling again.
2. Eventually, over time and practice, one will experience
the rise of energy up to the top of the skull during
kumbhaka, and also, during the pause of breath at the end
of exhalation, one will experience this rise of energy.

प्राणं सूयेण चाकृटय पूरयेदद

ु रं शनैः |
ववध वत ् कुम्भकं कृत्वा पुनश्चन्द्रे ण रे चयेत ् || ८ ||

prāṇaṃ sūryeṇa cākṛṣya pūrayedudaraṃ śanaiḥ |

vidhivat kumbhakaṃ kṛtvā punaścandreṇa recayet || 8 ||

Having drawn the breath in with the sun (right nostril), the yogi should slowly fill the
abdomen, (and) according to the method 1, perform breath retention, and then again,
should release (the breath) by the moon (left nostril).

1. Retaining the breath to the extent of one’s capability.

2. प्रातमधध्य्न्दने सायम रध ारे च कुम्भकान ् ।

शनैरशीर्तपयधन्तं चतुवाधरं समभ्यसेत ् ॥ ११ ॥

prātarmadhyandine sāyamardharātre ca kumbhakān |

śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 11 ||

11. One should gently practice the breath retentions up to eighty times1, four times a day;
in the morning2, at midday, in the evening3, and at midnight.4

1. One should practice kumbhaka gently up to eighty times, at each of

the four times of day.
2. At the time which straddles dawn, up to three ghaṭikā’s (72 minutes).
3. At the time which straddles dusk, up to three ghaṭikā’s (72 minutes).
4. At midnight, within the span of two muhūrta’s (within a span of 96
minutes from midnight).

एतर्द् एव परं गुह्यं कधथतं तव पावधर्त |

वज्रासनगतो र्नत्यं मासा ं तु समभ्यसेत ् || ९५ ||

etad eva paraṃ guhyaṃ kathitaṃ tava pārvati |

vajrāsanagato nityaṃ māsārdhaṃ tu samabhyaset || 95 ||

95. O Pārvati, this indeed is the supreme secret that has been told to you. One who is seated in
Vajrāsana should constantly practice (this) for a month and a half 1.

1. In relation to the duration of this practice, § 2.10(d) of the haṭhayogapradīpikā states:

 शुर्द् ा नाडड-घणा भव्न्त यसमनां मास-रयादध्
ू वधतः ॥ १० ॥

śuddhā nāḍi-ghaṇā bhavanti yamināṃ māsa-trayādūrdhvataḥ || 10 ||

10. For those who are disciplined, practicing self-control, the mass of energy channels in
the body become cleansed after a month, or upwards to three months.

वायुना ज्वसलतो व्ह्नः कुण्डलीम ् अर्नशं दहे त ् |

संतप्ता सा्ननना नाडी श्क्तस ् रैलोक्यमोदहनी || ९६ ||

vāyunā jvalito vahniḥ kuṇḍalīm aniśaṃ dahet |

saṃtaptā sāgninā nāḍī śaktis trailokyamohinī || 96 ||

96. The fire, kindled and ignited by the breath1, perpetually burns the Kuṇḍalī. The channel,
inflamed and heated by this fire, is the energy and power deluding the three worlds2.

1. Elemental power generated by the breath.

2. Physical, Subtle and Causal.

प्रववशेर्द् वज्रदण्डे तु सुषुम्णावदनान्तरे |

वयुना व्ह्नना सा ं ब्रह्मग्र्न्थं सभनवि सा || ९७ ||

praviśed vajradaṇḍe tu suṣumṇāvadanāntare |

vayunā vahninā sārdhaṃ brahmagranthiṃ bhinatti sā || 97 ||

97. (The energy) should enter into the Vajra Daṇḍa (spinal column) through the opening of the
Suṣumṇā (central energy channel). Together with the wind (of the breath), the fire (of spiritual
energy) breaks through, piercing the Brahmagranthi (the psychic knot at the base of the spine).

ववटणुग्र्न्थं ततो सभत्त्वा रुद्रग्रन्थौ च र्तटठर्त |

ततस ् तु कुम्भकैर् गाढं पूरर्यत्वा पन
ु ः पुनः || ९८ ||

viṣṇugranthiṃ tato bhittvā rudragranthau ca tiṣṭhati |

tatas tu kumbhakair gāḍḥaṃ pūrayitvā punaḥ punaḥ || 98 ||

98. Having pierced through the Viṣṇugranthi and then the Rudragranthi, one remains focused on
them, thereafter, one should repeatedly fill (the channels) deeply with Kumbhaka (breath
retention) saturating (these channels) again and again.

तथा अभ्यसेत ् सूयभ

ध ेदं उज्जायीं चावप शीतलीम ् |
भस्रां च सदहतं नाम स्यात ् कुम्भकचतुटियम ् || ९९ ||

tathā abhyaset sūryabhedam ujjāyīṃ cāpi śītalīm |

bhastrāṃ ca sahitaṃ nāma syāt kumbhakacatuṣṭayam || 99 ||
99. Likewise, one should practice Sūrya Bheda, Ujjāyī, and Śītalī, along with Bhastrikā. These are
known as the four types of Kumbhaka.

बन् रयेण संयक्

ु तः केवलः प्रा्प्तकारकः |
अथास्य लक्षणं सम्यक् कथयासम समासतः || १०० ||

bandhatrayeṇa saṃyuktaḥ kevalaḥ prāptikārakaḥ |

athāsya lakṣaṇaṃ samyak kathayāmi samāsataḥ || 100 ||

100. Combined with the three bandhas (mūla, uḍḍīyana and jālandhara), Kevala Kumbhaka leads
to attainment. Now, briefly in summary I will properly explain its characteristics.

एकाककना समुपगम्य ववववक्तदे शं प्राणाददरूपम ् अमत

ृ ं परमाथधतत्त्वम ् |
स्वल्पासशना र्ृ तमता पररभावनीयं संसाररोगहरम ् औष म ् अर्द्ववतीयम ् || १०१ ||

ekākinā samupagamya viviktadeśaṃ prāṇādirūpam amṛtaṃ paramārthatattvam |

svalpāśinā dhṛtimatā paribhāvanīyaṃ saṃsārarogaharam auṣadham advitīyam || 101 ||

101. Alone, by oneself, having approached a secluded place, the original form of Prāṇa (the source
of the upward moving elemental power of the breath) is the immortal nectar, the supreme reality
and ultimate truth. By one who eats little and is steadfast, this should be contemplated, the
unparalleled medicine that cures the disease of worldly existence1.

1. The cycle of birth and death.

सूयन
ध ाड्या समाकृटय वायम
ु ् अभ्यासयोगतः |
ववध वत ् कुम्भकं कृत्वा रे चयेच ् शीतर्श्मना || १०२ ||

sūryanāḍyā samākṛṣya vāyum abhyāsayogataḥ |

vidhivat kumbhakaṃ kṛtvā recayec chītaraśminā || 102 ||

102. Drawing in the breath through the solar (right nostril) channel (sūryanāḍī) by the practice of
yoga, and having properly performed Kumbhaka (breath retention), one should exhale, releasing
air out through the cool ray (moon channel, of the left nostril).

उदरे वातदोषघ्नं कण्ठदोषं र्नह्न्त च |

मुहुर ् मुहुर ् इदं कायं सूयभ
ध ेदम ् उदाहृतम ् || १०३ ||

udare vātadoṣaghnaṃ kaṇṭhadoṣaṃ nihanti ca |

muhur muhur idaṃ kāryaṃ sūryabhedam udāhṛtam || 103 ||
103. This cures the wind disorder in the abdomen and also removes throat ailments. This Sūrya
Bheda should be practiced repeatedly as stated (above).

नाडीभ्यां वायुं आकृटय कुण्डल्याः पाश्वधयोः सु ीः |

ारयेर्द् उदरे योगी रे चयेर्द् इडया पन
ु ः || १०४ ||

nāḍībhyāṃ vāyum ākṛṣya kuṇḍalyāḥ pārśvayoḥ sudhīḥ |

dhārayed udare yogī recayed iḍayā punaḥ || 104 ||

104. A wise yogi should draw the breath in through (both nostril) channels, having drawn and
pulled (the air) in (simultaneously through both) sides (generating) the Kuṇḍalinī (energy), he
should hold and retain it in the abdomen (for as long as he is able), and then exhale through the
Iḍā (the left nasal channel).

कण्ठे कफादददोषघ्नं शरीरा्ननववव न

ध म् |
सशरोजलोदरा ातुगतरोगववनाशनम ् || १०५ ||

kaṇṭhe kaphādidoṣaghnaṃ śarīrāgnivivardhanam |

śirojalodarādhātugatarogavināśanam || 105 ||

105. This increases the fire within the body and destroys phlegm-related disorders of the throat. It
annihilates diseases related to the head, water in the abdomen and related tissues.

गच्छता र्तटठता कायधम ् उज्जाय्याख्यं तु कुम्भकं |

मुखेन वायुं सङ्गह्
ृ य घ्राणरन्रेण रे चयेत ् || १०६ ||

gacchatā tiṣṭhatā kāryam ujjāyyākhyaṃ tu kumbhakaṃ |

mukhena vāyuṃ saṅgṛhya ghrāṇarandhreṇa recayet || 106 ||

106. While moving or standing, the Kumbhaka known as Ujjāyī 1 should be performed. Having
drawn the breath in through the mouth, (after holding the breath,) one should exhale (releasing
the air) through (both) nostril openings.

1. Ujjāyī “to attain (or go to the state of ) victory.” Within the framework of Sanskrit drama, the word "jāyī" also serves to
convey śṛṅgāra rasa, the sentiment of “erotic (conjugal) love,” expressing the esoteric sense of this kumbhaka. The prefix
उज्ज (ujja) “to lift or raise,” and its √ उज्ज ् (ujj) “to remove, take out, extract,” implies raising the liṅgāgatirmahāmudrā.

शीतलीकरणं चेदं ह्न्त वपिं तथा ज्वरम ् || १०७ ||

śītalīkaraṇaṃ cedaṃ hanti pittaṃ tathā jvaram || 107 ||

107. This practice of Śītalī 1 cools and destroys pitta (bile) as well as fever.
1. The practice of Śītalī Kumbhaka:
्जह्वया वायम
ु ाकृटय पूवव
ध त्कंु भसा नम ् |
शनकैघ्राधणरन्राभ्यां रे चयेत्पवनं सु ीः || ५७ ||

jihvayā vāyumākṛṣya pūrvavatkuṃbhasādhanam |

śanakairghrāṇaraṃdhrābhyāṃ recayetpavanaṃ sudhīḥ || 57 ||

57. Having drawn (in) the air with the ( folded) tongue,1 as before2, from
this breath retention3, the wise one should release the air slowly, exhaling
through the two apertures of the nose.4

1. Extend the tongue out from the mouth, curling

the sides up and inwards, forming a tube.
2. As described before, in sītkārī kumbhaka.
3. Holding the breath to one’s capacity.
4. Slowly exhaling out through both nostrils.

Haṭhayogapradīpikā of Svātmārāma.

स्तनयोर् अथ भस्रेव लोहकारस्य वेगतः |

रे चयेत ् परू येर्द् वायंु आश्रमं दे हगं ध या || १०८ ||

stanayor atha bhastreva lohakārasya vegataḥ |

recayet pūrayed vāyum āśramaṃ dehagaṃ dhiyā || 108 ||

108. Then, like bellows (of a blacksmiths forge) heating iron in rapid motion, one should exhale
and inhale air, intelligently moving (the energy) through the body's pathways.

यदा श्रमो भवेर्द् दे हे तदा सूयेण पूरयेत ् || १०९ ||

yadā śramo bhaved dehe tadā sūryeṇa pūrayet || 109 ||

109. When fatigue occurs in the body, then one should inhale and fill (the lungs) with air through
the solar channel (right nostril).

कण्ठसंकोचनं कृत्वा पुनश ् चन्द्रे ण रे चयेत ् |

वातवपिश्लेटमहरं शरीरा्ननववव न
ध म ् || ११० ||

kaṇṭhasaṃkocanaṃ kṛtvā punaś candreṇa recayet |

vātapitttaśleṣmaharaṃ śarīrāgnivivardhanam || 110 ||

110. After constricting the throat, one should again exhale through the moon channel (of the left
nostril). It increases the fire within the body, and removes disorders of wind (vāta), bile (pitta), and
phlegm (śleṣma).

कुण्डलीबो कं वक्रभावघ्नं सख
ु दं शभ
ु म् |
ब्रह्मनाडीमख
ु े संस्थं कफार्द्यगधलनाशनम ् || १११ ||

kuṇḍalībodhakaṃ vakrabhāvaghnaṃ sukhadaṃ śubham |

brahmanāḍīmukhe saṃsthaṃ kaphādyargalanāśanam || 111 ||

111. Awakening and arousing the Kuṇḍali1, whose form resides at the mouth of the Brahmanāḍī,
destroys its twisted nature2, which brings happiness3 and is auspicious4, which also destroys the
flowing down of phlegm (kapha) and other impurities.

1. The ‘coiled one.’

2. By straightening.
3. The feeling of happiness arising with each breath.
4. Which is an auspicious “sign” that the Kuṇḍali is uncoiling and moving up the channel of the Suṣumṇā by the elemental
power of the breath.

सम्यग ् गारसमर्द्
ु भत ू ं ग्र्न्थरयववभेदकम ् |
ववशेषेणैव कतधव्यं भस्राख्यं कुम्भकं त्व ् इदम ् || ११२ ||

samyag gātrasamudbhūtaṃ granthitrayavibhedakam |

viśeṣenaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tv idam || 112 ||

112. Properly arising1, it breaks through the three knots, emerging from the body2. Indeed, (now)
the Kumbhaka, known as Bhastrikā, should especially be performed.

1. Up the Suṣumṇā.
2. Above the skull.

बन् रयम ् अथेदानीं प्रवक्ष्यासम यथाथधवत ् |

र्नत्यं कृतेन येना ‘सौ वायोर् जयम ् अवाप्नय
ु ात ् || ११३ ||

bandhatrayam athedānīṃ pravakṣyāmi yathārthavat |

nityaṃ kṛtena yenā ‘sau vāyor jayam avāpnuyāt || 113 ||

113. Now, at this time I will now properly explain the three bandhas, by which one who regularly
practices them can surely achieve victory by conquering the vāyu1.

1. Elemental power of the breath.

चतुणाधम ् अवप भेदानां कुम्भके समुप्स्थते |

बन् रयम ् इदं कायं वक्ष्यमाणं मया स्फुिम ् || ११४ ||

caturṇām api bhedānāṃ kumbhake samupasthite |

bandhatrayam idaṃ kāryaṃ vakṣyamāṇaṃ mayā sphuṭam || 114 ||
114. When Kumbhaka (breath retention) occurs in the four types (of Pranayama), this trio of
bandhas should be performed, which I will clearly explain.

प्रथमो मूलबन् स ् तु र्द्ववतीय उड्डडयानकः |

जालन् रस ् तत
ृ ीयस ् तु लक्षणं कथयाम्य ् अहम ् || ११५ ||

prathamo mūlabandhas tu dvitīya uḍḍiyānakaḥ |

jālandharas tṛtīyas tu lakṣaṇaṃ kathayāmy aham || 115 ||

115. The first is Mūla Bandha, the second is Uḍḍiyāna Bandha, and the third is Jālandhara Bandha. I
will explain their characteristics indeed.

गद
ु ं पाटण्याध तु संपीड्य वायंु आकुञ्चयेर्द् बलात ् |
वारं वारं तथा चो ं समायार्त समीरणः || ११६ ||

gudaṃ pārṣṇyā tu saṃpīḍya vāyum ākuñcayed balāt |

vāraṃ vāraṃ tathā cordhaṃ samāyāti samīraṇaḥ || 116 ||

116. Compressing the anus with the heel of the foot, and forcefully contracting the perineum. Thus,
in this way, the (elemental power of the breath) (vāyum) ascends upwards time and time again.

प्राणापानौ नादबबन्द ू मूलबन् ेन चैकताम ् |

गत्वा योगस्य संससर्द्ध ं यच्छतो नार संशयः || ११७ ||

prāṇāpānau nādabindū mūlabandhena caikatām |

gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ || 117 ||

117. By the practice of Mūla Bandha, Prāṇa and Apāna, along with Nāda1,2,3 and Bindu4, attain unity.
(This practice) bestows perfection of yoga, in this, there is no doubt.

1. श्री आददनाथेन सपादकोदिलयः प्रकारः कधथता जयंर्त |

नादानस
ु ं ानकमेव ान्यं मन्यामहे रतनेसंलयानाम ् ||

śrī ādināthena sapādakoṭilayaḥ prakāraḥ kathitā jayaṃti |

nādānusaṃdhānakameva dhānyaṃ manyāmaheratarnesaṃlayānāṃ ||

- Vārāhī Tantra

By Śrī Ādi Nātha, the method of merging (the mind) into the highest pinnacle
of dissolution is declared; (by which) they (who practice this1) attain victory2.
We consider only the pursuit of the inner sound3 to be valuable 4, 5 for those
fully absorbed in complete dissolution (of the mind).

1. Holding the sound (anāhata-nāda) within the mind.

2. Samādhi.
 3. The mind completely absorbed in following the inner-sound.
4. "The mind is the sovereign over the senses, and indeed, the breath is the
sovereign over the mind. The breath, in turn, is governed by absorption, and this
absorption is fundamentally reliant on the inner sound" - Verse 29, Chapter IV
(On Samādhi), Haṭha Yoga Pradīpikā.
5. “By Śrī Ādi Nātha, one-and-a-quarter crore methods of trance have been
declared, all of which prevail. Among these, we regard the deep meditative
investigation into the unstruck sound as the sole and foremost method of
absorption” - Verse 66, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.

2. अथ र्नटपवि-अवस्था रुद्र-गर्न्थं यदा सभत्त्वा शवध-पीठ-गतः अर्नलः |

र्नटपिौ वैणवः शब्दः कवणद-वीणा-कवणो भवेत || ७६ ||

Atha niṣpatti-avasthā rudra-granthiṃ yadā bhittvā śarva-pīṭha-gataḥ anilaḥ |

Niṣpattau vaiṇavaḥ śabdaḥ kvaṇad-vīṇā-kvaṇo bhavet || 76 ||

Then, in the state of emergence1, when the Rudra knot is pierced and the
vāyu2 has entered the seat of Śarva3, then in that state of emergence, a
Vaiṇava4 sound, resembling the resonant sound of a ringing vīṇā5, is
produced.

Verse 76, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.

1. Or state of attainment.
2. Elemental power of the breath.
3. The third eye of Śivā, within the skull.
4. The high-pitched sound produced from a bamboo flute.
5. A lute or harp-style instrument with vibrating strings and resonating sound
chamber (the Rudra Veena is implied).

3. The ten sounds of नादानुसन् ान (nādānusandhāna), as described in the haṃsopaniṣat, are listed in order as follows:

1. Ciṇiti (चिचिचि): The first sound, described as the high-pitched buzzing sound similar to that of bees.
2. Ciṇiciṇīti (चिचिचििीचि): The second sound, indicating a further intensified buzzing sound of bees.
3. Ghaṇṭānāda (घण्टानाद): The third sound, resembling the ringing of a large bell (from high above).
4. Śaṅkhanāda (शङ् खनाद): The fourth sound, akin to the blowing of a conch.
5. Tantrīnāda (िन्त्रीनाद): The fifth sound, similar to the playing of a string instrument (the tantrī vīṇā).
6. Tālanāda (िालनाद): The sixth sound, reminiscent of (bronze) cymbals being struck together.
7. Veṇunāda (वेिनु ाद): The seventh sound, comparable to the sound of a flute.
8. Bherīnāda (भेरीनाद): The eighth sound, resembling the sound of a drum.
9. Mṛdaṅganāda (मृदङ् गनाद): The ninth sound, similar to the sound produced by the two-headed Mṛdaṅga drum.
10. Meghanāda (मेघनाद): The tenth sound, akin to the loud rumbling sound of thunder (the “roar of clouds”).
N.B. One may also add the chirping sounds of चीरवाकी (cīravākī), the “sounds of a cricket,” which occurs
approximately in-between sounds two and three of the haṃsopaniṣat; and also तन्रीघोष (tantrīghoṣa), which
refers to the “sounds of a zither-stick,” which is the eka-tantrī vīṇā, a tube-zither vīṇā (closely related to the one-
stringed alapini vīṇā), which corresponds to (being one and the same as) sound five of the haṃsopaniṣat; and
दावर्नघोष (dāvanirghoṣa), which refers to the “sounds of a forest-fire,” which occurs approximately between
sounds nine and ten of the haṃsopaniṣat (see Jayaratha’s commentary Tantrālokaviveka on Abhinavagupta’s
Tantrāloka). This carries the राव (rāva) “resonance” of nāda to twelve different distinctive sounds.

4. बबन्दु (bindu), the point of light perceived in meditation.

कुम्भकान्ते रे चकादौ कतधव्यस ् तूड्डडयानकः |
बर्द् ो येन सुषुम्णायां प्राणस ् तूड्डीयते यतः || ११८ ||

kumbhakānte recakādau kartavyas tūḍḍiyānakaḥ |

baddho yena suṣumṇāyāṃ prāṇas tūḍḍīyate yataḥ || 118 ||

118. To the end of Kumbhaka and to the beginning of exhalation1, Uḍḍīyana Bandha should be
performed. By this practice, the prāṇa2 is drawn up into the Suṣumṇā channel.

1. During the whole period of Kumbhaka (breath retention).

2. Upward moving elemental energy of the breath.

तस्मार्द् उड्डीयाणाख्योऽयं योधगसभः समुदाहृतः |

उड्डीयानं तु सहजं गुरुणा कधथतं सदा || ११९ ||

tasmād uḍḍīyāṇākhyo ‘yaṃ yogibhiḥ samudāhṛtaḥ |

uḍḍīyānaṃ tu sahajaṃ guruṇā kathitaṃ sadā || 119 ||

119. Therefore, this is called the ‘flying up’ (Uḍḍīyana) Bandha by yogis. Indeed, (the term) ‘flying
up’ (Uḍḍīyana) is always naturally (or innately) explained by the guru.

अभ्यसेत ् सततं यस ् तु वर्द्

ृ ोऽवप तरुणायते |
नाभेरुध्वधम श ् चावप प्राणं कुयाधत ् प्रयत्नतः || १२० ||

abhyaset satataṃ yas tu vṛddho ‘pi taruṇāyate |

nābher urdhvam adhaś cāpi prāṇaṃ kuryāt prayatnataḥ || 120 ||

120. He who constantly practices this, even when old, becomes youthful. With effort, one should
diligently move the prāṇa (energy) upwards from the navel and also (back) downwards1.

1. Constantly moving the prāṇa up and down the central energy channel of the spine.

षण्मासम ् अभ्यसेन ् मत्ृ यंु जयत्य ् एव न संशयः |

परू कान्ते ऽवप कतधव्यो बन् ो जालन् रासभ ः || १२१ ||

ṣaṇmāsam abhyasen mṛtyuṃ jayaty eva na saṃśayaḥ |

pūrakānte ‘pi kartavyo bandho jālandharābhidhaḥ || 121 ||

121. Indeed, without a doubt, one who practices this for six months conquers death. At the end of
inhalation (pūraka), Jālandhara bandha should also be performed.

कण्ठसंकोचरूपो ऽसौ वायुर ् मागधर्नरो कः |

कण्ठम ् आकुञ्च्य हृदये स्थापयेर्द् दृढम ् इच्छया || १२२ ||

kaṇṭhasaṃkocarūpo ‘sau vāyur mārganirodhakaḥ |

kaṇṭham ākuñcya hṛdaye sthāpayed dṛḍham icchayā || 122 ||

122. This throat constriction technique blocks the (descending) path of the vital air. By contracting
the throat, one should firmly place it1 in the heart,2 as desired (by will).

1. The udāna-wind, which rises up past the throat, and into the heart of the cerebral centre.
2. The heart of Śiva:
नासभमध्ये ्स्थतो ब्रह्मा हृदद मध्ये तु मा वः |
सशरसस शङ्करो ज्ञेया बरस्थानं मु्क्तदं स्मत
ृ ं || ३४ ||

nābhimadhye sthito brahmā hṛdi madhye tu mādhavaḥ |

śirasi śaṅkaro jñeyā tristhānaṃ muktidaṃ smṛtaṃ || 34 ||

34. In the navel's centre is situated Brahmā, in the heart's centre

is indeed Mādhava (Viṣṇu), and in the head is known to reside
Śaṅkara (Śiva). These three places are considered to bestow
liberation.

The gorakṣamudgara (Mudgar Club of Gorakṣa).

बन् ो जालन् राख्यो ऽयं अमत

ृ ो व्ययकारकः |
अ स्तात ् कुञ्चनेनाशु कण्ठसंकोचनेन च || १२३ ||

bandho jālandharākhyo ‘yaṃ amṛto vyayakārakaḥ |

adhastāt kuñcanenāśu kaṇṭhasaṃkocanena ca || 123 ||

123. This is called the ‘water-holding’ (Jālandhara) ‘damming up’ (Bandha), the creator of
immortality. By quickly contracting the throat, this constriction (prevents Prāṇa flowing back
down) below.

मध्यमाभ्रमणेन स्यात ् प्राणो ब्रह्मणाडडगः || १२४ ||

madhyamābhramaṇena syāt prāṇo brahmanāḍigaḥ || 124 ||

124. By the intermediate1 rotation of the (breaths elemental power up and down the) middle
(channel) (madhyamā), the Prāṇa2 moves into (and up) the Brahmanāḍī (channel of Brahma).

1. By the intermediate action of both breaths (inhalation and exhalation).

2. Upward moving elemental energy of the breath.

वज्रासन्स्थतो योधग चालर्यत्वा तु कुण्डलीम ् |

कुयाधर्द् अनन्तरं भस्रां कुण्डलीम ् आशु बो येत ् || १२५ ||
vajrāsanasthito yogi cālayitvā tu kuṇḍalīm |
kuryād anantaraṃ bhastrāṃ kuṇḍalīm āśu bodhayet || 125 ||

125. A yogi seated in Vajrāsana, having stirred up the Kuṇḍalinī, should then immediately perform
Bhastrikā (the bellows-blower)1 to quickly arouse the Kuṇḍalinī.

1. For the effects of Bhastrikā, see footnote 2 of verse 185 (goṭikā bandha).

सभर्द्यन्ते ग्रन्थयो वंशे तप्तलोहशलाकया |

तथैव पटृ ठवंशे स्यार्द् ग्र्न्थभेदस ् तु वायुना || १२६ ||

bhidyante granthayo vaṃśe taptalohaśalākayā |

tathaiva pṛṣṭhavaṃśe syād granthibhedas tu vāyunā || 126 ||

126. (Just as the) nodes in (the channel of a) bamboo (stalk) are broken (through) by a heated iron
rod. Indeed, in this same manner, by the prāṇa1, the knots within the cavity of the spinal column
are broken (through by the heated Prāṇa).

1. Upward elemental power of the breath.

वपपीसलका यथा लनना कण्डूस ् तर प्रवतधते |

सष
ु म्
ु णायां तथा ‘भ्यासात ् सततं वायन
ु ा भवेत ् || १२७ ||

pipīlikā yathā lagnā kaṇḍūs tatra pravartate |

suṣumṇāyāṃ tathā ‘bhyāsāt satataṃ vāyunā bhavet || 127 ||

127. As an ant clinging (to the skin) causes itching (when it crawls), In the same manner, from
constant practice with the elemental power of the breath (Prāṇa) (moving up and down) within
the Suṣumṇā brings about (the same tingling) sensation.

रुद्रग्रंधथ ं ततो सभत्त्वा सैवायार्त सशवात्मकम ् |

चन्द्रसूयौ समौ कृत्वा तयोर् योगः प्रवतधते || १२८ ||

rudragranthiṃ tato bhittvā saivāyāti śivātmakam |

candrasūryau samau kṛtvā tayor yogaḥ pravartate || 128 ||

128. Having pierced the Rudragranthi, (one) attains the nature of Śivā. Balancing the moon and
sun, their union commences.

गुणरयार्द् अतीतः स्यार्द् ग्र्न्थरयववभेदकः |

सशवश्क्तसमायोगाज ् जायते परमा ्स्थर्तः || १२९ ||
guṇatrayād atītaḥ syād granthitrayavibhedakaḥ |
śivaśaktisamāyogāj jāyate paramā sthitiḥ || 129 ||

129. Transcending the three (binding forces) of material nature1, breaker of the three knots; from
the union of Śivā and Śakti, the supreme state is born.

1. Properties residing in a substance (the three Guṇa). See Chapter 3, Verses 27 to 30 and Chapter 14, Verses 5 to 27 of the
Bhagavad-Gītā.

यथा करी करे णैव पानीयं प्रवपबेत ् सदा |

सष
ु म्
ु णावक्रनसलनं पवमानं ग्रसेत ् तथा || १३० ||

yathā karī kareṇaiva pānīyaṃ prapibet sadā |

suṣumṇāvaktranalinaṃ pavamānaṃ graset tathā || 130 ||

130. Just as an elephant imbibes water through its trunk, so thus, in that same manner, one should
always draw in the Prāṇa1 through the orifice of the Suṣumnā (central channel), (which is like the
stem of a) water lily.

1. Upward elemental power of the breath.

वज्रदण्डेन सम्भूता मणयश्चैकववंशर्तः |

सुषुम्णायां ्स्थताः सवे सूरे मणणगणा इव || १३१ ||

vajradaṇḍena sambhūtā maṇayaś caikaviṃśatiḥ |

suṣumṇāyāṃ sthitāḥ sarve sūtre maṇigaṇā iva || 131 ||

131. Twenty-one gems1 arise from the Vajra2 Daṇḍa (spinal column),3 all situated in the Suṣumṇā,
like beads strung on a thread.

1. The word ‘gem’, from the Latin ‘gemma’ “a swelling bud” (which arises and blooms); cognate with Proto-Indo-European
‘ǵemb’ “to bud, to sprout.”
2. The word ‘vajra’ describes the elemental power of the breath in terms of ‘lightning’ energy which rapidly flows up the
Vajra Daṇḍa, the ‘thunderbolt staff’ (of the spinal column).
3. In regard to the “twenty-one gems” which “arise from the Vajra Daṇḍa (spinal column),” this garland of twenty-one gems
represents the twenty-one Prajāpatis, which collectively form the Hiraṇyagarbha (shining womb of all creation).

Quote: “You are the destroyer of all, the creator of all; you are the very Hiraṇyagarbha1; you are the progenitor of creation
in the form of Dakṣa and the other Prajāpati’s; you are Indra (the king of the gods), you are Hayagrīva the steed necked
incarnation of Viṣṇu; you are the arrow (Viṣṇu himself, as he became such in the hands of Mahādeva at the burning of
Tripura); you are the lord of the universe; you are the mouth of Viṣṇu; you are the four-faced Padmaja; you are the
Brāhmaṇa (i.e., wise), you are Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe).”

1. Shining womb of all creation.

Section XXIII, Astika Parva, Adi Parva, Mahābhārata. English translation by His Divine Grace, Śrī Śrīmad Bhaktivedānta
Nārāyaṇa Gosvāmī Mahārāja.
The twenty-one Prajāpati’s: 1. Brahmā, 2. Rudra, 3. Manu, 4. Dakṣa, 5. Bhṛgu, 6. Dharma, 7. Tapa, 8. Yama, 9. Marīci,
10 Aṅgiras, 11. Atri, 12. Pulastya, 13. Pulaha, 14. Kratu, 15. Vasiṣṭha, 16. Parameṣṭhi, 17. Sūrya, 18. Candra, 19. Kardama,
20. Krodha, and 21. Vikrīta.

N.B.* Wearing the garland of twenty-one Prajāpatis is achieved by “placing the finger of One's intellect through the ring of
truth,” i.e., by One’s lucid consciousness (in the vehicle of the light-body) passing over the threshold of life-and-death into
the mouth of the Hiraṇyagarbha.

मोक्षमागे प्रससर्द् ा सा सष
ु म्
ु णा ववश्व ाररणी |
यर वै र्न्जधतः कालश ् चन्द्रसय
ू र्ध नबन् नात ् || १३२ ||

mokṣamārge prasiddhā sā suṣumṇā viśvadhāriṇī |

yatra vai nirjitaḥ kālaś candrasūryanibandhanāt || 132 ||

132. The Suṣumṇā, known as the bearer of the universe, is famous as the path of liberation, where
time is conquered due to the restraint of the moon and sun.

आपूयध कु्म्भतो वायुर ् बादहर् नो यार्त सा कैः || १३३ ||

āpūrya kumbhito vāyur bahir no yāti sādhakaiḥ || 133 ||

133. Having completely filled the breath (and held it) in Kumbhaka, (the air is) not (allowed to) exit
externally by adepts.

पुनः पन
ु स ् तर्द्वर्द् एतत ् प्श्चमर्द्वारलक्षणम ् |
पूररतस ् तु नवर्द्वारै र ् ईषत ् कुम्भकतां गतः || १३४ ||

punaḥ punas tadvad etat paścimadvāralakṣaṇam |

pūritas tu navadvārair īṣat kumbhakatāṃ gataḥ || 134 ||

134. Again and again, just like that (by sipping in repeated breaths1)2, the western gate marked3 by
the (mystical circle of the Śāmbhava state appears). And by subtle (exertion)4, (the Prāṇa is
prevented from escaping out) through the nine gates (of the body), and the state of Kumbhaka is
attained.

1. By repeatedly sipping in smaller breaths in through both nostrils and binding them to the original breath retention.
2. This describes the practice of ‘kumbhāntara-śṛṅkhalā’ (“a linked sequence of inhalated breaths during a breath
retention”). See verses 173-183 of the Kumbhaka-paddhatiḥ of Raghuvīra.
3. Visibly marked.
4. The subtle exertion of sipping in small amounts of air from time to time to keep the lungs full of air during kumbhaka.

प्रववशेत ् सवधगारेषु वायुः प्श्चममागधतः |

रे चके क्षीणतां याते पूरकं शोषयेत ् सदा || १३५ ||

praviśet sarvagātreṣu vāyuḥ paścimamārgataḥ |

recake kṣīṇatāṃ yāte pūrakaṃ śoṣayet sadā || 135 ||

135. The (energy of the) breath should enter all the body parts from the western path1. Having
reached (the stage of) diminution (reduction or decay) in exhalation, one should always (sip in
and) absorb (more air by) inhalation2.

1. Through the Suṣumṇā (a yogin practicing this pranayama faces towards the East, with ‘back towards the West’).
2. To retain the maximum amount of air within the lungs during kumbhaka.

स एव नाथसंकेतः ससर्द् संकेतलक्षणः || १३६ ||

sa eva nāthasaṃketaḥ siddhasaṃketalakṣaṇaḥ || 136 ||

136. He alone is the master of the meeting place, characterized by these signs of perfection.

गरु
ु प्रसादान्मरुदे व साध तस्तेनैव धचिं पवनेन साध तम ् |
स एव योगी स ्जते्न्द्रयः सख
ु ी |
मढ
ू ाः न जान्न्त कुतकधवाददनः || १३७ ||

guruprasādān marud eva sādhitas tenaiva cittaṃ pavanena sādhitam |

sa eva yogī sa jitendriyaḥ sukhī |
mūḍhā na jānanti kutar kavādinaḥ || 137 ||

137. By the grace of the guru, the breath is mastered; and by that alone, the mind is controlled. He,
that yogi having conquered the senses is happy and blissful; those who argue (discussing opposing
viewpoints), are fools who do not understand (this truth).

धचिं दह नटिं यदद मारुते स्यात ् तर प्रतीतो मरुतोऽवप नाशः |

न चेदददं स्यान ् न तु तस्य शास्रं नात्मप्रतीर्तर् न गुरुर् न मोक्षः || १३८ ||

cittaṃ hi naṣṭaṃ yadi mārute syāt tatra pratīto maruto ‘pi nāśaḥ |
na ced idaṃ syān na tu tasya śāstraṃ nātmapratītir na gurur na mokṣaḥ || 138 ||

138. Indeed, it is the mind that is destroyed by the breath; certainly, under those circumstances,
elimination of even the breath (itself) may be experienced1. If this were not so, then, there would
be no scripture, no realisation of the self, no guru, and no liberation.

1. During Kevala Kumbhaka (when inhalation and exhalation are both completely suspended).

त्ु म्बका रोध ता यर्द्वर्द् बलादाकषधर्त रव

ु म् |
ब्रह्मनाडी तथा ातन
ू ् सन्तताभ्यासयोगतः || १३९ ||

tumbikā rodhitā yadvad balād ākarṣati dhruvam |

brahmanāḍī tathā dhātūn santatābhyāsayogataḥ || 139 ||

139. Certainly, just as a gourd forcibly draws water (from the body of the plant, damming the water
up) inside itself, so similarly, through continuous practice of yoga1, one draws the dhātu (primary
fluid2) (up) through the Brahmanāḍī (into the skull).3

1. In this description, ‘Yoga,’ also, importantly includes the practice of Jālandhara Bandha (refer back to verses 122 and 123).
2. The primary ‘energy’ generated by the breath which ‘flows like water.’
3. This is the पररचय (paricaya) “accumulation” stage:

परचय जोगी उनमन खेला |

अहर्नसस इच््या करै दे वता स्यंू मेला |
णखन णखन जोगी नांना रूप |
तब जांर्नबा जोगी परचय सरूप || १३८ ||

paracaya jogī unamana khelā |

ahanisi ĩchyā karai devatā syū͂ melā |
khina khina jogī nā͂nā͂ rūpa |
taba jā͂nibā jogī paracaya sarūpa || 138 ||

138. The Yogi in the accumulation stage, steadfast and determined

(unmoved, firm and indifferent 1), wishing every day to unite with the
divine; again, and again2, assuming many forms, passes over to another
place,3 crossing over, the Yogi is seen in his true, great form.

1. Indifferent (mindless) to the physical world.

2. Again, and again, suspending the breath (in
Kumbhaka), perceiving the seed of yoga (when
open, this pole-star of light is an eternal gateway).
3. Crossing over, from the physical through the
subtle to the causal (दहरण्यगभध hiraṇyagarbha,
the “Shining Womb of all creation”).

Śabadī 138 of the gorakhbāṇī (The Sayings of Gorakṣanātha).

अनेनाभ्यासयोगेन र्नत्यम ् आसनबन् तः |

धचिं ववलीनतां एर्त बबन्दरु ् नो यात्य ् अ स ् तथा || १४० ||

anenābhyāsayogena nityam āsanabandhataḥ |

cittaṃ vilīnatām eti bindur no yāty adhas tathā || 140 ||

140. By this constant practice of yoga, (and also) from āsana and bandha, the mind dissolves, and
the (subtle) bindu (sparkling germ1 of light) approaches, which does not move (or) fall away from
view, (remaining) exactly so.2, 3

1. The “seed-star of light,” sparkling "thought-gem" or sparkling “germ of light” perceived in meditation.
2. रुवतारा (dhruvatārā) “the fixed, eternal pole star perceived in meditation.”
3. Chapter IV, verse 39, हठयोगप्रदीवपका (haṭhayogapradīpikā) 1 One Who Makes a Lamp of Illumination in Front from The
Union of The Sun and Moon:

तारे जयोर्त्टह संयोज्य ककं र्छदन्ु नमयेर्द्भ्रुवौ |

पूव-ध योगं मनो युनजन्नुन्मनी-कारकः कटहणात || ३९ ||

tāre jyotiṣi saṃyojya kiṃchidunnamayedbhruvau |

pūrva-yoghaṃ mano yuñjannunmanī-kārakaḥ kṣaṇāt || 39 ||

Fixing the gaze on the light of a star, slightly raise the eyebrows. Focusing the mind in union
(with the light) in front, leading to the unmanī 2 state instantly.

1. प्रदीवपका (pradīpikā) → प्र (pra) 'forward', 'forth', 'in

front', 'onward', 'before', 'away’ + दीप ् (dīp) ‘a lamp,
illumination, light’ + इक (-ika) ‘one who does or makes’
(a suffix which forms adjectives from nouns).

2. Absorbed in the light of the trans-mental fifth state.

रे चकं परू कं कृत्वा वायन

ु ा स्थीयते धचरम ् |
नानानादाः प्रवतधन्ते संस्रवेच ् चन्द्रमण्डलम ् || १४१ ||

recakaṃ pūrakaṃ kṛtvā vāyunā sthīyate ciram |

nānānādāḥ pravartante saṃsravec candramaṇḍalam || 141 ||

141. Having performed (Kevala Kumbhaka, both) exhalation and inhalation (are suspended),1 the
breath stands still for a long time. Various sounds emerge, and (the light from within) the circle (of
the rotating vortex)2 of the brilliant shining one3 flows completely.

1. The union of the Sun and Moon (the two breaths).

2. See footnote 1 0f verse 152. This is perceived by passing the finger of one’s intellect through the ring of truth (in
consummate union).
3. See footnote 6 of verse 147 (“Kālakarṣī”).

नश्य्न्त क्षु्त्पपासार्द्याः सवधदोषास ् तथा सदा |

स्वरूपे स्च्चदानन्दे ्स्थर्तम ् आप्नोर्त केवलम ् || १४२ ||

naśyanti kṣutpipāsādyāḥ sarvadoṣās tathā sadā |

svarūpe saccidānande sthitim āpnoti kevalam || 142 ||

142. Hunger, thirst, and such disorders are thus always destroyed. One attains the state of being in
one's own true nature of existence, dissolved in the pure light of consciousness of the all-
encompassing transindividual power of awareness and bliss.

कधथतं तु तव प्रीत्या एतर्द् अभ्यासलक्षणम ् |

मन्रो हठो लयो राजयोगान्तभसूध मकाः क्रमात ् || १४३ ||

kathitaṃ tu tava prītyā etad abhyāsalakṣaṇam |

mantro haṭho layo rājayogāntarbhūmikāḥ kramāt || 143 ||

143. In a state of joyful excitement, this definition of practice has indeed been described to you.
Mantra, Haṭha, Laya and Raja Yoga are the stages in sequential order.

एक एव चतु ो अयम ् महायोगोऽसभ ीयते || १४४ ||

eka eva caturdho ‘yam mahāyogo ‘bhidhīyate || 144 ||

144. This pure, fourfold knowledge, this alone is called the great yoga.

श्री दे व्य ् उवाच |

śrī devy uvāca |

The shining goddess said:

कथयेदं महादे व योगतत्त्वं चतुववध म ् |

भूसमकां ससर्द् ससर्द् ान्तां यथाभूतां क्रमान्मम || १४५ ||

kathayedaṃ mahādeva yogatattvaṃ caturvidham |

bhūmikāṃ siddhasiddhāntāṃ yathābhūtāṃ kramān mama || 145 ||

145. O Great God, please explain this fourfold essence of yoga, the stages of accomplished doctrine
as they truly are, in sequence to me.

ईश्वर उवाच ।

īśvara uvāca |

Īśvara1 said:

1. The word īśvara has a hidden meaning, to find it, one must break-up the Sanskrit compound to its syllables to reveal its
true meaning: ईश्वर (īśvara) → ईश ् (īś) + व (va) + र (ra) "Master of the air (breath) possessing the motion of amorous
(love) play (which) gives bright (shining) splendour (of the great light)."

हकारे ण बदहर् यार्त सकारे ण ववशेन ् मरुत ् |

हं स हं सेर्त मन्रोऽयम ् सवधजीवा जप्न्त तम ् || १४६ ||

hakāreṇa bahir yāti sakāreṇa viśen marut |

haṃsa haṃseti mantro ‘yam sarvajīvā japanti tam || 146 ||

146. Through 'ha' (ह), the breath goes out, and through 'sa' (स), it enters in (to the body). This
mantra, 'haṃsa' (हं स), is chanted by all living beings.

गुरुवाक्यात ् सुषुम्णायां ववपरीतो भवेज्जपः |

सोऽहं सोऽहसमर्त प्राप्तो मन्रयोगः स उच्यते || १४७ ||

guruvākyāt suṣumṇāyāṃ viparīto bhavej japaḥ |

so ‘haṃ so ‘ham iti prāpto mantrayogaḥ sa ucyate || 147 ||

147. From the guru's instruction1, (the energy of Kuṇdalī (the coiled one2) becomes straight,) and in
the reverse way, (moves up the spine) within the Suṣumṇā (central energy channel) by the
repetitive chant of the (breaths) mantra (haṃsa). Thus, (by the energy of the breath) having
reached (within, about and attained) union (above the skull3), liberation of the mind arises4, it is
called mantra yoga; I am That5, I am That6.

1. There is more to this phrase than first meets the eye, the word guru describes the “Lion’s roar” which is experienced by the
liberated yogin, i.e., गुरु (guru) → गुर ् (gur) + उ (u). गुर ् (gur) “to raise, to lift up,” from the √ गृऋ (gṝ), गृऋ (gṝ) see 1 “to
call out, to invoke,” 2 “to emit or eject from the mouth,” 3 “to know, to make known, to teach” - Monier-Williams Sanskrit
Dictionary.
उ (u) see 2 & 3 “a particle (a word that has a particular grammatical function but does not obviously belong to any
particular part of speech) implying assent, calling, command,” 4 “call, hail, roar, bellow” & 5 “of Śivá, also of Bráhman” -
Monier-Williams Sanskrit Dictionary.
2. The goddess Vakrā (वक्रा ).
3. The true Śiva liṅga, worshipped by the yogin above the skull (in consummate union, expressing abhiṣeka).
4. Thus liberated by this method, one should create the moment when the voice is raised in sacrifice from her (the goddess
Vakrā), as she cries out powerfully from him (the yogin).
5. This verse discusses the reversal of the 'haṃsa' mantra to 'so 'ham', symbolising reversal and ascent of the spiritual
energy of the mahānāga (महानाग ) “great Serpent” ~ ‘Vakrā’ by mantra yoga.
6. Kālakarṣī. She is the Supreme Power that shines within the cavity of Brahmā.

प्रतीर्तवाधयय
ु ोगाच्च जायते प्श्चमे पधथ |
हकारे ण तु सय
ू ोऽसौ ट्हकारे णेन्दरु
ु च्यते || १४८ ||

pratītir vāyuyogāc ca jāyate paścime pathi |

hakāreṇa tu sūryo ‘sau ṭhakāreṇendur ucyate || 148 ||

148. The natural form1 of the primary substance arises (as an offspring), born from the union of the
breaths (energy) along the western path.2 Indeed, through 'ha' (ह)3 this is the sun, and through 'ṭha'
(ठ)4 this is called the moon.

1. Śiva liṅga (the rigid lingam of energy protruding above the skull).
2. The Suṣumṇā.
3. Exhalation (warm Solar breath).
4. Inhalation (cold Lunar breath).

सय
ू ाधचन्द्रमसोरै क्यं हठ इत्यसभदीयते |
हठे न ग्रस्यते जाड्यं सवधदोषसमर्द्
ु भवम ् || १४९ ||

sūryācandramasor aikyaṃ haṭha ity abhidīyate |

haṭhena grasyate jāḍyaṃ sarvadoṣasamudbhavam || 149 ||

149. An eruption1 (resembling seed2) (above the skull)3, of the (energy generated by the union of
the) sun and the moon; this unity, it is said, is called Haṭha. By (the practice of) Haṭha, (the
breaths) in eclipse (are said to be) swallowed, all breathing ceases, all physical and mental activity
(also ceases), (the) entire (body becomes) cold and rigid, (as if affected by the venomous bite of a
serpent), in this union, the essence of the cognizance pleasure-giving potency (forcefully) moves
up, out (above the skull) and away4.

1. Abhiṣeka.
2. Metaphysically, reminiscent of the ejaculation of semen (above the skull).
3. An “eruption” (resembling seed) (above the skull), this is why this is also called the ‘forceful yoga.’
4. Forcefully spurting out of the tip of the rigid lingam of energy protruding above the skull.

क्षेरज्ञपरमात्मानौ तयोरै क्यं यदा भवेत ् |

तदै क्ये साध ते दे वव धचिं यार्त ववलीनताम ् || १५० ||

kṣetrajñaparamātmānau tayor aikyaṃ yadā bhavet |

tadaikye sādhite devi cittaṃ yāti vilīnatām || 150 ||

150. When the unity of the consciousness of the transient, ever-changing physical body (kṣetrajña)
and the consciousness of the first before all others (paramātmā) occurs, then, O Goddess, when
that unity is accomplished, the consciousness (in the breathless state1) stretches out from the
physical body and is united together (with the paramātmā).

1. Kevala Kumbhaka (when inhalation and exhalation are both completely suspended).

पवनः स्थैयम
ध ायार्त लययोगोदये सर्त |
लयात्सम्प्राप्यते सौख्यं स्वात्मानन्दं परं पदम ् || १५१ ||

pavanaḥ sthairyam āyāti layayogodaye sati |

layāt samprāpyate saukhyaṃ svātmānandaṃ paraṃ padam || 151 ||

151. When the energy of the breath stretching (up and) extending (above the skull) becomes firm
and steady in union with she1 who arises, (and abhiṣeká) is strewn from the end2, absorption in the
light (of samadhi occurs). Bliss of the self, (unequalled) happiness (and the) ultimate supreme
state from dissolution is achieved.
1. The great serpent Vakrā.
2. Of this lingam of energy.

अणणमाददपदे प्राप्ते राजते राजयोगतः |

प्राणापानसमायोगे ज्ञेयं योगचतटु ियम ् |
संक्षेपात ् कधथतं दे वव नान्यथा सशवभावषतम ् || १५२ ||

aṇimādipade prāpte rājate rājayogataḥ |

prāṇāpānasamāyoge jñeyaṃ yogacatuṣṭayam |
saṃkṣepāt kathitaṃ devi nānyathā śivabhāṣitam || 152 ||

152. In the state of aṇimā 1 and the like2, 3, 4, having attained (it), one shines from the Rāja Yoga. In
the union5 of prāṇa (the Moon) and apāna (the Sun), (this) should be known as the fourfold yoga6.
O Goddess, (this) is described in brief, not otherwise, as spoken by Śiva.

1. The experience of becoming infinitesimally small, i.e., the liberation of one’s lucid consciousness (in the vehicle of the
light body) being impelled into, and passing through the (axle hole of the) Kālacakra "wheel of time," having a connection
and linkage with the supreme soul (mokṣa bhava, also known as sukha bhava) within the cavity of Brahmā, to perceive the
light of samādhi within the upside-down well, or a-mṛ'ta kuṇḍa, i.e., अमृत (a-mṛ'ta) “go through, cross over (to) not die”
+ कुण्ड (kuṇḍa) “(bowl shaped) well of water,” the hiraṇya-garbhá “Shining Womb (of all creation)” or “well of souls.”
2 Experiencing the rise of the serpent energy and energetic halo symbolised by the Nāga’s spread hood.
3. Experiencing the Lion’s roar of the goddess Vakrā
4. Experiencing the rigid lingam of energy protruding above the skull, and abhiṣeka ( forcefully spurting out).
5. Kevala Kumbhaka, the cessation of the breaths; the swallowing or eclipse of the breaths (the Moon and the Sun).
6. Sequence of “the fourfold yoga” - Mantra Yoga, Haṭha Yoga, Laya Yoga and Raja Yoga.

श्री दे व्य ् उवाच |

śrī devy uvāca |

The shining goddess said:

कथय त्वं महादे व काकमकधियोमधतम ् |

अन्यग्रन्थे त्वयोक्तं तु कथमेका र्द्वयोगधर्तः || १५३ ||

kathaya tvaṃ mahādeva kākamarkaṭayor matam |

anyagranthe tvayoktaṃ tu katham ekā dvayor gatiḥ || 153 ||

153: Tell, O great god, make known the purpose of your (teaching of the) crow and monkey. But (on
the contrary), how in another scripture spoken of by you, is the path of the two one?

ईश्वर उवाच ।

īśvara uvāca |
Īśvara said:

सत्यमेतत्त्वयोक्तं ते कथयासम सुरेश्वरर |

आददनाथमहामागध एक एव दह नान्यथा || १५४ ||

satyam etat tvayoktaṃ te kathayāmi sureśvari |

ādināthamahāmārga eka eva hi nānyathā || 154 ||

154. It is true, what you have said, I tell to you, O divine Queen, the great path of Ādinātha is indeed
one and not otherwise.

र्द्वव ेव सम्प्रतीयेत तज्जन्मान्तरभेदतः || १५५ ||

dvidheva sampratīyeta taj janmāntarabhedataḥ || 155 ||

155. That which is indeed perceived as two-fold, arises due to splitting (away from) the womb1 in
former births or incarnations.

1. From the primordial light of the ‘shining womb of all creation,’ i.e., being re-born back into the world (of division).

क्रमेण प्राप्यते प्राप्यमभ्यासादे व नान्यथा || १५६ ||

krameṇa prāpyate prāpyam abhyāsād eva nānyathā || 156 ||

156. That which can be obtained is indeed achieved gradually, step-by-step, by repeated practice
and not otherwise.

एकेनैव शरीरे ण योगाभ्यासाच्छनैः शनैः |

धचरात्सम्प्राप्यते ससर्द्ध मधकधिक्रम एव सः || १५७ ||

ekenaiva śarīreṇa yogābhyāsāc chanaiḥ śanaiḥ |

cirāt samprāpyate siddhir markaṭakrama eva saḥ || 157 ||

157. By the same single body, through the gradual practice of yoga, perfection is achieved after a
long time, that is indeed the regular pace of the monkey1.

1. Hanumān, son of the wind (the breaths energy).

योगससर्द्ध ं ववना दे हः प्रमादार्द्यदद नश्यर्त |

पूवव
ध ासनया युक्तः शरीरं चान्यदाप्नय
ु ात ् || १५८ ||

yogasiddhiṃ vinā dehaḥ pramādād yadi naśyati |

pūrvavāsanayā yuktaḥ śarīraṃ cānyad āpnuyāt || 158 ||

158. If the body perishes due to negligence, without achieving yoga perfection; endowed with
(knowledge from) past (memory) impressions, one acquires another body.

ततः पण्
ु यवशात ् ससर्द्ध गरु
ुध णा सह सङ्गर्तः |
प्श्चमर्द्वारमागेण जायते त्वररतं फलम ् || १५९ ||

tataḥ puṇyavaśāt siddhir guruṇā saha saṅgatiḥ |

paścimadvāramārgeṇa jāyate tvaritaṃ phalam || 159 ||

159. Then, through the pure power of complete purification1, comes the accomplishment and
companionship with the guru; through the western path2, quickly arises the (great) fruit3 (of
mantra yoga4)”

1. Abhiṣeka and samādhi.

2. The Suṣumṇā.
3. Fruit of knowledge, i.e., “Fruit of the tree of knowledge,” watered by abhiṣeka and grown in the light of samādhi. Refer
back to verse 139.
4. By the repetitive chant of the breaths mantra (haṃsa).

पूवज
ध न्मकृताभ्यासात ् सत्वरं फलम ् अश्नुते |
एतदे व दह ववज्ञेयं तत्काकमतमुच्यते || १६० ||

pūrvajanmakṛtābhyāsāt satvaraṃ phalam aśnute |

etad eva hi vijñeyaṃ tat kākamatam ucyate || 160 ||

160. Due to repeated practice performed in former lives, one quickly obtains the fruit; this indeed
should be understood, as that is called the way of the crow1.

1. Jayanta, the one-eyed crow who flew through the three worlds, (physical, subtle and causal) chased by Rāma’s divine
arrow (brahmāstra), which is empowered and released by the repetition of mantra, i.e., by the repetitive chant of the
breaths mantra (haṃsa).

तस्मात ् काकमतान ् ना्स्त त्वअभ्यासाख्यमतः परम ् |

न कमधणा ववना दे वव योगससर्द्ध ः प्रजायते || १६१ ||

tasmāt kākamatān nāsti tva abhyāsākhyamataḥ param |

na karmaṇā vinā devi yogasiddhiḥ prajāyate || 161 ||

161. Therefore, there is no way of the crow, however, beyond the doctrine named practice; without
the work done in practice, O goddess, yoga perfection is not produced.

ज्ञानं वा स्वगधभोगो वा पुण्यहीनैर ् न लभ्यते |

तस्मात ् कायं तदे वं यर्द् यस्य यस्य दह सा नम ् || १६२ ||

jñānaṃ vā svargabhogo vā puṇyahīnair na labhyate |

tasmāt kāryaṃ tad evaṃ yad yasya yasya hi sādhanam || 162 ||

162. Knowledge of the serpents expanded hood or of the abode of light is not obtained by those
lacking merit1. Therefore, one must do that which is indeed the means for each respective goal.

1. Merit in the “practice” of yoga.

तेनैव प्राप्यते ससर्द्ध नाधन्यथा सशवभावषतम ् |

नानावव ाः क्रमाः काटठाः सहजा वा लयाददकाः |
न तु तन्मोक्षमागे स्यात ् प्रससर्द् ं प्श्चमं ववना || १६३ ||

tenaiva prāpyate siddhir nānyathā śivabhāṣitam |

nānāvidhāḥ kramāḥ kāṣṭhāḥ sahajā vā layādikāḥ |
na tu tan mokṣamārge syāt prasiddhaṃ paścimaṃ vinā || 163 ||

163. By that alone1 is perfection achieved, as declared by Śiva, not otherwise. There are various
methods, stages2, innate3 or through dissolution and others. But on the path of liberation, it is well
known, without the last (stage)4, it5, 6 is not so.

1. Practice.
2. Mantra, Haṭha, Laya and Raja Yoga.
3. Having grown, arisen or originated from within.
4. Raja Yoga.
5. Achievement of perfection.
6. The very fabric of space and time opens up; the yogi briefly sees a cloud fringed opening before him as his lucid
consciousness (in the vehicle of the light body) is impelled (rushes or rapidly springs forward from the brow) into the (open
twisting vortex of liquid light of the) shining womb of all creation, and the light of the dweller within.

अभ्यासस्य फलं दे वव कथयाम्य न

ु ा स्फुिम ् |
आदौ रोगाः प्रणश्य्न्त पश्चाज्जाड्यं शरीरजम ् || १६४ ||

abhyāsasya phalaṃ devi kathayāmy adhunā sphuṭam |

ādau rogāḥ praṇaśyanti paścāj jāḍyaṃ śarīrajam || 164 ||

164. O Goddess, now I will clearly explain the fruit of practice: in the beginning, diseases disappear,
and then afterwards, (having) sprung from the body1, dullness of intellect vanishes.

1. In samādhi.

ततः समरसो भत्ू वा चन्द्रो वषधत्यनारतम ् |

ातंश
ू ् च संग्रसेर्द्व्ह्नः पवनेन समन्ततः || १६५ ||
tataḥ samaraso bhūtvā candro varṣaty anāratam |
dhātūṃś ca saṃgrased vahniḥ pavanena samantataḥ || 165 ||

165. Thereafter, becoming of equal essence1, the moon showers unceasingly. The fire2 absorbs the
elements, supported completely by the breath.

1. Within the abode of light.

2. The fire of Yoga.

नानानादाः प्रवतधन्ते मादध वं स्यात ् कलेवरे || १६६ ||

nānānādāḥ pravartante mārdavaṃ syāt kalevare || 166 ||

166. Various sounds emerge,1 and (from this primary energy generated by the breath which flows
like) water, rapturous intoxication occurs in the body.

1. See footnote 3, verse 117.

्जत्वा पथ्
ृ व्याददकं जाड्यं खेचरः प्रसरे त ् पुमान ् |
सवधज्ञोऽसौ भवेत ् कामरूपः पवनवेगवान ् || १६७ ||

jitvā pṛthvyādikaṃ jāḍyaṃ khecaraḥ prasaret pumān |

sarvajño ‘sau bhavet kāmarūpaḥ pavanavegavān || 167 ||

167. Having conquered the elements1 such as Earth, dullness of mind (vanishes)2, a person
becomes sky-roaming. This one becomes all-knowing, capable of assuming any form he desires,
endowed with the impetus3 of the breath.4, 5

1. The five great elements (pañca-mahā-bhūta) of Earth, Water, Fire, Air and Ether.
2. By this illumination in samādhi.
3. Principal motive force.
4. Vāyu “elemental power of the breath.”
5. “17. The mind (cetas) which is the subject of thoughts contemplates on the nature of elementary matter, and thus
becomes of itself the quintessence of the five elements. 18. The quintessential mind next becomes like a spark of fire and
remains like a dim star, a nebula in the emptiness of the yet unborn universe. 19. The mind takes the form of a spark of fire
by thinking on its essence, which gradually develops itself like a seed in the form of the cosmic egg by its internal force. 20.
The same fiery spark figuratively called the cosmic egg (brahmāṇḍa) became like a snowball in water and conceived the
great Brahmā within its hollow womb.” - Chapter 64 (Uncaused Brahma Creates Rules of Causation for Forms), Yoga
Vāsiṣṭham of Vālmīki. English translation by Vihari Lala Mitra (1891).

क्रीडर्त बरषु लोकेषु जायन्ते ससर्द् योऽणखलाः |

कपरूध े लीयमाने ककं कादठन्यं तर ववर्द्यते || १६८ ||

krīḍati triṣu lokeṣu jāyante siddhayo ‘khilāḥ |

karpūre līyamāne kiṃ kāṭhinyaṃ tatra vidyate || 168 ||

168. He plays in the three worlds1, all the entire siddhis (powers) are born. What hardness2 remains
found there when dissolving camphor 3 4?

1. Physical, astral, and causal.

2. Hard-heartedness (of the embodied ego).
3. In the heat of the fire of samādhi.
4. Camphor is a metaphor employed to describe the embodied ego (which melts away in the fire of yoga).

अहङ्कारलये तर दे हे कदिनता कुतः |

सवधज्ञः सवधकताध च स्वतन्रो ववश्वरूपवान ् || १६९ ||

ahaṅkāralaye tatra dehe kaṭhinatā kutaḥ |

sarvajñaḥ sarvakartā ca svatantro viśvarūpavān || 169 ||

169. Where is hard-heartedness found? There, within the body, in the false1 abode of ego. (When
this is dissolved, one becomes) omniscient, the doer of everything, independent, and possessing
the form of the universe.

1. Illusory aspect of the self.

जीवन्मक्
ु तो भवेर्द् योगी स्वेच्छया भव
ु ने भ्रमेत ् || १७० ||

jīvanmukto bhaved yogī svecchayā bhuvane bhramet || 170 ||

170. A yogī becomes one who is liberated while still alive (jīvanmukti) and wanders in this world at
will.

श्री दे व्य ् उवाच |

śrī devy uvāca |

The shining goddess said:

यत ् कक्ञ्चत ् कलनाजालं न तन ् मोक्षाय शङ्कर |

ससर्द् यः ककं कररटय्न्त र्नववधकल्पे धचदात्मर्न || १७१ ||

yat kiñcit kalanājālaṃ na tan mokṣāya śaṅkara |

siddhayaḥ kiṃ kariṣyanti nirvikalpe cidātmani || 171 ||

Whatever array of skills there are, O Śaṅkara, that stir up sensation (belonging to the) skilful
illusionary network (of sense objects) which exists, that is not for liberation. Blended together (in
union1), what will (these accomplishments for) such an adept (be able to) do in the
undifferentiated (trance)2 of pure consciousness in (his) own body?

1. In samādhi.
2. Recognising no such distinction of subject and object, or knower and known, in the state of samādhi without any
consciousness of the senses of the body.

एवं मे संशयं नाथ छे िम

ु हधसस पावन || १७२ ||

evaṃ me saṃśayaṃ nātha chettum arhasi pāvana || 172 ||

172. Thus, in this way1 O Lord, you are worthy to remove my doubt2, O Purifier.

1. Free of the body and illusionary senses.

2. As to the correct and relevant meaning.

ईश्वर उवाच ।

īśvara uvāca |

The lord said:

सत्यमेतत्त्वयोक्तं ते वदासम शण
ृ ु सन्
ु दरर |
र्द्वववव ाः ससर्द् यो लोके क्ल्पताक्ल्पताः सशवे || १७३ ||

satyam etat tvayoktaṃ te vadāmi śṛṇu sundari |

dvividhāḥ siddhayo loke kalpitākalpitāḥ śive || 173 ||

173. It is true, what you have said; I tell you, listen, O beautiful one, in the world, there are two
kinds of perfections, imagined and unimagined, O Śiva.

रसौषध कक्रयाकालमन्रक्षेराददसा नात ् |

ससर्द्ध्य्न्त ससर्द् यो यास्तु क्ल्पतास्ताः प्रकीर्तधताः || १७४ ||

rasauṣadhikriyākālamantrakṣetrādisādhanāt |
siddhyanti siddhayo yās tu kalpitās tāḥ prakīrtitāḥ || 174 ||

174. From the means of (alchemical) elixirs, herbs, actions, time1, mantras2, sacred places, and so
on, the accomplishments that are achieved through these, the imagined ones, are thus declared.

1. Time expressed in connection with an activity in three ways: past, present and future.
2. Other than the repetitive chant of the breaths mantra (haṃsa).

अर्नत्या अल्पवीयाधस ् ताः ससर्द् यः सा नोर्द्भवाः |

सा नेन ववनाप्येवं जायन्ते स्वत एव दह || १७५ ||

anityā alpavīryās tāḥ siddhayaḥ sādhanodbhavāḥ |

sādhanena vināpyevaṃ jāyante svata eva hi || 175 ||

175. Accomplishments, arising from those methods, are impermanent and of little potency; even
without such means1, indeed, they2 arise independently.

1. Means or agency for achieving an effect.

2. The accomplishments of Yoga (siddhis).

स्वात्मयोगैकर्नटठे तु स्वातन््यार्द् ईश्वरस ् ततः |

प्रभूताः ससर्द् यो यास ् ताः कल्पनारदहताः स्मत
ृ ाः || १७६ ||

svātmayogaikaniṣṭhe tu svātantryād īśvaras tataḥ |

prabhūtāḥ siddhayo yās tāḥ kalpanārahitāḥ smṛtāḥ || 176 ||

176. But in the one firmly established in union within one's own self, from that absolute power of
freedom, (it is) from that, the supreme being (arises), (and are of) those great accomplishments1,
which are regarded as devoid of imagination.

1. Siddhis.

ससर्द् ा र्नत्या महावीयाध इच्छारूपाश ् च योगजाः |

धचरकालात ् प्रजायन्ते वासनारदहतेषु च || १७७ ||

siddhā nityā mahāvīryā icchārūpāś ca yogajāḥ |

cirakālāt prajāyante vāsanārahiteṣu ca || 177 ||

177. The accomplished (siddhis) are eternal, of great strength, wish-fulfilling in form, and born of
yoga; they arise after a long time in those who are devoid of desires.

ताः शभ
ु ाः या महायोगात ् परमात्मपदे ऽव्यये |
ववना कायं सदा दीप्तं योगससर्द् स्य लक्षणम ् || १७८ ||

tāḥ śubhā yā mahāyogāt paramātmapade ‘vyaye |

vinā kāryaṃ sadā dīptaṃ yogasiddhasya lakṣaṇam || 178 ||

178. Those1 which are auspicious2, arising from great yoga, in the state of the supreme self;
imperishable, is the characteristic of a yogi who has attained perfection, always shining without
effort.

1. Siddhis.
2. Signs.
यथा काशीं समुदृश्य गच्छर्द्सभः पधथकैः पधथ |
नानातीथाधर्न दृश्यन्ते तथा मोक्षे तु ससर्द् यः || १७९ ||

yathā kāśīṃ samudṛśya gacchadbhiḥ pathikaiḥ pathi |

nānātīrthāni dṛśyante tathā mokṣe tu siddhayaḥ || 179 ||

179. Just like pilgrims walking along on the path having Kāshi1 in view (ahead); (with) various
(markers being) observed (along the) path; similarly, in that way, (to) attain (the goal of) liberation
however, accomplishments2 (are observed as markers along the path of yoga)3.

1. Kāśī is derived from the root kāś “to shine.”

2. Siddhis.
3. Which, just like the pilgrim viewing Kāshi ahead, implies the sparkling "thought-gem" or germinating seed-star of light
seen by the yogi “in view ahead.”

स्वयमेव प्रजायन्ते लाभालाभववव्जधते |

योगमागे तथैवेदं ससर्द्ध जालं प्रवतधते || १८० ||

svayam eva prajāyante lābhālābhavivarjite |

yogamārge tathaivedaṃ siddhijālaṃ pravartate || 180 ||

180. Indeed, they1 arise by themselves in one who is free from considerations of gain and loss2; on
the path of yoga, in the same way, this lattice3 of spiritual accomplishments exists (going) forward4.

1. Siddhis.
2. The emergence of 'siddhis' (spiritual accomplishments) in someone who has transcended the dualities of gain and loss.
3. A regular spacing or arrangement of points, often decorated with a motif (i.e., sign posts). The metaphor of a lattice,
with its regular spacing and arrangement, implies a systematic, orderly progression of spiritual achievements on the yogic
path.
4. To the siddhi ahead; i.e., the sparkling "thought-gem" or germinating seed-star of light seen by the yogi “in view ahead.”

परीक्षकैः स्वणधकारै हेम सम्प्रोच्यते यथा |

ससर्द्ध सभलधक्षयेत ् ससर्द् ं जीवन्मुक्तं तथैव च || १८१ ||

parīkṣakaiḥ svarṇakārair hema samprocyate yathā |

siddhibhir lakṣayet siddhaṃ jīvanmuktaṃ tathaiva ca || 181 ||

181. Just as gold 1 is tested and examined by a goldsmith, in the same way, a perfected one,2 a person
who is liberated while living, should be recognized by (their) accomplishments.3

1. Just as the ‘purity’ of gold is tested.

2. Gold is an imperishable precious metal which does not tarnish or corrode, retaining its lustrous shine permanently. Gold
is used as a metaphor for a perfected one who has attained a spiritual body which is free from old age and death.
3. Siddhis.
अलौकककगुणस ् तस्य कदाधचर्द् दृश्यते रव
ु म् |
इत्येतत ् कधथतं दे वव योगससर्द् स्य लक्षणम ् || १८२ ||

alaukikaguṇas tasya kadācid dṛsyate dhruvam |

ity etat kathitaṃ devi yogasiddhasya lakṣaṇam || 182 ||

182. Non-worldly1 qualities arising from him are certainly seen sometimes. O goddess, thus this has
been stated as the characteristic of the one who has attained yoga perfection.

1. Supernatural.

ससर्द्ध सभः पररहीनं तु नरं बर्द् ं दह लक्षयेत ् |

अजरामरवपण्डो यो जीवन्मुक्तः स एव दह || १८३ ||

siddhibhiḥ parihīnaṃ tu naraṃ baddhaṃ hi lakṣayet |

ajarāmarapiṇḍo yo jīvanmuktaḥ sa eva hi || 183 ||

183. A person who is devoid of (spiritual) accomplishments should indeed be recognized as bound.
He who has a body free from old age and death, is certainly a living liberated one (jīvanmukta).

ये श्वकुक्कुिकीिार्द्या मर्ृ तं सम्प्राप्नुव्न्त ते |

तेषां ककं वपण्डपातेन मु्क्तर् भवर्त सुन्दरर || १८४ ||

ye śvakukkuṭakīṭādyā mṛtiṃ samprāpnuvanti te |

teṣāṃ kiṃ piṇḍapātena muktir bhavati sundari || 184 ||

184. Why would liberation be (achieved) by the offering1 of piṇḍa2 for they who obtain death
similar to dogs, roosters, insects, etc., O beautiful goddess?

1. Offering the piṇḍa into the sacrificial flame or offering the piṇḍa to be swallowed by the mouth of a Sannyāsī.
2. A “solid ball (of matter).”

न बदहः प्राण आयार्त वपण्डस्य पतनं कुतः |

वपण्डपातेन या मु्क्तः सा मु्क्तस ् तु न कथ्यते || १८५ ||

na bahiḥ prāṇa āyāti piṇḍasya patanaṃ kutaḥ |

piṇḍapātena yā muktiḥ sā muktis tu na kathyate || 185 ||

185. If the life-force does not go outside; how then does the body1 fall? The liberation that comes by
the offering of piṇḍa, that liberation is not considered true liberation.2

1. Piṇḍa, the solid mass of the ‘body’ made up of the three principles of caitanya (“consciousness”).
2. “True liberation.” By the sacrificial offering of piṇḍa into the mouth and fire, the yogic practice of अश्वमे यज्ञ
(aśvamedhayajña) “horse sacrifice” is inferred. See Śábda 49 of the Gorakh Bānī (The Sayings of Gorakṣanātha):

चालत चंदवा वषसस वषसस पडै |

chālat chaṃdvā ṣiṣi ṣiṣi paṛai |

§ 49(1). A strong stirring tremulous (up and down) motion, rising

and falling in waves, surging, swelling, and overflowing with
passionate desire which gives a footing to stand out above,
establishing one ready to ride ( firmly) mounted above (as if upon a
horse)1.

1. The rigid liṅga of energy protruding

above the skull (liṅgāgatirmahāmudrā).

बैठा ब्रह्म अगर्न परजलै ।

baiṭhā brahm agni parjalai |

§ 49(2). Seated, moving (the procreative life-force energy1) in a

repeated up-and-down motion causes (one) to be brought near (to)
the supreme fire2 (when) the absolute highest point of the sap
springs out (of the top of the head) like a fountain3.

1. Kuṇḍalinī.
2. Kālakarṣī, She, the Supreme Power that
shines within the cavity of Brahmā (the
hiraṇyagarbha).
3. असभषेक (abhiṣeka).

आडै आसणण गोदिका बं ।

āḍai āsaṇi goṭikā bandha |

§ 49(3). Remaining seated, in (this) union, (work hard to) pull and
draw (up the sublimated procreative life-force energy, churning it
up-and-down repeatedly) to lead (the) wild horse1 (to) run (and rise
up).

1. Wild horse (the yogin) of goṭikā bandha

(breathing furiously in and out through
the nostrils).

जावत प्रधथमी तावत कं || ४९ ||

jāvat prathimī tāvat kaṃdha || 49 ||

§ 49(4). In this manner, drive this on faster, pressing (the energy)

upwards (and back downwards) quickly to excite and make (the
sublimated procreative seed) flow upwards (above the skull);
stretching, extending the (rigid) swelling (energy upwards)
sprouting above the head and spraying out (like water).

Śábda 49 of the Gorakh Bānī (saṃdhā-bhāṣā translation).

दे हो ब्रह्मत्वम ् आयार्त जलतां सैन् वं यथा |
अनन्यतां यदा यार्त तदा मक्
ु तः स उच्यते || १८६ ||

deho brahmatvam āyāti jalatāṃ saindhavaṃ yathā |

ananyatāṃ yadā yāti tadā muktaḥ sa ucyate || 186 ||

186. The body attains the state of being Brahman, just as salt (attains) the state of being water1.
When one attains non-difference, then he, that (person) is said to be liberated.

1. Dissolved in water, losing its individual identity.

धचन्मयार्न शरीराणण इ्न्द्रयाणण तथैव च |

अनन्यतां यदा यार्त तदा मुक्तः स उच्यते || १८७ ||

cinmayāni śarīrāṇi indriyāṇi tathaiva ca |

ananyatāṃ yadā yāti tadā muktaḥ sa ucyate || 187 ||

187. Bodies and senses that are of the nature of consciousness, when they attain non-difference,
then that person is said to be liberated.

एतत ् ते कधथतं दे वव तव प्रीत्या सुरेश्वरर |

गोपनीयं प्रयत्नेन क्रूरे ि
ू े शठे खले || १८८ ||

etat te kathitaṃ devi tava prītyā sureśvari |

gopanīyaṃ prayatnena krūre dhūrtte śaṭhe khale || 188 ||

188. This has been told to you, O Goddess, O Queen of Gods, for your pleasure. With great care this
should be kept secret and not revealed to the hard-hearted 1, the dishonest, the deceitful, or the
wicked.

1. “Where is hard-heartedness found? There, within the body, in the false abode of ego.” Refer back to verse 169.

दातव्यं सशवभक्तेषु नाथमागधपरे षु च |

योगबीजं महागह्
ु यं यन्मया प्रकिीकृतम ् || १८९ ||

dātavyaṃ śivabhakteṣu nāthamārgapareṣu ca |

yogabījaṃ mahāguhyaṃ yan mayā prakaṭīkṛtam || 189 ||

189. This should be given to the devotees of Śiva and to those dedicated to the path of the Nātha.
The great secret, the seed of yoga, which has been revealed by me.

श्री दे व्य ् उवाच |

śrī devy uvāca |

The shining goddess said:

गतो मे संशयो नाथ कृपया तव शङ्कर |

नमस ् ते योगराजाय सवधज्ञाय नमो नमः || १९० ||

gato me saṃśayo nātha kṛpayā tava śaṅkara |

namas te yogarājāya sarvajñāya namo namaḥ || 190 ||

190. My doubt has been removed, O Lord, by your grace, O Śaṅkara. To you who cry out1, the king
of Yoga, the all-knowing one, by paying repeated honour2, 3.

1. The Lions roar.

2. Paying repeated honour (by gesture or ‘words’).
3. “Honour,” “She (the source) of (the flowing) river” (of light). The original true sense of the English word “honour” may be
found by tracing the etymology back from the Old English “hōn” to Old Norse “hón” (“she”) + the (Old Norse) genitive
(pertaining to origin) suffix “ár,” from á (“water, stream, river”). In the breathless state, the physical body is cast off and
one’s lucid consciousness crosses over (the threshold of life-and-death) impelled through the doorway (which opens up)
and entering into the shining womb of all creation (hiraṇya-garbhá) becoming as one with the light. One who is twice-born
in the śāmbhava state (drinking in light through the eyes from the shining womb of all creation) pays true honour.

अजपा नाम गायरी योधगनां मोक्षदार्यनी |

ajapā nāma gāyatrī yogināṁ mokṣadāyinī |

(Oh Viṣṇu), drinking in light through the eyes, there is no poison of time; coming into this state of joining with the light,
protects, preserves, defends and rescues one from time. Attaining the light of the womb, one abides in an undying state.
This state produces the effect of cutting off the effects of time; by which one may escape and move away from the measure
of time’s destruction of the world.

Verse 44.1 of the Gorakṣaśatakaṁ (saṃdhā-bhāṣā translation).

इर्त श्रीमहे श्वरापरपयाधयभगवर्द्गोरक्षनाथोर्द्भाववतयोगबीजं पूणम

ध ् ||

iti śrīmaheśvarāparaparyāyabhagavad gorakṣanāthod bhāvitayogabījaṃ pūrṇam ||

Thus1, the great shining Īśvara, having nothing higher, lays down (his body, and in this way, goes to)
the shining womb2 (of all creation), and Gorakṣanātha having manifested and fixed his gaze upon
the seed of yoga becomes complete.3

1. By these very words spoken.

2. गगन मंडल माई ऊं ा कूबा तहााँ अमृत का बासा |

सगुरा होइ सु भरी भरी पीवै र्नगुरा जाइ वपयासा || २३ ||

gagana maṇḍala mãi ūndhā kūbā tahā ãmṛta kā bāsā |

sagurā hoi su bhari bhari pīvai nigurā jāi piyāsā || 23 ||
23. Within the great circle of the void, there is an upside-down well, there is the abode of the nectar of immortality. The one
with a Guru pervades (across), united, drinks fully and becomes well, those without a guru (longing to drink) go thirsty.

Śábda 23, Gorakh Bānī (The Sayings of Gorakṣanātha).

3. Completely full of light (as one with the light).