HATHA YOGA PRADIPIKA
By Svatmarama, 15
th century C.E., translated by various scholars
Chapter 1 – On Asayas
1. Salutation to adinatha (Siva)
who expounded the knowledge of Hatha Yoga, which like a staircase
leads the aspirant to the high pinnacled Raja Yoga.
2. Yogin Swatmarama, after saluting
his Guru Srinatha explains Hatha Yoga for the attainment of Raja
Yoga.
3. Owing to the darkness arising
from the multiplicity of opinions people are unable to know the
Raja Yoga. Compassionate Swatmarama composes the Hatha Yoga Pradipika
like a torch to dispel it.
4. Matsyendra, Goraksa, etc., knew
Hatha Vidya, and by their favor Yogi Swatmarama also learnt it
from them.
5. The following Siddhas (masters)
are said to have existed in former times:--
Sri Adinatha (Siva), Matsyendra,
Natha, Sabar, Anand, Bhairava, Chaurangi, Mina Natha, Goraksanatha,
Virupaksa, Bilesaya.
6. Manthana, Bhairava, Siddhi Buddha,
Kanthadi, Karantaka, Surananda, Siddhipada, Charapati.
7. Kaneri, Pujyapada, Nityanatha,
Niranjana, Kapali, Vindunatha, Kaka Chandiswara.
8. Allama, Prabhudeva, Ghoda, Choli,
Tintini, Bhanuki, Nardeva, Khanda Kapalika, etc.
9. These Mahasiddhas (great masters),
breaking the sceptre of death, are roaming in the universe.
10. Like a house protecting one from
the heat of the sun, Hatha Yoga protects its practisers from the
burning heat of the three Tapas; and, similarly, it is the supporting
tortoise, as it were, for those who are constantly devoted to
the practice of Yoga.
11. A yogi desirous of success should
keep the knowledge of Hatha Yoga secret; for it becomes potent
by concealing, and impotent by exposing.
12. The Yogi should practice Hatha
Yoga in a small room, situated in a solitary place, being 4 cubits
square, and free from stones, fire, water, disturbances of all
kinds, and in a country where justice is properly administered,
where good people live, and food can be obtained easily and plentifully.
13. The room should have a small
door, be free from holes, hollows, neither too high nor too low,
well plastered with cow-dung and free from dirt, filth and insects.
On its outside there should be bowers, raised platform (chabootra),
a well, and a compound. These characteristics of a room for Hatha
Yogis have been described by adepts in the practice of Hatha.
14. Having seated in such a room
and free from all anxieties, he should practice Yoga, as instructed
by his guru .
15. Yoga is destroyed by the following
six causes:-- Over-eating, exertion, talkativeness, adhering to
rules, i.e., cold bath in the morning, eating at night,
or eating fruits only, company of men, and unsteadiness.
16. The following six bring speedy
success:-- Courage, daring, perseverance, discriminative knowledge,
faith, aloofness from company.
17. The ten rules of conduct are:
ahimsa (non-injuring), truth, non-stealing, continence, forgiveness,
endurance, compassion, meekness, sparing diet, and cleanliness.
18. The ten niyamas mentioned by
those proficient in the knowledge of Yoga are: Tapa, patience,
belief in God, charity, adoration of God, hearing discourses on
the principles of religion, shame, intellect, Tapa and Yajna.
asanas.
19. Being the first accessory of
Hatha Yoga, asana is described first. It should be practiced for
gaining steady posture, health and lightness of body.
20. I am going to describe certain
asanas which have been adopted by Munis like Vasistha, etc., and
Yogis like Matsyendra, etc.
Swastika-asana.
21. Having kept both the hands under
both the thighs, with the body straight, when one sits calmly
in this posture, it is called Swastika.
Gomukha-asana.
22. Placing the right ankle on the
left side and the left ankle on the right side, makes Gomukha-asana,
having the appearance of a cow.
Virasana.
23. One foot is to be placed on the
thigh of the opposite side; and so also the other foot on the
opposite thigh. This is called Virasana.
Kurmasana.
24. Placing the right ankle on the
left side of the anus, and the left ankle on the right side of
it, makes what the Yogis call Kurma-asana.
Kukkuta asana.
25. Taking the posture of Padma-asana
and carrying the hands under the thighs, when the Yogi raises
himself above the ground, with his palms resting on the ground,
it becomes Kukkuta-asana.
Utaana Kurma-asana.
26. Having assumed the Kukkuta-asana,
when one grasps his neck by crossing his hands behind his head,
and lies in this posture with his back touching the ground, it
becomes Uttana Kurma-asana, from its appearance like that of a
tortoise.
Dhanura asana.
27. Having caught the toes of the
foot with both hands and carried them to the ears by drawing the
body like a bow, it becomes Dhanura asana.
Matsya-asana.
28-29. Having placed with the right
foot at the root of the left thigh, let the toe be grasped with
the right hand passing over the back, and having placed the left
foot on the right thigh at its root, let it be grasped with the
left hand passing behind the back. This is the asana, as explained
by Sri Matsyanatha. It increases appetite and is an instrument
for destroying the group of the most deadly diseases. Its practice
awakens the Kundalini, stops the nectar shedding from the moon
in people.
Paschima Tana.
30. Having stretched the feet on
the ground, like a stick, and having grasped the toes of both
feet with both hands, when one sits with his forehead resting
on the thighs, it is called Paschima Tana.
31. This Paschima Tana carries the
air from the front to the back part of the body ( i.e.,
to the susumna). It kindles gastric fire, reduces obesity and
cures all diseases of men.
Mayura-asana.
32. Place the palms of both hands
on the ground, and place the navel on both the elbows and balancing
thus, the body should be stretched backwards like a stick. This
is called Mayura-asana.
33. This asana soon destroyed all
diseases, and removes abdominal disorders, and also those arising
from irregularities of phlegm, bile and wind, digests unwholesome
food taken in excess, increases appetite and destroys the most
deadly poison.
Sava-asana.
34. Laying down on the ground, like
a corpse, is called Sava-asana. It removes fatigue and gives rest
to the mind.
35. Siva taught 84 asanas. Of these
the first four being essential ones, I am going to explain them
here.
36. These four are:-- The Siddha,
Padma, Sinha and Bhadra. Even of these, the Siddha-asana, being
very comfortable, one should always practice it.
The Siddhasana.
37. Press firmly the heel of the
left foot against the perineum, and the right heel above the lingha.
With the chin pressing on the chest, one
should sit calmly, having restrained
the senses, and gaze steadily at the space between the eyebrows.
This is called the Siddha asana, the opener of the door of salvation.
38. This Siddhasana is performed
also by placing the left heel on the Medhra (above the penis),
and placing the right one next to it.
39. Some call this Siddhasana, some
Vajrasana. Others call it Mukta asana or Gupta asana.
40. Just as sparing food is among
Yamas, and Ahimsa among the Niyamas, so is Siddhasana called by
adepts the chief of all the asanas.
41. Out of the 84 asanas Siddhasana
should always be practiced, because it cleanses the impurities
of 72,000 nadis.
42. By contemplating on oneself,
by eating sparingly, and by practicing Siddhasana for 12 years,
the Yogi obtains success.
43. Other postures are of no use,
when success has been achieved in Siddhasana, and Prana Vayu becomes
calm and restrained by Kevala Kumbhaka.
44. Success in one Siddhasana alone
becoming firmly established, one gets Unmani at once, and the
three bonds (Bandhas) are accomplished of themselves.
45. There is no asana like the Siddhasana
and no Kumbhaka like the Kevala. There is no mudra like the Khechari
and no laya like the Nada (Anahata Nada).
Padmasana.
46. Place the right foot on the left
thigh and the left foot on the right thigh, and grasp the toes
with the hands crossed over the back. Press the chin against the
chest and gaze on the tip of the nose. This is called the Padmasana,
the destroyer of the diseases of the Yamis.
47. Place the feet on the thighs,
with the soles upward, and place the hands on the thighs, with
the palms upwards.
48. Gaze on the tip of the nose,
keeping the tongue pressed against the root of the teeth of the
upper jaw, and the chin against the chest, and raise the air up
slowly, i.e., pull the apana-vayu gently upwards.
49. This is called the Padmasana,
the destroyer of all diseases. It is difficult of attainment by
everybody, but can be learnt by intelligent people in this world.
50. Having kept both hands together
in the lap, performing the Padmasana firmly, keeping the chin
fixed to the chest and contemplating on Him in the mind, by drawing
the apana-vayu up (performing Mula Bandha) and pushing down the
air after inhaling it, joining thus the prana and apana in the
navel, one gets the highest intelligence by awakening the sakti
(kundalini) thus.
N.B. --
When Apana Vayu is drawn gently up and after filling the
lungs with the air from outside, the prana is forced down by and
by so as to join both of them in the navel, they both enter then
the Kundalini and, reaching the Brahma randra (the great hole),
they make the mind calm. Then the mind can contemplate on the
nature of the atmana and can enjoy the highest bliss.)
51. The Yogi who, sitting with Padmasana,
can control breathing, there is no doubt, is free from bondage.
The Simhasana.
52. Press the heels on both sides
of the seam of the Perineum, in such a way that the left heel
touches the right side and the right heel touches the left side
of it.
53. Place the hands on the thighs,
with stretched fingers, and keeping the mouth open and the mind
collected, gaze on the tip of the nose.
54. This is Simhasana, held sacred
by the best Yogis. This excellent asana effects the completion
of the three Bandhas (the Mulabandha, Kantha or Jalandhar Bandha
and Uddiyana Bandha).
The Bhandrasana.
55 and 56. Place the heels on either
side of the seam of the Perineum, keeping the left heel on the
left side and the right one on the right side, holding the feet
firmly joined to one another with both the hands. This Bhadrasana
is the destroyer of all diseases.
57. The expert Yogis call this Goraksa
asana. By sitting with this asana, the Yogi gets rid of fatigue.
58. The Nadis should be cleansed
of their impurities by performing the mudras, etc., (which are
the practices relating to the air) asanas, Kumbhakas and various
curious mudras.
59. By regular and close attention
to Nada (anahata nada) in Hatha Yoga, a Brahmachari, sparing in
diet, unattached to objects of enjoyment, and devoted to Yoga,
gains success, no doubt, within a year.
60. Abstemious feeding is that in
which 3/4 of hunger is satisfied with food, well cooked with ghee
and sweets, and eaten with the offering of it to Siva.
Foods injurious to a
Yogi.
61. Bitter, sour, saltish, green
vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating
liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafoetida
(hinga), garlic, onion, etc., should not be eaten.
62. Food heated again, dry, having
too much salt, sour, minor grains, and vegetables that cause burning
sensation, should not be eaten. Fire, women, travelling, etc.,
should be avoided.
63. As said by Goraksa, one should
keep aloof from the society of the evil-minded, fire, women, travelling,
early morning bath, fasting, and all kinds of bodily exertion.
64. Wheat, rice, barley, shastik
(a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy,
honey, dried ginger, Parwal (a vegetable), the five vegetables,
moong, pure water, these are very beneficial to those who practice
Yoga.
65. A yogi should eat tonics (things
giving strength), well sweetened, greasy (made with ghee), milk
butter, etc., which may increase humors of the body, according
to his desire.
66. Whether young, old or too old,
sick or lean, one who discards laziness, gets success if he practices
Yoga.
67. Success comes to him who is engaged
in the practice. How can one get success without practice; for
by merely reading books on Yoga, one can never get success.
68. Success cannot be attained by
adopting a particular dress (Vesa). It cannot be gained by telling
tales. Practice alone is the means to success. This is true, there
is no doubt.
69. asanas, various Kumbhakas, and
other divine means, all should be practiced in the practice of
Hatha Yoga, till the fruit of Raja Yoga is obtained.
Chapter 2 – On Pranayama
1. Posture becoming established,
a Yogi, master of himself, eating salutary and moderate food,
should practice pranayama, as instructed by his guru.
2. Respiration being disturbed, the
mind becomes disturbed. By restraining respiration, the Yogi gets
steadiness of mind.
3. So long as the (breathing) air
stays in the body, it is called life. Death consists in the passing
out of the (breathing) air. It is, therefore, necessary to restrain
the breath.
4. The breath does not pass through
the middle channel (susumna), owing to the impurities of the nadis.
How can then success be attained, and how can there be the unmani
avastha.
5. When the whole system of the nadis
which is full of impurities, is cleaned, then the Yogi becomes
able to control the Prana.
6. Therefore, Pranayama should be
performed daily with satwika buddhi (intellect free from raja
and tama or activity and sloth), in order to drive out the impurities
of the susumna.
Methods of performing
Pranayama.
7. Sitting in the Padmasana posture
the Yogi should fill in the air through the left nostril (closing
the right one); and, keeping it confined according to one's ability,
it should be expelled slowly through the surya (right nostril).
8. Then, drawing in the air through
the surya slowly, the belly should be filled, and after performing
Kumbhaka as before, it should be expelled slowly through the chandra
(left nostril).
9. Inhaling thus through the one,
through which it was expelled, and having restrained it there,
till possible, it should be exhaled through the other, slowly
and not forcibly.
10. If the air be inhaled through
the left nostril, it should be expelled again through the other,
and filling it through the right nostril, confining it there,
it should be expelled through the left nostril. By practicing
in this way, through the right and the left nostrils alternately,
the whole of the collection of the nadis of the yamis (practisers)
becomes clean, i.e., free from impurities, after 3 months
and over.
11. Kumbhakas should be performed
gradually four times during day and night ( i.e. , morning,
noon, evening and midnight), till the number of Kumbhakas for
one time is 80 and for day and night together it is 320.
12. In the beginning there is perspiration,
in the middle stage there is quivering, and in the last or third
stage, one obtains steadiness; and then the breath should be made
steady or motionless.
13. The perspiration exuding from
exertion of practice should be rubbed into the body (and not wiped),
as by so doing the body becomes strong.
14. During the first stage of practice
the food consisting of milk and ghee is wholesome. When the practice
becomes established, no such restriction is necessary.
15. Just as lions, elephants and
tigers are controlled by and by, so the breath is controlled by
slow degrees, otherwise ( i.e. , by being hasty or using
too much force) it kills the practitioner himself.
16. When Pranayama, etc., are performed
properly, they eradicate all diseases; but an improper practice
generates diseases.
17. Hiccough, asthma, cough, pain
in the head, the ears, and the eyes; these and other various kinds
of diseases are generated by the disturbance of the breath.
18. The air should be expelled with
proper tact and should be filled in skillfully; and when it has
been kept confined properly it brings success.
N.B. --
The above caution is necessary to warn the aspirants against
omitting any instruction; and in their zeal to gain success or
siddhis early, to begin the practice, either by using too much
force in filling in, confining and expelling the air, or by omitting
any instructions, it may cause unnecessary pressure on their ears,
eyes, &c., and cause pain. Every word in the instructions
is full of meaning and is necessarily used in the slokas, and
should be followed very carefully and with due attention. Thus
there will be nothing to fear whatsoever. We are inhaling and
exhaling the air throughout our lives without any sort of danger,
and Pranayama being only a regular form of it, there should be
no cause to fear.)
19. When the nadis become free from
impurities, and there appear the outward signs of success, such
as lean body and glowing color, then one should feel certain of
success.
20. By removing the impurities, the
air can be restrained, according to one's wish and the appetite
is increased, the divine sound is awakened, and the body becomes
healthy.
21. If there be excess of fat or
phlegm in the body, the six kinds of kriyas (duties) should be
performed first. But others, not suffering from the excess of
these, should not perform them.
22. The six kinds of duties are:
Dhauti, Basti, Neti, Trataka, Nauti and Kapala Bhati. These are
called the six actions.
23. These six kinds of actions which
cleanse the body should be kept secret. They produce extraordinary
attributes and are performed with earnestness by the best Yogis.
The Dhauti.
24. A strip of cloth, about 3 inches
wide and 15 cubits long, is pushed in (swallowed), when moist
with warm water, through the passage shown by the guru ,
and is taken out again. This is called Dhauti Karma.
N.B. --
The strip should be moistened with a little warm water,
and the end should be held with the teeth. It is swallowed slowly,
little by little: thus, first day 1 cubit, 2nd day 2 cubits, 3rd
day 3 cubits, and so on. After swallowing it the stomach should
be given a good, round motion from left to right, and then it
should be taken out slowly and gently.)
25. There is no doubt, that cough,
asthma, enlargement of the spleen, leprosy, and 20 kinds of diseases
born of phlegm, disappear by the practice of Dhauti Karma.
The Basti.
26. Squatting in navel deep water,
and intoducing a six inches long, smooth piece of 1/2 an inch
diameter pipe, open at both ends, half inside the anus; it (anus)
should be drawn up (contracted) and then expelled. This washing
is called Basti Karma.
27. By practicing this Basti Karma,
colic, enlarged spleen, and dropsy, arising from the disorders
of Vata (air), pitta (bile) and kapha (phlegm), are all cured.
28. By practicing Basti with water,
the Dhatus, the Indriyas and the mind become calm. It gives glow
and tone to the body and increases the appetite. All the disorders
disappear.
The Neti.
29. A cord made of threads and about
six inches long, should be passed through the passage of the nose
and the end taken out in the mouth. This is called by adepts the
Neti Karma.
30. The Neti is the cleaner of the
brain and giver of divine sight. It soon destroys all the diseases
of the cervical and scapular regions.
The Tratika.
31. Being calm, one should gaze steadily
at a small mark, till eyes are filled with tears. This is called
Tratika by acharyas.
32. Tratika destroys the eye diseases
and removes sloth, etc. It should be kept secret very carefully,
like a box of jewelry.
The Nauli.
33. Sitting on the toes with heels
raised above the ground, and the palms resting on the ground,
and in this bent posture the belly is moved forcibly from left
to right, just as in vomiting. This is called by adepts the Nauli
Karma.
34. It removes dyspepsia, increases
appetite and digestion, and is like the goddess of creation, and
causes all happiness. It dries up all the disorders. This is an
excellent exercise in Hatha Yoga.
The Kapala Bhati.
35. When inhalation and exhalation
are performed very quickly, like a pair of bellows of a blacksmith,
it dries up all the disorders from the excess of phlegm, and is
known as Kapala Bhati.
36. When Pranayama is performed after
getting rid of obesity born of the defects of phlegm, by the performance
of the six duties, it easily brings success.
37. Some acharyas (teachers) do not
advocate any other practice, being of opinion that all the impurities
are dried up by the practice of Pranayama.
Gija Karani.
38. By carrying the Apana Vayu up
to the throat, the food, etc., in the stomach are vomited, By
degrees, the system of Nadis (Sankhini) becomes known. This is
called in Hatha as Gaja Karani.
39. Brahna and other Devas were always
engaged in the exercise of Pranayama, and, by means of it, got
rid of the fear of death. Therefore, one should practice pranayama
regularly.
40. So long as the breath is restrained
in the body, so long as the mind is undisturbed, and so long as
the gaze is fixed between the eyebrows, there is no fear from
Death.
41. When the system of Nadis becomes
clear of the impurities by properly controlling the prana, then
the air, piercing the entrance of the Susumna, enters it easily.
Manomani.
42. Steadiness of mind comes when
the air moves freely in the middle. That is the manonmani condition,
which is attained when the mind becomes calm.
43. To accomplish it, various Kumbhakas
are performed by those who are expert in the methods; for, by
the practice of different Kumbhakas, wonderful success is attained.
Different kinds of Kumbhakas.
44. Kumbhakas are of eight kinds,
viz., Surya Bhedan, Ujjayi, Sitkari, Sitali, Bhastrika,
Bhramari, Murchha, and Plavini.
45. At the end of Puraka, Jalandhara
Bandha should be performed, and at the end of Kumbhaka, and at
the beginning of Rechaka, Uddiyana Bandhas should not be performed.
( N.B. --
Puraka is filling in of the air from the outside.)
46. Kumbhaka is the keeping the air
confined inside. Rechaka is expelling the confined air. The instructions
for Puraka, Kumbhaka and Rechaka will be found at the proper place
and it should be carefully followed. By drawing up from below
(Mula Bandha) and contracting the throat (Jalanddhara Bandha)
and by pulling back the middle of the front portion of the body
( i.e. , belly), the Prana goes to the Brahma Nadi (Susumna).
( N.B. --
The middle hole, through the vertebral column, through which
the spinal cord passes, is called the Susumna Nadi of the Yogis.
The two other sympathetic cords, one on each side of the spinal
cord, are called the Ida and the Pingala Nadis. These will be
described later on.)
47. By pulling up the Apana Vayu
and by forcing the Prana Vayu down the throat, the yogi, liberated
from old age, becomes young, as it were 16 years old.
( Note. --
The seat of the Prana is the heart; of the Apana anus; of
the Samana the region about the navel; of Udana the throat; while
the Vyana moves throughout the body.)
Surya Bhedana.
48. Taking any comfortable posture
and performing the asana, the Yogi should draw in air slowly,
through the right nostril.
49. Then it should be confined within,
so that it fills from the nails to the tips of the hair, and let
it out through the left nostril slowly.
( Note .--
This is to be done alternately with both the nostrils, drawing
in through one, expelling through the other, and vice versa
.)
50. This excellent Surya Bhedana
cleanses the forehead (frontal sinuses), destroys the disorders
of Vata, and removes the worms, and, therefore, it should be performed
again and again.
|
( Note . --Translation:
1. I am going to describe the
procedure of the practice of Yoga, in order that Yogis may
succeed. A wise man should leave his bed in the Usa Kala
( i.e., at the peep of dawn or 4 o'clock) in the
morning.
2. Remembering his guru over
his head, and his desired deity in his heart, after answering
the calls of nature, and cleaning his mouth, he should apply
Bhasma (ashes).
3. In a clean spot, clean room
and charming ground, he should spread a soft asana (cloth
for sitting on). Having seated on it and remembering in
his mind his guru and his god.
4. Having extolled the place
and the time and taking up the vow thus: 'To day by the
grace of God, I will perform Pranayamas with asanas for
gaining samadhi (trance) and its fruits.' He should salute
the infinite Deva, Lord of the Nagas, to insure success
in the asanas (postures).
5. Salutation to the Lord of
the Nagas, who is adorned with thousands of heads, set with
brilliant jewels (manis), and who has sustained the whole
universe, nourishes it, and is infinite. After this he should
begin his exercise of asanas and when fatigued, he should
practice sava asana. Should there be no fatigue, he should
not practice it.
6. Before Kumbhaka, he should
perform Viparita Karni Mudra, in order that he may be able
to perform Jalandhar bandha comfortably.
7. Sipping a little water,
he should begin the exercise of Pranayama, after saluting
Yogindras, as described in the Kurma Purana, in the words
of Siva.
8. Such as "Saluting Yogindras
and their disciples and guru Vinayaka, the Yogi should unite
with me with composed mind."
9. While practicing, he should
sit with Siddhasana, and having performed bandhu
and Kumbhaka, should begin with 10 Pranayamas the first
day, and go on increasing 6 daily.
10. With composed mind 80 Kumbhakas
should be performed at a time; beginning first with the
chandra (the left nostril) and then the surya (the right
nostril).
11-12. This has been spoken
of by wise men as Anuloma and Viloma. Having practiced Surya
Bhedan, with Bandhas, the wise man should practice Ujjayi
and then Sitkari Sitali, and Bhastrika, he may practice
others or not.
13. He should practice mudras
properly, as instructed by his guru. Then sitting with Padmasana,
he should hear anahata nada attentively.
14. He should resign the
fruits of all his practice reverently to God, and,
on rising on completion of the practice, a warm bath should
be taken.
15. The bath should bring all
the daily duties briefly to an end. At noon also a little
rest should be taken at the end of the exercise, and then
food should be taken.
16. Yogis should always take
wholesome food and never anything unwholesome. After dinner
he should eat Ilachi or lavanga.
17. Some like camphor, and
betel leaf. To the Yogis, practicing Pranayama, betel leaf
without powders, i.e., lime, nuts and katha, is
beneficial.
18. After taking food he should
read books treating of salvation, or hear Puranas and repeat
the name of God.
19. In the evening the exercise
should begin after finishing Sandyha, as before, beginning
the practice 3 ghatika or one hour before the sun sets.
20. Evening sandhya should
always be performed after practice, and Hatha Yoga should
be practiced at midnight.
21. Viparita Karni is good
to be practiced in the evening and at midnight, and not
just after eating, as it does no good at this time.)
|
Ujjayi .
51. Having closed the opening of
the Nadi (larynx), the air should be drawn in such a way that
it goes touching from the throat to the chest, and making noise
while passing.
52. It should be restrained, as before,
and then let out through the Ida (the left nostril). This removes
slesma (phlegm) in the throat and increases the appetite.
53. It destroys the defects of the
nadis, dropsy and disorders of Dhatu (humors). Ujjayi should be
performed in all conditions of life, even while walking or sitting.
Sitkari.
54. Sitkari is performed by drawing
in the air through the mouth, keeping the tongue between the lips.
The air thus drawn in should not be expelled through the mouth.
By practicing in this way, one becomes next to the God of love
and beauty.
55. He is regarded adorable by the
Yoginis and becomes the destroyer of the cycle of creation. He
is not afflicted with hunger, thirst, sleep or lassitude.
56. The Satwa of his body becomes
free from all disturbances. In truth, he becomes the lord of the
Yogis in this world.
Sitali.
57. As in the above (Sitkari), the
tongue to be protruded a little out of the lips, when the air
is drawn in. It is kept confined, as before, and then expelled
slowly through the nostrils.
58. This Sitali Kumbhaka cures colic,
(enlarged) spleen, fever, disorders of bile, hunger, thirst, and
counteracts poisons.
The Bhastrika.
59. The Padma asana consists in crossing
the feet and placing them on both the thighs; it is the destroyer
of all sins.
60. Binding the Padma-asana and keeping
the body straight, closing the mouth carefully, let the air be
expelled through the nose.
61. It should be filled up to the
lotus of the heart, by drawing it in with force, making noise
and touching the throat, the chest and the head.
62. It should be expelled again and
filled again and again as before, just as a pair of bellows of
the blacksmith is worked.
63. In the same way, the air of the
body should be moved intelligently, filling it through Suyra when
fatigue is experienced.
64. The air should be drawn in through
the right nostril by pressing the thumb against the left side
of the nose, so as to close the left nostril; and when filled
to the full, it should be closed with the fourth finger (the one
next to the little finger) and kept confined.
65. Having confined it properly,
it should be expelled through the Ida (left nostril). This destroys
Vata, pitta (bile) and phlegm and increases the digestive power
( the gastric fire).
66. It quickly awakens the Kundalini,
purifies the system, gives pleasure, and is beneficial. It destroys
phlegm and the impurities accumulated at the entrance of the Brahma
Nadi.
67. This Bhastrika should be performed
plentifully, for it breaks the three knots: Brahma granthi (in
the chest), Visnu granthi (in the throat), and Rudra granthi (between
the eyebrows) of the body.
The Bhramari.
68. By filling the air with force,
making noise like Bhringi (wasp), and expelling it slowly, making
noise in the same way; this practice causes a sort of ecstasy
in the minds of Yogindras.
The Murchha.
69. Closing the passages with Jalandhar
Bandha firmly at the end of Puraka, and expelling the air slowly,
is called Murchha, from its causing the mind to swoon and give
comfort.
The Plavini.
70. When the belly is filled with
air and the inside of the body is filled to its utmost with air,
the body floats on the deepest water, like a leaf of a lotus.
71. Considering Puraka (Filling),
Rechaka (expelling) and Kumhaka (confining), Pranayama is of three
kinds, but considering it accompanied by Puraka and Rechaka, and
without these, it is of two kinds only, i.e., Sabita
(with) and Kevala (alone).
72. Exercise in Sahita should be
continued till success in Kevala is gained. This latter is simply
confining the air with ease, without Rechaka and Puraka.
73. In the practice of Kevala Pranayama
when it can be performed successfully without Rechaka and Puraka,
then it is called Kevala Kumbhaka.
74. There is nothing in the three
worlds which may be difficult to obtain for him who is able to
keep the air confined according to pleasure, by means of Kevala
Kumbhaka.
75. He obtains the position of Raja
Yoga undoubtedly. Kundalini awakens by Kumbhaka, and by its awakening,
Susumna becomes free from impurities.
76. No success in Raja Yoga without
Hatha Yoga, and no success in Hatha Yoga without Raja Yoga. One
should, therefore, practice both of these well, till complete
success is gained.
77. On the completion of Kumbhaka,
the mind should be given rest. By practicing in this way one is
raised to the position of (succeeds in getting) Raja Yoga.
Indications of success
in the practice of Hatha Yoga.
78. When the body becomes lean, the
face glows with delight, Anahata-nada manifests, and eyes are
clear, the body is healthy, bindu under control, and
appetite increases, then one should know that the Nadis are purified
and success in Hatha Yoga is approaching.
Chapter 3 – On Mudras
1. As the chief of the snakes is the support of the earth with
all the mountains and forests on it, so all the Tantras (Yoga
practices) rest on the Kundalini. (The Vertebral column.)
2. When the sleeping Kundalini awakens
by favor of a guru , then all the lotuses (in the six
chakras or centers) and all the knots are pierced through.
3. Susumna (Sunya Padavi) becomes
a main road for the passage of Prana, and the mind then becomes
free from all connections (with its objects of enjoyments) and
Death is then evaded.
4. Susumna, Sunya, Padavi, Brahma
Randhra, Maha Patha, Smasana, Sambhavi, Madhya Marga, are names
of one and the same thing.
5. In order, therefore, to awaken
this goddess, who is sleeping at the entrance of Brahma Dwara
(the great door), mudras should be practiced well.
The Mudras
6. Maha Mudra, Maha Bandha, Maha
Vedha, Khechari, Uddiyana Bandha, Mula Bandha, Jalandhara Bandha.
7. Viparita Karani, Vijroli, and
Sakti Chalana. These are the ten Mudras which annihilate old age
and death.
8. They have been explained by Adi
Natha (Siva) and give eight kinds of divine wealth. They are loved
by all the Siddhas and are hard to attain even by the Marutas.
Note .--The
eight Aiswarikis are: Anima (becoming small, like an
atom), Mahima (becoming great, like akas, by drawing in atoms
of prakriti), Garima (light things, like cotton becoming very
heavy like mountains).
Prapti (coming within easy reach
of everything; as touching the moon with the little finger, while
standing on the earth).
Prakamya (non-resistance to the desires,
as entering the earth like water).
Isata (mastery over matter and objects
made of it).
Vasitwa (controlling the animate
and inanimate objects).
9. These Mudras should be kept secret
by every means, as one keeps one's box of jewelry, and should,
on no account be told to any one, just as husband and wife keep
their dealings secret.
The Maha Mudra
10. Pressing the Yoni (perineum)
with the heel of the left foot, and stretching forth the right
foot, its toes should be grasped by the thumb and first finger.
11-12. By stopping the throat (by
Jalandhara Bandha) the air is drawn in from outside and carried
down. Just as a snake struck with a stick becomes straight like
a stick, in the same way, sakti (susumna) becomes straight
at once. Then the Kundalini becoming as it were dead, and, leaving
both the Ida and the Pingala, enters the susumna (the middle passage).
13. It should be expelled then, slowly
only and not violently. For this very reason, the best of wise
men call it the Maha Mudra. This Muha Mudra has been propounded
by great masters.
14. Great evils and pains, like death,
are destroyed by it, and for this reason wise men call it the
Maha Mudra.
15. Having practiced with the left
nostril, it should be practiced with the right one; and, when
the number on both sides becomes equal, then the mudra should
be discontinued.
16. There is nothing wholesome or
injurious; for the practice of this mudra destroys the injurious
effects of all the rasas (chemicals). Even the deadliest of poisons,
if taken, acts like nectar.
17. Consumption, leprosy, prolapsus
anii, colic, and the diseases due to indigestion,-- all these
irregularities are removed by the practice of this Maha Mudra.
18. This Maha Mudra has been described
as the giver of great success (Siddhi) to men. It should be kept
secret by every effort, and not revealed to any and everyone.
The Maha Bandha
19. Pressing the left heel to the
perineum and place the right foot on the left thigh.
20. Fill in the air, keeping the
chin firm against the chest, and, having pressed the air, and
the mind should be fixed on the middle of the eyebrows or in the
susumna (the spine).
21. Having kept it confined so long
as possible, it should be expelled slowly. Having practiced on
the left side, it should be practiced on the right side.
22. Some are of opinion that the
closing of throat is not necessary here, for keeping the tongue
pressed against the roots of the upper teeth makes a good bandha
(stop).
23. This stops the upward motion
of all the nadis. Verily this Muha Bandha is the giver of great
Siddhis.
24. This Maha Bandha is the most
skillful means for cutting away the snares of death. It brings
about the conjunction of the Triveni (Ida, Pingala and Susumna)
and carries the mind to Kedar (the space between the eyebrows,
which is the seat of Siva).
25. As beauty and loveliness, do
not avail a woman without a husband, so the Maha Mudra and the
Maha-Bandha are useless without the Maha Vedha.
The Maha Vedha
26. Sitting with Maha Bandha, the
Yogi should fill the air and keep his mind collected. The movements
of the Vayus (Prana and Apana) should be stopped by closing the
throat.
27. Resting both the hands equally
on the ground, he should raise himself a little and strike his
buttocks against the ground gently. The air, leaving both the
passages (Ida and Pingala), starts into the middle one.
28. The union of the Ida and Pingala
is effected, in order to bring about immortality. When the air
becomes as it were dead (by leaving its course through the Ida
and the Pingala) ( i.e. , when it has been kept confined),
then it should be expelled.
29. The practice of this Maha Vedha,
giver of great Siddhis, destroys old age, grey hair, and shaking
of the body, and therefore it is practiced by the best masters.
30. These three are the great secrets.
They are the destroyers of old age and death, increase the appetite,
confer the accomplishments of Anima, etc.
31. They should be practiced in 8
ways, daily and hourly. They increase collection of good actions
and lesson the evil ones. People, instructed well, should begin
their practice, little by little, first.
Kechari
Mudra
32. The Kechari Mudra is accomplished
by thrusting the tongue into the gullet, by turning it over itself,
and keeping the eyesight in the middle
33. To accomplish this, the tongue
is lengthened by cutting the fraenum linguae, moving, and pulling
it. When it can touch the space between the eyebrows, then the
Kechari can be accomplished.
34. Taking a sharp, smooth and clean
instrument, of the shape of a cactus leaf, the frenulum of the
tongue should be cut a little (as much as a hairs thickness),
at a time.
35. Then rock salt and yellow myrobalan
(both powdered) should be rubbed in. On the 7th day, it should
again be cut a hair's breadth.
36. One should go on doing thus,
regularly for six months. At the end of six months, the freanum
of the tongue will be completely cut.
37. Turning the tongue upwards, it
is fixed on three ways (esophagus, windpipe and palate). Thus
it makes the Khachari Mudra, and is called the Vyoma Chakra.
38. The Yogi who sits for a minute
turning his tongue upwards, is saved from poisons, diseases, death,
old age, etc.
39. He who knows the Kechari Mudra
is not afflicted with disease, death, sloth, sleep, hunger, thirst,
and swooning.
40. He who knows the Kechari Mudra,
is not troubled by diseases, is not stained with karmas, and is
not snared by time.
41. The Siddhas have devised this
Kechari Mudra from the fact that the mind and the tongue reach
akasa by its practice.
42. If the hole behind the palate
be stopped with Kechari by turning the tongue upwards, then bindu
cannot leave its place even if a women were embraced.
43. If the Yogi drinks Somarasa (juice)
by sitting with the tongue turned backwards and mind concentrated,
there is no doubt he conquers death within 15 days.
44. If the Yogi, whose body is full
of Somarasa, were bitten by Takshaka (snake), its poison cannot
permeate his body.
45. As fire is inseparably connected
with the wood and light is connected with the wick and oil, so
does the soul not leave the body full of nectar exuding from the
Soma.
( Note .--Soma
(Chandra) is described later on located in the thousand-petalled
lotus in the human brain, and is the same as is seen on Sivas'
head in pictures, and from which a sort of juice exudes. It is
the restraining of this exudation which makes one immortal.)
46. Those who eat the flesh of the
cow and drink the immortal liquor daily, are regarded by me men
of noble family. Others are but a disgrace to their families.
( Note .
Translation: Fortunate are the parents and blessed is the
country and the family where a Yogi is born. Anything given to
such a Yogi, becomes immortal. One, who discriminates between
Purusa and Prakriti, purges the sins of a million incarnations,
by seeing, speaking, and touching such men ( i.e. Yogi).
A Yogi far exceeds a thousand householders,
a hundred vanapraasthas, and a thousand Brahmacharis.
Who can know the reality of the Raja
Yoga? That country is very sacred where resides a man who knows
it. By seeing and honoring him, generations of ignorant men get
moksa, what to speak of those who are actually engaged in it.
He knows internal and external yoga, deserves adoration from you
and me, what if he is adored by the rest of mankind!
Those who engage in the great yoga,
once or thrice daily, are to be known as masters of great wealth
(mabeshwaras) or Lords.)
47. The word (r ? sana[?]) means
tongue; eating it is thrusting it in the gullet which destroys
great sins.
48. Immortal liquor is the nectar
exuding from the moon (Chandra situated on the left side of the
space between the eyebrows). It is produced by the fire which
is generated by thrusting the tongue.
49. If the tongue can touch with
its end the hole from which falls the rasa (juice) which is saltish,
bitter, sour, milky and similar to ghee and honey, one can drive
away disease, destroy old age, can evade an attack of arms, become
immortal in eight ways and can attract fairies.
50. He who drinks the clear stream
of liquor of the moon (soma) falling from the brain to the sixteen-petalled
lotus (in the heart), obtained by means of Prana by applying the
tongue to the hole of the pendant in the palate, and by meditating
on the great power (Kundalini), becomes free from disease and
tender in body, like the stalk of a lotus, and the Yogi lives
a very long life.
51. On the top of the Meru (vertabral
column), concealed in a hole, is the Somarasa (nectar of Chandra);
the wise, whose intellect is not over-powered by Raja and Tamas
gunas, but in whom Satwa guna is predominant, say there is the
(universal spirit) atma in it. It is the source of the down-going
Ida, Pingala and Susumna Nadis, which are the Ganges, the Yamuna
and the Sarasvati. From that Chandra is shed the essence of the
body which causes death of men. It should, therefore, be stopped
from shedding. This (Khechari Mudra) is a very good instrument
for this purpose. There is no other means of achieving this end.
52. This hole is the generator of
knowledge and is the source of the five streams (Ida, Pingala,
&c.). In that colorless vacuum, Khechari Mudra should be established.
53. There is only one seed germinating
the whole universe from it; and there is only one Mudra, called
Khachari. There is only one deva (god) without any one's support,
and there is one condition called Manonmani.
The Uddiyana Bandha
54. Uddiyana is so called by the
Yogis, because by its practice the Prana (vayu), flies (flows)
in the Susumna.
55. Uddiyana is so called, because
the great bird, Prana, tied to it, flies without being fatigued.
It is explained below.
56. The belly above the navel is
pressed backwards towards the spine. This Uddiyana Bandha is like
a lion for the elephant of death.
57. Uddiyana is always very easy,
when learnt from a guru. The practiser of this, if old, becomes
young again.
58. The portions above and below
the navel, should be drawn backwards towards the spine. By practicing
this for six months one can undoubtedly conquer death.
59. Of all the Bandhas, Uddiyana
is the best; for by binding it firmly liberation comes spontaneously.
The Mula Bandha
60. Pressing Yoni (perineum) with
the heel, contract up the anus. By drawing the Apana thus, Mula
Bandha is made.
61. The Apana, naturally inclining
downward, is made to go up by force. This Mula Bandha is spoken
of by Yogis as done by contracting the anus.
62. Pressing the heel well against
the anus, draw up the air by force, again and again till it (air)
goes up.
63. Prana, Apana, Nada and Bindu
uniting into one in this way, give success in Yoga, undoubtedly.
64. By the purification of Prana,
and Apana, urine and excrements decrease. Even an old man becomes
young by constantly practicing Mula Bandha.
65. Going up the Apana enters the
zone of fire, i.e., the stomach. The flame of fire struck
by the air is thereby lengthened.
( Note
In the center of the body is the seat of fire, like heated gold.
In men it is triangular, in quadrupeds square, in birds circular.
There is a long thin flame in this fire. It is gastric fire.)
66. These, fire and Apana, go to
the naturally hot Prana, which, becoming inflamed thereby, causes
burning sensation in the body.
67. The Kundalini, which has been
sleeping all this time, becomes well heated by this means and
awakens well. It becomes straight like a serpent, struck dead
with a stick.
68. It enters the Brahma Nadi, just
like a serpent enters its hole. Therefore, the Yogi should always
practice this Mula Bandha.
The Jalandhara Bandha
69. Contract the throat and press
the chin firmly against the chest. This is called Jalandhara Bandha,
which destroys old age and death.
70. It stops the opening (hole) of
the group of Nadis, through which the juice from the sky (from
the Soma or Chandra in the brain) falls down. It is, therefore,
called the Jalandhara Bandha -- the destroyer of a host of diseases
of thhhhe throat.
71. In Jalandhara Bandha, the indications
of a perfect contraction of throat are, that the nectar does not
fall into the fire (the Surya situated in the navel), and the
air is not disturbed.
72. The two Nadis should be stopped
firmly by contracting the throat. This is called the middle circuit
or center (Madhya Chakra), and it stops the 16 adharas ( i.e.
, vital parts).
( Note .--The
sixteen vital parts mentioned by renowned Yogis are the (1) thumbs,
(2) ankles, (3) knees, (5) the prepuce, (6) organs of generation,
(7) the navel, (8) the heart, (9) the neck, (10) the throat, (11)
the palate, (12) the nose, (13) the middle of the eyebrows, (14)
the forehead, (15) the head and (16) the Brahmarandra.)
73. By drawing up the mulasthana
(anus), Uddiyana Bandha should be performed. The flow of the air
should be directed to the Susumna, by closing the Ida and the
Pingala.
74. The Prana becomes calm and latent
by this means, and thus there is no death, old age, disease, etc.
75. These three Bandhas are the best
of all and have been practiced by the masters. Of all the means
of success in Hatha Yoga, they are known to the Yogis as the chief
ones.
76. The whole of the nectar, possessing
divine qualities, which exudes from the Soma (Chandra) is devoured
by the Surya; and, owing to this, the body becomes old.
77. To remedy this, the opening of
the Surya is avoided by excellent means. It is to be learnt best
by instructions from a guru; but not by even a million discussions.
The Viparita Karani
78. Above the navel and below the
palate respectively, are the Surya and the Chandra. The exercise,
called the Viparita Karani, is learnt from the guru's instructions.
79. This exercise increases the appetite;
and, therefore, one who practices it, should obtain a good supply
of food. If the food be scanty, it will burn him at once.
80. Place the head on the ground
and the feet up into the sky, for a second only the first day,
and increase this time daily.
81. After six months, the wrinkles
and grey hair are not seen. He who practices it daily, even for
two hours, conquers death.
The Vajroli.
82. Even if one who lives a wayward
life, without observing any rules of Yoga, but performs Vajroli,
deserves success and is a Yogi.
83. Two things are necessary for
this, and these are difficult to get for the ordinary people --
(1) milk and (2) a woman behaving, as desired.
84. By practicing to draw in the
bindu , discharged during cohabitation, whether one be
a man or a woman, one obtains success in the practice of Vajroli.
85. By means of a pipe, one should
blow air slowly into the passage in the male organ. [Urethra.]
86. By practice, the discharged bindu
is drawn out. One can draw back and preserve one's own discharged
bindu .
87. The Yogi who can protect his
bindu thus, overcomes death; because death comes by
discharging bindu , and life is prolonged by its preservation.
88. By preserving bindu ,
the body of the Yogi emits a pleasing smell. There is no fear
of death, so long as the bindu is well-established in
the body.
89. The bindu of men is
under control of the mind, and life is dependant on the bindu
. Hence, mind and bindu should be protected by
all means.
The Sahajoli
90. Sahajoli and Amaroli are only
the different kinds of Vajroli. Ashes from burnt up cow dung should
be mixed with water.
91. Being free from the exercise
of Vajroli, man and woman should both rub it on their bodies.
92. This is called Sahajoli, and
should be relied on by Yogis. It does good and gives moksa.
93. This Yoga is achieved by courageous
wise men, who are free from sloth, and cannot be accomplished
by the slothful.
The Amaroli
94. In the doctrine of the sect of
the Kapalikas, the Amaroli is the drinking of the mid stream;
leaving the 1st, as it is a mixture of too much bile and the last,
which is useless.
95. He who drinks Amari, snuff it
daily, and practices Vajroli, is called practicing Amaroli.
96. The bindu discharged
in the practice of Vajroli should be mixed with ashes, and the
rubbing it on the best parts of the body gives divine sight.
The Sakti chalana
97. Kutilanga (crooked-bodied), Kundalini,
Bhujangi (a she-serpent) Sakti, Ishwari, Kuundali, Arunddhati,
-- all these words are synonymous.
98. As a door is opened with a key,
so the Yogi opens the door of mukti by opening Kundalini by means
of Hatha Yoga.
99. The Parameswari (Kundalini) sleeps,
covering the hole of the passage by which one can go to the seat
of Brahma which is free from pains.
100. Kundali Sakti sleeps on the
bulb, for the purpose of giving moksa to Yogis and bondage to
the ignorant. He who knows it, knows Yoga.
101. Kundali is of a bent shape,
and has been described to be like a serpent. He who has moved
that Sakti is no doubt Mukta (released from bondage).
102. Youngster Tapaswini (a she-ascetic),
laying between the Ganges and the Yamuni, (Ida and Pingala) should
be caught hold of by force, to get the highest position.
103. Ida is called the goddess Ganges,
Pingala goddess Yamuna. In the middle of the Ida and the Pingala
is the infant widow, Kundali.
104. This sleeping she-serpent should
be awakened by catching hold of her tail. By the force of Hatha,
the Sakti leaves her sleep, and starts upwards.
105. This she-serpent is situated
in Muladhar. She should be caught and moved daily, morning and
evening, for 1/2 a prahar (1 1/2 hours), by filling with air through
Pingala by the Paridhana method.
106. The bulb is above the anus,
a vitasti (12 angulas) long, and measures 4 angulas (3 inches)
in extent and is soft and white, and appears as if a folded cloth.
107. Keeping the feet in Vajra-asana
(Padma-asana), hold them firmly with the hands. The position of
the bulb then will be near the ankle joint, where it should be
pressed.
108. The Yogi, sitting with Vajra-asana
and having moved Kundali, should perform Bhastrika to awaken the
Kundali soon.
109. Bhanu (Surya, near the navel)
should be contracted (by contracting the navel) which will move
the Kundali. There is no fear for him who does so, even if he
has entered the mouth of death.
110. By moving this, for two muhurtas,
it is drawn up a little by entering the Susumna (spinal column).
111. By this Kundalini leaves the
entrance of the Susumna at once, and the Prana enters it of itself.
112. Therefore, this comfortably
sleeping Arundhati should always be moved; for by so doing the
Yogi gets rid of diseases.
113. The Yogi, who has been able
to move the Sakti deserves success. It is useless to say more,
suffice it to say that he conquers death playfully.
114. The Yogi observing Brahmacharya
(continence) and always eating sparingly, gets success within
40 days by practice with Kundali.
115. After moving the Kundali, plenty
of Bhastra should be performed. By such practice, he has no fear
from the god of death.
116. There is no other way, but the
practice of the Kundali, for washing away the impurities of 72,000
Nadis.
117. This middle Nadi becomes straight
by steady practice of postures; Pranayama and Mudras of Yogis.
118. Those whose sleep has decreased
by practice and mind has become calm by samadhi, get beneficial
accomplishments by Sambhavi and other Mudras.
119. Without Raja Yoga, this earth,
the night, and the Mudras, be they howsoever wonderful, do not
appear beautiful.
( Note .--
Raja Yoga=asana. Earth=steadiness, calmness. Night=Kumbhaka;
cessations of the activity of the Prana, just as King's officials
cease moving at night. Hence night means absence of motion, i.e.,
Kumbhaka.)
120. All the practices relating to
air should be performed with concentrated mind. A wise man should
not allow his mind to wander away.
121. These are the Mudras, as explained
by Adinatha (Siva). Every one of them is the giver of great accomplishments
to the practiser.
122. He is really the guru
and not to be considered as Isvara in human form who teaches the
Mudras as handed down from guru to guru.
123. Engaging in practice, by putting
faith in his words, one gets the Siddhis of Anima, etc., as also
evades death.
Chapter 4 – On Samadhi
1. Salutation to the Guru, the dispenser
of happiness to all, appearing as Nada, Vindu and Kali. One who
is devoted to him, obtains the highest bliss.
2. Now I will describe a regular
method of attaining to Samadhi, which destroys death, is the means
for obtaining happiness, and gives the Brahmananda.
3-4. Raja Yoga, Samadhi, Unmani,
Manonmani, Amaratwa, Laya, Tatwa, Sunya, Asunya, Parama Pada,
Amanasska, Adwaitama, Niralamba, Niranjana, Jiwana Mukti, Sahaja,
Turya, are all synonymous.
5. As salt being dissolved in water
becomes one with it, so when Atma and mind become one, it is called
Samadhi.
6. When the Prana becomes lean (vigourless)
and the mind becomes absorbed, then their becoming equal is called
Samadhi.
7. This equality and oneness of the
self and the ultra self, when all Samkalpas cease to exist, is
called Samadhi.
8. Or, who can know the true greatness
of the Raja Yoga. Knowledge, mukti, condition, and Siddhis can
be learnt by instructions from a guru alone.
9. Indifference to worldly enjoyments
is very difficult to obtain, and equally difficult is the knowledge
of the Realities to obtain. It is very difficult to get the condition
of Samadhi, without the favor of a true guru .
10. By means of various postures
and different Kumbhakas, when the great power (Kundali) awakens,
then the Prana becomes absorbed in Sunya (Samadhi).
11. The Yogi whose sakti has awakened,
and who has renounced all actions, attains to the condition of
Samadhi, without any effort.
12. When the Prana flows in the Susumna,
and the mind has entered sunya, then the Yogi is free from the
effects of Karmas.
13. O immortal one (that is, the
yogi who has attained to the condition of Samadhi),
I salute thee! Even death itself, into whose mouth the whole of
this moveable and immovable world has fallen, has been conquered
by thee.
14. Amaroli, Vajroli and Saholi are
accomplished when the mind becomes calm and Prana has entered
the middle channel.
15. How can it be possible to get
knowledge, so long as the Prana is living and the mind has not
died? No one else can get moksa except one who can make one's
Prana and mind latent.
16. Always living in a good locality
and having known the secret of the Susumna, which has a middle
course, and making the Vayu move in it, (the Yogi) should restrain
the Vayu in the Brahma randhra.
17. Time, in the form of night and
day, is made by the sun and the moon. That the Susumna devours
this time (death) even, is a great secret.
18. In this body there are 72,000
openings of Nadis; of these, the Susumna, which has the Sambhavi
Sakti in it, is the only important one, the rest are useless.
19. The Vayu should be made to enter
the Susumna without restraint by him who has practices the control
of breathing and has awakened the Kundali by the (gastric) fire.
20. The Prana, flowing through the
Susumna, brings about the condition of manonmani; other practices
are simply futile for the Yogi.
21. By whom the breathing has been
controlled, by him the activities of the mind also have been controlled;
and, conversely, by whom the activities of the mind have been
controlled, by him the breathing also has been controlled.
22. There are two causes of the activities
of the mind; (1) V ? sana (desires) and (2) the respiration (the
Prana). Of these, the destruction of the one is the destruction
of both.
23. Breathing is lessened when the
mind becomes absorbed, and the mind becomes absorbed when the
Prana is restrained.
24. Both the mind and the breath
are united together, like milk and water; and both of them are
equal in their activities. Mind begins its activities where there
is the breath, and the Prana begins its activities where there
is the mind.
25. By the suspension of the one,
therefore, comes the suspension of the other, and by the operations
of the one are brought about the operations of the other. When
they are present, the Idriyas (the senses) remain engaged in their
proper functions, and when they become latent then there is moksa.
26. By nature, Mercury and mind are
unsteady: there is nothing in the world which cannot be accomplished
when these are made steady.
27. O Parvati! Mercury and breathing,
when made steady, destroy diseases and the dead himself comes
to life (by their means). By their (proper) control, moving in
the air is attained.
28. The breathing is calmed when
the mind becomes steady and calm; and hence the preservation of
bindu . The preservation of this latter makes the satwa
established in the body.
29. Mind is the master of the senses,
and the breath is the master of the mind. The breath in its turn
is subordinate to the laya (absorption), and that laya depends
on the nada.
30. This very laya is what is called
moksa, or, being a sectarian, you may not call it moksa; but when
the mind becomes absorbed, a sort of ecstasy is experienced.
31. By the suspension of respiration
and the annihilation of the enjoyments of the senses, when the
mind becomes devoid of all the activities and remains changeless,
then the Yogi attains to the Laya Stage.
32. When the thoughts and activities
are destroyed, then the Laya Stage is produced, to describe which
is beyond the power of speech, being known by self-experience
alone.
33. They often speak of Laya; but
what is meant by it? Laya is simply the forgetting of the objects
of senses when the V ? sanas (desires) do not rise into existence
again.
The Sambhavi Mudra
34. The Vedas and the Sastras are
like ordinary public women. Sambhavi Mudra is the one, which is
secluded like a respectable lady.
35. Aiming at Brahman inwardly, while
keeping the sight directed to the external objects, without blinking
the eyes, is called Sambhavi Mudra, hidden in the Vedas and the
Sastras.
36. When the Yogi remains inwardly
attentive to the Brahman, keeping the mind and the Prana absorbed,
and the sight steady, as if seeing everything while in reality
seeing nothing outside, below, or above, verily then it is called
the Sambhavi Mudra, which is learnt by the favor of a guru
. Whatever, wonderful, Sunya or Asunya is perceived, is to
be regarded as the manifestation of that great Sambhu (Siva).
37. The two states, the Sambhavi
and the Khechari, are different because of their seats (being
the heart and the space between the eyebrows respectively); but
both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-atmana
which is void.
The Unmani
38. Fix the gaze on the light (seen on the tip of the nose) and
raise the eyebrows a little, with the mind contemplating as before
(in the Sambhavi Mudras, that is, inwardly thinking of Brahma,
but apparently looking outside). This will create the Unmani avastha
at once.
The Taraka
39. Some are devoted to the Vedas, some to Nigama, while others
are enwrapt in Logic, but none knows the value of this mudra,
which enables one to cross the ocean of existence.
40. With steady calm mind and half closed eyes, fixed on the tip
of the nose, stopping the Ida and the Pingala without blinking,
he who can see the light which is the all, the seed, the entire
brilliant, great Tatwama, approaches Him, who is the great object.
What is the use of more talk?
41. One should not meditate on the Linga (i.e., Atman) in the
day (i.e., while Surya or Pingala is working) or at night (when
Ida is working), but should always contemplate after restraining
both.
The Khechari
42. When the air has ceased to move in the right and the left
nostrils, and has begun to flow in the middle path, then Khechari
Mudra can be accomplished there. There is no doubt of this.
43. If the Prana can be drawn into the Sunya (Susumna), which
is between the Ida and the Pingala, and made motionless there,
then the Khechari Mudra can truly become steady there.
44. That Mudra is called Khechari which is performed in the supportless
space between the Surya and the Chandra (the Ida and the Pingala)
and called the Vyoma Chakra.
45. The Khechari which causes the stream to flow from the Chandra
(Soma) is the beloved of Siva. The incomparable divine Susumna
should be closed by the tongue drawn back.
46. It can be closed from the front also (by stopping the movements
of the Prana), and then surely it becomes the Khechari. By practice,
this Khechari leads to Unmani.
47. The seat of Siva is between the eyebrows, and the mind becomes
absorbed there. This condition (in which the mind is thus absorbed)
is known as Turya, and death has no access there.
48. The Khechari should be practiced till there is Yoga-nidra
(Samadhi). One who has induced Yoga-nidra, cannot fall a victim
to death.
49. Freeing the mind from all thoughts and thinking of nothing,
one should sit firmly like a pot in the space (surrounded and
filled with the ether).
50. As with air, in and out of the body, remains unmoved, so the
breath with mind becomes steady in its place (i.e., in Brahma
randhra).
51. By thus practicing, night and day, the breathing is brought
under control, and, as the practice increases, the mind becomes
calm and steady.
52. By rubbing the body over with Amrita (exuding from the moon),
from head to foot, one gets Mahakaya, i.e., great strength and
energy.
End of the Khechari
53. Placing the mind into the Kundalini, and getting the later
into the mind, by looking upon the Buddhi (intellect) with mind
(reflexively), the Param Pada (Brahma) should be obtained
.
54. Keep the atma inside the Kha (Brahma) and place Brahma inside
your atma. Having made everything pervaded with Kha (Brahma),
think of nothing else.
55. One should become void in and void out, and void like a pot
in the space. Full in and full outside, like a jar in the ocean.
56. He should be neither of his inside nor of his outside world;
and, leaving all thoughts, he should think of nothing.
57. The whole of this world and all the schemes of the mind are
but the creations of thought. Discarding these thoughts and taking
leave of all conjectures, O Rama! obtain peace.
58. As camphor disappears in fire, and rock salt in water, so
the mind united with the atma loses its identity.
59. When the knowable, and the knowledge, are both destroyed equally,
then there is no second way (i.e., Duality is destroyed).
60. All this movable and immovable world is mind. When the mind
has attained to the unmani avastha, there is no dwaita (from the
absence of the working of the mind).
61. Mind disappears by removing the knowable, and, on its disappearance,
atma only remains behind.
62. The high-souled Acharyas (Teachers) of yore gained experience
in the various methods of Samadhi themselves, and then they preached
them to others.
63. Salutations to Thee, O Susumna, to Thee O Kundalini, to Thee
O Sudha, born of Chandra, to Thee O Manonmani! to Thee O great
power, energy and the intelligent spirit.
64. I will describe now the practice of anahata nada, as propounded
by Goraksa Natha, for the benefit of those who are unable to understand
the principles of knowledge -- a method, which is liked by the
ignorant also.
65. Adinatha propounded 1 1/4 crore methods of trance, and they
are all extant. Of these, the hearing of the anahata nada is the
only one, the chief, in my opinion.
66. Sitting with Mukta asana and with the Sambhavi Mudra, the
Yogi should hear the sound inside his right ear, with collected
mind.
67. The ears, the eyes, the nose, and the mouth should be closed
and then the clear sound is heard in the passage of the Susumna
which has been cleansed of all its impurities.
68. In all the Yogas, there are four states: (1) arambha or the
preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known),
(4) nispatti (consummate).
Arambha Avastha
69. When the Brahma granthi (in the heart) is pierced through
by Pranayama, then a sort of happiness is experienced in the vacuum
of the heart, and the anahat sounds, like various tinkling sounds
of ornaments, are heard in the body.
70. In the arambha, a Yogi's body becomes divine, glowing, healthy,
and emits a divine smell. The whole of his heart becomes void.
The Ghata Avastha
71. In the second stage, the airs are united into one and begun
moving in the middle channel. The Yogi's posture becomes firm,
and he becomes wise like a god.
72. By this means the Visnu knot (in the throat) is pierced which
is indicated by highest pleasure experienced, and then the Bheri
sound (like the beating of a kettle drum) is evolved in the vacuum
in the throat.
The Parichaya Avastha
73. In the third stage, the sound of a drum is known to arise
in the Sunya between the eyebrows, and then the Vayu goes to the
Mahasunya, which is the home of all the siddhis.
74. Conquering, then, the pleasures of the mind, ecstasy is spontaneously
produced which is devoid of evils, pains, old age, disease, hunger
and sleep.
75. When the Rudra granthi is pierced, and the air enters the
seat of the Lord (the space between the eyebrows), then the perfect
sound like that of a flute is produced.
76. The union of the mind and the sound is called the Raja-Yoga.
The (real) Yogi becomes the creator and destroyer of the universe,
like God.
77. Perpetual Happiness is achieved by this; I do not care if
the mukti be not attained. This happiness, resulting from absorption
(in Brama), is obtained by means of Raja-Yoga.
78. Those who are ignorant of the Raja-Yoga and practice only
the Hatha-Yoga, will, in my opinion, waste their energy fruitlessly.
79. Contemplation on the space between the eyebrows is, in my
opinion, best for accomplishing soon the Unmani state. For people
of small intellect, it is a very easy method for obtaining perfection
in the Raja-Yoga. The Laya produced by nada, at once gives experience
(of spiritual powers).
80. The happiness which increases in the hearts of Yogiswaras,
who have gained success in Samadhi by means of attention to the
nada, is beyond description, and is known to Sri Guru Natha alone.
81. The sound which a muni hears by closing his ears with his
fingers, should be heard attentively, till the mind becomes steady
in it.
82. By practicing with this nada, all other external sounds are
stopped. The Yogi becomes happy by overcoming all distractions
within 15 days.
83. In the beginning, the sounds heard are of great variety and
very loud; but, as the practice increases, they become more and
more subtle.
84. In the first stage, the sounds are surging, thundering like
the beating of kettle drums and jingling ones. In the intermediate
stage, they are like those produced by conch, Mridanga, bells,
&c.
85. In the last stage, the sounds resemble those from tinklets,
flute, Vina, bee, &c. These various kinds of sounds are heard
as being produced in the body.
86. Though hearing loud sounds like those of thunder, kettle drums,
&c., one should practice with the subtle sounds also.
87. Leaving the loudest, taking up the subtle one, and leaving
the subtle one, taking up the loudest, thus practicing, the distracted
mind does not wander elsewhere.
88. Wherever the mind attaches itself first, it becomes steady
there; and when it becomes absorbed in it.
89. Just as a bee, drinking sweet juice, does not care for the
smell of the flower; so the mind, absorbed in the nada, does not
desire the objects of enjoyment.
90. The mind, like an elephant habituated to wander in the garden
of enjoyments, is capable of being controlled by the sharp goad
of anahata nada.
91. The mind, captivated in the snare of nada, gives up all its
activity; and, like a bird with clipped wings, becomes calm at
once.
92. Those desirous of the kingdom of Yoga, should take up the
practice of hearing the anahata nada, with mind collected and
free from all cares.
93. Nada is the snare for catching the mind; and, when it is caught
like a deer, it can be killed also like it.
94. Nada is the bolt of the stable door for the horse (the minds
of the Yogis). A Yogi should determine to practice constantly
in the hearing of the nada sounds.
95. Mind gets the properties of calcined mercury. When deprived
of its unsteadiness it is calcined, combined with the sulphur
of nada, and then it roams like it in the supportless akasa or
Brahma.
96. The mind is like a serpent, forgetting all its unsteadiness
by hearing the nada, it does not run away anywhere.
97. The fire, catching firewood, is extinguished along with it
(after burning it up); and so the mind also, working with the
nada, becomes latent along with it.
98. The antahkarana (mind), like a deer, becomes absorbed and
motionless on hearing the sound of bells, etc.; and then it is
very easy for an expert archer to kill it.
99. The knowable interpenetrates the anahata sound when it is
heard, and the mind interpenetrates the knowable. The mind becomes
absorbed there, which is the seat of the all-pervading, almighty
Lord.
100. So long as the sounds continue, there is the idea of akasa.
When they disappear, then it is called Para Brahma, Paramatmana.
101. Whatever is heard in the form of nada, is the sakti (power).
That which is formless, the final state of the Tatwas, is the
Parameswara.
102. All the methods of Hatha are meant for gaining success in
Raja-Yoga; for, the man, who is well-established in the Raja-Yoga,
overcomes death.
103. Tatwa is the seed, Hatha the field; and Indifference (Vairagya)
the water. By the action of these three, the creeper Unmani thrives
very rapidly.
104. All the accumulations of sins are destroyed by practicing
always with the nada; and the mind and the airs do certainly become
latent in the colorless (Paramatmana).
105. Such a one does not hear the noise of the conch and Dundubhi.
Being in the Unmani avastha, his body becomes like a piece of
wood.
106. There is no doubt, such a Yogi becomes free from all states,
from all cares, and remains like one dead.
107. He is not devoured by death, is not bound by his actions.
The Yogi who is engaged in Samadhi is overpowered by none.
108. The Yogi, engaged in Samadhi, feels neither smell, taste,
color, touch, sound, nor is conscious of his own self.
109. He whose mind is neither sleeping, waking, remembering, destitute
of memory, disappearing nor appearing, is liberated.
110. He feels neither heat, cold, pain, pleasure, respect nor
disrespect. Such a Yogi is absorbed in Samadhi.
111. He who, though awake, appears like one sleeping, and is without
inspiration and expiration, is certainly free.
112. The Yogi, engaged in Samadhi, cannot be killed by any instrument,
and is beyond the controlling powers of beings. He is beyond the
reach of incantations and charms.
113. As long as the Prana does not enter and flow in the middle
channel and the vindu does not become firm by the control of the
movements of the Prana; as long as the mind does not assume the
form of Brahma without any effort in contemplation, so long all
the talk of knowledge and wisdom is merely the nonsensical babbling
of a mad man.