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िववेकमातर्ण्ड Vivekamārtaṇḍa

The Sun of Discrimination

श्रीगुरंु परमानन्दं वनदे स्वानन्दिवग्रहम् ।यस्य सािन्नध्यमात्रेण िचदानन्दायते तनु: ।।१।।

śrī guruṃ param ānandaṃ vande svānanda vigraham ।yasya sannidhyam ātrenā cid ānandā yata tanuḥ ।।1।।meter:

Salutations to the blessed teacher, who is supreme bliss, who delights in and embodies innate bliss, and by whose mere presence [the yogi’s] body becomes consciousness and bliss.

अन्तिनर् श्चिलतात्मदीपकिलकास्वाधारबन्धािदिभ योर् योगो यु्गकल्पकालकलनातत्वं च जेगीयते ।ज्ञानामोदमहोदिध: समभवद्यत्रािदनाथ: स्वयं व्यक्ताव्यक्तगुणािधकं तमिनशं श्रीमीननाथं भजे ।।२।।

antar niścalita ātma dīpakalikā svādhāra bandhādibhiḥ ।yo yogī yuga kalpa kāla kalanā tatvaṃ ca jegoyate ।jñāna āmoda maho dadhiḥ samabhava dyatra ādināthaḥ svayaṃ vyakta āvyakta guṇā adhikaṃ tapaniśaṃ śrī mīna nāthaṃ bhaje || 2 || meter: śārdūla-vikrīḍita Continually I worship that auspicious Mīnanātha who is beyond the manifest and unmanifest qualities, within whom [Śiva] himself, the primordial master (ādinātha), a great ocean of knowledge and delight, has become manifest. That [Mīnanātha] is a Yogī who completely masters the principle of the activity of time, [in its cycles] of

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ages and eons, by means of the yogic binds such as [mūla-] ādhāra-bandha through which the bud-like flame of the inner Self becomes still.1

नमसृ्कत्य गुरंु भक्त्या गोरक्षो ज्ञानमुत्तमम् ।अभोष्ट ंयोिगनां ब्रूते परमानन्दकारकम् ।।३।।

namas kṛtya guruṃ bhaktya gorakṣo jñānam uttamam ।abhoṣṭaṃ yoginaṃ brute param ānanda kārakam ।।3।।

Gorakṣa, having saluted with great devotion his teacher, transmits the highest knowledge, the knowledge that is sought by yogis, the knowledge that creates supreme bliss. 2

एतद ्िवमुिक्तसोपानमेतत् कालस्य वञ्चनम् ।यद ्व्यावृत्तं मनो भोगादासक्तं परमात्मिन ।।४।।

etad vimukti sopānam etat kālasya vañcanam ।yad vyāvṛttaṃ mano bogād āsaktaṃ param ātmani ।।4।।

This [knowledge] is a ladder of liberation, a cheater of death, that turns the mind away from earthly pleasures [and] on to the supreme Self.

Mallinson (Nāth Sampradāya), p. 4: “First in most lists of nine Nāths is Ādinātha (First Nāth), who is 1

identified with Śiva.” “Matsyendra (Lord of the Fishes) is know by a variety of piscine names, including Mīna, Macchandar, and Macchaghna. He is associated with the Pūrvamnāya and Pścimānaya (Eastern and Western) transmissions of Kaula Tantra, as well as their later southern variants known as Śambhava, and a variety of texts associated with these traditions are attributed to him. He is mentioned in Abhinavagupta’s approximately 1000 CE Tantrāloka 929.320 as Siddha by the name of Macchanda whose consort is called Kuṅkuṇāmbā. This and the provenance of the texts of the cults associated with hime indicate that Matsyendra lived in southern India, probably the Deccan, in the 9th to 10th centuries.”

MALLINSON (2011), p. 263: “It is also highly unlikely that the text was originally associated with or 2

attributed to Gorakṣa, let alone composed by him. The earliest datable references to Gorakṣa are found in two texts written in the early part of the thirteenth century. They are from opposite ends of the subcontinent and refer to him as a master of yoga, suggesting that his reputation was already well established. As we have seen above, the Gorakṣaśataka was probably composed around 1400 CE, long after Gorakṣa’s time.” The Gorakṣaśataka was composed earlier than the Vivekamārtaṇḍa, from this we may speculate that the Vivekamārtaṇḍa was also not originally composed by Gorakṣa.

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िद्वजसेिवतशाखस्य श्रुितकल्पतरो: फलम् ।शमनं भवतापस्य योगं भजत सत्तमा: ।।५।।

dvija sevita śākhasya sruti kalpa taroḥ phalam ।śamanaṃ bhava tāpasya yogaṃ bhajata sattmaḥ ।।5।।

Yoga is the wish-fulfilling tree of revelation whose branches are served by brahmin, like bird frequenting the branches of the wish-fulfilling tree. The best people practice yoga, which soothes the burning of worldly existence.

Supports of Yoga

अ◌ासन ंप्राणसंरोध: प्रत्याहारश्च धारणा ।ध्यानं समािधरेतािन योगाङ्गािन वदिन्त षट् ।।६।।

āsanaṃ prānā saṁrodhaḥ pratyāhāraśca dhāranā ।dhyānaṃ samādhirotāni yogāṅgāni vadanti ṣat ।।6।।

The six supports of yoga are posture [āsana], breath control [prānāyāma], withdrawal of the senses [pratyāhāra], concentration [dhāranā}, meditation [dhyāna], and the deep meditative state. [samādhi]. 3

अिहंसा सत्यमस्तेयं ब्रह्मचयर्ं क्षमा धृित: ।दयाजर्वं िमताहार: शोचं चैव यमा दश ।।७।।

ahimsa satyam asteyaṃ brahmacaryaṃ ksamā dhṛtiḥ ।dayārjavaṃ mitāhāraḥ śocaṃ caiva yamā daśa ।।7।।

MALLINSON. (2017) p.11: “In some haṭha texts, such as the Vivekamārtaṇḍa, we find a sixfold grouping 3

identical to the Pātañjalayogaśāstra’s aṣṭāṅga sequence, minus the rules and observances (with posture as the first auxiliary), and in which discrimination is absent. This represents a later ṣadaṅga group distinct from the usual tantric grouping.”

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The ten restraints [yamās] are non-harming [ahimsa], truth-fullness [satya], non-stealing [asteyam], chastity [brahmacarya], patience [ksamā], steadfastness [dhṛti], compassion [dayā], sincerity [ārjava], moderation in diet [mitāhāra] and purity [śoca].4

तप: सन्तोषमािस्तक्यं दानमीश्वरपूजनम् । िसद्धान्तश्रवणं चैव ह्रीमर्ितश्च जपो हुतम् ।।८।।

tapaḥ santoṣam āstikyaṃ dānam īśvara pūjanam ।siddhānta śravanaṃ caiva hṛīr matiś ca japo hutam ।।8।।

The observances [niyamās] are austerities[tapa], contentment [santoṣa], a belief in God [āstikya], donation [dāna], worship of God [īṣvara pūjana], studying established views [siddhānta śravana], humble devotion [hṛī], discernment [mati], recitation of sacred words [japa], and oblations [sacrifice to fire] [huta].

िनयमा अथ वक्ष्यािम योगमष्टाङ्गसंयुतम् । संयोगं योगिमत्याहुजीर्वात्मपरमात्मनो: ।।९।।

niyamā atha vakṣyāmi yogam aṣṭaṅga saṃyutam ।saṃyogaṃ yogam iti āhur jīvātma paramātmanoḥ ।।9।।

Now, I will teach yoga, endowed with eight auxiliaries. Only by the means of yoga can joining with the soul of the supreme Self be approached. 5

Mallinson. (2017) p. 51:“The yamas and niyamas are ethical rules and obligations, most often considered 4

as a preliminary for yoga. Though their best- known schema occurs in the Pātañjalayogaśāstra, which teaches five ethical rules and five observances as the first two components of its eightfold yoga. These rules and observances are in fact much older than the Pātañjalayogaśāstra itself, their forerunners being much in evidence in for example, the Mahābhārata (2.6.1), as well as the earliest surviving Jain text, the Ācārāṅga Sūtra (c. 350 BCE). However it is much more common to find a different classification of the yamas and niyamas, in which there are ten of each.

In verse [6] the VM teaches six auxiliaries, now it is teaching eight, the earlier six and the yamas and 5

niyamas resulting in a system of supports similar to other eight auxiliary systems such as Pātañjalayogaśāstra.

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Āsana

आसनािन च ताविन्त यावत्यो जीवजातय: ।एतेषामिखलान् भेदान् िवजानाित महशे्वर: ।।१०।।

āsanāni ca tāvanti yāvatyo jīvajātayaḥ ।eteṣām akhilān bhedān vijānāti maheśvaraḥ ।।10।।

There are as many postures as there are living beings, Śiva knows all of their variations.

चतुरशीितलक्षाणामेकमेकमुदाहृतम् । तत: िशवेन पीठानां षोडशोनं शतं कृतम् ।।११।।

catur aśītilakṣāṅāmekamekamudāhṛtam ।tataḥ śivena pīṭhānāṃ poḍaśonaṃ śataṃ kṛtam ।।11।।

Each one of the eighty four thousand seated postures have been declared by Śiva and from them eighty four are emphasized by him. 6

आसनेभ्य: समस्तेभ्यो द्वयमेव प्रशस्यते ।एकं िसद्धासनं प्रोक्त ंिद्वतीयं कमलासनम् ।।१२।।

āsanebhyaḥ samastebhyo dvayameva praśasyate ।ekaṃ siddhāsanaṃ proktaṃ dvitīyaṃ kamalāsanam ।।12।।

Mallinson. (2017) p. 91: “Early texts on haṭhayoga such as the c. thirteenth-century Dattātreyayogaśastra 6

(Yoga Teachings of Dattātreya) and the Vivekamārtaṇḍa (Sun of True Knowledge) declare that there are a huge number of āsana: 8,400,000, according to Dattātreyayogaśastra, and, according to the Vivekamārtaṇḍa, as many as there are varieties of living creatures, from which Śiva has selected eighty-four…The Dattātreyayogaśastra and Vivekamārtaṇḍa describe just on and two āsanas, respectively; mudrā is the most important haṭha technique in their teachings.”

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From those [84 postures] two are praised. The first is accomplished pose [siddhāsana] and the second is lotus pose {kamalāsana].

योिनस्थानकमिङघ्रमुलधिटतं कृत्वा दृढ ंिवन्यसैन् मेढ्रपेादमथैकमेव िनयतं कृत्वा समं िवग्रहम् ।स्थाणु: संयिमतेिन्द्रयोऽचलदृशा पश्येद ्भ्रुवोरन्तरंचैतन्मोक्षकपाटभेदजनकं िसद्धासनं प्रोच्यते ।।१३।।

yoni sthāna kamānighra mūla ghaṭitaṃ krtva dṛdhaṃ vinyasain meḍhre pādamathaikam eva niyataṃ kṛtva samaṃ vigraham ।sthāṇuḥ saṃyam itendriyo caladṛśā paśyed bhruvor antaraṃ caitan mokṣa kapāṭa bheda janakaṃ siddhāsanaṃ procyate ।।13।।

The motionless yogi, who has mastered his senses, should be steady with the foot firmly fixed at the base of the perineum, gazing at the space between the eyebrows. This is accomplished pose, the pose that smashes open the lock on the door of liberation.

वामोरूपिर दिक्षणं िह चरण ंसंस्थाप्य वामं तथदक्षोरूपिर पिश्चमेन िविधना धृत्वा कराभ्यां दृढम् ।अङु्गष्ठौ हृदये िनधाय िचबुकं नासाग्रमालोकयेदेतद ्व्यािधिवकारनासनकरं पद्मासनं प्रोच्यते ।।१४।।

vāmorūpari dakṣiṇaṃ hi caraṇaṃ samsṭhāpya vāmaṃ taṭha dakṣorūpari paścimena vidhinā dhṛtva karābhyaṃ dṛdham ।angusthau hṛdaye nidhāya cibukaṃ nāsāgram ālokayed etad vyādhi vikārana āsana karaṃ paḍmāsanam procyate ।।14।।

Placing the right foot on top of the left thigh and in a like manner the left foot on top of the right thigh, and holding the two big toes firmly behind the back, place the chin at the heart gazing at the tip of the nose. This is lotus pose, the posture that destroys of disease.

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Yogic Body

Cakra

आधारं प्रथम् चकं्र स्वािधष्ठानं िद्वतीयकम् ।तृतीयं मिणपूराख्यं चतुथर्ं स्यादनाहतम् ।।१५।।

ādhāraṃ pratham cakraṃ svādhiṣṭhanaṃ dvitīyakam ।tṛtīyaṃ manipurākhyaṃ caturthaṃ syād anāhatam ।।15।।

The first psychic center is the base [ādhāra], the center of one’s own abode [svādhistana] is the second, the city of jewels [manipura] is the third, the un-struck center [anāhata] is the fourth.7

पञ्चमं तु िवशुद्धाख्यमाज्ञाचकं्र तु षष्ठकम् ।सप्तमं तु महाचकं्र ब्रह्मरनध्र ेमहापथे ।।१६।।

pañcamaṃ tu viśuddhākhyam ājñā cakraṃ tu ṣaṣṭhakam ।saptamaṃ tu maha cakraṃ brahmarandhre mahā pathe ।।16।।The purification center [viśuddha] is the fifth, the command center [ajñā] is the sixth, and the seventh is the great center, the aperture of Brahman [brahmarandhra], in the crown of the head on the great path. 8

MALLINSON. (2017) p.175: “The cakras (‘wheels’), which are also known as Padmas (‘lotuses’), are subtle 7

focuses for meditation distributed along the central channel of the body. In yoga traditions from the twelfth CE onwards there is a widespread consensus that the cakras are six in number.” p.177: “These locations correspond closely to those of the six cakras taught in the c. Tenth-century Kubjikāmatatantra (5.3.4), which is the first text to teach the cakra system that became far and away the most widespread blue print for the yogic body: (Mūl)ādhāra at the perineum, Svādhiṣṭhāna at the genitals, Maṇipūra(ka) at the navel, Anāhata at the heart, Viśuddhi in the region of the throat and Ājñā between the eyes.”

MALLINSON. (2017) p.177: “In some systems, such as those of the Śivasaṃhitā and Tirunamdiram, but not 8

in those of the Paścimāmnāya and Nāth traditions, a seventh cakra, the Sahasrāra (‘thousand-spoked’), is added to the six first taught in the Kubjikāmatatantra. The Sahasrāra is sometime said to be located at the brahmarandhra (‘the aperture of Brahmā/Brahman’), the fontanelle on the top of the skull through which the yogi’s self or vital principle exits at death.”

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चतुरदलं स्यादाधारे स्वािधष्ठाने तु षड्दलम् ।नाभी दशदलं पद्मं सूयर्संख्यादलं हृिद ।।१७।।

catur dalaṃ syād adhāre svādhiṣṭāne tu ṣaḍ dalam ।nabhī daśa dalaṃ padmaṃ sūrya saṃkhya dalam hṛdi ।।17।।

There is a four petal [lotus] in the base center [ādhāra], in the center of one’s own abode [svādhistana] is a six petal [lotus] and in the heart center [anāhata] is a twelve petal [lotus].

कणे्ठ स्यात् षोडशदलं भ्रूमध्ये िद्वदलं तथा ।सहस्रदलमाख्यातं ब्रह्मरन्ध्रे महापथे ।।१८।।

kaṇṭhe syāt ṣoḍaśa dalaṃ bhrū madhye dvi dalaṃ tatha ।sahasra dalam ākhyātaṃ brahmarandhre mahāpathe ।।18।।

In the throat [viśuddha] is a 16 petal [lotus]. Between the eyebrows [ajñā] is a two petal [lotus]. That which is called the thousand petal lotus is found on the great pathway, the apparatus on the top of the head [brahmarandhra].

Yonisṭhāna and Līṅga

आधार: प्रथमं चकं्र स्वािधष्ठानं िद्वितयकम् ।योिनस्थानं तयोमर्ध्य ेकामरूपं िनगद्यते ।।१९।।

ādhāraḥ praṭhamaṃ cakraṃ svādhiṣṭhānaṃ dvitiyakam ।yonisṭhānaṃ tayor madhye kāma rūpaṃ nigadyate ।।19।।

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The first center is the base [ādhāra], the second is called the center of one’s own abode [svādhiṣṭhāna]. Between those [two] centers is the place where the womb [yoni] is established [and] is called the seat of desire [kamarupa].91011

आधाराख्ये गुदस्थान ेपङ्कजं यच्चतुदर्लम् । तन्मध्ये प्रोच्यते योिन: कामाखया िसद्धवनिदता ।।२०।।

ādhārākhye guda sṭhāne paṅkajaṃ yac catur dalam ।tan madhye procyate yoniḥ kāmākhyā siddha vandita ।।20।।

In the center of the four petal lotus, in the region of the anus, whose name is the base [ādhāra], is the womb [yoni]. That womb is the goddess [kamakhya], [and] is praised by accomplished yogins.

योिनमध्ये महािलङं्ग पिश्चमािभमुखं िस्थतम् ।मस्तके मिणवद ्िबमबं यो जानाित स योगिवत् ।।२१।।

yoni madhye mahā liṅgaṃ paścimābhi mukhaṃ sṭhitam ।mastake manivad bimbaṃ yo jānāti sa yogavit ।।21।।

In the middle of the womb [yoni] there is a great phallus [līṅga] that faces toward the west. He, who knows the gem like disc of the lunar moon that sits atop of the phallus, has direct knowledge of yoga.

तप्तचामीकराभासं तिडल्लेखेव िवसु्फरत् । ित्रकेणं ततपुरंवहे्नरधो मेढ्रात्प्रितिष्ठतम् ।।२२।।

Kamarupa is the name of the place where the yoni of the goddess has fallen to earth. The description 9

provided in the VM seems to contradict the description described in the earlier texts.

Amṛtasiddhi p. 5: “Bindu resides in Kāmarūpa in the hollow of the multi-storied palace (kūṭāgārasya).”10

MALLINSON. (2017) p.181: “It is only with the Amṛtasiddhi that the notions of the accumulation of bindu in 11

the head and the dripping of bindu from the moon (candra) into the sun (which is equated with the digestive fire) are first mentioned in texts.”

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tapta cāmīkar ābhasaṃ taḍil lekheva visphurat ।trikonaṃ tat puraṃ vahner adho medrāt pratiṣṭhitam ।।22।।

A triangular city of fire that flashes like lightning is situated below the phallus [līṅga], quivering as if molten gold.

यत्समाधौ परं ज्योितरनन्तं िवश्वतो मुखम् । तिस्मन् दृष्ट ेमहायोगे यातायातं न िवद्यते ।।२३।।

yat samādhou paraṃ jyotir anantaṃ viśvato mukham ।tasmin dṛṣṭe mahā yoge yātā yātaṃ na vidyate ।।23।।

When the supreme, infinite, and all pervasive triangle of fire is seen in the superconscious state [samadhi], that is the supreme yoga, where the cycles of existence cease to exist.

दृिष्ट: िस्थरा यस्य िवनािप दृश्याद्वायु: िस्थरो यस्य िवनािप यत्नात् ।मन: िस्थरं यस्य िवनावलम्बात् स एव योगी स गुरु: स सेव्य: ।।२४।।

dṛṣṭiḥ sthirā yasya vina āpi dṛśyāt vāyuḥ sthiro yasya vina āpi yatnāt ।manaḥ sthiraṃ yasya vinā valambāt sa eva yogī sa guruḥ sa sevyaḥ ।।24।।meter:

He, who without any effort has a steady breath, who without an object of meditation has a steady mind, he alone is a yogin, he alone is a master, he alone should be served.

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स्वशब्देन भवेत्प्राण: स्वािधष्ठानं तदाश्रय:।स्वािधष्ठानाश्रयस्तस्मान्मेढ्रमेवािभधीयते ।।२५।।

svaśabdena bhavet prānaḥ svādhiṣṭhānaṃ tadā srayaḥ ।svādhṣṭhānā srayas tasmān medram eva abhidhīyate ।।25।।

Through the sound Sva, the vital force is awakened, the home of that vital force is the center of one’s own abode [svādhiṣṭana], thus the phallus [līṅga] is named.

तन्तुना मिणवत्प्रोतो यत्र कन्द: सुषुम्णया ।तन्नािभमण्डले चकं्र प्रोच्यत ेमिणपूरकम् ।।२६।।

tantunā mani vat proto yatra kandaḥ suṣumnayā ।tannabhi maṇḍle cakraṃ procyate mani purakam ।।26।।

Where the bud of origin [kanda] is strung on the central channel [suṣumṇā] like a jewel strung on a thread, that is called the city of jewels [manipura region], the sphere of the navel.

द्वादशारे मकाचके्र पुण्यापुण्यिवविजर् ते ।तावज्जीवोभ्रमत्येव यावत्तत्वं न िवन्दित ।।२७।।

dvādaśāre mahā cakre puṇya āpuṇya vivarjite ।tāvaj jīvo bhramatyeva yāvat tatvaṃ na vindati ।।27।।

As long as the embodied self wanders in the great twelve spoke center [of the heart] that is beyond good and bad qualities, it does not find the true essence of reality.

Nāḍis

ऊध्वर् मेढ्रादधो नाभे: कन्दयोिन: खगाण्डवत् ।तत्र नाड्य: समुत्पन्ना: सहस्रािण िद्वसिप्त: ।।२8।।

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ūrdhva medra āddho nābheḥ kanda yoniḥ khagāṅḍa vat ।tatra nāḍyaḥ samutpannāḥ sahsrāni dvisaptiḥ ।।28।।

Higher than the phallus [and] lower than the navel, shaped like the egg of a bird, is the bud of origin [kandayoni]. From there, in the bud, the 72 thousand energetic channels [nāḍi] emanate. 12

तेषु नाडीसहस्रेषु िद्वसप्तितरुदाहृता: ।प्रधाना: प्राणवािहन्यो भूयस्तासु दषस्मृता: ।।२९।।

teṣu naḍī sahasreṣu dvi saptatirudāhṛtāḥ ।pradhānāḥ prānavāhinyo bhūyastāsu daṣa smṛtāḥ ।।29।।

Among those seventy two thousand channels, seventy two are said to be primary carriers of vital force, and ten are the most important.13

इदा च िपङ्गला चैव सुषुम्णा च तृतीयका ।गान्धारो हिस्तिजह्वा च पूषा चैव यशिस्वनो ।।३०।।

iḍā ca piṅgalā caiva suṣumnā ca tṛtīyakā ।gandhāro hastijihvā ca puṣā caiva yaśasvino ।।30।।

The ten most important are iḍā, piṅgalā, suṣumṇā, gāndhārī, hastijihvā, pūṣā, and yasasvini.

अलम्बुषा कुहूश्चैवशिङ्खनी दशमी स्मृता ।एतन्नाडीमयं चकं्र ज्ञातव्यं योिगिभ: सदा ।।३१।।

MALLINSON. (2017) p.172: “A network of channels (nāḍīs) within the body is fundamental to many 12

systems of yoga. Such notions first appear in early Upaniṣadic sources, such as the Bṛhadāraṇyaka Upaniṣad, which mentions 72,000 channels, originating in the heart (2.1.19).”

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alambuṣā kuhūścaiva śaṅkhinī daśamī smṛtā ।etan nāḍī mayaṃ cakraṃ jñātavyaṃ yogibhiḥ sadā ।।31।।

The other channels are alambuṣā, kuhū, śaṅkhinī. Yogins should always know this circuit of channels.

इडा वामे िस्थता भागे दिक्षणे िपङ्गला स्मृता ।सुषुम्णा मध्यदेशे तु गान्धारी वामचक्षिुष ।।३२।।

iḍā vāmo sthitā bhage dāksane piṅgalā smṛtā ।suṣumṇā madyadese tu gāndhārī vāma cakṣuṣi ।।32।।

Iḍā is located in the left side and piṅgalā in the right side. Suṣumṇā is found in the space between and gāndhārī in the left eye.

दिक्षणे हिस्तिजह्वा च पुषा कणेर् च दिक्षने ।यशिस्वनी वामकणर्ं आनने चाप्यलम्बुषा ।।३३।।

dakṣine hastijihvā ca puṣā karne ca dakṣine ।yaśasvinī vāmakarnam ānane cāpyalambuṣā ।।33।।

Hastijihva is in the right [eye] and pūṣa in the right ear and yaśasvinā in the left ear and alambuṣā in the mouth.

कुहूश्च िलङ्गदेशे तु मुलस्थाने च शिङ्खनी । एवं द्वारं समािश्रत्य ितष्ठिन्त दशनाडय: ।।३४।।

kuhūśca liṅga deśe tu mula sthāne ca śaṅkhinī ।evaṃ dvāraṃ samāsritya tiṣṭhanti daśa nāḍayaḥ ।।३4।।

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Kuhū is at the space of the phallus [līṅga] and the śankhini is found in the place of the root [perineum] at the base of the spine. In this way the ten channels are established, [each] becoming a door way into the body.14

इडा च िपङ्गला चैव सुषुम्णा प्राणसंिश्रता: ।सततं प्राणावािहन्य: सोमसूयार्िग्नदेवता: ।।३५।।

iḍā ca piṅgalā caiva suṣumṇā prāṇa samsritāḥ ।satataṃ prāṇā vāhinyaḥ soma surya āgni devataḥ ।।35।।

Iḍā, piṇgalā, and suṣumṇā continually become pathway for the life-breath [prāṇa]. These channels [of vital force] are associated respectively with the divine powers of moon, sun, and fire. 15

Vayus

प्राणोऽपान: समानश्चोदानव्यानो तथैव च ।नाग: कूमोर्ऽथ कृकरा देवदत्तो धनञ्जय: ।।३६।।

prāṇo apānaḥ samānaś ca udāna vyāno tathaiva ca ।nāgaḥ kurmo ‘tha kṛkarā devadatto dhanañjayaḥ ।।36।।

Prāṇā, apāna, samāna, udāna, vyāna, nāga, kurma, kṛkara, devadatta, dhanañjaya [are the ten winds] [of the body]. 16

प्राणाद्या: पञ्चिवख्याता नागाद्या: पञ्च वायव: ।हृिद प्राणो वसेिन्नत्यमपानो गुदमण्डले ।।३७।।

These doorways into the body could possibly be referred to later in verses 112 and 150. 14

MALLINSON. (2017) p.128: “prāṇa as life-breath is mentioned from the beginning of India’s literary record. 15

Within the Vedic sacrificial tradition it is often on among other elements of the sacrifice.”

MALLINSON. (2017) p.173: “Notions of winds (vayūs) which circulate through the body are also ancient. 16

Prāṇa is mentioned in the Ṛg Veda (1.65.10.2); the Atharva Veda list four more bodily winds: apāna,vyāna,samāna and udāna (10.2.13).”

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prānādyāḥ pañca vikhyātā nāgādyāḥ paṇca vāyavaḥ ।hṛdi prāno vasennityam apāno guda maṇḍale ।।37।।

The winds beginning with prāṇā are described as five, the winds beginning with vayāna are [also] five. Prāṇā always dwells in the heart and apāna in the region of the rectum.

समानो नािभदेशे स्याददुान: कण्ठदेशग: । व्यानो व्यापी शरीरे तु प्रधाना: पञ्च वायव: ।।३८।।

samāno nābhi deśe syād udānaḥ kaṇṭha deśagaḥ ।vyāno vyāpi śarīre tu pradhānāḥ paṇca vāyavaḥ ।।38।।

Samāna dwells in the region of the navel, udāna is found in the space of the throat, vyāna pervades the body. [These] five vital forces are predominant.

उद्गारे नाग आख्यात: कूमर् उिन्मलने स्मृत: ।कृकर: क्षतुके ज्ञेयो देवदत्तो िवजृम्भणे ।।३९।।

udgāre nāga ākhyātaḥ kurma unmīlane smṛtaḥ ।kṛkaraḥ kṣutake jñeyo devadatto vijṛmbhane ।।39।।

The other five vital forces are nāga which is present in belching, kurma which opening the eyes, kṣutake present in sneezing, and devadatta in yawning.

न जहाित मृतं चािप सवर्व्यापो धनञ्जय: ।एते नाडीसहस्रेषु वतर्न्ते िजवरूिपण: ।। ४०।।

na jahāti mṛtaṃ cāpi sarvavyāpo dhanañjayaḥ ।ete naḍīsahasreṣu vartante jīvarupiṇaḥ ।।40।।

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Dhanañjayaḥ pervades the entire body [and] it does not depart [even] after death. Among the thousands of channels these [ten] exist as the embodiment of the vital force.

आिक्षप्तो भुजदण्डने यथोच्चलित कन्दकु: ।प्राणापानसमािक्षप्तस्तथा िजवो न ितष्ठित ।।४१।।

ākṣipto bhuja daṇḍena yatha uccalati kandukaḥ ।prāṇa āpana sama ākṣiptas tatha jīvo na tiṣṭhati ।।41।।

Just as a play-ball is cast upward by an elephants trunk, the embodied self is moved when taken over by prāṇā and apāna and cannot remain still.

प्राणापानवशो िजवो ह्यश्चोध्वर् च धावित ।वामदिक्षणमागेर्ण चञ्चलत्वान्न दृश्यते ।।४२।।prāṇa āpana vaśo jīvo hyaś ca urdhva ca dhavati । vāma dakṣiṇa margeṇa cañcala tvānna dṛśyate ।।42।।

The embodied self, under the control of the prāṇā and apāna, flowing downward and upward along the left and right channels, is not perceived because it is always moving.

रज्जुबद्धो यथा श्येनो गतोऽप्याकृष्यते पुन: ।गुणबद्धस्तथा जीव: प्राणापानेन कृष्यते ।।४३।।

rajju baddho yathā śyeno gato ‘pyākṛṣyate punaḥ ।guṇa baddhas tatha jīvaḥ prāṇa āpānena kṛṣyate ।।43।।

Like a hawk bound by a rope can not fly away, so too the embodied self is bound by the strands of phenomenal existence and compelled by the prāṇā and apāna.

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अपान: कषर्ित प्रानं प्राणोऽपानं च कषर्ित ।ऊध्वार्ध: संिस्थतावैतो यो जानाित स योगिवत् ।।४४।।

āpānaḥ karṣati prānaṃ prāṇo ‘pānaṃ ca karṣati ।ūrdhvādhaḥ saṃsthitavaito yo jānāti sa yogavit ।।44।।

The āpāna draws prāṇā and the prāṇā draws apāna. The one who understands these two [breaths] established above and below knows yoga. 17

Haṁsa Mantra

हकारेण बिहयार्ित सकारेण िवशेत्पुन: ।हसंहसंेत्यमुं मन्त्रं जीवो जपित सवर्दा ।।४५।।

hakāreṇa bahir yāti sakāreṇa viśet punaḥ ।haṃsa haṃset yamuṃ mantram jīvo japati sarvadā ।।45।।

The vital force flows out with the syllable Haṃ and and enters again with syllable Sa. The vital force constantly repeats this sacred mantra, “haṃsa haṃsa”. 18

षट्शतािन िदवारात्रौ सहस्राण्येकिवंशित: ।एतत्संख्यािन्वतं मन्त्रं िजवो जपित सवर्दा ।।४६।।

MALLINSON. (2017) p.174: “The winds each have a habitual directional flow and location in the body. 17

Yoga practices may manipulate or reverse the movement and direction of these breaths, usually with a view to inducting the primary breath into the central channel and raising it, but some practices also involve stopping the breath in particular locations.”

MALLINSON. (2017) p.134: “The haṭhayogic texts are somewhat ambivalent towards mantra and, 18

developing an earlier tantric practice, many of them teach the Ajapā Gāyatrī, a yogic appropriation of Vedic mantra-repetition in which the mere act of breathing is said to be an involuntary chanting of the haṃsa form of the famous Vedic Gāyatrī mantra.” 263 “Haṃsa is constantly and involuntarily repeated -ha is uttered on the out breath and sa on the in-breath — and when its components are reversed it becomes the Upaniṣadic dictum so’ham (‘I am that’) (Yogabīja (1.3.2)).

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ṣaṭśatāni divārātrau sahasrāṇyeka viṃ śatiḥ ।etatsaṃkhyānvitaṃ mantraṃ jīvo japati sarvadā ।।46।।

Day and night, 21,600 times, this sacred mantra is constantly being repeated by the life force.

अजपा नाम गायत्री योिगनां मोक्षदाियनी ।अस्या: सङ्कल्पमात्रेण नर: पापैिवर् मुच्यते ।।४७।।

ajapā nāma gāyatrī yogināṃ mokṣa dāyinī ।asyāḥ saṅkalpa mātrena naraḥ pāpair vimucyate ।।47।।

This is known as the sacred formula, that repeats itself and bestows liberation, by the mere thought of these sacred sounds a person is released from many faults.

अनया सदृशो िवद्यात्वनया सदृशो जप: । अनया सदृश ज्ञानं न भूतं न भिवष्यित ।।४८।।

anayā sadṛśo vidyāt vanayā sadṛśo japaḥ ।anayā sadṛśa jñānaṃ na bhūtaṃ na bhaviṣyati ।।48।।

There is no feminine mantric formula, no repetition of sacred words, and no knowledge, that has ever existed or that ever will exist that can compare to this sacred sound [ajapa gayatri].

अनया सदृशं तीथर्मनया सदृश: क्रतु: ।अनया सदृशं पुण्यं न भूतं न भिवष्यित ।।४९।।

anayā sadṛśaṃ tīrtham anayā sadṛśaḥ kṛtuḥ ।anayā sadṛśaṃ puṇyaṃ na bhutaṃ na bhaviṣyati ।।49।।

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There is no pilgrimage, no sacrifice, and no virtue, that has ever existed or that ever will exist in the future that can compare to this [ajapa gayatri].

अनया सदृशो स्वगोर् ह्यनया सदृशं तप: ।अनया सदृशं वेद्यं न भूतं न भिवष्यित ।।५०।।

anayā sadṛśo svargo hyanayā sadṛśaṃ tapaḥ ।anayā sadṛśaṃ vedyaṃ na bhutaṃ na bhaviṣyati ।।50।।

There is no paradise, no austerity, and no topic of knowledge that has existed or that will exist that can compare to this [ajapa gayatri].

कुण्डिलन्या: समुद्भतूां गायत्रीं प्राणधािरणीम् ।प्राणािवद्यां महािवद्यां यस्तां वेित्त स योगिवत् ।।५१।।

kuṇḍalinyāḥ samud bhutāṃ gāyatrīṃ prāṇa dhāriṇīm ।prāṇā vidyāṃ mahā vidyāṃ yastāṃ vetti sa yogavit ।।51।।

One who knows this great sacred formula of the breath, that arises from the goddess [Kuṇḍalinī] [and] carries the vital force knows yoga.

Kuṇḍalinī

प्रसु्फरद ्भुजगाकारा पद्मतन्तुिनभा शुभा ।मूढानां बिन्धनी सािस्त योिगनां मोक्षदाियनी ।।५२।।

prasphurad bhuja gākārā paḍma tantu nibhā śubhā ।mūḍhānāṃ bandhinī sāsti yogināṃ mokṣadāyinī ।।52।।

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That goddess [kuṇḍalinī], glittering in the form of a snake, delicate as the thread of a lotus stalk, is binding for the dull and the bestower of liberation for yogis. 19

कन्दोध्वर् कुण्डली शिक्तरष्टधा कुिटलकृित: ।ब्रह्मद्वारमुखं िनत्यं मुखेनाच्छाद्य ितष्ठित ।।५३।।

kandordhva kuṇḍalī śaktir aṣṭadhā kutila kṛtiḥ ।brahmadvāra mukhaṃ nityaṃ mukhena ācchādya tiṣṭhati ।।53।।

Eight fold inner goddess power [kundalini śakti], who having a coiled form is continuously covering the the entrance to the doorway to Brahma [Brahmadvāra] on the central channel [suṣumnā] with her head, remains above the bud of origin [kanda].

येन मागेर्ण गन्तव्यं ब्रह्मस्थानमनामयम् ।मुखेनाच्छाद्य तत्द्वारं प्रसुप्ता परमेश्वरी ।।५४।।

yena mārgena gantavyaṃ brahmasthānam anāmayam ।mukhena acchādya tat dvāraṃ prasuptā parameśvarī ।।54।।

The goddess [Kuṇḍalinī], sleeping, with her head covering the entrance to the path to the home of Brahma, which is beyond all disease.

प्रबुद्धा विह्नयोगेन मनसा मारुतै: सह ।सूचोव गुणमादाय व्रजतूध्वर्ं सुषुम्मया ।।५५।।

MALLINSON. (2017) p.178: “Kuṇḍalinī (also Kuṇḍalī), meaning ‘she who is coiled’, signifies the power of 19

the divine feminine (śakti) residing within the body of the yogi, which can be stimulated by means of yoga practices in order to actualize spiritual potential. The goddess Kuṇḍa is often symbolically represented as a serpent lying coiled and dormant at the base of the spine, with her head blocking the entrance to the central channel. By means of yoga practices such as visualizations, breath-restraint, haṭhayogic seals, mantras and so on, the vital air (prāṇa) is forced out of its habitual location in the principle collateral channels (Iḍā and Piṅgalā) and into the central channel.”

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prabuddhā vahni yogena manasā mārutaiḥ saha ।sūcova guna mādāya vrajat ūrdhvaṃ suṣumnayā ।।55।।

The goddess [Kuṇḍalinī], once awakened by the yogic fire, along with mind and the breath travels upward through the central channel [suṣumnā] like a needle drawing a thread.

उद्धाटयेत् कपाटं तु यथा कुिञ्चकया हठात् ।कुण्डिलन्या तथा योगो मोक्षद्वारं प्रभेदयेत् ।।५६।।

uddhāṭayet kapāṭaṃ tu yathā kuñcikayā haṭhāt ।kuṇḍalinyā tathā yogo mokśa dvāraṃ prabhedayet ।।56।।

In the same way a door is forced open with a key, the yogin breaks open the door of liberation by means of this inner goddess power [kuṇḍalinī].

कृत्वा सम्पुिटतौ करौ दृढतरं बध्वा तु पद्मासनं गाढ ंवक्षिस सिन्नधाय िचबुक ध्यात्वा च तच्चेतसा ।वारं वारमपानमूध्वर्मिनलं प्रोच्चारयन् पूरयन्मुञ्चन् प्राणमुपैितबोधमतुलं शिक्तप्रभावान्नर:।।५७।।

kṛtvā sampuṭitau karau dṛdhataraṃ badhvā tu padmāsanaṃ gādhaṃ vakśasi sannidhāya cibuka dhvātva ca taccetasā ।vāraṃ vāram apānam urdhvam anilaṃ proccārayan purayanmuṅcan prāṇam upaiti bodham atulaṃ śakti prabhāvān naraḥ ।।57।।After cupping the hands into the shape of a bowl, assuming a steady lotus posture, pressing the chest and the chin together firmly and meditating with the mind on that power [kuṇḍalinī], the [yogi] repeatedly exhales the apāna, inhaling the prāna, [and by this practice] liberates extraordinary awareness, becoming endowed with the radiance of divine power.

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Lifestyle

अङ्गानां मदर्नं कृत्वा श्रमसञ्जातवािरणा ।कट्वम्ललवणत्योगीक्षीरभोजनमािदशेत् ।।५८।।

aṅgānāṃ mardanaṃ kṛtvā śramasañ jāta vāriṇā ।kaṭv amla lavaṇat yogī kṣīra bhoja namā adiśet ।।58।।

After anointing the limbs with the water born of effort [sweat], the yogin should adopt a diet of milk, avoiding bitter, sour, [and] salty [food].

ब्रह्मचारी िमताहारी त्यागी योगपरायणः ।अब्दादधु्वर् भवेित्सदधो नात्र कायार् िवचारणा ।।५९।।

brahmacārī mitāhārī tyāgī yoga parāyaṇaḥ ।abdād urdhva bhavet sidadho nātra kāryā vicāraṇā ।।59।।

He who is practicing chastity [and] has a diet that is moderate, an ascetic whose primary focus is yoga, that person shall become an accomplished master, higher than the clouds, of this there is no doubt.

सुिस्नग्धमधुराहारं चतुथर्ंशिवविजर् तम् ।भुङ्क्ते य ईश्वरप्रीत्य ैिमताहारी स उच्यते ।।६०।।

susnigdha madhura āhāraṃ caturthaṃ śavi varjitam ।bhuṅkte ya īśvara prītyai mitāhārī sa ucyate ।।60 ।।

He who enjoys very gentle and sweet food, leaving a quarter part to offer to God, he is moderate in diet.

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Mudrās & Bandhas

महामुदं्र नभोमुद्रामुिड्डयान जलन्धरम ।मुलबन्ध च यो वेित्त स योगी िसिद्धभाजनम् ।।६१।।

mahā mudrāṃ nabho mudrām uḍḍiyāna jalandharam ।mula bandha ca yo vetti sa yogī siddhi bhājanam ।।61।।

The yogi who knows the great seal [mahā mudrā], naval seal [nabho mudrā], abdominal lock [uḍḍiyāna bandha], throat lock [jalandhara bandha], and the root lock [mula bandha], he is an accomplished yogin. 20

Mulabandha

अपानप्रानयोरैकये क्षयान्मुत्रंपुरीषयो:।युवा भवित वृद्धोऽिप सततं मुलबन्धनात्।।६२।।

apāna prāna yor aikye ksayān mūtraṃ purīṣayoḥ।yuvā bhavati vṛddho ‘pi satataṃ mula bandhanāt।।62।।

The exhale [apāna] and the inhale [prāṅa] become one in the home of bodily waste. From the root lock [mula bandha], even when old, the yogin is eternally youthful.

पािष्णभागेनासम्पीड्य योिनमाकुञ्चयद।्अपानमुध्वर्माकृष्य मूलबन्धो िनगद्यते ।।६३।।

MALLINSON. (2017) p.228: “A yogic seal (mudrā) is a method of manipulating the breath and other vital 20

energies. In the earliest systematic description of haṭhayoga named as such, found in the c. Thirteenth-century Dattātreyayogaśastra, it is the practice of yogic seals which sets haṭha apart from other methods of yoga.” p.230: “In early haṭha texts like Amṛtasiddhi and Dattātreyayogaśastra the seals are methods of forcing the breath upward and into the central channel, later in the VM they are described to work on Kuṇḍalinī.

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paṣṇi bhāgena sampiḍaya yonim ākuñcayad ।apānam urdhvam ākṛṣya mula bandho nigadyate ।।63।।

After pressing the anus with the heel, drawing the exhale upward, one should contract the perineum, this is called the root lock [mulabandha].

उड्डीनं कुरुते यस्मादिवश्रान्तो महाखगः ।उिड्डयानं तदेव स्यान्मृत्युमातङ्गकेसरी ।।६४।।

Uḍḍiyanabandha

uḍḍīnaṃ kūrute yasmād avi śrānto mahā khagaḥ ।uḍḍiyānaṃ tad eva syān mṛtyumāt aṅga kesarī ।।64।।

For the same reason that a great bird takes flight tirelessly, the abdominal lock is the lion [of immortality] who defeats the elephant of death.

उदरात्पिश्चमे भागे ह्यधो नाभेिगर् द्यते।उड्डीयानाह्वयो बन्धस्तत्र बन्धो िवधीयते ।।६५।।

udarāt paścime bhāge hyadho nābher nigadyate |uḍḍīyāna āhvayo bandhas tatra bandho vidhīyate || 65 ||

The bind named the abdominal lock [uḍḍīyāna] is located behind the belly, below the navel. That is where the lock is to be practiced.

Jālandharabandha

बध्नाित िह िसरजालं नाधो याित नभोजलम्।ततो जालन्धरो बन्धः कणे्ठ दःुखौघनाशकः ।। ६६ ।।

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badhnāti hi śira jālaṃ nādho yāti nabho jalam |tato jālandharo bandhaḥ kaṇṭhe duḥkhau ghanā śakaḥ || 66 ||

The throat lock [jālandhara] seals the collection of vital channels, keeping the nectar of the sky from descending, because of that the throat lock destroys all suffering.

जालन्धरे कृते बन्धे कण्ठसंकोचलक्षणे।नपीयूषं पतत्यग्नौ न च वायुः प्रकुप्यित ।।६७ ।।

jālandhare kṛte bandhe kaṇṭha saṁkoca lakṣaṇe |na pīyūṣaṁ patatyagnau na ca vāyuḥ prakupyati || 67 ||

When the throat lock, characterized by contracting the throat, is performed, the nectar does not descend into the fire [of the belly] and the breath is not agitated.

Khecarīmudrā

कपालकुहरे िजह्वा प्रिवष्टा िवपरीतगा।भ्रुवोरन्तगर्ता दृिष्टमुर्द्रा भिवत खेचर ।।६८।।

kapāla kuhare jihvā praviṣṭā viparītagā |bhruvor antar gatā dṛṣṭir mudrā bhavati khecarī || 68 ||

[When] the tongue moving backward, enters the hallow of the skull cavity [and] the gaze is focused between the eyebrows, that is the sky-roaming seal [khecarīmudrā]. 21

Khecarīvidyā p.40: “Many of the practices of haṭhayoga can be understood as tantric ritual within the 21

realm of the yogin’s own body. The haṭhayogin can accomplish the ends of tantric practice without external ritual or a consort with whom to engage in sexual rites…There are two processes at work in this interiorisation of tantric ritual. Firstly, it is a way of effecting independence similar in some ways to both the Vedic renouncer’s internalization of the sacrifice and the Kashmiri Śaiva exegetes’ transformation of tantric ritual into a mental process. Secondly, it is the result of a deliberate strategy of the redactors of the texts of haṭhayoga. By adopting the terminology of tantric works the writers of these texts would have lent them the authority of the āgamas (tantric text).”

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िचत्तं चरित खे यस्मािज्जह्वा चिरत खे गता।तेनैव खेचरीमुद्रा सवर्िसद्धनमसृ्कता ।।६९।।

cittaṃ carati khe yasmāj jihvā carita khe gatā |tena eva khecarī mudrā sarva siddha namaskṛtā || 69 ||

Since the mind moves in the sky, the tongue moves in to this inner hallow in the skull [the sky region of the body], for that very reason this sky roaming seal is honored by all yogic adepts.

न रोगो मरणं तस्य न िनद्रा न क्षधुा तृषा।न च मूच्छार् भवेत्तस्य यो मुद्रां वेित्त खेचरीम् ।।७०।।

na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā |na ca mūrcchā bhavet tasya yo mudrāṃ vetti khecarīm || 70 ||

For one who knows the sky roaming seal there is no disease, death, sleep, hunger, thirst or delusion.

पीड्यते न च शोकेन िलप्यते न च कमर्णा ।बाध्यत ेन च केनािप यो मुद्रां वेित्त खेचरीम् ।।७१।।

pīḍyate na ca śokena lipyate na ca karmaṇā |bādhyate na ca kenāpi yo mudrāṃ vetti khecarīm || 71 ||

He who knows the sky roaming seal, is not tormented by grief, is not conditioned by past actions, and he is not bound by anything.

Bindu

िबन्दमुूलं शरीराणां िशरास्तत्र प्रितष्ठताः।भावयिन्त शरीरािण चापादतलमस्तकम् ।।७२।।

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bindu mūlaṃ śarīrāṇāṃ śirās tatra pratiṣṭhatāḥ |bhāvayanti śarīrāṇi ca āpāda tala mastakam || 72 ||

The creative potency [bindu] is the source of all bodies, [even] the heads [of bodies] have their source in that bindu. The bodies [in turn] generates bindu [and] on that account the head becomes the space for bindu to be placed. 22

खेचयार् मुिद्रतं येन िववरं लिम्बकोध्वर्त:।न तस्य क्षरते िबन्दःु कािमन्यािलिङ्गतस्य च ।। ७३।।

khecaryā mudritaṃ yena vivaraṃ lambika urdhvataḥ |na tasya kṣarate binduḥ kāmin yāliṅgi tasya ca || 73 ||

Since this cavity [of the skull] is sealed above the soft palate by the sky roaming seal there is no flowing of the creative potency [bindu] [even] for one embraced by a beautiful woman.

यावद ्िबन्दःु िस्थतो देह ेतावन्मृतोभर्यं कुतः।यावद ्बद्धा नभोमुद्रा तावद ्िबन्दनुर् गच्छित ।।७४।।

yāvad binduḥ sthito dehe tāvan mṛtorbhayaṃ kutaḥ |yāvad baddhā nabho mudrā tāvad bindur na gacchati || 74 ||

As long as the creative potency remains in the body how could there be fear of death? So long as the sky [roaming] seal is engaged, then the creative potency does not depart [the body].

चिलतोऽिप यदा िबन्दःु सम्प्राप्तश्च हुताशनम्।व्रजत्यूध्वर्ं हतः शक्त्या िनरुद्धो योिनमुद्रया ।।७५।।

MALLINSON. (2017) p.228: “Bindu is produced in the head and constantly drips downwards — to be 22

consumed by the fire in the stomach or ejaculated — unless it is prevented from doing so by means of yogic seals.”

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calito'pi yadā binduḥ samprāptaś ca hutāśanam |vrajat ūrdhvaṁ hataḥ śaktyā niruddho yoni mudrayā || 75 ||The creative potency, which is flowing and has fallen down into the fire [of the navel], restrained by the power of the womb seal [yonimudra] travels upward. 23

स पुनिद्वर् िवधो िबन्दःु पाणु्डरो लोिहतस्तथा।पाणु्डरं शुक्रिमत्याहुलोर्िहतां च महाराजः ।।७६।।

sa punar dvi vidho binduḥ pāṇḍuro lohitas tathā |pāṇḍuraṃ śukram ityā hur lohitām ca mahā rājaḥ || 76 ||

This creative potency is of two kinds; white and red. It is said that semen is white and the great menstrual blood is red.

िसन्दरूद्रवसङ्काशं रािवस्थाने िस्थतं रजः।शिशस्थाने िस्थतो िबन्दसु्तयोरैक्य ंसुदलुर्भं ।।७७।।

sindūra dravasaṅ kāśaṃ rāvi sthāne sthitaṃ rajaḥ |śaśi sthāne sthito bindus tayor aikyaṃ sudurlabhaṃ || 77 ||

Menstrual blood is situated in the abode of the sun [navel region] [and] resembles [red] liquid vermilion powder. Semen is situated in the place of the moon [palate]. Their union is difficult to attain.

िबन्दःु िशवो रजः शिक्तिबर् न्दिुरन्द ूरजो िरवः।उभयोः सङ्गमादेव प्राप्यते परम ंपदम् ।।७८।।

MALLINSON. (2017) p.232: “The Śivasaṃhitā adds one mudrā not taught in earlier haṭhayogic texts, the 23

yonimudrā, giving it pride of place at the beginning of its chapter on mudrās (6.2.9).” p.493: “In the Amṛtasiddhi (13.1), yonimudrā is found as a variant name for mahāmudrā, a different practice from the Śivasaṃhitā’s yonimudrā. Śivasaṃhitā 4.66 says that yonimudrā is perfected by mūlabandha; it is probably as a variant of mūlabandha that the VM (v.53, which is also found at Haṭhapradīpikā 3.42 and Śivasamhita 4.82, cf. Śivasamhita 4.97) prescribes yonimudrā as a means of preventing ejaculation.”

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binduḥ śivo rajaḥ śaktir bindur indū rajo raviḥ |ubhayoḥ saṅga mādeva prāpyate paramaṃ padam || 78 ||

Semen is Śiva. Menstrual blood is Śakti. Semen is moon. Menstrual blood is sun. Through their union the supreme state is obtained.

वायुना शिक्तचारेण प्रेिरत ंच यदा रजः।याित िबन्दोः सहकैत्वं भवेिद्दव्यं वपुस्तदा ।।७९।।

vāyunā śakti cāreṇa preritaṃ ca yadā rajaḥ |yāti bindoḥ sahai katvaṃ bhaved divyaṃ vapus tadā || 79 ||

Whenever the menstrual blood, is stimulated by the activating power of the breath, it merges with the semen [and] then the body becomes Divine.

शुकं्र चने्द्रण संयुक्तं रजः सूयेर्न संगतम्।तयोः समरसैकत्वं यो जानाित स योगिवत् ।।८०।।

śukraṃ candreṇa saṃyuktaṃ rajaḥ sūryeṇa saṃgatam |tayoḥ samarasai katvaṃ yo jānāti sa yogavit || 80 ||

Semen joins with the moon. Raja merges with the sun. The one who knows both as one knows yoga.

Mahāmudrā

शोधनं नािडजालस्य चालनं चन्द्रसूयर्यो:।रसानाशोषणं कुरयान्महामुद्रािभधीयते ।।८१।।

śodhanaṃ nāḍi jālasya cālanaṃ candra sūryayoḥ |rasānā śoṣaṇaṃ kuryān mahā mudrābhi dhīyate || 81 ||

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Purification of the of the collection of vital channels, the activation of the movement of the sun and moon, and the drying out of the tongue is the great seal [mahāmudra].24

वक्षोन्यस्तहनुः प्रािपड्यसुिचरं योिनं च वामाङ्घ्रणाहस्ताभ्यामनुधारयेत्प्रसिरतं पादं तथा दिक्षणम्।आपूयर् श्वसनेन कुिक्षयुगलं बध्वा शनैः रेचयेदेषा व्यािधिवनािशनी च महित मुद्रा नृणां प्रोच्यते ।।८२।।

vakṣon yasta hanuḥ prapīḍya suciraṃ yoniṁ ca vāmāṅghraṇāhastābhyām anudhārayet prasaritaṃ pādaṃ tathā dakṣiṇam |āpūrya śvasanena kukṣi yugalaṃ badhvā śanai recayedeṣā vyādhi vināśinī ca mahati mudrā nṛṇāṃ procyate || 82 ||

Placing the chin on the chest, pressing the left foot to the perineum, holding the extended right foot with both hands, inhaling and filling the belly, [and] after holding the breath [the yogin] should exhale little by little. This is called the great seal, the eliminator of human illness.

चन्द्राङे्गन समभ्यस्य सूयाङ्गेर्नाभ्यसेत्पुनः।यावत्तुल्या भवेत्संख्या ततो मुद्रा ंिवसजर्येत् ।।८३।।

candrāṅgena samabhyasya sūryāṅgena ābhyaset punaḥ |yāvat tulyā bhavet saṃkhyā tato mudrāṃ visar jayet || 83 ||

MALLINSON. (2017) p.183: “Drying out the body with Kundalinī or by means of yogic practices like 24

mudrā and prāṇāyāma (which may or may not involve kuṇḍalinī) can be considered as part of a wider, pervasive ascetic world view in which the body is an obstacle - or a mere irrelevance - within the broader soteriological framework of liberation from cyclic existence.The prevalence of this ascetic current in yoga traditions may be surprising to some contemporary practitioners of globalized yoga systems, for whom yoga is understood as intrinsically body-affirming (perhaps in contrast to perceived body-denying currents within, say, Christianity).

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Equally practice the moon limb [left side] and the sun limb [right side] repeatedly. When [both sides] become equal then the lock should be discontinued. 25

न िह पथ्यमपथ्यं वा रसाः सवेर्िप नीरसाः।अिप भुक्तं िवषं घोरं िपयूषिमवजीयर्ित ।।८४।।

na hi pathyam apathyaṃ vā rasāḥ sarve'pi nīrasāḥ |api bhuktaṃ viṣaṃ ghoraṃ piyūṣam iva jīryati || 84 ||

Whether one is healthy or not, even when all the vital fluids [of the body] are laking their essence, for him there is no food that is enjoyed or forbidden, all that is tasteless becomes delicious. Even the deadliest poison is digested like nectar.

क्षयकुष्ठगुदावतर्गुल्माजीणर्पुरोगमाः।तस्य रोगाः क्षय ंयािन्त महामुद्रांतु योऽभ्यसेत् ।।८५।।

kṣaya kuṣṭha gudā varta gulmā jīrṇa purogamāḥ |tasya rogāḥ kṣayaṃ yānti mahāmudrāṃ tu yo'bhyaset || 85 ||

For one who practices the great seal diseases such as waining, leprosy, constipation, swelling of the spleen, and indigestion are all destroyed.

किथतेयं महामुद्रा महािसिद्धकरी नृणाम्।गोपनीया प्रयत्नेन न देया यस्य कस्यिचत ।।८६।।

kathiteyaṃ mahā mudrā mahā siddhi karī nṛṇām |gopanīyā prayatnena na deyā yasya kasyacit || 86 ||

The term aṇga can refer to left leg or foot or the left side. The moon is often in reference to the left side 25

of the body and the sun to the right side. This leaves some obscurity around whether this verse is speaking about the left side of the body or the left foot or leg. Tulyā saṃkhya may be evidence we are referring to breath count. This verse could possible an influence for HYP. 3.15 - 3.18.

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This great seal [just taught above] produces great special powers for human-beings, it must be kept secret with constant effort and should not be given to just anyone. पद्मासनं समारुह्य समकायिशरोधरः।नासाग्रदृिष्टरेकाकी जपेदोङ्कारमव्ययम् ।।८७।।

OṂ

padmāsanaṃ samāruhya samakāya śiro dharaḥ |nāsāgra dṛṣṭir ekākī japed oṅkāram avyayam || 87 ||

After assuming the lotus posture, keeping the body and head in line [and] gazing at the tip of the nose, the solitary [yogin] should repeat the unchanging syllable oṃ. 26

भूभुर्वः स्विरमे लोकाश्चन्द्रसूयार्िग्नदेवताः।प्रितिष्ठता यत्र सदा तत्परं ज्योितरोिमित ।।८८।।

bhūr bhuvaḥ svar ime lokāś candra sūrya āgni devatāḥ |pratiṣṭhitā yatra sadā tat paraṃ jyotir oṃ iti || 88 ||

“That supreme light in which Earth, Sky, and Heaven, including their respective deities Moon, Sun, and Fire, are all forever established, that is oṃ.” 27

त्रयः कालास्त्रयो वेदास्त्रयो लोकास्त्रयोऽग्नय:।त्रयो स्वराः िस्थता यत्र तत्परं ज्योितरोिमित ।।८९।।

MALLINSON. (2017) p. 260: “The syllable oṃ, which became central to Brahmanical yoga systems, is 26

first taught in the mantras of the Sāma Veda and Yajur Veda (c 1000 BCE), but not in the context of yoga. Oṃ is mentioned (as praṇava, its usual name in Sanskrit texts) in Patanjali’s Yogaśastra, where it is said to verbalize Īśvara, the Lord, whom its repetition makes manifest (7.2).

MALLINSON. (2017) p. 260: “The homologization of the components of oṃ (a,u and m) with the three 27

Vedas, the three great gods and so forth — which is first found in the Aitateya Brāhmaṇa (5.32) and repeated in various Upaniṣads (e.g. Māṇḍūkya Upaniṣad 8)—is found in a wide range of later yoga texts (e.g.the Mārkaṇḍeyapurāṇa (7.4), Vasiṣṭhasaṃhitā (7.6), Nādabindūpaniṣad (7.8), and Vivekamārtaṇḍa (7.10))”

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trayaḥ kālās trayo vedās trayo lokās trayo’ gnayaḥ |trayo svarāḥ sthitā yatra tat paraṃ jyotir om iti || 89 ||

“That supreme light in which the three times [past, present, future] three vedas [Ṛgveda, Yajurveda, and Sāmaveda] , the three worlds [Earth, Sky, Heaven] the three 28

sacrificial fires, [and] the three sounds [bhu, bhuva, and sva] are established, that is oṃ.”

सत्त्वं रजस्तमश्चैव ब्रह्मिवष्णुमहशे्वराः।त्रयो देवाः िस्थता यत्र तत्परं ज्योितरोिमित ।।९०।।

sattvaṃ rajas tamaś caiva brahma viṣṇu mahe śvarāḥ |trayo devāḥ sthitā yatra tat paraṃ jyotir om iti || 90 ||

“That supreme light in which the three qualities [purity, passion and darkness], and the three deity, [Brahma, Viṣṇu, and Śiva] are established, that is oṃ.” 29

कृितिरच्छा तथा ज्ञानं ब्राह्मी रौद्री च वैष्णवी।ित्रधा शिक्त: िस्थता यत्र तत्परं ज्योितरोिमित ।।९१।।

kṛtir icchā tathā jñānāṃ brāhmī raudrī ca vaiṣṇavī |tridhā śaktiḥ sthitā yatra tat paraṃ jyotir om iti || 91 ||

“That supreme light in which the three fold power [activity, will, knowledge], which is Brahmi, Rudri, and Viṣni are established, that is oṃ.”

शुिचवार्प्यशुिचवार्िप यो जपेत् प्रणवं सदा।न स िलप्यित पापेन पद्मपात्रिमवाम्भसा ।।९२।।

Three Vedas here is Ṛg, Sama, and Yajor. Atarva being considered minor. 28

Amṛtasiddhi p. 3: “The Vivekamārtaṇḍa which is also likely to date to the 13th century redacts four of 29

the Amṛtasiddhi’s verses into three.” AS 7.16-20 = VM 90-92

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śucir vāpya śucir vāpi yo japet praṇavaṃ sadā |na sa lipyati pāpena padma patram iva āmbhasā || 92 ||

Whether pure or un-pure, [the yogi] who repeat the praṇava [oṃ] is not touched by faults, just like a lotus flower is not touched by water.

चले वाते चलं िचत्तं िनश्चले िनश्चलं भवेत्।योगी स्थाणुत्वमाप्नोित ततो वायुं िनरोधयेत् ।।९३।।

Breath Control [Prāṇāyāma]

cale vāte calaṁ cittaṃ niścale niścalaṃ bhavet |yogī sthāṇutvam āpnoti tato vāyuṃ nirodhayet || 93 ||

When the breath is unsteady the mind is unsteady, when the breath is steady the mind is steady. The yogi should [first] restrain the breath to [then] obtain perfect steadiness. 30

यावद ्बद्धो मरुत्देह ेताविच्चत्तं िनरामयम्।यावद ्दृिष्टभ्रुर्वोमर्ध्ये तावत्मृत्युभयं कुतः ।।९४।।

yāvad baddho marut dehe tāvac cittaṃ nirāmayam |yāvad dṛṣṭir bhruvor madhye tāvat mṛtyu bhayaṃ kutaḥ || 94 ||

As long as the breath is bound in the body then the mind is healthy. As long as the gaze is fixed between the eyebrows then how can there be fear of death?

MALLINSON. (2017) p.127: “Breath-control (Sanskrit prāṇāyāma) has been central to the practice of yoga 30

since the earliest descriptions of yogic techniques. The Buddha practiced extended breath-retention (4.3); prāṇāyāma is mentioned by name as one of two types of dhyāna (‘meditation’) in the Mokṣadharma of the Mahābhārata (8.3.5); it is one of the eight auxiliaries of yoga of the Pātañjalayogaśāstra (1.4.6-7); and when in the fifth century CE India’s finest poet Kālidāsa described Śiva in meditation, he devoted a verse to his mastery of breath-control (4.8).

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यावत् वायुः िस्थतो देह ेतावज्जीवो न मुच्यते।मरणं तस्य िनष्क्रािन्तस्ततो वायुं िनरोधयेत् ।।९५।।

yāvat vāyuḥ sthito dehe tāvaj jīvo na mucyate |maraṇaṃ tasya niṣkrāntis tato vāyuṃ nirodhayet || 95 ||

As the breath remains in the body the embodied self is not liberated. Therefore death departs for the one who controls the breath. 31

अतः कालभयाद ्ब्रह्मा प्राणायामपरायणः।योिगनो मुनयः सवेर् ततो वायु िनरोधयेत् ।।९६।।

ataḥ kāla bhayāt brahmā prāṇāyāma parāyaṇaḥ |yogino munayaḥ sarve tato vāyu nirodhayet || 96 ||

The fear of death is why Brahma was devoted to breath control. Therefore, all yogis [and] sages should control the breath.

शुिद्धमेित यदा सवर्ं नाडीचकं्र मलाकुलम्।तदैव जायते योगी क्षमः प्राणिनयन्त्रणे ।।९७।।

śuddhim eti yadā sarvaṁ nāḍī cakraṃ malā kulam |tadaiva jāyate yogī kṣamaḥ prāṇa niyantraṇe || 97 ||

When the entire network of channels, which are filled of impurities, become pure, at that very moment [the yogi] becomes capable of mastering their breath. 32

MALLINSON. (2017) p.128: “The three older Vedas and the older Upaniṣads make no mention of 31

controlling prāṇa, but the Atharva Veda (4.1) appears to prescribe the joining together of two breaths in order to attain immorality and Jaiminīya Upaniṣad Brāhmaṇa (3.3.1) includes and instruction not to breath during the recitation of the Gāyatrī chant (with no indication of its purpose).”

MALLINSON. (2017) p.129: “Directly positive benefits of breath-control are not taught in subsequent texts 32

until those of the tantric corpus; in textual descriptions in the intervening centuries pranayama is an expiatory or purificatory technique. ……This expiatory capacity of breath-control is connected with its identification as a means of cultivating tapas, the inner heat generated by ascetic practice.”

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बद्धपद्मासनो योगी प्राणं चने्द्रण पूरयेत्।धारियत्वा यथाशिक्त पुनः सूयेर्ण रेचयेत् ।।९८।।

baddha padmāsano yogī prāṇaṃ candreṇa pūrayet |dhārayitvā yathāśakti punaḥ sūryeṇa recayet || 98 ||

The yogi who has assumed lotus posture should inhale the breath along the lunar [channel] and then having held the breath as long as they can, should exhale along the solar [channel].

अमृतोदिधसंकाशं गोक्षीरधवलाकृित।ध्यात्वा चन्द्रमसो िबम्बं प्राणायामी सुखी भवेत् ।।९९।।

amṛto dadhi saṃkāśaṃ gokṣira dhavalā kṛti|dhyātvā candramaso bimbaṃ prāṇāyāmī sukhī bhavet || 99 ||

One who is engaged in breath control, visualizing the disc of the moon shinning like a cloud of nectar appearing as white as milk, they become happy. 33

प्राणं सूयेर्ण चाकृष्य पुरयेददुरं शनैः।कुम्भियत्वा िवधानेन पुनश्चने्द्रण रेचयेत् ।।१००।।

prāṇaṃ sūryeṇa cā kṛṣya purayed udaraṃ śanaiḥ |kumbhayitvā vidhānena punaś candreṇa recayet || 100 ||

First inhaling through the solar [channel] one should fill the belly with breath and retaining the breath in accord with that practice[above], [the yogi] should exhale through the lunar [channel].

MALLINSON. (2017) p.129: “In the Atharva Veda the breaths are identified with aspects of the cosmos and 33

its temporal cycles, and the entry of the seasons into the sun, for the full moon and new moon is said to lead to immortality. An echo of this is found in much later tantric and haṭhayogic descriptions of yoga as the union of the sun and moon, in which the upward-moving breath (prāṇā) is the moon and the downward-moving breath (apāna) is the sun.”

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प्रज्वलज्ज्वलनज्वालापुञ्जमािदत्यमण्डलम्।ध्यात्वा नािभिस्थतं योगी प्राणायामी सुखी भवेत् ।।१०१।।

prajvalat jvalana jvālā puñjam āditya maṇḍalam |dhyātvā nābhi sthitaṃ yogī prāṇāyāmī sukhī bhavet || 101 ||

First visualizing the solar disc in the space of the navel as a mass of light blazing and burning intensely the yogi who is engages in breath control becomes happy.

प्राणं चेिदडया िपबेत् पिरिमतं भूयोऽन्यया रेचयेत्पीत्वा िपङ्गलया समीरणमलं बदध््वा त्यजेद ्वामया।सूयर्चन्द्रमसोरनेन िविधना िबम्बद्वयं ध्यायता:शुद्धा िनाडगणा भिवन्त ियमना मासत्रयादधू्वतर्ः ।।१०२।।

prāṇaṃ cediṭayā pibet pari mitaṃ bhūyo'nyayā recayetpītvā piṅgalayā samīr aṇa malaṃ baddhvā tyajed vā mayā |sūrya candram asoranena vidhinā bimba dvayaṃ dhyā yatāḥśuddhā nāḍi gaṇā bhavanti yamino māsa trayād ūrdhvataḥ || 102 ||

When the breath is drawn in slowly through the left channel one should then release it again through the opposite [right]. After drawing the breath in through the right channel, [the yogi] should retain the breath and then exhale through the left. After three months of visualizing the two disc of the sun and the moon the entire network of channels of the one who is restrained are purified.

यथेष्ट धारणं वायोरनलस्य प्रदीपनम्।नािदािभव्यिक्तरारोग्यं जायते नािडशोधनत् ।।१०३।।

yatheṣṭa dhāraṇaṃ vāyor analasya pradīpanam |nādābhi vyaktir ārogyaṃ jāyate nāḍi śodhanat|| 103 ||

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From the purification of the channels, holding the breath according to your own desire, the inner fire is stoked, the inner resonance is revealed and excellent health arises.

प्राणो देह ेिस्थतो वायुरपानस्य िनरोधनात्।एकश्वसिम्यभूत्वोद्धात्येद गगने िगतम् ।।१०४।।

prāṇo dehe sthito vāyur apānasya nirodhanāt |eka śvāsamyi bhūtvod dhātyed gagane gatim || 104 ||

The inhale becomes situated in the body from the cessation of the exhale and having become a single breath shoots up this pathway [suṣumnā] into the sky.34

पूरकः कुम्भकश्चैव रेचकः प्राणावात्मकः।प्राणायामी भवेत् त्रेधा मत्रद्वादशसयुतः ।।१०५।।

pūrakaḥ kumbhakaś caiva recakaḥ prāṇāva ātmakaḥ |prāṇāyāmi bhavet tredhā matra dvā daśa sayutaḥ || 105 ||

Inhalation, breath retention, and exhalation are the three forms of breath control which has the nature of the sacred syllable oṃ, that breath control has twelve count.

मात्राद्वादशसंयुक्तौ िदवाकरिनशाकरौ।दोषजालमपध्नन्तौ ज्ञातव्यौ योिगिभ: सदा ।।१०६।।

MALLINSON. (2017) p.132: “The Pātañjalayogaśāstra, Kauṇḍinya’s Pañcārthabhāṣya on the 34

Pāsupatasūtra, and several tantric texts, together with the Vivekamārtaṇḍa (but no other haṭhayoga works), teach that holding the breath results in udghāta or ‘eruption’. The precise meaning of this term varies from text to text. Bhojarāja, in his eleventh-century commentary on the Pātañjalayogaśāstra, defines udghāta as ‘the wind’s striking the head when it has been propelled upwards from its source in the navel’ Analyzing udghāta in Śaiva texts, Vasudeva writes: ‘To summarize, udghāta appears to be the yogic term for the sensation of a spontaneous upward surge of vital energy brought on in the early stages of self-induced asphyxiation.” These notions of udghāta and its results, as wells as the rather more elliptic teaching from the Atharva Veda, provide evidence for the positive benefits of breath-control beyond the purificatory and preparatory.”

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mātrā dvā daśa saṃyuktau divā karani śākarau |doṣa jālam apaghnantau jñātavyau yogibhiḥ sadā || 106 ||

The sun and moon, each endowed with twelve counts, destroying the network of impurities, should always be known by yogis.

पूरके द्वादश प्रोक्ताः कुम्भके षोडशैव तु।रेचके दश चोम्कराः प्राणायामः स उच्यते ।।१०७।।

pūrake dvā daśa proktāḥ kumbhake ṣoḍaśaiva tu |recake daśa ca oṁkārāḥ prāṇāyāmaḥ sa ucyate || 107 ||

There are twelve repetitions of oṃs in the inhale, sixteen repetitions of oṃs in the retention, and ten oṃs in the exhale. That is taught as breath control.

अधमे द्वादश प्रोक्ता मध्यमे िद्वगुणा मता:।उत्तमे ित्रगुणा ख्याताः प्राणायामस्य िनणर्य: ।।१०८।।

adhame dvādaśa proktā madhyame dvi guṇā matāḥ |uttame tri guṇā khyātāḥ prāṇāyāmasya nirṇayaḥ || 108 ||

In the beginning [stage of breath control] twelve [counts] are taught, in the intermediate [stage of breath control] it is doubled [24 measures], [and] in the advanced [stage of breath control], it is tripled [36 measures]. This is an authoritative analysis of breath control.

अधमे च घनो घमर्: कम्पो भवित मध्यमे।उत्तमे स्थानमाप्नोित ततो वायुं िनरोधयेत् ।।१०९।।

adhame ca ghano gharmaḥ kampo bhavati madhyame |uttame sthānam āpnoti tato vāyuṃ nirodhayet || 109 ||

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In the beginning [stage of breath control] heavy sweating is experienced, in the intermediate [stage of breath control] trembling is experienced, [and] in the highest [[stage of breath control] a state of [perfect] steadiness is obtained. Therefore one should restrain the breath.

बद्धपद्मासनो योगी नमसृ्कत्य गुरंु िशवम्।नासाग्रदृिष्टरेकाकी प्राणायामं समभ्य्सेत् ।।११०।।

baddha padmāsano yogī namaskṛtya guruṃ śivam |nāsāgra dṛṣṭir ekākī prāṇāyāmaṃ samabhyset || 110 ||

The solitary yogi, bound in lotus posture, bowing to his teacher who is in the form of Śiva, gazing at the tip of the nose, should practice breath control.

ऊध्वर्ं आकृष्य चापानवायुं प्राणे िनयुज्य च।उध्वर्ं आिनय तं शक्त्या सवर्पापै: प्रमुच्यते ।।१११।।

ūrdhvam ākṛṣya ca āpāna vāyuṃ prāṇe niyujya ca |urdhvam ānīya taṃ śaktyā sarva pāpaiḥ pramucyate || 111 ||

The yogi who, having first drawn the exhale upward uniting it with the inhale, then leading it up the central channel by the inner power, that yogi is release from all fault.

द्वाराणां नवकं िनरुध्य मरुतं पीत्वा दृढ ंधारयेत् ।नीत्वाकाशमपानविह्नसिहतं शक्त्या समुद्घिततं।।आत्मध्यानयुतस्त्वनेन िविधना िवन्यस्य मूिध्नर् ध्रुव ं।यावित्तष्ठित तावदेन महतां संघेन संस्तूयते ।।११२।।

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dvārāṇāṃ navakaṃ nirudhya marutaṃ pītvā dṛḍhaṃ dhārayet nītvā akāśam apāna vahni sahitaṃ śaktyā samud ghaṭitaṃ ।ātma dhyāna yutas tvanena vidhinā vinyasya mūrdhni dhruvaṃ yāvat tiṣṭhati tāvad eva mahatāṃ saṃgena saṃstūyate || 112||

Blocking the nine gates of the body [and] inhaling, one should hold the breath firmly. Unite it with the exhale and the fire [of the belly], leading [the breath] [prāṇā], to the open sky through that [inner] power. [kundalini or powerfully.] In as much as the yogi remains engaged in [this] meditation on the self, having installed that [breath] firmly in the head by means of the practice just described, he is celebrated by the community of great beings.

प्राणायामो भवत्येवं पातकेन्धनपावकः।भवोदिधमहासेतुः प्रोच्यते योिगिभ: सदा ।।११३।।

prāṇāyāmo bhavatyevaṃ pātakendhanapāvakaḥ |bhavodadhi mahā setuḥ procyate yogibhiḥ sadā || 113 ||

Yogis always teach, “that breath control, which is a fire that burns the kindling that is ones indiscretions, is a great bridge [over] the ocean of worldly existence.”

प्राणायामे महान ्धमोर् योिगनो मोक्षदयकः।प्राणायामे िदवारात्रौ दोषजालं पिरत्यजेत् ।।११४।।

prāṇāyāme mahān dharmo yogino mokṣadayakaḥ |prāṇāyāme divārātrau doṣajālaṃ parityajet || 114 ||

The great observance of yoga, breath control bestows liberation. When breath control [takes place] day and night one completely leaves behind a multitude of faults.

आसनेन रुजा हिन्त प्राणायामेन पातकम्।िवकारं मानस ंयोगी प्रत्याहारेण मुण्चित ।।११५।।

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āsanena rujam hanti prāṇāyāmena pātakam |vikāraṃ mānasaṃ yogī pratyāhāreṇa muṇcati || 115 ||

The yogi through seated posture cures diseases, through breath control removes faults, [and] through withdrawing the senses he frees himself of mental modifications.

मनोधैयर्ं धारणया ध्यानाच्चैतन्यमद्भतुम्।समाधेमोर्क्षमाप्नोित त्यक्त्व कमर् शुभाशुभम् ।।११६।।

mano dhairyaṃ dhāraṇayā dhyānāc caitanyamad bhutam |samādher mokṣam āpnoti tyaktva karma śubha āśubham || 116 ||First letting go auspicious and inauspicious action, the yogi realizes steadiness of mind through concentration, he realizes wondrous awareness from meditation and liberation from deep meditative absorption.

प्राणायामिद्वषटकेन प्रत्याहारः प्रिकितर् तः।प्रत्याहारिद्वषट्केन ज्ञायते धारणा शुभा ।।११७।।

prāṇāyāma dvi ṣaṭakena pratyāhāraḥ prakīrtitaḥ |pratyāhāra dvi ṣaṭkena jāyate dhārana śubhā || 117 ||

By means of two sets of six [twelve rounds] of breath-control practice sense-withdrawal is understood to follow. Through twelve rounds of sense withdrawal a beautiful form of concentration arises.35

धारणा द्वादश प्रोक्तां ध्यानं धानिवशारदैः।ध्यानद्वादशकेनैव समािधरिभधीयते ।।११८।।

dhāraṇā dvādaśa proktāṃ dhyānaṃ dhāna viśāradaiḥ |dhyāna dvā daśa kenaiva samādhir abhi dhīyate || 118 ||

MALLINSON. (2017) p.184: “Pratyāhāra is closely related to breath-control and indeed is sometimes 35

categorized as one of its stages rather than as a distinct auxiliary.”

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According to experts on meditation, meditation is taught as twelve rounds of concentration. Deep meditative absorption is defined as twelve rounds of meditation.

सम्बध्यासनमेवमङ्िघ्रयुगलं कणार्िक्षनासापुटंद्वाराण्यङु्गिलिभिनर् यम्य पवनं वक्त्रेण चापूिरतम्।धृत्वा वक्षिस तन्त्वपानसिहतं मूिध्नर् िस्थतं धारयेदेवं याित नरः िशवेन समतां योगीश्वरस्तन्मयः ।।११९।।

sambadhya āsanamevamaṅgriyugalaṃ karṇākṣināsāpuṭamdvārāṇyaṅgulibhirniyamya pavanaṃ vaktreṇa cāpūritam |dhṛtvā vakṣasi tantvapānasahitaṃ mūrdhni sthitaṃ dhārayetevaṃ yāti naraḥ śivena samatāṃ yogīśvarastanmayaḥ || 119 ||

First assuming a posture, covering the passages that are the ears, eyes, and nose with the fingers, holding the breath inhaled through the mouth in the chest, one should steadily focus on the that [full inhale breath] together with the exhale in the [space] of the head. In this way, absorbed in that [practice] the lord of yogis becomes equal to Śiva.36

पवने गगनं प्राप्ते ध्विनरुत्पद्यते महान्।घण्टादीनां प्रवाद्यानां तदा िसिद्धनर्दरूतः।।१२०।।

pavane gaganaṃ prāpte dhvanirut padyate mahān |ghaṇṭa ādīnāṃ pravād yānāṃ tadā siddhir na dūrataḥ ||120 ||

When the breath reaches the skythe powerful sound of a bell and other sounds manifest then extrodinary power is imminent.

MALLINSON. (2017) p.121: The Amṛtasiddhi teaches that nāda (inner resonance) is bindu, that breath, the 36

mind and the bindu are all one, established in the body, and that when the breath is stopped the mind and the bindu also stop.

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प्राणायामेन युक्तेन सवोर्रोगक्षयो भवेत्।आयुक्ताभ्यासंयोगेन सवर् रोगस्य संभव: ।।१२१।।

prāṇāyāmena yuktena sarvo rogakṣayo bhavet |āyukta ābhyāsaṃ yogena sarva rogasya saṃbhavah || 121 ||

Through the engagement of breath control there is the destruction of all disease.by not engaging breath control there is the arising of all disease.

िहक्का श्वासश्च कासश्च िशरः कणार्िक्षवेदना:।भविन्त िविवधा रोगाः पवनस्य व्यितक्रमा: ।।१२२।।

hikkā śvāsaśca kāsaśca śiraḥ karṇā kṣivedanāḥ |bhavanti vividhā rogāḥ pavanasya vyatikramāḥ || 122 ||

Various kinds of diseases like hiccups, asthma, colds, and afflictions of the head, ears, and eyes arise from the disturbance of the breath.

यथा िसंहो गजो व्याघ्रो भवेद ्वश्यः शनैः शनैः।तथैव सेिवतो वायुरन्यथा हिन्त साधकम् ।।१२३।।

yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ |tathaiva sevito vāyuranyathā hanti sādhakam || 123 ||

In the same way a lion, elephant, and tiger should be tamed delicately, in the very same way the breath should be attended to delicately. Otherwise the breath destroys the practitioner.

युक्तं युक्तं त्यजेद ्वायुर ्युक्त ंयुक्तं च पूरयेत्।युक्तं युक्तं च बध्नीयादेवं िसिद्धमाप्नुयात् ।।१२४।।

yuktaṃ yuktaṃ tyajed vāyur yuktaṃ yuktaṃ ca pūrayet |yuktaṃ yuktaṃ ca badhnīyād evaṃ siddhimāpnuyāt || 124 ||

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[The yogi] should exhale the breath with and appropriate touch . Should release and fill with breath properly and skillfully, and similarily should retain the breath properly and skillfully, then [the yogi] should realize perfection.

Sense Withdrawal [Pratyāhāra]

चरतां चक्षरुादीनां िवषयेषु यथाक्रमम्।यत्प्रत्याहरण ंतेषां प्रत्याहारः स उच्यते ।।१२५।।

caratāṃ cakṣurādīnāṃ viṣayeṣu yathākramam |yat pratyāharaṇaṃ teṣāṃ pratyāhāraḥ sa ucyate || 125 ||

The withdrawal of each of the [senses] in order beginning with the faculty of sight, which are wandering towards their sense objects that is called sense withdrawal. 37

यथा तृतीयकालस्यो रिव: प्रत्याहरेत् प्रभाम्।तृितयाङ्गिस्थतो योगी िवकारं मानसं तथा ।।१२६।।

yathā tṛtī ya kālastho raviḥ pratyāharet prabhām |tṛtiyāṅgasthito yogī vikāraṃ mānasaṃ tathā || 126 ||

Just as the sun which positioned at dusk [third time of the day] draws in its own radiance, the yogi engaged in the third support of yoga withdrawal of the senses should draw within mental modifications.

अङ्गमध्ये यथाङ्गिन कूमर्: संकोचयेद ्ध्रुवम्।योगी प्रत्याहरेदेव स्वेन्द्रयािन तथात्मिन ।।१२७।।

MALLINSON. (2017) p. 284: “Pratyāhāra here indicates a disengagement of the senses from their objects, 37

resulting in he senses taking on the resemblance of the mind itself. Such withdrawal is said to bestow on the yogi the highest mastery of the senses. Withdrawal also tends to lie between prānāyāma and dhāraṇa in sixfold systems such as that of the VM (wherein he withdrawal of the senses from objects is compared to the sun withdrawing its shadow at noon, and a tortoise withdrawing its limbs.”

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aṅgamadhye yathāṅgani kūrmaḥ saṃkocayed dhruvam |yogī pratyāharedeva svendrayāni tathātmani || 127 ||

Just as a tortoise contracts its’ limbs firmly into the middle of its body, the yogi should draw in his own sense faculties into the self.

अमेध्यमथवा मेध्यं यद्यत्पश्यित चक्षषुा।तत्तदात्मेित िवज्ञाय प्रत्याहरित योगिवत् ।।१२८।।

amedhyamathavā medhyaṃ yad yat paśyati cakṣuṣā |tattadātmeti vijñāya pratyāharati yogavit || 128 ||

Whatever is seen with the power of sight, pure or un-pure, recognizing it [whatever is seen] as the [Self] the yogin draws it within.

यद्यचृ्छणोित कणर्भ्यामिप्रयं चाथवािप्रयम्।तत्तदात्मेित िवज्ञाय प्रत्याहरित योगिवत् ।।१२९।।

yadyacchṛṇoti karṇabhyāmapriyaṃ cāthavāpriyam |tattadātmeti vijñāya pratyāharati yogavit || 129 ||

Whatever is heard with his ears, pleasant or unpleaant, recognizing it [whatever is seen] as the [Self] the yogin draws it within.

अिमष्टमथवा िमष्ट ंयद्यत्स्पृशित िजह्वया।तत्तदात्मेित िवज्ञाय प्रत्याहरित योगिवत् ।।१३०।।

amiṣṭamathavā miṣṭaṃ yadyatspṛśati jihvayā |tattadātmeti vijñāya pratyāharati yogavit || 130 ||

Whatever the tongue touches, sweet or savory, recognizing it [whatever is seen] as the [Self] the yogin draws it within.

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सुगन्धमथं दगुर्न्धं यद्यिजजघ्रित नासया।तत्तदात्मेित िवज्ञाय प्रत्याहरित योगिवत् ।।१३१।।

sugandham athaṃ durgandhaṃ yadyaji jaghrati nāsayā |tattadātmeti vijñāya pratyāharati yogavit || 131 ||

Whatever is smelt by the nose, fragrant or foul, recognizing it [whatever is seen] as the [Self] he draws it within.

ककर् शं कोमलं वािप यद्यत् स्पृशित च त्वचा।तत्तदात्मेित िवज्ञाय प्रत्याहरित योगिवत् ।।१३२।।

karkaśaṃ komalaṃ vāpi yadyat spṛśati ca tvacā |tattadātmeti vijñāya pratyāharati yogavit || 132 ||

Whatever the skin touches, textures that are rough or smooth, recognizing it [whatever is seen] as the [Self] the yogin draws it within.

चन्द्रामृत्मयीं धारां प्रत्याहरित भास्करः।यत्प्रत्यहरणं तस्याः प्रत्याहारः स उच्यते ।।१३३।।

candra āmṛtmayīṃ dhārāṃ pratyāharati bhāskaraḥ |yat pratyaharaṇaṃ tasyāḥ pratyāhāraḥ sa ucyate || 133 ||

The sun draws within the nectarean stream of the moon [bindu], the act of withdrawing that [nectarean stream] is called as pratyāhāraḥ.

एका स्त्रो भुज्यते द्वाभ्यामागता सोममण्डलात्।तृतीयोऽिप पुनस्ताभ्यां स भवेदजरामरः ।।१३४।।

ekā stri bhujyate dvābhyām āgatā soma maṇḍalāt |tṛtīyo'pi punar tābhyāṃ sa bhaved ajarāmaraḥ || 134 ||

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This one female power coming from the disc of the moon is enjoyed by the pair. On the other hand the third [option] [the yogi] becomes free from old age and death.

Viparitakarani

नािभदेशे वसत्येको भास्करो दहनात्मक:।अमृतात्मा िस्थतो िनत्यं तालुमूले च चन्द्रमाः ।।१३५।।

nābhi deśe vasatyeko bhāskaro dahanātmakaḥ |amṛtātmā sthito nityaṃ tālumūle ca candramāḥ || 135 ||

That one sun consisting of fire dwells in the region of the navel. The moon consisting of nectar is always abiding on the base of the palette.

वाषर्त्यधोमुखश्चन्द्रो ग्रस्त्यूध्वर्मुखोरिव:।ज्ञातव्यां करणं तत्र येन पीयूषमाप्यते ।।१३६।।

varṣat yadho mukhaś candro grasat yūrdhva mukho raviḥ |jñātavyaṃ karaṇaṃ tatra yena pīyūṣam āpyate || 136 ||

The downward facing moon showers, the upward facing sun devours. That maneuver by means of which nectar is attained regarding those two should be understood.

ऊध्वर्ं नािभरधस्तालु चोध्वर्ं भानुरधः शशी।करणं िवपरीताख्यं गुरुवाक्येन लभ्यते ।।१३७।।

ūrdhvaṃ nābhir adhas tālu cordhvaṁ bhānuradhaḥ śaśī |karaṇaṃ viparītākhyaṃ guruvākyena labhyate || 137 ||

The navel above and the pallet below, the sun up, the moon down. This is the maneuver called the inverter, instruction should only be received from the oral teaching of a master.

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ित्रधा बद्धो वृषो यत्र रोिखित महास्वनः।अनाहतं तु तच्चकं्र योिगनो हृदयेिवदःु ।।१३८।।

tridho baddho vṛṣo yatra rokhiti mahāsvanaḥ |anāhataṃ tu tac cakraṃ yogino hṛdaye viduḥ || 138 ||

In the way a bull bound by three ways cries out, “rokhi” in that way the yogis know that [sound] as unstruck in the heart [thus it is the anahata cakra].

अनाहतमितक्रम्य चाक्रष्य मिणपूरकम्।प्राप्त ेप्राणे महापद्मं योगीतमृतायते ।।१३९।।

anāhata mati kramya cākṛṣya maṇipūrakam |prāpte prāṇe mahā padmaṃ yogīt amṛtāyate || 139 ||

When the breath has reached the great lotus [the crown cakra] going beyond the city of jewels [the navel] [manipura] and pulling it into the un-struck sound [the heart] [anāhata], the yogi obtains the nectar [of immortality].

ऊधर्व षोडशपद्मपत्रगिलतं प्राणादवाप्तं हठादधू्वर्स्यो रसनां िनयम्य िववरे शािनं्त परां िचन्तयन्।उत्कल्लोलकलाजलं सुिवमलं िजह्वाकुलम् यः िपबेिनदोर्ष: स मृणालकोमलतनुयोर्िग िचरं जीवित ।।१४०।।

ūrdhvam ṣoḍaśa paḍma patra galitaṃ prāṇā davāptaṃ haṭhātūrdhvāsyo rasanāṃ niyamya vivare śāntiṃ parāṃ cintayan |utkallola kalā jalaṁ suvi malaṃ jihvā kulaṃ yaḥ pibetnirdoṣaḥ sa mṛṇāla komala tanur yogī ciraṃ jīvati || 140 ||

The yogi, his face pointed upwards, fixing the tongue into the inner cavity, contemplating the highest tranquility should drink the utterly pure nectar of the moon that surges upward and is stimulated by the tongue. That nectar which is falling from the sixteen petal lotus is attained by directing the breath upward

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forcefull. That yogi free of defilements, their body as soft as a lotus stalk lives for a long time.

काकचञ्चवुदास्येन शीतलं सिललं िपबेत्।प्राणापानिवधानेन योगी भवित िनजर्र: ।।१४१।।

kāka cañcu va dāsyena śītalaṃ salilaṃ pibet |prāṇa apāna vidhānena yogī bhavati nirjaraḥ || 141 ||

The yogi should drink the cool nectar with a mouth like a crows beak, he is freed from old age by practicing with the inhale and the exhale.

रसनातालु योगेन योऽमृतं सततं िपबेत ।अब्दाद्धेर्न भवेत्तस्य सवर्रोगपिरक्षय: ।।१४२।।

rasanā tālu yogena yo'mṛtaṃ satataṃ pibet |abda ardhena bhavet tasya sarva roga parikṣayaḥ || 142 ||

The dissolution of all diseases takes place after six months for that yogi who contantly drinks that nectar by joining the tongue and the pallet.

िवशुद्धो परमे चके्र धृत्वा सोमकलाजलम्।उन्मागेर्न कृतं याित वञ्चियत्वा खेमुर्खं ।।१४३।।

viśuddhe parame cakre dhṛtvā soma kalā jalam |unmārgeṇa kṛtaṃ yāti vañcayitvā kher mukhaṃ || 143 ||

Holding that nectar in the highest center of purity [viśudda cakra], causing it to escape the entrance of the sun, that produced nectar, travels the opposite path.

िव शब्देन स्मृतो हसंो िनमर्लं शुद्धमुच्यते।अतः कणे्ठ िवशुद्धाख्ये चकं्र चक्रिवदो िवदःु ।।१४४।।

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vi śabdena smṛto haṃso nirmalaṃ śuddham ucyate |ataḥ kaṇṭhe viśuddha akhye cakraṃ cakravido viduḥ || 144 ||

Hamsa, the breath mantra, is recalled by the sound vi, śuddha refers to that which is pure, therefore eperts on the psychic centers know that psycic center in the throat as the higest center of purity [viśuddha cakra].

अमृतं कन्दरे कृत्वा नासान्त: सुिषरं क्रमात्।स्वपतामिखलं याित वन्चियत्वा खेमुर्खं ।।१४५।।

amṛtaṃ kandare kṛtvā nāsāntaḥ suṣiraṃ kramāt |sva patām akhilaṃ yāti vancayitvā kher mukhaṃ || 145 ||

Having made the nectar flow to the cave in the tip of the nose, having escaped the mouth of the sun, the breath flies up completely on its own.

बदं्ध सोमकलाजलं सुिवमलं कन्ठस्थलादधू्वर्तो नासान्त:े सुिषरेन याित गगनद्वारं ततः सवर्त:।ऊध्वार्स्यो भुिव सिन्नपत्य िनतरामुत्तानगात्रः िपबत्येवं यो िवबुद्धो िजतेिन्द्रयगणो नैवािस्त तस्य क्षयः ।।१४६।।

baddhaṃ soma kalā jalaṃ suvi malaṃ kaṇṭha sthalād ūrdhvatonāsāntaḥ suṣirena yāti gaganad vāraṃ tataḥ sarvataḥ |ūrdhvāsyo bhuvi sannipatya nitarām uttāna gātraḥ pibetyevaṃ yo vibudho jitendriya gaṇo naivāsti tasya kṣayaḥ || 146 ||

Having bound the pure sweet lunar nectar from the upward section of the throat in the hollow of the tip of the nose. Having inhaled the breath slowly, laying face up completely stretched out, to the region of the sky. For the one who subdues the multitude of his senses in this way for him he is home.

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ऊध्वर्िजह्व: िस्थरो भूत्वा सोमपानं करोित ।अब्दाधेर्न न सन्देहो मृत्युं जयित योगिवत् ।।१४७।।

ūrdhva jihvaḥ sthiro bhūtvā soma pānaṃ karoti|abda ardhena na sandeho mṛtyuṃ jayati yogavit || 147 ||

The one who knows yoga, having the tongue established upward [in the pallet] drinks the downward [flowing] nectar, for him death is conquered in half [a month], of that there is no doubt.

बद्धमुध्वर्ं िबलं येन तेन िवघ्नो िनवािरत: ।अजरामरमाप्नोित यथा पञ्चमुखो हरः ।।१४८।।

baddham ūrdhva bilaṃ yena tena vighno nivāritaḥ |ajara amaram āpnoti yathā pañca mukho haraḥ || 148 ||

For the one who binds the upper hollow ,obstacles are prevented, he is not subject to old age or death like the five faced Śiva.

संपीड्य रसनाग्रेण राजदन्तिबलं महत्।ध्यात्वामृतमयी देवी षण्मासै: सुकिवभर्वेत् ।।१४९।।

saṃpīḍya rasanāgreṇa rāja danta bilaṃ mahat |dhyātva amṛta mayī devī ṣaṇmāsaiḥ sukavir bhavet || 149 ||

The yogi who, having fixed their mind on the Goddess of nectar, pressing the tip of the tongue together with the great hollow behind the teeth, becomes a great poet, in a period of six months.

सावर्द्वारािण बध्नाित यदधू्वर्ं च िबलं िस्थतम्।न मुञ्चत्यमृतं क्वािप स यथा यत्र धारणात् ।।१५०।।

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sarvad vārāṇi badhnāti yad ūrdhvaṁ ca bilaṃ sthitam |na muñcat yamṛtaṃ kvāpi sa yathā yatra dhāraṇāt || 150 ||

And when in this manner, concentrating [on the Goddess of nectar], all the gates [of the body] are sealed, the flow of nectar from above is stopped and remains in the hollow of the soft pallet.

चुम्बन्ती यिद लिम्बकाग्रिनशं िजह्वा रसस्यिन्दनीस्वीकाराददुकस्य दगु्धसदृशो िमष्टाज्यतुल्यस्य च।व्याधीनां जरणं जरापहरणं शास्त्रागमोदगीरणंतस्य स्यादमरत्वमष्टगुिणतं िदव्यांगनाकषनं ।।१५१।।

cumbantī yadi lambika agrāniśaṃ jihvā rasasyandinī svī kārā duda kasya dugdha sadṛśo miṣṭājya tulyasya ca ।vyādhīnāṃ jaraṇaṃ jara apaharaṇaṃ śāstrā gamod gīraṇaṃtasya syād amaratvam aṣṭaguṇitaṃ divyāṃ gana akaṣaṇaṃ || 151 ||

When the tongue constantly presses the cavity [of the soft pallet] the moons nectar flows and has a multitude of flavors. From that, immortality and the eight super human powers [siddhis] are attained.

अिणमा मिहमा चैव गिरमा लिघमा तथा।ईिशत्वं च विशत्वं च प्रािप्त: प्राकाम्यमेवा च ।।१५२।।

aṇimā mahimā caiva garimā laghimā tathā |īśitvaṃ ca vaśitvaṃ ca prāptiḥ prākām yam evā ca || 152 ||

Becoming smaller than the smallest, becoming larger than the largest, becoming heavier than the heaviest, becoming lighter than the lightest, greatness over creation, control of the 5 elements, ability to acquire anything at anytime, and to obtain anything desired.

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अमृतापूणर्देहस्य योिगनी िद्वित्रवत्सरैः।ऊध्वर्ं प्रवतर्ते रेतो ह्यिणमािद गुणोदयम् ।।१५३।।

amṛtā pūrṇa dehasya yoginī dvi tri vatsaraiḥ |ūrdhvaṃ pra vartate reto hyaṇimādi guṇodayam || 153 ||

After 2 to 3 years, the body of the yogi is filled with nectar, the semen is activated upward and the power to become the smallest of the small at will develops.

िनत्यं सोमकलपूणर्ं शरीरं यस्य योिगनः।तक्षकेणािप सदष्ट ंतं च पीडयेत् ।।१५४।।

nityaṃ soma kalā pūrṇaṃ śarīraṃ yasya yoginaḥ |takṣakeṇāpi sadaṣṭaṃ taṃ ca pīḍayet || 154 ||

And for the yogin whose body is constantly filled with a bit of nectar distress is suppressed.

ईन्धनािन यथा विह्नस्तैलवितर् च दीपकः।तथा सोमकलापूणर् देह ंदेही न मुञ्चित ।।१५५।।

īndhanāni yatha vahnistailavarti ca dīpakaḥ |tathā soma kalā pūrṇa dehaṃ dehī na muñcati || 155 ||

Where there is kindling there is fire, where there is oil and a wick there is light, so too when the body is filled with lunar nectar the spirit remains.

Concentration [Dhāranā]

आसनेन समायुक्तः प्राणायामेन संयुतः।प्रत्याहारेण सम्पन्नो धारणां च समभ्यसेत् ।।१५६।।

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āsanena samāyuktaḥ prāṇāyāmena saṁyutaḥ |pratyāhāreṇa sampanno dhāraṇāṃ ca samabhyaset || 156 ||

[The yogi] devoted to posture, established in exercising the breath, and accomplished at withdrawing the senses should practice concentration. 38 39

हृदये पञ्चभूतानां धारणा च पृथक् पृथक्।मनसो िनश्चलत्वेन धारणा सािभधीयते ।।१५७।।

hṛdaye pañcabhūtānāṃ dhāraṇā ca pṛthak pṛthak |manaso niścalatvena dhāraṇā sābhidhīyate || 157 ||Concentration on the five element, in the heart, one by one with mental steadiness is meditation. 40

य पृथ्वी हिरतालहमेरुिचरा तत्वं लकारािन्वतासंयुक्ता कमलासनेन िह चतुष्कोणा हृिद स्थाियनं।प्राणां तत्र िवलीय पञ्चघिटकािश्चत्तािन्वतातं धारयेदेषा स्तम्भकरी सदािक्षितजयं कुयार्द ्भुवो धारणा ।।१५८।।

yā pṛthvī haritālahemarucirā tatvaṃ lakārānvitāsaṃyuktā kamalāsanena hi catuṣkoṇā hṛdi sthāyināṃ |prāṇaṃ tatra vilīya pañcaghaṭikāścitānvitaṃ dhārayeteṣā stambhakarī sadā kṣiti jayaṃ kuryād bhuvo dhāraṇā || 158 ||

This verse further establishes the earlier mentioned view that breath-control leads to sense withdrawal 38

that then leads to concentration, and so on. This suggests that these practices are not intended to be employed singularity but as a system.

MALLINSON. (2017) p. 287: “Like withdrawal, fixation is closely associated with breath-control practices, 39

of which it is sometimes said to be simply a multiple.”

MALLINSON. (2017) p.286: “Tantric fixation, typically involves a sequential visualization of the elements 40

(tattvas or bhūtas), and does not allow for the kind of choice offered by the Pātañjalayogaśāstra. Classical tantric dhāraṇa practices are almost always associated with element fixation, notwithstanding early variations in the number and names of the elements.”

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The earth element is situated in the heart, a deep yellow [and] brilliant gold tetragon linked to the essential sound la united with a lotus flower. One should concentrate in that place of the heart absorbing the mind along with the breath for two hours. The earth stabilizing concentration should always be done to conquered the earth.41

आधेर्न्दपु्रितमं च कुन्दधवलं कणे्ठ अम्बुतत्वं िस्थतंतत्पोयूषवकारबीजसिहतं युक्त ंसदा िवष्णुना।प्राण तत्र िवलीय पञ्चघिटकािष्चत्तािनिवतं धारयेदेषा दःुसहकालकूटजरनी स्यादाम्बवी धारणा ।।१५९।।

ārdhendupratimaṃ ca kundadhavalaṃ kaṇṭhe ambutatvaṃ sthitaṃtatpoyūṣavakārabījasahitaṃ yuktaṃ sadā viṣṇunā |prāṇa tatra vilīya pañcaghaṭikāṣcittānivitaṃ dhārayeteṣā duḥsahakālakūṭajaranī syādāmbavī dhāraṇā || 159 ||

The water element is established in the throat, embodying the half moon and white jasmine linked to the seed sound va and always associated with Viṣṇu. One should concentrate in that place of the throat absorbing the mind along with the breath for two hours. The water concentration should always be done to destroy the deadliest of poison extended karma. 42

यत्तालुिस्थतिमन्द्रगोपसदृशं तत्वं ित्रकोणं ज्वलत्तेजोरेफयुक्तं प्रवालरुिचरं रुदे्रण यत्सङ्गतम्।प्राणं तत्र िवलीय पञ्चघिटकािश्चत्तािन्वत ंधारयेदेषा विह्वजयं सदािवदधती वैश्वानरी धारणा ।।१६०।।

Gheranda Samhita p.80: “The earth element shines like a piece of yellow orpiment and contains the 41

syllable la. It is accompanied by Brahma, is square, and is situate a the heart. Fix the breath and the mind there for two hours. This is the earthly dhāraṇa; it always brings about steadiness and conquers the earth.

Gheranda Samhita p.80: “The water element is situated in the throat. It resembles a half-moon and is as 42

white as a jasmine flower. It has the ambrosial syllable va as its seed mantra and is always associated with Vishnu. Fix the breath and the mind there for two hours. This is the watery dhāraṇa. It removes unbearable suffering and sins.”

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yattālusthitamindragopasadṛśaṃ tatvaṃ trikoṇa jvalattejorephayuktaṃ pravālaruciraṃ rudreṇa yatsaṅgatam |prāṇaṃ tatra vilīya pañcaghaṭikāścittānvitaṃ dhārayeteṣā vahvijayaṃ sadāvidadhatī vaiśvānarī dhāraṇā || 160 ||

The fire element is a brilliant coral triangle, situated in the palate, resembling a fire fly, linked to the sound ra and associated with Ruḍra. One should concentrate in that place of the palate absorbing the mind along with the breath for two hours. Fire concentration should always be done to defeat fire.43

यद ्िभन्नाञ्जनपुञ्जसिन्नभिमदं वृतं भ्रुवोरन्तरेतत्वं वायुमयं यकारसिहतं तत्रेश्वरी देवता।प्राणं तत्रिवलीय पञ्चघिटकिश्चत्तािन्वत ंधारयेदेषा रवे गमनं करोित यिमनां वै वायवी धारणा ।।१६१।।

yad bhinnāñjanapuñjasannibhamidaṃ vṛtaṃ bhruvorantaretatvaṃ vāyumayaṃ yakārasahitaṃ tatreśvarī devatā |prāṇaṃ tatravilīya pañcaghaṭikaścittānvitaṃ dhārayeteṣā rave gamanaṃ karoti yamināṃ vai vāyavī dhāraṇā || 161 ||

The air element situated inward of the eyebrows linked to the sound ya and related to the God Iśvara. One should concentrate the mind there, inward of the eyebrows dissolving the mind along with the breath for two hours. Indeed the one who retrains themself in air concentration will move into the sky. 44 45

Gheranda Samhita p.81: “The fire element is at the palate. It resembles an Indragopa insect, consists of 43

a triangle and syllable ra, is blazing red, and associated with Rudra. Fix the breath and the mind there for two hours. This fiery dhāraṇa removes the deep fear of death.”

Gheranda Samhita p.81: “The air element is between the eyebrows and looks like a mass of lampblack. 44

It is a circle, is associated with the syllable ya, and the deity there is Ishvara. Fix the breath and the mind there for two hours. This airy dhāraṇa brings about the ability to move through space.”

Īśvara can represent your personal God. 45

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आकाशं सुिवशुद्धवािरसदृशं यद ्ब्रह्मरन्ध्रे िस्थतंयन्नाथेन सदािशवेन सिहतं शान्तं हकाराक्षरम्।प्राणं तत्र िवलीया पञ्चघटीकिश्चत्तिन्वत ंधारयेदेषा मोक्षकपाटपाटनपतुः प्रोक्ता नभोधारणा ।।१६२।।

ākāśaṃ suviśuddhavārisadṛśaṃ yad brahmarandhre sthitaṃyannāthena sadāśivena sahitaṃ śāntaṃ hakārākṣaram |prāṇaṃ tatra vilīyā pañcaghaṭīkaścittanvitaṃ dhārayeteṣā mokṣakapāṭapāṭanapatuḥ proktā nabhodhāraṇā || 162 ||

The ether element is situated at the fissure at the crown of the head, resembling perfectly pure water, linked to the calm inner resonance [and] the H sound and attended by the Lord Śiva. One should concentrate in that place of the crown absorbing the mind along with the breath for 2 hours. The etherial concentration liberates, skillfully breaking down the door to liberation.46

स्तिम्भनी द्रािवणी चैव दािहनी भ्रािमणी तथा।शोिषणी च भवात्येता भूतानां पञ्च धारणाः ।।१६३।।

stambhinī drāviṇī caiva dāhinī bhrāmiṇī tathā |śoṣiṇī ca bhavantyetā bhūtānāṃ pañca dhāraṇāḥ || 163 ||

So in this manner, the five concentrations on the elements are stabilizing, dissolving, burning, moving and turning back time.

करमणा मनसा वाचा धारणाः पञ्च दलुर्भा:।िवज्ञान सततं योगी सवर्पापै: प्रमुच्यते ।।१६४।।

Gheranda Samhita p.82: “The space element is at the aperture of Brahman and looks like the clearest 46

water. It is associated there with the primordial Sadashiva and it contains the syllable ha. Fix the breath and the mind there for two hours. This sky dhāraṇa is said to be able to break dow the doorway to liberation.”

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karmaṇā manasā vācā dhāraṇāḥ pañca durlabhāḥ |vijñāna satataṃ yogī sarvapāpaiḥ pramucyate || 164 ||The five concentrations are difficult [to do in] action, mind, and speech. The yogi [with] eternal knowledge [from concentrating on the five elements] is liberated from all suffering.

Meditation [Dhyāna]

सवर्ं िचन्तासमावितर् योिगनो हृिद वतर्ते ।या तत्वे िनश्चला िचन्ता तिद्ध ध्यानं प्रचक्षत े।।१६५।।

sarvaṃ cintāsamāvarti yogino hṛdi vartate |yā tatve niścalā cintā taddhi dhyānaṃ pracakṣate || 165 ||

The yogi distributes all though to abide equally in the heart. Holding the mind on that element of the heart is called meditation. 47

िद्वधा भिवत तद ्ध्यानं सगुणं िनगुणर्ं तथा।सगुणं वणर्ंभेदेन िनगुणर्ं केवल िवदःु ।।१६६।।

dvidhā bhavati tad dhyānaṃ saguṇaṃ nirguṇaṃ tathā |saguṇaṃ varṇaṃ bhedena nirguṇaṃ kevalam viduḥ || 166 ||

That meditation has two kinds, with attributes [and] without attributes. Intelligence alone separates the [two] types [of meditation] with and without attributes. 48

अश्वमेधसहस्रािण वाजपेयशतािन च।एकस्य ध्यानयोगस्य कलां नाहर्नित षोडशीम् ।।१६७।।

MALLINSON. (2017) p.287: “Around 500 BCE there emerged in northern India groups of extra-Vedic 47

ascetics —collectively known as Śramaṇas, and including Buddhists and Jains — who sought permanent liberation from the cycle of rebirth and karma-driven suffering.

MALLINSON. (2017) p.319: “VM 142a-155b. Meditation with and without attributes. I can only assume 48

that the translation that is provided here is of verses 166-178 in this translation of the VM with many significan differences.

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aśvamedha sahasrāṇi vājapeyaśatāni ca |ekasya dhyāna yogasya kalāṃ nārhanti ṣoḍaśīm || 167 ||

One thousand horse sacrifices and one hundred soma sacrifices is not touch a sixteenth of yoga meditation alone. आधारे प्रथमे चके्र स्वणार्मे च चतुरङु्गले।नासाग्रदृिष्टरात्मानां ध्यात्वा योगी सुखी भवेत् ।।१६८।।

ādhāre prathame cakre svarṇāme caturaṅgule |nāsāgradṛṣṭirātmānāṃ dhyātvā yogī sukhī bhavet || 168 ||

Meditating on the Self in ādhāre, the first center [cakra], a golden four petal lotus [and] gazing at the tip of the nose [the yogin] becomes happy.

स्वािधष्ठाने शुभे चके्र सन्मािणक्यसमप्रभे।नासाग्रदृिष्टरात्मानं ध्यात्वा ब्रह्मसमो भवेत् ।।१६९।।

svādhiṣṭhāne śubhe cakre sanmāṇikyasamaprabhe |nāsāgradṛṣṭirātmānaṃ dhyātvā brahmasamo bhavet || 169 ||

Meditating on the Self, in svādhiṣṭāna center [cakra] a six petal lotus shinning like a jewel [and] gazing at the tip of the nose [the yogin] becomes equal to Brahma.

तरुणािदत्यसंकाश ेचके्र तु मिणपूरके।नासाग्रदृिष्टरात्मानं ध्यात्वा संक्षोभयेज्जगत् ।।१७०।।।taruṇādityasaṃkāśe cakre tu maṇipūrake |nāsāgradṛṣṭirātmānaṃ dhyātvā saṃkṣobhayejjagat || 170 ||

Meditating on the Self, in manipūra center [cakra] resembling the newly risen sun and gazing at the tip of the nose, [the yogi] shakes the world.

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अनाहते महाचके्र द्वादशारे च पन्कजे।नासाग्रदृिष्टरात्मानं ध्यात्वा ध्यातामरो भवेत् ।।१७१।।

anāhate mahācakre dvādaśāre ca pankaje |nāsāgradṛṣṭirātmānaṃ dhyātvā dhyātāmaro bhavet || 171 ||

Meditating on the Self, in anāhata center [cakra] a 12 petal lotus and gazing at the tip of the nose [the yogi] becomes one with Brahman.

सततं घिणटकामध्ये िवशुदे्ध दीपकप्रभे।नासाग्रदृिष्टरात्मानं ध्यात्वा दःुखं िवमुञ्चित ।।१७२।।

satataṃ ghaṇiṭakāmadhye viśuddhe dīpakaprabhe |nāsāgradṛṣṭirātmānaṃ dhyātvā duḥkhaṃ vimuñcati || 172 ||

Meditating constantly on the Self, in viśuddha center [cakra] shinning like a light in the the throat [uvula] [and] gazing at the tip of the nose [the yogi] releases suffering.

स्रवत्पीयूषसम्पूणेर् लिम्बकाचन्द्रमण्ङ्दले।नासाग्रदृिष्टरात्मानं ध्यात्वा मृत्युं िवमुञ्चित ।।१७३।।

sravatpīyūṣasampūrṇe lambikācandramaṅḍale |nāsāgradṛṣṭirātmānaṃ dhyātvā mṛtyuṃ vimuñcati || 173 ||Meditating on the self, in circle of the moon filled with flowing nectar situated at the palate [and] gazing at the tip of the nose [the yogi] is freed from death.

ध्यायेन्नीलिनभं िनत्यं भ्रुम्ध्ये परमेश्वरम्।आत्मावन् िविजतप्राणी योगी योगमवाप्नुयात् ।।१७४।।

dhyāyennīlanibhaṃ nityaṃ bhrumdhye parameśvaram |ātmāvan vijitaprāṇī yogī yogamavāpnuyāt || 174 ||

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The yogi with breath subdued, constantly contemplating the deep blue supreme lord [Śiva] between the eyebrows should obtain union with the Self [yoga].

ब्रह्मरन्ध्रे महाचके्र सहस्रारे च पन्कजे।नासाग्रदृिष्टरात्मानं ध्यात्वा िसद्धो भवेत्स्वयम् ।।१७५।।

brahmarandhre mahācakre sahasrāre ca pankaje |nāsāgradṛṣṭirātmānaṃ dhyātvā siddho bhavetsvayam || 175 ||

Meditating on the brahmarandhra, the great thousand petal lotus center [at the crown of the head] [and] gazing at the tip of the nose the adept becomes their Self.

िनमर्लं गगनाकारं मरीिचजलसिन्नभम्।आत्मानं सवर्गंध्यात्वा योगी मुिक्तम्वाप्नुयात् ।।१७६।।

nirmalaṃ gaganākāraṃ marīcijalasannibham |ātmānaṃ sarvagaṃdhyātvā yogī muktimvāpnuyāt || 176 ||

Meditating on the pure omnipresent Self, like the sky, resembling a ray of light in water, the yogi should obtain liberation.

गुदं मेढ्रश्च नािभश्च हृदयं कण्ठ ऊध्वर्ग:।घिण्टका लंिबकास्थानं भ्रूमध्यं च नभोिबलम् ।।१७७।।

gudaṃ meḍhraśca nābhiśca hṛdayaṃ kaṇṭha ūrdhvagaḥ |ghaṇṭikā laṃbikāsthānaṃ bhrūmadhyaṃ ca nabhobilam || 177 ||

The anus, penis, navel, heart, throat [and] above the uvula, soft palate, the space between the eyebrows, and fontanelle are situated

किथतािन नवैतािन ध्यानस्थानािन योिगनाम्।उपािधतत्वमुक्तानां कुवर्न्त्यष्टगुणोदयं ।।१७८।।

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kathitāni navaitāni dhyānasthānani yoginām |upādhitatvamuktānāṃ kurvantyaṣṭaguṇodayaṃ || 178 ||

Nine places of meditation described by yogis to rise above the elements of reality [and] make the eight [super natural] qualities arise.

उपािधश्च तथा तत्वं द्वयमेतददुाहृतम्।उपािध: प्रोच्यते वणर्स्तत्वमात्मािभधीयते ।।१७९।।

upādhiśca tathā tatvaṃ dvayametadudāhṛtam |upādhiḥ procyate varṇastatvamātmābhidhīyate || 179 ||

Two topics are taken substitution and reality. Substitution is the coloring and reality is the Self.

उपाधेरन्यथा ज्ञानं तत्वसंिस्थितरन्यथा।अन्यथा वणर्योगेन दृश्यते स्फिटकोपमम् ।।१८०।।

upādheranyathā jñānaṃ tatvasaṃ sthitir anyathā |anyathā varṇa yogena dṛśyate sphaṭikopamam || 180 ||

Reality is know by wisdom, otherwise substitution remains, in contrast through the practice of yoga the coloring becomes crystal clear.

Substitution is based on misunderstanding, in contrast with the practice of yoga the misunderstanding becomes crystal clear.

समस्तोपिधिवध्वंसात्सदाभ्यासेन योगनः।मुिक्तकृच्छिक्तभेदेन स्वयमात्मा प्रकाशते ।।१८१।।

samastopadhividhvaṃsātsadābhyāsena yoginaḥ |muktikṛcchaktibhedena svayamātmā prakāśate || 181 ||

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The yogi destroys all misunderstanding with constant practice, the Self shines forth liberated by the bursting open of the divine energy [śakti].

िवरजाः परमाकाशादात्माकाशो महत्तरः।सवर्ंदेत्थ भावनया तत्वं योिगजना िवदःु ।।१८२।।

virajāḥ paramākāśādātmākāśo mahattaraḥ |sarvaṃdettha bhāvanayā tatvaṃ yogijanā viduḥ || 182 ||

एतद ्ब्रह्मात्मकं तेजः िशवं ज्योितरनुत्तमम् ध्वात्वा ज्ञात्वा िवमुक्तः स्यािदित गोरक्षभािषतम् ।।१८३।।

etad brahmātmakaṃ tejaḥ śivaṃ jyotiranuttamam ||dhvātvā jñātvā vimuktaḥ syāditi gorakṣabhāṣitam || 183 ||

“Thus [the yogi] meditation and knowing the brilliant and unsurpassed light of the supreme lord [Śiva] who is identical with the absolute [Brahma] is liberated” said Gorakṣa. शब्दादीनां च तन्मात्रा यावत्करणािदषु िस्थताः।तावदेव स्मृतं ध्यानं समािध: प्राणसंयमात् ।।१८४।।

śabdādīnāṃ ca tanmātrā yāvatkarṇādiṣu sthitāḥ |tāvadeva smṛtaṃ dhyānaṁ samādhiḥ prāṇasaṃyamāt || 184 ||

So long as sound rings in the ears and the five senses remain then meditation is recollective, the deep meditative state [samādhi] comes from restraining the breath.

धारण पञ्चनाडीिभध्यार्नं स्यत् षिष्टनाडीिभ:।िदनद्वादशकेनैव समािध: प्राणसंयमात् ।।१८५।।

dhāraṇa pañcanāḍībhirdhyānaṃ syat ṣaṣṭināḍībhiḥ |dinadvādaśakenaiva samādhiḥ prāṇasaṃyamāt || 185 |

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Concentration in five hours, meditation in six hours, and the super conscious state after twelve days of restraining the breath.

Deep Meditative State [Samadhī]

यत्समत्वं द्वयोरत्र जीवात्मपरमात्मनोःसमस्तनष्टसंकल्पः समािध सोऽिभधीयते ।।१८६।।

yatsamatvaṃ dvayoratra jīvātmaparamātmanoḥsamastanaṣṭasaṃkalpaḥ samādhi so'bhidhīyate || 186 ||

That equanimity of the individual self and the supreme Self, the mind and the Self combined that is the super conscious state [samadhī].49

अंबुसैंधवयोरैक्यं यथा भवित योगतः।तथात्ममनसोरैक्यं समािधरिभधीयते ।।१८७।।

aṃbusaiṃdhavayoraikyaṃ yathā bhavati yogataḥ |tathātmamanasoraikyaṃ samādhirabhidhīyate || 187 ||

Just like water and salt become one, as a result of yoga the mind and the Self become one. This is called samādhi.

यदा संलीयते जीवो मानसं च िवलीयते।तदा समरसत्वं िह समािधरिभधीयते ।।१८८।।

yadā saṃlīyate jīvo mānasaṃ ca vilīyate |tadā samarasatvaṃ hi samādhirabhidhīyate || 188 ||

MALLINSON. (2017) p.326: “After having been an auxiliary practice in tantric works, samādhi again comes 49

to prominence in haṭhayoga, but as a death -like state in which the yogi is insensible to stimuli, rather than the graded cognitive samādhi of Pātaṅjalayogaśastra.”

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When the life force melts and the mind dissolves that equanimity alone is called samādhi.

इिन्द्रयेषु मनोवृित्तरपरा प्रिक्रया िह सा।ऊध्वर्मेव गते जीवे न मनो नेिन्द्रयािण च ।।१८९।।

indriyeṣu manovṛttiraparā prakriyā hi sā |ūrdhvameva gate jīve na mano nendriyāṇi ca 189 ||

The senses and the thoughts are endlessly active, for that reason when the life force has gone upward there is no mind and no senses.

नािभजानाित शीतोष्ण न दःुखं न सुखं तथा ।न मानं नाफमाह ंच योगी युक्तः समािधना ।।१९०।।

nābhijānāti śītoṣṇa na duḥkhaṃ na sukhaṃ tathā |na mānaṃ nāphamāhaṃ ca yogī yuktaḥ samādhinā || 190 ||

For the yogi joined in the deep meditative state [samādhi] there is no hot and cold, no suffering, no happiness, no pride and no…

न गन्धं न रसं रूपं न च स्पशर्ं न िन:स्वनं।नात्मानं न परं वेित्त योगा युक्तः समिधना ।।१९१।।

na gandhaṃ na rasaṃ rūpaṃ na ca sparśaṃ na niḥsvanaṃ |nātmānaṃ na paraṃ vetti yogā yuktaḥ samādhinā || 191 ||

For the yogi joined in the super conscious state they know no smell, no taste, no touch, no sound, no self, and no supreme Self.

अभेद्यः सवर्शस्त्राणामब्ध्यः सवर्देिहनाम्।अग्राह्यो मन्त्रयन्त्राणं योगी युक्तः समािधना ।।१९२।।

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abhedyaḥ sarvaśastrāṇāmabdhyaḥ sarvadehinām |agrāhyo mantrayantrāṇāṃ yogī yuktaḥ samādhinā || 192 ||For the yogin joined in the super conscious state they are impenetrable by any weapons or any beings [and] resistant to any words or devices.

युक्ताहारिवहारस्य युक्तचेष्टस्य कमर्सु।युक्तस्वप्नावबोधस्य योिग भवित द:ुखहा।।१९३।।

yuktāhāravihārasya yuktaceṣṭasya karmasu|yuktasvapnāvabodhasya yogi bhavati duḥkhahā || 193 ||

For the yogin suffering is removed with a proper diet and exercise, proper work, sleep, and wakefulness.

िनराद्यन्तं िनरालम्बं िनष्प्रपञ्चं िनराश्रयम्।िनरामयं िनराकरमचलं िनगुर्णं महत् ।।१९४।।

nirādyantaṃ nirālambaṃ niṣprapañcaṃ nirāśrayam |nirāmayaṃ nirākaramacalaṃ nirguṇaṃ mahat || 194 ||

Independent, subject to expansion, without support, free from illness, free from trembling, devoid of qualities.

हतेुदृष्टान्तिनमुर्क्त: मनोबुदध््याद्यगोचरम्।योगिवज्ञानमानन्दं ब्रह्म ब्रह्मिवदो िवदःु ।।१९५।।

hetudṛṣṭāntanirmuktaḥ manobuddhyādyagocaram |yogavijñānamānandaṃ brahma brahmavido viduḥ || 195 ||

Experts of the supreme intellect [Brahma] know that yoga is wisdom and bliss beyond logic and evidence freeing the mind and intuition.

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िनरालम्बे िनराधारे िनराकारे िनरामये।योगी योगिवधानेन परब्रह्मिण लीयते ।।१९६।।

nirālambe nirādhāre nirākāre nirāmaye |yogī yogavidhānena parabrahmaṇi līyate || 196 ||

The yogi by means of yogic knowledge is dissolved into the supreme intellect which is independent without support, healthy free of fear.

यथा घृते घृतं िक्षप्तं घृतमेव िह जायते।क्षीरे क्षीरं तथा योगी तत्वमेव िह जायते ।।१९७।।

yathā ghṛte ghṛtaṃ kṣiptaṃ ghṛtameva hi jāyate |kṣīre kṣīraṃ tathā yogī tatvameva hi jāyate || 197 ||

In the same way ghee poured into ghee is indeed ghee [and] milk poured into milk [is still milk] the yogi is indeed reality.

दगु्धे क्षीरं धृते सिपर् स्ग्नौ विह्निरवािपर् तः।तन्मयत्वं व्रजेिन्नत्यं योगी िलनः परे पदे ।।१९८।।

dugdhe kṣīraṃ dhṛte sarpisgnau vahnirivārpitaḥ |tanmayatvaṃ vrajennityaṃ yogī linaḥ pare pade || 198 ||

Just like milk in milk, ghee in ghee, [and] fire in fire, the yogi is absorbed into reality resting in the supreme state.

भवभयदवमुिकं्त नाकिसपानमागर्ंप्रकिटतपरमाथर्ं ग्रन्थमेवं सुगृह्यम्।सकृदिप पठतीत्थं यः प्रशस्तप्रबोधंस भवित भुिव मान्यो भाजनं मोक्षलक्षम्याः ।।१९९।।

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bhavabhayadavamuktiṃ nākasipānamārgaṃprakaṭitaparamārthaṃ granthamevaṃ sugṛhyam |sakṛdapi paṭhtītthaṃ yaḥ praśastaprabodhaṃsa bhavati bhuvi mānyo bhājanaṃ mokṣalakṣamyāḥ || 199 ||

नृणां भयाफरनं मुकितसोपानलक्षनं।गुह्याद ्गुह्यतरं चेदं गोरक्षेण प्रकािशतम् ।।२००।।

nṛṇāṃ bhayāpharanaṃ muktisopānalakṣaṇaṃ |guhyād guhyataraṃ cedaṃ gorakṣeṇa prakāśitam || 200 ||

The secret revealed by Gorakṣa is the highest secret, the ladder of liberation for humans, removing the fear [of the cycle of existence].

इित गोरक्षनाथोक्त योगशास्त्रं जनः पठेत्।सरवपापिविनमुर्कतो योगी िसद्धो भवेद ्ध्रुवम् ।।२०१।।

iti gorakṣanāthokta yogaśāstraṃ janaḥ paṭhet |sarvapāpavinirmukto yogī siddho bhaved dhruvam || 201 ||

“Gorakṣa said yoga doctrine should be read by humans, the accomplished yogi should be come unchanging freed from all [that is] inauspicious.”

योगशास्त्रं पठेिन्नत्य िकमान्यैः शास्त्रिवस्तरैः।यत्स्वयं चािदनाथस्य िनगर्तं वदनाम्बुजात् ।।२०२।।

yogaśāstraṃ paṭhennitya kimanyaiḥ śāstravistaraiḥ |yatsvayaṃ cādināthasya nirgataṃ vadanāmbujāt || 202 ||

One should constantly study the yoga doctrine from the lotus mouth of the first lord himself [Śiva], no other doctrine is needed.

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स्नातं तेन समस्ततीथर्सिलले दत्तां महीमण्डलम्यज्ञानां च कृतं सहस्रमयुत ंदेवाश्च सम्पूिजताः।सत्यं तेन सुतिपर् ताश्च िपतरः स्वगर्ं च नोताः पुनयस्य ब्रह्मिवचारणे क्षणमिप प्राप्नोितधैयर्ंमन: ।।२०३।।

snātaṃ tena samastatīrthasalile dattāṃ mahīmaṇḍalamyajñānāṃ ca kṛtaṃ sahasramayutaṃ devāśca sampūjitāḥ |satyaṃ tena sutarpitāśca pitaraḥ svargaṃ ca notāḥ punayasya brahmavicāraṇe kṣaṇamapi prāpnotidhairyaṃ manaḥ || 203 ||

Bathed in sacred water, presented the earth, sing one thousand songs of devotion, greatly honor the Gods, ancestors in heaven, and purity through heat, too endeavor to examine the supreme intellect is opportunity to stretch the strength of the mind.