# Hatha Yoga Pradipika *Translation by Geshe Michael Roach (GMR)* ## Chapter One *On the Yoga of Sun and Moon* ### I.I श्री आदिनाथाय नमोऽसतु तसमै येनोपदिष्टा हठयोगविद्या, विभ्राजते प्रोन्नतराजयोगम आरोढुइछधोरधिरोहिणीव *shri adinathaya namostu tasmai yenopadishta hatha yoga vidya* *vibhrajate pronnata raja yogam arodhum icchor adhirohiniva* I bow down, as it should be, to the Shining One , the first Protector; to the one who first taught the art of the yoga of the sun and moon. And I will dress its lovely form in jewels. It is the one staircase for those who hope ascend to the lofty heights of royal yoga. ### I.2 प्रणमय श्रीगुरुं नाथं सवातमारामेण योगिना, केवलं राजयोगाय हठविद्योपदिशयते *pranamya shri gurum natham svatmaramena yogina* *kevalam raja yogaya hatha vidyopadishyate* I, The yogi Svatmarama, bow deep to my protector, the shining teacher. And now I shall explain the art of the yoga of the sun and moon, but only as a means to reach royal yoga. ### I.3 भ्रानतया बहुमतधवानते राजयोगमजानताम, हठप्रदीपिकां धत्ते सवातमारामः कृपाकरः *bhrantya bahu mata dhvante raja yogam ajanatam* *hatha pradipikam dhatte svatmaramah kirpa-akarah* Mired in their wrong ideas, chasing after what everyone says has value, people have been unable to learn royal yoga. And so i, Svatmarama, out of compassion for them, set forth the lamp that Illuminates The Way of the Yoga of Sun and Moon. ### I.4 हठविद्यां हि मतसयेनद्रगोरक्षाद्या विजानते, सवातमारामोऽथवा योगी जानीते तत प्रसादतः *hatha vidyam hi matsyendra goraksha-adhya vijanate* *svatma-aramotha va yogi janite tat prasadatah* Now this art of the yoga of the sun and moon was first created by matsyendra and goraksha, and others as well. I, the yogi Svatmarama, bring it to you too, with joy. ### I.5 श्रीआदिनाथमतसयेनद्र शाबराननद भैरवाः, चाैरीमीनगोरक्षविपाक्षबिलेशयाः *shri adinatha matsyendra shabara-ananda bhairavah* *chaurangi mina goraksha virupaksha bileshayah* There was the glorious one, the First Protector, Matsyendra, lord of the fish, and Shabara, the mountain hermit; Ananda Bhairava, bringer of joy and fear; Chaurangin, the thief; Mina, the fish; Goraksha, the cowherd; Virupaksha, the one with a strange eye; Bileshaya, the serpent. ### I.6 मनथानो भैरवो योगी सिद्धिबुरद्ध कनथडिः, कोरंटकः सुराननदः सिद्धपाद चपरटिः *manthano bhairavo yogi siddhir buddhash cha kanthadih* *korantakah sura-anandah siddhi padash cha charpatih* And the yogins Manthana, the stirrer; Bhairava, the frightener; Siddhi, the accomplished one; Buddha, the awakened; Kanthadi, dressed in rags; Korantaka, inner jasmine of white; Surananda, joy of the gods; Siddhapada, exalted attainments; Charpati, the whip. ### I.7 कानेरी पूझयपाद नितयनाथो निरनः, कपाली बिननाथ काकचणडीशराह्वयः *kaneri pujya padash cha nitya natho niranjanah* *kapali bindu nathash cha kaka chandi-ishvara-ahvayah* And those called Kanerin, of the single eye; Pujyapada, exalted one, worthy of offerings; Nityanatha , the constant protector; Niranjana, spotless one; Kapalin, keeper of the skull; Bindunatha, guardian of the spark of knowledge; Kakachandishvara, lord of the fire within the dark; ### I.8 अामः प्रभुदेव "ोडाचोली च टिंटिणिः, भानुकी नारदेव ोणडः कापालिकसतथा *allamah prabhu devash cha ghodacholi cha tintinih* *bhanuki nara devash cha khandah kapalikas tatha* And just so Allama, mother breath; Prabhudeva, god of the mighty; Ghodachola, the naked wild mountain horse; Tintini, of the plant; Bhanukin, the brilliant light; Naradeva, god among men; khanda, the elixer; kapalika, who carried a skull. ### I.9 #तयादयो महासिद्धा हठयोगप्रभावतः, ोणडयितवा कालदणडं ब्रह्माणडे विचरनित ते *itya-adayo maha siddha hatha yoga prabhavatah* *khanda yitva kala dandam brahmande vicharanti te* These and other mighty, accomplished beings born into power by the yoga of the sun and moon, roam the universe, this egg of the pure one, mingling among the crowds of men, for they have murdered death itself. ### I.10 अशेषतापतानां समाश्रयमठो हठः, अशेषयोगयुक्तानामाधारकमठो हठः *ashesha tapa taptanam samashraya matho hathah* *ashesha yoga yuktanam adharaka matho hathah* The yoga of the sun and moon is a hermitage, the best place of shelter for all those seared by the heat of this life’s pain. The yoga of the sun and moon is a hermitage, the best foundation for all those who wish to yoke themselves to the way of yoga. ### I.11 हठविद्या परं गोफया योगिना सिद्धिइछधता, भवेदीयरवती गुा निवीरयार तु प्रकाशिता *hatha vidya param gopya yogina siddhim ichata* *bhaved viryavati gupta nirvirya tu prakashita* The practice of the yoga of the sun and moon is something that should be kept hidden completely from others by any yogin who hopes to attain high spiritual goals. This practice is powerful when it is hidden and loses its power when it is revealed. ### I.12 सुराझये धाइरके देशे सुभिक्षे निरुपद्रवे, धनुः प्रमाणपयरनतं शिलाजिल वजिरते, एकानते मठिकामधये सथातVयं हठयोगिना *surajye dharmike deshe subhikshe nirupadrave* *dhanuh pramana paryantam shila-agni jala varjite* *ekante mathika madhye sthatavyam hatha yogina* Here is the kind of place that one who practices the yoga of sun and moon should stay in. He or she should dwell in a land which is well-governed, and where things of the spirit are respected. Food should be easy to find there, and it should be free of danger. Your hermitage should be the length of a longbow, and away from falling rocks, or fear of flood or forest fires. and in this hut you should stay, alone. ### I.13A अLपदारमरनगतरविवरं नातयुनीचायतं समयग-गोमयसानद्रलिममलं निःशेषजनतूझिःतम, *alpa dvaram arandhra garta vivaram na-atyuch cha nichayatam* *samyag gomaya sandra liptam amalam nihshesha jantuj jhitam* Your hermitage should have a small door, and should be without windows. The walls should have no holes or cracks. The ceiling should neither be too high nor too low. It should be fresh and clean, smeared with a thick layer of cow dung. And it should be entirely free of insects. ### I.13B बाे मणडपवेदिकपरुचिरं प्राकारसंवेष्टितं प्रोक्तं योगमठसय लक्षणइदं सिद्धैहरठा_यासिभिः *bahye mandapa vedi kupa ruchiram prakara samveshtitam* *proktam yoga mathashya lakshanam idam siddhair hatha-abhyasibhih.* Finally, there should be, outside your hermitage, supports for a small shaded porch, and a well; the grounds around should be pretty, and nice. All this should be entirely enclosed by a fence. These then are the requirements for a proper yoga hermitage as set forth by the accomplished saints who practiced themselves the yoga of sun and moon. ### I.14 एवं विधे मठे सिथतवा सवरचिनताविवजिरतः, गुपदिष्टमागेरण योगमेव सम_यसेत *evam vidhe matho sthitva sarva chinta vivarjitah* *guru-upadishta margena yogam eva samabhyaset* Stay in a hermitage like this one, and give up all thoughts of other things. Follow the path that your teacher shows you. This is the kind of yoga that you should devote yourself to. ### I.15 अतयाहारः प्रयास प्रजLपो नियमाहः, जनस लाैLयं च षडिभयोरगो विनशयति *atyaharah prayasash cha prajalpo niyama-agrahah* *janasangash cha laulyam cha shadbhir yogo vinashayati* There are six things that will make your practice of yoga deteriorate: excessive food or other stimulation; making trips outside; meaningless talk; not keeping your committments; being around groups of people; and restlessness or inconsistency in your practice. ### I.17 हठसय प्रथमातवादासनं पूवरमुछयते,ह कयारत्तदासनं सथैयरमारोघयं चाला"वम *hathasya prathama-angatvad asanam purvam uchyate* *kuryat tad asanam sthairyam arogayam cha-anga laghavam* Here begins the section on the poses. Of all the initial steps of the yoga of sun and moon, the poses are said to come first. if a person practices these poses steadily, they become free of illness, and feel light in their body. ### I.18 वशिाद्यै मुनिभिमरतसयेनद्राद्यै योगिभिः, अीकृतानयासनानि कधयनते कानिचिनमया *vashishta-adyaish cha munibhir matsyendra-adyaish cha yogibhih* *angikirta-anya-asanani kathyante kani chinmaya* The poses that I shall describe now are those accepted by the able ones, Vashishta and the rest; and by the yogins, Matsyendra and such. as such there will be nothing that I have just made up myself. ### I.19 जानूवोररनतरे समयृतवा पादतले %भे, \जुकायः समासीनः सवसितकं ततप्रचक्षते *janur vorantare samyak kirtva pada talo ubhe* *irju kayah sama-asinah svastikam tat prachakshate* Slip the soles of both your feet firmly between thigh and calf. sit in a balanced way, with your body straight. this then is called the auspicious pose. ### I.20 सVये दक्षिणगुL)ं तु प&-पाशेर नियोजयेत, दक्षिणेऽपि तथा सVयं गोमुों गोमुोाकृतिः *savye dakshina gulpham tu pirshtha parshve niyojayet* *dakshinepi tatha savyam gomukham gomukha-akirti* Take your right ankle over to your left side, off to the back; and in the same way then your left ankle as well, to your right side. this is known as the cowface pose, because it resembles the face of a cow. ### I.21 एकं पादं तथैकसिमनिवनयसेरुणि सिथरम, #तरसिमंसतथा चोरुं वीरासनइतीरितम *ekam padam tathaikasmin vinyased uruni sthiram* *itarasmins tatha chorum virasanam itiritam* Just so , place one of your feet on the opposite thigh, firmly; then in the same way take your other foot up on the other thigh. This we call the warrior pose. ### I.22 गुदं निरुधय गुL)ा_यां Vयुतमेण समाहितः, कमारसनं भवेदेतदिति योगविदो विः *gudam nirudhya gulphabhyam vyutkramena samahitah* *kurmasanam bhaved etad iti yogavido viduh* Block your anal region with your heels; spread your knees wide, locked and settled for meditation. You are then in what is called by masters of the art of yoga the turtle pose. ### I.23 पासनं तु संसथाफय जानूवोररनतरे कराै, निवेशय भूमाै संसथाफय Vयोमसथं कटासनम *padmasanam tu sansthapya janurvorantare karau* *niveshya bhumau sansthapya vyomastham kukkutasanam* Put yourself in the lotus pose, and then slip your arms between your thighs and your calves. plant your hands firmly on the ground, and raise yourself up in the air. This is the rooster pose. ### I.24 कटासनबनधसथो दो_या समबद्य कनधराम, भवेदकमरवत्तान एतत्तानकमरकम *kukkutasana bandha stho dorbhyam sambadhya kandharam* *bhaved kurmavad uttana etad uttana kurmakam* Lock yourself in the rooster pose, then link your arms to your shoulders. If you then lie back, you are in what we call the Turtle-on-its-Back Pose. ### I.25 पादााै तु पाणि_यां ग&हीतवा श्रवणावधि, धनुराकषरणं कयारद्धनुरासनमुछयते *pada-angusthau tu panibhyam girhitva shravana-avadhi* *dhanur akarshanam kuryad dhanurasanam uchyate* Grasp your big toes with your hands, and pull them up near your ears, so that you make the shape of a longbow. This one is known as the Longbow. ### I.26 वामोरुमूलापिरतदक्षपादं जानोबरहिवेरष्टित-वाम-पादम, प्रग& तिेतपरिवतिरताः श्रीमतYसनाथोदितमासनं सयात *vamoru mula-arpita daksha padam janor bahir veshtita vama padam* *pragirhya tishtet parivartita-angah shri matsya nathoditam asanam syat* Place your right foot at the base of your left thigh; then circle your left foot over to the outside of the knee. Clasp this foot and hold there, turning your torso. This puts you in the pose described by the glorious protector, Matsyendra. ### I.27 मतसयेनद्रपीठं जठरप्रदींि प्रचणडरुघमणडल-ोणडनाम, अ_यासतः कणडलिनीप्रबोधं चनद्रसिथरतवं च ददाति पुंसाम *matsyendra pitham jathara pradiptim prachanda rug mandala khanda nastram* *abhyasatah kundalini prabodham chandra sthiratvam cha dadati punsam* Matsyendra’s Pose makes the shining light in the belly burn with intensity. It is a mighty battle hammer that can smash the worst of diseases, even leprosy. Practiced diligently, it helps people awaken the serpent fire, and makes the moon shine steadily. ### I.28 प्रसायर पादाै भुवि दणडपाै दो_या पदादितयं ग&हीतवा, जानूपरिनयसतललाटदेशो वसेदिदं पमितानमाहुः *prasayra padau bhuvi danda rupau dorbhyam pada-agra dvityam girhitva* *janu parinyasta lalata desho vasedidam pashchimatanam ahuh* Stretch your legs out straight as rods, on the ground. Then, with your hands, grasp the tops of your feet, and set your forehead down on your extended knees. This pose is known as the Back Stretch. ### I.29 #ति पमितानमासना(ं पवनं पमिवाहिनं करोति, %दयं जठरानलसय करयाद %दरे काशयरमरोगतां च पुंसाम *iti pashchimatanam asana-agryam pavanam pashchima vahinam karoti* *udayam jatara-analasya kuryad udare karshyam arogatam cha punsam* This one called the Back Stretch is the very best of all the poses. It makes the sweeper, the god of wind, ride strong within the back. It sparks the fire in the belly, re-awakening it, and makes the abdomen lean again. It frees us too from disease. ### I.30 धरामवष्ट_य करदयेन ततकपररसथापितनाभिपाशरः, %ासनो दणडवतिथतः ोे मायूरमेततप्रवदनित पीठम *dharma avashthabhya kara dvayena tat kurpara sthapita nabhi parshvah* *ucchasano dandavad utthitah khe mayuram etat pravadanti pitham* Plant your two hands firmly on the ground. Put your elbows at each side of your navel. Keep yourself lifted up, balanced straight as a rod. Then you will be in the one they call the Peacock Pose. ### I.31 हरति सकलरोगानाशु गुLमोदरादीन अभिभवति च दोषानासनं श्रीमयूरम, बहु कदशनभुक्तं भसम कयारदशेषं जनयति जठरांि जारयेतकालकटम *harati sakala rogan ashu gulmodara-adin abhibhavati cha doshan asanam shri mayuram* *bahu kadashana bhuktam bhasma kuryad ashesham janayati jathara-agnim jarayet kala kutam* The Peacock Pose the eminent among all for removing every disease, quickly making them dwindle away. It makes the power in the belly invincible, and overcoems every imbalance of the humours it enables your body to break down even large amounts of food, and that which has not been chewed enough. It kindles the fire in the belly, crushing even old age, and the lord of death as well. ### I.32 %त्तानं शववमाै शयनं तछधवासनम, शवासनं श्रानितहरं चित्तविश्रानितकारकम *uttanam shavavad bhumau shayanam tach chavasanam* *shavasanam shrantiharam chittavishranti karakam* Lie down on your back on the ground staying still there like a corpse; this is the Corpse Pose. it removes fatigue and brings repose to the mind. cturzITyasnain izven kiwtain c, ### I.33 ते_यतु:कमादाय सारभूतं ब्रवीमयहम *chatur ashitya-asanani shivena kathitani cha* *tebhyash chatushkam adaya sara bhutam bravimyaham* Shiva taught eighty-four different poses; here now I shall take those four of them which are the very essence, and describe them for you. ### I.34 सिद्धं पं तथा सिंहं भद्रं चेति चतुष्टयम, श्रें तापि च सुोे तिेतिसद्धासने सदा *siddhim padmam tatha sinham bhadram cheti chatushtayam* *shreshtam tatrapi cha sukhe tishtet siddhasane sada* These four consist of the poses we call the Master, the Lotus, the Lion, and the Excellent. The best of these, in turn, and the one you should always use for sitting without discomfort, is the Master’s Pose. ### I.35 योनिसथानकम'िमूल"टितं कृतवा ढं विनयसेनमेणढ+े+ेपादमथैकमेव दये कृतवा हनुं सुसिथरम, सथाणुः संयइतेनिद्रयोऽचलशा पशये+वोरनतरं ेतनमोक्षकपाटभेदजनकं सिद्धासनं प्रोछयते *yoni sthanakam anghri mula ghatitam kirtva dirdham vinyasen* *mendhre padam athaikam eva hirdaye kirtva hanum susthiram* *sthanuh sanyam itendriyochala dirsha pashyed bhruvor antaram* *hyetan moksha kapata bheda janakam siddhasanam prochyate* Press the heel of one of your feet up into where a vagina would be. holding it there firmly. Then take the other foot and place it at your penis. Bend your chin down firmly towards your heart. sit as still as the trunk of a tree, restraining your physical senses well. Look without shifting your gaze, at the spot between your eyebrows. This is known as the Master’s Pose, and it is oh ### I.36 मेणढ+ापरि विनयसय सVयं गुL)ं तथोपरि, गुL)ानतरं च निक्षिफय सिद्धासनइदं भवेत *mendhrad upari vinyasya savyam gulpham tathopari* *gulpha-antaram cha nikshipya siddhasanam idam bhavet* It is also called the Master’s Pose when you set your left ankle up higher than your penis, and then place your other ankle, in turn, atop it. ### I.37 एततिसद्धासनं प्राहुरनये वासनं विः, मुक्तासनं वदनतयेके प्राहुगुरासनं परे *etat siddhasanam prahur anye vajrasanam viduh* *muktasanam vadantyeke prahur guptasanam pare* This pose, the one we have called the “Master’s” is known by others, who are knowledgeable, and the “Diamond Pose”. Some moreover speak of it as the “Freedom Pose”, and still others call it the “Secret Pose”. ### I.38 यमे:िवव इताहारमहिंसा नियमे:िवव, मुOयं सवारसने:वेकं सिद्धाः सिद्धासनं विः *yameshviva mitaharam ahinsa niyameshviva* *mukhyam sarvasaneshvekam siddhah siddhasanam viduh* True masters know that, of all the types of restraint, eating in moderation is the very highest; of all the pledges, never harming others is highest; and of all the poses, the single highest one is the master’s. ### I.39 चतुरशीतिपीठेषु सिद्धमेव सदा_यसेत, दासतिसहाणां नाडीनां मलशोधनम *chatur ashiti pitheshu siddham eva sada-abhyaset* *dva saptati sahasranam nadinam mala shodhanam* Of all the 84,000 poses, the Master’s is the one which— if you practice it constantly— purifies the 72,000 channels of every impurity. ### I.40 आतमधयायी इताहारी यावददादशवतसरम, सदा सिद्धासना_यासाद्योगी नि:पत्तिमाुयात *atma dhyayi mitahari yavad dva dasha vatsaram* *sada siddhasana-abhyasad yogi nishpattim apnuyat* Suppose a yogi engages in spiritual study, and eats moderately, for some twelve years; also practicing the Master’s Pose on a constant basis. They can reach the final goal. ### I.41 किमनयैबरहुभिः पीठैः सिद्धे सिद्धासने सति, प्राणानिले सावधाने बद्धे केवलकमभके *kim anyair bahubhih pithaih siddhe siddhasane sati* *prana-anile savadhane baddha kevala kumbhake* Who needs all those other supposedly great poses? The goal is attained in mastery of the Master’s Pose: in the sheer capsule, where you restrain the life-giving god of your inner winds, using close awareness. %Tp*te inrayasaTSvymevaeNmnI kla ### I.42 तथैकासिमन्नेव ढे सिद्धे सिद्धासने सति, बनधयमनायासातसवयमेवोपजायते *utpadyate nirayasat svayam evonmani kala* *tathaikasmin eva dirdhe siddhe siddhasane sati* *bandha trayam anayasat svayam evopajayate* This way too the mystic play of having gone beyond the mind will come to you, all of its own, with no conscious effort. This power lies this strongly in no other pose at all: only in the mastery of the Master’s. With this pose too the three inner locks come to you all of their own, again without conscious effort. ### I.43 नासनं सिद्धसशं न कमभः केवलोपमः, न ोेचरीसमा मुद्रा न नादसशो लयः *nasanam siddha sadirsham na kumbhah kevalopamah* *na khechari sama mudra na nada sadirsho layah* There is no pose that can equal the Master’s Pose. There is no capsule to compare with the sheer capsule. there is no seal like the one that plays in the sky. There is no absorption like that within the inner song. ### I.44 वामोपरि दक्षिणं च चरणं संसथाफय वामं तथा दक्षोपरि पमिेन विधिना ध&तवा करा_यां ढम, अाै दये निधाय चिबुकं नासामालोकयेत एताधिविनाशकारि यइनां पासनं प्रोछयते *vamor upari dakshinam cha varanam sansthapya vamam tatha* *dakshor upari pashchimena vidhina dhirtva karabhyam dirdham* *angushtau hirdaye nidhaya chibukam nasagram alokayet* *etad vyadhi vinashakari yaminam padmasanam prochyate* Place your right leg up upon your left thigh; then do the same with your left upon your right thigh. Wrap your arms around your back and grasp the big toes firmly. Set your chin on your chest, and gaze towards the tip of your nose. This is what is called the Lotus Pose, and it stops all disease for all those who learn to restrain themselves. ### I.45 %त्तानाै चरणाै कृतवा ^रुसंसथाै प्रयतः, ^रुमधये तथोत्तानाै पाणी कृतवा ततो शाै *uttanau charanau kirtva uru sansthau prayatnatah* *urumadhye tathottanau pani kirtva tato dirshau* Try very hard then to set the tops of your feet down upon your thighs, placing too your hands, with their backs down , in your lap; then fix your eyes… ### I.46 नासाे विनयसेद्राजद अनतमूले तु जिह्वया, %त्तम_य चिबुकं वक्षसयुतथाफय पवनं शनैः *nasagre vinyased rajad anta mule tu jihvaya* *uttambhya chibukam vakshasyutthapya pavanam shanaih* ...at the tip of your nose and your tongue at the base of your upper front teeth. proper your chin up with the top of your chest, and then slowly try to raise the sweeping wind up. ### I.47 #दं पासनं प्रोक्तं सवरVयाधिविनाशनम, लरभं येन केनापि धीमता ल_यते भुवि *idam padmasanam proktam sarva vyadhi vinashanam* *durlabham yena kena-api dhimata labhyate bhuvi* The Lotus Pose that we have talked about as having the power to end every form of illness is not something that just anyone can master. In the whole world only those possessed of special wisdom can master it. ### I.48 कृतवा समपुटिताै कराै ढतरं बदधवा तु पमासनं गाढं वक्षसि सन्निधाय चिबुकं धयायं तेतसि, वारं वारमपानमूधवरमनिलं प्रोतसारयनपूरितं नयनप्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः *kirtva samputitau karau dirdhataram baddhva tu padmasanam* *gadham vakshasi sannidhaya chibukam dhyayansh cha tach chetasi* *varam varam apanam urdhvam anilam protsarayan puritam* *nyanchan pranam upaiti bodham atulam shakti prabhavan narah* Fix your hands more firmly now, in a cupped shape. Tighten up the lotus pose as well. Give your chin to your chest, and go into meditation upon that one thing. Keep restraining the wind of elimination. Exhale all of the upper sweeping wind, then inhale fully and get the life wind to begin moving down. This process gives full birth to the female power making one a person of unthinkable realizations. ### I.49 पासने सिथतो योगी नाडीदारेण पूरितम, मारुतं धारयेद्यसतु स मुक्तो ना संशयः *padmasane sthito yogi nadi dvarena puritam* *marutam dharayed yastu sa mukto natra sanshayah* Suppose a deep practitioner Is able to stay In the lotus pose, Draw the unruly wind In through the channel passage, And hold it there. There is no doubt at all That such a person Will come to achieve Total freedom. ### I.50 गुL)ाै च व&षणसयाधः सीवनतयाः पाशरयोः क्षिपेत, दक्षिणे सVयगुL)ं तु दक्षगुL)ं तु सVयके *gulphau cha virshanasyadhah sivantyah parshvayoh kshipet* *dakshine savya gulpham tu daksha gulpham tu savyake* Place your ankles On either side Of the fold of skin That stretches down Below your testicles. The left ankle Goes on the right side, And the right ankle On the left side. ### I.51 हसताै तु जानवोः संसथाफय सवालीः समप्रसायर च, Vयात्तवक्तो निरीक्षेत नासां सुसमाहितः *hastau tu janvoh sansthapya svangulih samprasarya cha* *vyatta vakto niriksheta nasagram susamahitah* Now put your hands On top of your knees, Spreading out your fingers. Keep your mouth open wide And gaze toward the tip Of your nose. Concentrating deeply. ### I.53 गुL)ाै च व&षणसयाधः सीवनतयाः पाशरयोः क्षिे, सVयगुL)ं तथा सVये दक्षगुL)ं तु दक्षिणे *gulpham cha virshanasyadhah sivantyah parshvayoh kshipte* *savya gulpham tatha savye daksha gulpham tu dakshine* Place your ankles On either side Of the fold of skin That stretches down Below your testicles. The left ankle Goes on the same, The left, And the right ankle On the right. ### I.57 अथ नादानुसनधानम_यासानुमो हठे, ब्रह्मचारी इताहारी तयागी योगपरायणः, अभदाधव भवेदिसद्धो ना कायार विचारणा *atha nada-anusandhanam abhyasa-anukramo hathe* *brahmachari mitahari tyagi yoga parayanah* *abdad urdhvam bhaved siddho natra karya vicharana* here then is the order in which you should undertake the yoga of sun and moon: your exploration of the inner rivers. give up sexual activity, eat in moderation, renounce worldly activities, and devote yourself to the practice of yoga. within a year you will attain spiritual goals; of this there is no question. ### I.58 सुघिधमधुराहारतुथाशविवजिरतः, भुझयते शिवसमप्रीतयै इताहारः स %छयते *susnigdham adhura-aharash chaturthansh vivarjitah* *bhujyate shiva samprityai mitaharah sa uchyate* when we say “eating moderately,” what we mean is that your food should be cooked thoroughly, and not too heavy; and that before eating you should withdraw a quarter of the food and set it aside as an offering for the lord of peace to partake of. ### I.59 कटवामलतीणलवणो:णहरीतशाक- साैवीरतैलतिलसषरपमद्यमतसयान, आजादिमांसदधितकलतथकोल- पिणयाकहिलशुनाद्यमपधयमाहुः *katvamla tikshna lavanoshna harita shaka* *sauvira taila tila sarshapa madya matsyan* *aja-adi mansa dadhi takra kulattha kola* *pinyaka hingu lashunadyam apathyam ahuh* these are foods which have been stated to be unhealthy for your practice: those which are very bitter or sour, which have a strong odor, are overly salty, too spicy, or astringent; uncooked vegetables; strong fruits; greasy foods; foods very high in oil, such as sesame or mustard; alcoholic beverages; the flesh of animals such as the fish or goat, or any other; yogurt or yogurt drinks; bean-type foods that are difficult to digest; various types of peppers; foods that are very dry, all their oil having been removed; strong resinous spices like asafetida; and garlic. ### I.60 भोजनमहितं विद्यातपुनरसयो:णीकृतं क्षम, अतिलवणममलयुक्तं कदशनशाकोतकं वझयरम *bhojanam ahitam vidyat punar asyoshni kirtam ruksham* *atilavanam amla yuktam kadashana shakotkam varjyam* understanding that they hurt your practice, one should give up foods which have been left to stand, and then re-heated; foods which are too touch; those prepared with too much salt; or overly acidic; and which you find difficult to digest; or meals where the proportion of vegetables alone is overly high. ### I.61 वीिपथिसेवानामादाै वजरनमाचरेत तथा हि गोरक्षवचनम वजरयेजरनप्रानतं वीिपथिसेवनम, प्रातः ानोपवासादि कायेशविधिं तथा *vahni stri pathi sevanam adau varjanam acharet* *tatha hi goraksha vachanam* *varjayed durjana prantam vahni stri pathi sevanam* *pratah snanopavasa-adi kaya klesha vidhim tatha* one should undertake a way of life in which you have given up indulging in fires, the opposite sex, taking trips, or things of the like. thus too has goraksha said: “one should give up being around negative people; and indulging in fires, the opposite sex, or taking trips; avoiding as well bathing at dawn, fasting, or any other acts which are simple harassment of your precious body; and so...” ### I.62 गोधूमशालियवषाष्टिकशोभनान्नं क्षीराझयोणडनवनीतसितामधूनि, शुणठीपटोलक)लादिकपशाकं मुादिदिVयमुदकं च यमीनद्रपधयम *godhuma shali yava shashtika shobhana-annam* *kshira-ajya khanda navanita sita madhuni* *shunthi patolaka phala-adika pancha shakam* *mudga-adi divyam udakam cha yamindra pathyam* the following foods, taken in a self-controlled way, are healthy for your practice: whole wheat, rice, and barley, cooked in a pleasing way, like in a porridge of rice and milk; milk itself, and butter – whether clarified or fresh; sugar, and honey; ginger and the five cooked greens of squashes and the rest; mung beans and similar vegetables as well as simple fresh water. ### I.63 पुष्टं सुमधुरं घिधं गVयं धातुप्रपोषणम, मनोभिलषितं योघयं योगी भोजनमाचरेत *pushtam sumadhuram snigdham gavyam dhatu praposhanam* *manobhilashitam yogyam yogi bhojanam acharet* the eating habits of a deep practitioner should include foods which are nourishing, which taste good, are thoroughly cooked, give you energy, promote vital substances within your body, and which you personally enjoy eating: which suit your particular bodily needs. ### I.64 युवा व&द्धोऽतिव&द्धो वा Vयाधितो बरलोऽपि वा, अ_यासातिसद्धिमाोति सवरयोगे:वतनिद्रतः *yuva virddhotivirddho va vyadhito durbalopi va* *abhyasat siddhim apnoti sarva yogeshvatandritah* the young, those in their middle age, and the elderly as well; even those who have some kind of disease or other physical problem, or who are physically weak or lack much energy; all of them can attain high spiritual goals, if they apply themselves to a regular practice. make effort then, in all the various forms of yoga. ### I.65 यिायुक्तसय सिद्धिः सयादयिसय कथं भवेत, न शापाठमाेण योगसिद्धिः प्रजायते *kriya yuktasya siddhih syad akriyasya katham bhavet* *na shastra patha matrena yoga siddhah prajayate* those who apply themselves to simple hard work attain high spiritual goals. if you are not willing to work hard, then what do you expect? you will never reach the high goals of deep spiritual practice only by reading about this practice in the great books written upon it. ### I.66 न वेषधारणं सिद्धेः कारणं न च ततकथा, यिैव कारणं सिद्धेः सतयमेतन्न संशयः *na vesha dharanam siddheh karanam na cha tat katha* *kriyaiva karanam siddheh satyam etan na sanshaya* Only doing the hard work of a sage can make you a sage: you can’t be one by looking like one, or by talking about the work they have done. This truth is completely beyond all question. ### I.67 पीठानि कमभकााि दिVयानि करणानि च, सवारणयपि हठा_यासे राजयोग)लावधि *pithani kumbhakash chitra divyani karanani cha* *savrvanyapi hatha-abhyase raja yoga phala avadhi* the various poses and kinds of capsules are something that even the gods are engaged in. and so all the rest of us as well should continue in the practice of the yoga of sun and moon, until we attain the final results of the yoga of royalty. ## Chapter Two *On the Breath* ### II.1 अथासने धे योगी वशी हित इताशनः, गुपदिष्ट मागेरण प्राणायामानसम_यसेत *athasane dirdhe yogi vashi hita mitashanah* *gurupadishta margena pranayaman samabhyaset* A yogi Who has become firm In the practice of The poses, And who has learned To be self-controlled, And to eat in a healthy And moderate way, Should go on To practice the arts Of controlling The breath And inner winds, Following the way Their spiritual guide Shows to them. ### II.2 चले वाते चलं चित्तं निले निलं भवेत, योगी सथाणुतवमाोति ततो वायुं निरोधयेत *chale vate chalam chittam nishchale nishchalam bhavet* *yogi sthanutvam apnoti tato vayum nirodhayet* When the body's winds Move to and fro, The mind moves To and fro As well. When they become Still, It too Is stilled When a yogi reaches Perfect stillness, The inner winds also Come to rest. ### II.3 यावदायुः सिथतो देहे तावीवनमुछयते, मरणं तसय नि:ानितसततो वायुं निरोधयेत *yavad vayuh sthito dehe tavaj jivanam uchyate* *maranam tasya niskrantis tato vayum nirodhayet* We can still Call a person "alive" So long as the Inner winds Remain in their body. And we call it "Death" When these winds Depart. Then too The inner winds Come to rest. ### II.4 मलाकलासु नाडीषु मारुतो नैव मधयगः, कथं सयानमनीभावः कायर सिद्धिः कथं भवेत *malakulasu nadishu maruto naiva madhyagah* *katham syad unmanibhavah karya siddhih katham bhavet* The unruly wind Will never come To the middle As long as the Turbulent impurities Jam the channels. How could one then Ever reach The state beyond The mind? How could we Ever come To the spiritual goal We seek? ### II.5 शुद्धमेति यदा सवर नाडी चं मलाकलम, तदैव जायते योगी प्राण संहणे क्षमः *shuddham eti yada sarva nadi chakram malakulam* *tadaiva jayate yogi prana sangrahane kshamah* When all the channels And chakras Have been cleared Of the impurities Which crowd them, Then the yogi Has attained mastery At bringing the winds Within. ### II.6 प्राणायामं ततः कयारन्नितयं साविकया धिया, यथा सुषुमणा नाडीसथा मलाः शुद्धिं प्रयानित च *pranayamam tatah kuryan nityam sattvikaya dhiya* *yatha sushumna nadistha malah shuddhim prayanti cha* When you do This practice Of controlling the breath, Always do so With the purest Of thoughts in your mind. Continue with heartfelt effort Until the impurities Staying within The sunray channel Are completely cleared away. ### II.7 बद्ध पासनो योगी प्राणं चनद्रेण पूरयेत, धारयितवा यथा शक्ति भूयः सूयेरण रेचयेत *baddha padmasano yogi pranam chandrena purayet* *dharayitva yatha shakti bhuyah suryena rechayet* The yogi should first Lock themselves into The Lotus Pose. Then they should Inhale the breath Through the passageway Of the moon And hold it, According to their Ability. Then they should Expel it again, Through the passageway Of the sun. ### II.8 प्राणं सूयेरण चाकृ:य पूरयेदरं शनैः, विधिवतकमभकं कृतवा पुननद्रेण रेचयेत *pranam suryena chakirshya purayed udaram shanaih* *vidhivat kumbhakam kirtva punash chandrena rechayet* Then draw The breath again In through The passageway Of the sun Filling your abdomen Slowly. Freeze the breath there In the proper way, And then expel it Out again Through the passageway Of the moon. ### II.9 येन तयजेत्तेन पीतवा धारयेदतिरोधतः, रेचये ततोनयेन शनैरेव न वेगतः *yena tyajet tena pitva dharayed atirodhatah* *rechayech cha tatonyena shanair eva na vegatah* Drink in the air Through the same nostril With which you just Expelled it. Then hold the breath, Trying always To increase the duration. And when you exhale, Use the opposite nostril. Be sure to breathe slowly, And never forcefully. ### II.10A प्रणं चेदिडया पिबेन्नियइतं भूयोनयथा रेचयेत पीतवा पिनघगलया समीरणमथो बदोेधवा तयजेदामया, *pranam ched idaya piben niyamitam bhuyonyatha rechayet* *pitva pingalaya samiranam atho baddhva tyajed vamaya* Drink the breath in Through the milky channel, Restrain it, And then exhale it Back again Through the other. Then drink in The racing wind With the rust-colored channel, Hold it, And expel it Through the channel On the left. ### II.10B सूयर चनद्रमसोरनेन विधिना_यासं सदा तनवतां शुद्धा नाडि गणा भवनित यइनां मास याधवरतः *surya chandramasor anena vidhinabhyasam sada tanvatam* *shuddha nadi gana bhavanti yaminam masa trayad urdhvatah* Keep practicing this way— First through the channel Of the sun, And then through The lunar channel— Always being careful To do it properly, Keeping the breath light. Those who are self-controlled Will then be able To clear out Their entire system Of inner channels Within the space Of three months. ### II.11 प्रातमरधयनिदने सायमधर राे च कमभकान, शनैरशीति पयरनतं चतुवाररं सम_यसेत *pratar madhyandine sayam ardha ratre cha kumbhakan* *shanair ashiti paryantam chatur varam samabhyaset* One should practice Holding the capsule Four times a day: At dawn, midday, In the evening, And at midnight. Do it slowly, And a full eighty rounds Each time. ### II.12 कनीयसि भवेतसवेदः कमपो भवति मधयमे, %त्तमे सथानमाोति ततो वायुं निबनधयेत *kaniyasi bhavet sveda kampo bhavati madhyame* *uttame sthanam apnoti tato vayum nibandhayet* At the very lowest stage, One begins to sweat. At the intermediate stage, One's body starts to shake. At the highest stage, One attains A kind of stillness, And then the inner winds Are tightly under control. ### II.13 जलेन श्रम जातेन गा मदरनमाचरेत, ढता ल"ुता चैव तेन गासय जायते *jalena shrama jatena gatra mardanam acharet* *dirdhata laghuta chaiva tena gatrasya jayate* You should make a habit Of taking the sweat That drips off you From your efforts And massaging it back Into your limbs; It will make them Strong & light. ### II.14 अ_यास काले प्रथमे शसतं क्षीराझय भोजनम, ततो_यासे ढीभूते न ता'िनयम हः *abhyasa kale prathame shastam kshirajya bhojanam* *tatobhyase dirdhibhute na tadirng niyama grahah* When you first begin This practice, It is recommended That your diet include Milk and butter. Once you have become More established In your practice, It is not necessary To maintain these In so strict a way. ### II.15 यथा सिंहो गजो Vयाो भवेदशयः शनैः शनैः, तथैव सेवितो वायुरनयथा हनित साधकम *yatha sinho gajo vyaghro bhaved vashyah shanaih shanaih* *tathaiva sevito vayur anyatha hanti sadhakam* One must cultivate This practice of the inner winds Very slowly And gradually, The way you would tame A lion, Or a wild elephant, Or a tiger. Otherwise it can Turn on the practitioner And kill him. ### II.16 प्राणायामेन युक्तेन सवर रोग क्षयो भवेत, अयुक्ता_यास योगेन सवर रोग समुवः *pranayamena yuktena sarva roga kshayo bhavet* *ayuktabhyasa yogena sarva roga samudbhavah* The practices Of controlling the breath And so on, If done correctly, Eradicate every form Of illness. But if one maintains A practice of yoga Which is incorrect, Then it can bring on Every kind of sickness. ### II.17 हिा शास कास शिरः कणारक्षि वेदनाः, भवनित विविधाः रोगाः पवनसय प्रकोपतः *hikka shvasash cha kasash cha shirah karnakshi vedanah* *bhavanti vividhah rogah pavanasya prakopatah* A wide variety Of ailments Can occur If the sweeping winds Are stirred to excess: Hiccups or belching; Trouble breathing; Mucus congestion; And pain in the Head, ears, or eyes. ### II.18 युक्तं युक्तं तयजेदायुं युक्तं युक्तं च पूरयेत, युक्तं युक्तं च बीयादेवं सिद्धिमवाुयात *yuktam yuktam tyajed vayum yuktam yuktam cha purayet* *yuktam yuktam cha badhniyad evam siddhim avapnuyat* Exhale in a way That fits your capacity; Inhale in a way That fits your capacity; Hold it in a way That fits your capacity— This is the way To spiritual attainments. ### II.19 यदा तु नाडी शुद्धिः सयात्तथा चिानि बातः, कायसय कृशता कानितसतदा जायते नितिम *yada tu nadi shuddhih syat tatha chihnani bahyatah* *kayasya kirshata kantis tada jayate nishchitam* As the inner channels Become purified, Certain signs Appear on the outside: It's quite definite That you will see The body begin To become lean And radiant. ### II.20 यथेष्टं धारणं वायोरनलसय प्रदीपनम, नादाभिVयक्तिरारोघयं जायते नाडि शोधनात *yatheshtam dharanam vayor analasya pradipanam* *nadabhivyaktir arogyam jayate nadi shodhanat* This purification Of the inner channels Also brings on The ability To hold the inner winds For as long as you wish; It stirs The inner fire, Enables you to perceive The inner channels, And makes you free Of disease. ### II.21 मेद े:माधिकः पूव षट कमारणि समाचरेत, अनयसतु नाचरेत्तानि दोषाणं समभावतः *meda shleshma-adhikah purvam shat karmani samacharet* *anyas tu na-acharet tani doshanam samabhavatah* Those with a condition Of excess fat Or mucous congestion Should first undertake A regimen Of the six practices. Others have no need To employ The various means Of stabilizing The body humours. ### II.22 धाैतिबरसितसतथा नेतिाटकं नाैलिकं तथा, कपाल भातिैतानि षट कमारणि प्रचक्षते *dhautir bastis tatha netis tratakam naulikam tatha* *kapala bhatish chaitani shat karmani prachakshate* The following Are known as The "Six Practices": Cleansing; Lower abdomen treatment; Nasal clearing; Distraction prevention; Abdominal fluid reduction; and Sinus freshening. ### II.23 कमर षटकइदं गोफयं "ट शोधन कारकम, विचि गुण संधायि पूझयते योगि पुवैः *karma shatkam idam gopyam ghata shodhana karakam* *vichitra guna sandhaya pujyate yogi pungavaih* The instructions on The six practices Are kept private; They are highly honored By the highest yogis, For they purify The body cavities And achieve A balance Of the disparate elements Within the body. ### II.24 त धाैतिः चतुर अल विसतारं हसत प दशायतम, गुपदिष्ट मागेरण सिक्तं वं शनैरसेत, पुनः प्रतयाहरेैतदितं धाैति कमर तत *tatra dhautih* *chatur angula vistaram hasta pancha dashayatam* *gurupadishta margena siktam vastram shanair graset* *punah pratyahare chaitad uditam dhauti karma tat* Here is what we call The practice of cleansing: First get a piece Of cloth Which is four finger-widths wide And fifteen hand-lengths long. You should make it damp. Then, following your spiritual Teacher, Swallow it slowly; And afterwards Draw it back up. ### II.25 कास शास फलीह कं क)रोगा विंशतिः, धाैति कमर प्रभावेण प्रयानतयेव न संशयः *kasa shvasa pliha kushtham kapharogash cha vinshatih* *dhauti karma prabhavena prayantyeva na sanshayah* Once the power Of the practice of cleansing Has done its work, Then mucous congestion; Problems with breathing; Illness of the spleen; Leprosy; And all the twenty varieties Of disease related to phlegm Depart from the body— Of this there is no doubt. ### II.26 अथ बसितः नाभि द जले पायाै नयसत नालोतकटासनः, आधाराकनं कयारतक्षालनं बसित कमर तत *atha bastih* *na-abhi daghna jale payau nyasta nalotkatasanah* *adharakunchanam kuryat kshalanam basti karma tat* The practice Of lower abdomen treatment Is where you sit In a couched position In a pool of water, Your bottom down In the water Far enough for it To come up to the navel. Contract your anus And pull the water up, Afterwards releasing it, For a cleansing effect. ### II.27 गुLम फलीहोदरं चापि वात पित्त क)ोवाः, बसित कमर प्रभावेण क्षीयनते सकलामयाः *gulma plihodaram chapi vata pitta kaphodbhavah* *basti karma prabhavena kshiyante sakalamayah* The power Of the lower abdomen treatment Destroys every disorder Caused by excess activity Of any of the humors Of wind, bile, phlegm Within the liver, Spleen, or stomach. ### II.28 धातिवनिद्रयानतः करण प्रसादं दद्या कानितं दहन प्रदीमि, अशेष दोषोपचयं निहनयाद अ_यसयमानं जल बसित कमर *dhatvindriyantah karana prasadam dadyach cha kantim dahana pradiptim* *ashesha doshopachayam nihanyad abhyasyamanam jala basti karma* This water treatment Of the lower abdomen Will give you a feeling Of having purified, completely, Your various bodily elements, Powers of sense, And the mind within. It makes your body glow, And raises the flame Of the inner fire. You should practice it Until you reach the point Where every excess Of the humors of the body Is vanquished. ### II.29 अथ नेतिः सूं वितसित सुघिधं नासानाले प्रवेशयेत, मुोान्निगरमयेैषा नेतिः सिद्धैनिरगद्यते *atha netih* *sutram vitasti susnigdham nasanale praveshayet* *mukhan nirgamayech chaisha netih siddhair nigadyate* Take a piece of string The length of the span Of your fingers spread wide, And smear it With clarified butter. Insert it into One of your nasal Passageways, Until a bit of the thread Comes down Out your mouth. This is what The accomplished ones Refer to as "Nasal clearing." ### II.30 कपाल शोधिनी चैव दिVय ष्टि प्रदायिनी, जूधवर जात रोगाै"ं नेतिराशु निहनित च *kapala shodhini chaiva divya dirshti pradayini* *jatrurdhva jata rogaugham netir ashu nihanti cha* The practice Of nasal cleansing Cleans out the sinuses, And also endows you With the eyes of a god. It further Quickly Obliterates All unhealthy congestion In the areas of the body From the collarbone on up. ### II.31 अथ ाटकम निरीक्षेन्निल शा सूम लयं समाहितः, अश्रु संपात पयरनतमाचायैराटकं सम&तम *atha tratakam* *nirikshen nishchala dirsha sukshma lakshyam samahitah* *ashru sampata paryantam acharyais tratakam smirtam* Gaze, without moving Your eyes, At any small point Of focus. Try to concentrate On it, Until tears begin To come. This is what The masters consider Distraction prevention Practice. ### II.32 मोचनं ने रोगाणां तनद्रादीणां कपाटकम, यताटकं गोफयं यथा हाटक पेटकम *mochanam netra roganam tandradinam kapatakam* *yatnatas tratakam gopyam yatha hataka petakam* This practice Of distraction prevention Is the doorway To free yourself From ailments Of the eyes, And fatigue or The like in them. As such one should Make every effort To keep it secret, Like a chest Of pure gold. ### II.33 अथ नाैलिः अमनदावतर वेगेन तुनदं सVयापसVयतः, नतामसो भ्रामयेदेषा नाैलिः सिद्धैः प्रचयते *atha naulih* *amandavarta vegena tundam savyapasavyatah* *natamso bhramayed esha naulih siddhaih prachakshyate* Bend over, and Make a smooth Circular motion With your stomach, Moving back and forth From left to right; The rotation should be done With rigorous force. This then is what The accomplished ones call "Abdominal fluid reduction." ### II.34 मनदा िसनदीपन पाचनादि संधापिकाननद करी सदैव, अशेष दोषा मय शोषणी च हठ यिा माैलिरियं च नाैलिः *mandagni sandipana pachanadi* *sandhapikananda kari sadaiva,* *ashesha dosha maya shoshani cha* *hatha kriya maulir iyam cha naulih* This abdominal Fluid reduction Kindles the inner fire; Then makes it flame, Continue to burn constantly, And further. It creates a continual Feeling of well-being, And chokes off Each and every Disorder of the bodily humours. As such it is truly The crowning jewel Of all the various treatments Of the yoga of Sun and moon. ### II.35 अथ कपालभातिः भावोह कारसय रेच पूराै ससमभ्रमाै, कपालभातिविरOयाता क) दोष विशोषणी *atha kapalabhatih* *bhastraval loha karasya recha purau sasambhramau* *kapala bhatir vikhyata kapha dosha vishoshani* When you exhale and inhale In a flurry of motion, Like bellows Driven by the hands Of a blacksmith, It is what we call Sinus freshening, And it dries up Any excess Of the humour of mucous. ### II.36 षट कमर निगरत सथाैLय क) दोष मलादिकः, प्राणायामं ततः कयारदनायासेन सिद्ध(ति *shat karma nirgata sthaulya kapha dosha maladikah* *pranayamam tatah kuryad anayasena siddhyati* Once you have These six practices To correct any ailment Such as those where The humour of mucous Is either overly Or insufficiently active, Then when you go on To practice control Of the breath-winds You will succeed With ease. ### II.37 प्राणायामैरेव सवेर प्रशु:यनित मला #ति, आचायारणां तु केषांचिदनयतकमर न संमतम *pranayamair eva sarve prashushyanti mala iti* *acharyanam tu keshanchid anyat karma na sammatam* The Masters declare That these practices Of controlling the breath-winds Dry up every impurity. As such they bow Their topknots to them, Honoring them as they do No other practice. ### II.38 अथ गज करणी %दर गत पदाथरमुदमनित पवनमपानमुदीयर कणठ नाले, म पारिचय वशय नाडि चा गज करणीति निगद्यते हठ}ैः *atha gaja karani* *udara gata padartham udvamanti* *pavanam apanam udirya kantha nale,* *krama parichaya vashya nadi chakra* *gaja karaniti nigadyate hathajnyaih* Vomit up the items That have already passed Into your stomach, Drawing the sweeping wind Of elimination up through The passageway of the throat. Gradually as you become Accustomed to this practice, It will help tame the power Of the inner channels, And chakras. This is called The "Elephant Practice" By those who know The yoga of sun and moon. ### II.39 ब्रह्मादयोपि दिशाः पवना_यास ततपराः, अभूवन्ननतक भयात्तसमातपवनम_यसेत *brahma adayopi tridashah pavana abhyasa tatparah* *abhuvan antaka bhayat tasmat pavanam abhyaset* Even the Pure One And the rest of The Thirty Are devoted to this practice Of the sweeping winds, For they too fear Their extinction, Their death. And we too For the same reason Should undertake This very practice. ### II.40 यावद्धो मरुद देहे यावत्तिं निराकलम, यावष्टिभ्रुरवोमरधये तावतकाल भयं कतः *yavad baddho marud dehe yava chittam nirakulam* *yavad dirshtir bhruvor madhye tavat kala bhayam kutah* So far as you can restrain The unruly winds Within the body; So far as you can keep The mind from agitation; So far as you can hold Your gaze between the eyebrows; Then you are that much closer To having no reason To ever fear death. ### II.41 विधिवतप्राण संयामैनारडी चे विशोधिते, सुषुमणा वदनं भिवा सुोादिशति मारुतः *vidhivat prana samyamair nadi chakre vishodhite* *sushumna vadanam bhittva sukhad vishati marutah* Those who are able To concentrate their inner winds In the proper way Thereby purify The inner channels And chakras. They break open The mouth Of the sunray channel. And then the unruly winds Enter there with ease. Aw mnaeNmnI ### II.42 मारुते मधय संचारे मनः सथैय प्रजायते, यो मनः सुसिथरी भावः सैवावसथा मनोनमनी *atha manonmani* *marute madhya sanchare manah sthairyam prajayate* *yo manah susthiri bhavah saivavastha manonmani* When the unruly wind Moves into the middle, Then one achieves A solid fixation Of the mind; And anyone who reached This kind of fixation Has reached the point Beyond thought or no thought. ### II.43 तत सिद्धये विधान}ाािनकवरनित कमभकान, विचि कमभका_यासादिचिां सिद्धिमाुयात *tat siddhaye vidhanajnyash chitran kurvanti kumbhakan* *vichitra kumbhakabhyasad vichitram siddhim apnuyat* Those who know The method of achieving This state Employ a variety Of inner capsules. The ability to practice An entire variety Of such capsules Enables one to reach An entire variety Of spiritual attainments. ### II.44 अथ कमभक भेदाः सूयर भेदनमुायी सीतकारी शीतली तथा, भकिा भ्रामरी मूार फलाविनीतयष्ट कमभकाः *atha kumbhaka bhedah* *surya bhedanam ujjayi sitkari shitali tatha* *bhastrika bhramari murcha plavinityashta kumbhakah* The eight practices Of the capsule are: Piercing the sun; High Victory; Thrill sound; Cooling Off; The Bellows; Queen of Bees; Fainting; and Floating. ### II.45 पूरकानते तु कतरVयो बनधो जालनधराभिधः, कमभकानते रेचकादाै कतरVयसतूडिडयानकः *purakante tu kartavyo bandho jalandhara abhidhah* *kumbhakante rechakadau kartavyas tuddiyanakah* When the breath Is held inside, Then one should Perform the lock Known as the "Water-Catcher." When one is holding A capsule in cases Such as where the breath Is kept outside, Then you should perform The lock of Flying Up. ### II.46 अधसतातकनेनाशु कणठ सोचने कृते, मधये पमि तानेन सयातप्राणो ब्रह्म नाडिगः *adhastat kunchanena ashu kantha sankochane kirte* *madhye pashchima tanena syat prano brahma nadigah* Perform a contraction In your lower parts And then quickly constrict The area of the throat. Between these two, Lengthen your spine. Then the inner winds Will come into The channel of the Pure One. ### II.47 आपानमूधवरमुतथाफय प्राणं कणठादधो नयेत, योगी जरा विमुक्तः सनषोडशाभद वया भवेत *apanam urdhvam utthapya pranam kanthad adho nayet* *yogi jara vimuktah san shodashabda vaya bhavet* Pull the wind Of elimination up, And then draw The life wind Down below the throat. The yogi who does so— Being totally freed From the effects of aging— Becomes a youth of sixteen years. ### II.48 अथ सूयर भेदनम आसने सुोदे योगी बदधवा चैवासनं ततः, दक्ष नाड(ा समाकृशय बहिःसथं पवनं शानैः *atha surya bhedanam* *asane sukhade yogi baddhva chaivasanam tatah* *daksha nadya samakirshya bahihstham pavanam shanaih* The yogi or yogini should seat themselves In a pose Which they find comfortable, Locking themselves into it firmly. And then they should draw The sweeping wind In from the outside, Slowly, through the channel On the right. ### II.49 आकेशादानोाा निरोधावधि कमभयेत, ततः शनैः सVय नाद्या रेचयेतपवनं शनैः *akeshad anakhagrach cha nirodhavadhi kumbhayet* *tatah shanaih savya nadya rechayet pavanam shanaih* Then keep a capsule closed Until you can feel the wind Reach up to the very tips Of your hair, And of your nails too. Then slowly, Oh so slowly, Exhale the sweeping wind From the channel On the left. ### II.50 कपाल शोधनं वात दोष ं कृइ दोष त, पुनः पुनरिदं काय सूयर भेदनमुत्तमम *kapala shodhanam vata dosha ghnam kirmi dosha hirt* *punah punar idam karyam surya bhedanam uttamam* The practice Of Piercing the Sun, Repeated over And over again, Is the very best For clearing the sinuses; Ending disorders Of the humor of wind; And eliminating illnesses Caused by worms. ### II.51 अथ %ायी मुों संयमय नाडी_यामाकृ:य पवनं शनैः, यथा लगति कणठात्तु दयावधि स सवनम *atha ujjayi* *mukham samyamya nadibhyam akirshya pavanam shanaih* *yatha lagati kanthat tu hirdayavadhi sa svanam* Keep your mouth closed, And draw the sweeping wind In, slowly, through The two channels. Try to make a sound As you breathe, As if the windpipe From throat to heart were glued together. ### II.52 पूवरवतकमभयेतप्राणं रेचयेदिडया तथा, े:म दोष हरं कणठे देहानल विवधरनम *purvavat kumbhayet pranam rechayed idaya tatha* *shleshma dosha haram kanthe dehanala vivardhanam* Hold a capsule As before, And then exhale The breath wind, Now through The milky channel. This removes disorders Of the throat, And greatly increases The fire within the body. ### II.53 नाडी जलोदराधातु गत दोष विनाशनम, गता तिता कायरमुाYयाOयं तु कमभकम *nadi jalodaradhatu gata dosha vinashanam* *gachata tishthata karyam ujjayyakhyam tu kumbhakam* This capsule Known as High Victory Eliminates disorders Related to the inner channels, Liquids of the body, The stomach, and the various Bodily elements. It is something you can do Both as you move Or remain still. Aw sITkarI ### II.54 सीतकां कयारत्तथा वे ाणेनैव विज&मिभकाम, एवम_यास योगेन काम देवो दितीयकः *atha sitkari* *sitkam kuryat tatha vaktre ghranenaiva vijirmbhikam* *evam abhyasa yogena kama devo dvitiyakah* Make the sound of thrill Through your mouth, breathing in as well Through expanded nostrils. A yogi who practices This regularly Becomes a second God of love. ### II.55 योगिनी च सामानयः स&ष्टि संहार कारकः, न क्षुधा न त&षा निद्रा नैवालसयं प्रजायते *yogini chakra samanyah sirshti sanhara karakah* *na kshudha na tirsha nidra naivalasyam prajayate* They draw the circle Of yoginis to them; They pay them honor, They offer them gifts, They crowd around them. They feel no hunger or thirst; They have no need for sleep; They never lack for energy. ### II.56 भवेतसवं च देहसय सवोरपद्रव वजिरतः, अनेन विधिवा सतयं योगीनद्रो भूइ मणडले *bhavet sattvam cha dehasya sarvopadrava varjitah* *anena vidhiva satyam yogindro bhumi mandale* They become as well Strong in body; Nothing ever harms them. They live a good life, Successful and true. They become a Lord among yogis Upon the face Of this world, This mandala. Aw zItlI ### II.57 जिह्वया वायुमाकृ:य पूवरवतकमभ साधनम, शनकैारण रना_यां रेचयेतपवनं सुधीः *atha shitali* *jihvaya vayum akirshya purvavat kumbha sadhanam* *shanakair ghrana randhrabhyam rechayet pavanam sudhih* Draw in the winds Through your tongue, Carrying out a capsule As before. Release the sweeping wind Then, slowly, Through the two nostrils, O you of pure mind. ### II.58 गुLम फलीहादिकाोगाझवरं पित्तं क्षुधां त&षाम, विषाणि शीतली नाम कमिभकेयं निहनित हि *gulma plihadikan rogan jvaram pittam kshudham tirsham* *vishani shitali nama kumbhikeyam nihanti hi* This capsule That we call Cooling Off Puts a stop To illnesses Such as enlargement Of the spleen; Various contagious Diseases; Disorders of the bile; Hunger; thirst; And poisoning. ### II.59 अथ भकिा ^वोररुपरि संसथाफय शुभे पाद तले %भे, पासनं भवेदेततसवर पाप प्रणाशनम *atha bhastrika* *urvor upari sansthapya shubhe pada tale ubhe* *padmasanam bhaved etat sarva papa pranashanam* Set the two soles Of your feet Comfortably atop your thighs. You will then be in the Lotus Pose, Which leads to the end of every bad deed. ### II.60 समयखपासनं बदधवा सम ीवोदरं सुधीः, सुों संयमय येन प्राणं ाणेन रेचयेत *samyak padmasanam baddhva sama grivodaram sudhih* *sukham sanyamya yatnena pranam ghranena rechayet* Lock yourself Into a good lotus pose; Gather in your abdomen; And fix your mind as well. Keep your mouth Closed tightly, And then exhale The breath-wind From your nose Forcefully. ### II.61 यथा लगति त कणठे कपालावधि स सवरम, वेगेन पूरयेापि त पावधि मारुतम *yatha lagati hirt kanthe kapalavadhi sa svaram* *vegena purayech chapi hirt padmavadhi marutam* After that You should inhale forcefully, Making a sound as if The entire area From the windpipe at your heart Up to your skull Were stuck together. Bring the unruly wind All the way down To the lotus at your heart. ### II.62 पुनविररेचयेत्तदतपूरये पुनः पुनः, यथैव लोहकारेण भा वेगेन चाLयते *punar virechayet tadvat purayech cha punah punah* *yathaiva lohakarena bhastra vegena chalyate* Then exhale again In the same way, And once more, Inhale too, Do all this Again and again. Think of the way That a blacksmith moves His bellows, With force, ### II.63 तथैव सव शरीर सथम चालयेतपवनं धिया, यदा श्रमो भवेेहे तदा सूयेरण पूरयेत *tathaiva sva sharira stham chalayet pavanam dhiya* *yada shramo bhaved dehe tada suryena purayet* And move the sweeping wind That stays within your body In just the same way With your mind. When you reach a point Where your body feels tired, Then inhale once more Through the channel of the sun. ### II.64 यथोदरं भवेतपूणरमनिलेन तथा ल"ु, धारयेन्नासिकां मधया तजरनी_यां विना ढम *yathodaram bhavet purnam anilena tatha laghu* *dharayen nasikam madhya tarjanibhyam vina dirdham* Then, when your belly Is filled with air, Lightly but firmly Hold your nostrils With the fingers Other than your First and middle ones. ### II.65 विधिवतकमभकं कृतवा रेचयेदिडयानिलम, वात पित्त े:म हरं शरीरा िविवधरनम *vidhivat kumbhakam kirtva rechayed idayanilam* *vata pitta shleshma haram sharira-agni vivardhanam* Hold a capsule In the proper way, And then exhale the air Through the milky channel. This practice removes disorders Of the humor of wind, Bile and mucous as well. It greatly increases The body's fire. ### II.66 कणडली बोधकं क्षिप्रं पवनं सुोदं हितम, ब्रह्म नाडी मुोे संसथ क)ाद्यगरल नाशनं *kundali bodhakam kshipram pavanam sukhadam hitam* *brahma nadi mukhe sanstha kaphadyargala nashanam* It quickly awakens The inner fire, Bringing ease to the Sweeping winds, And helping them. It smashes the bar Laid across the opening Of the channel of the Pure One, Which is the blockage there Of the humor of phlegm, and such. ### II.67 समयघगा समुत निथ य विभेदकम, विशेषेणैव कतरVयं भाOयं कमभकं तिवदम *sanyaggatra samudbhuta granthi traya vibhedakam* *visheshenaiva kartavyam bhastrakhyam kumbhakam tvidam* It makes the body Grow ever more healthy, And breaks open The three knots. This then is the capsule We call the Bellows, Set apart from the others By these special qualities. ### II.68 अथ भ्रामरी वेगाद्धोषं पूरकं भ& नादं भ&ी नादं रेचकं मनद मनदम, योगीनद्राणमेवम_यास योगात्तिे जाता काचिदाननद लीला *atha bhramari* *vegad dhosham purakam bhirnga nadam* *bhirngi nadam rechakam manda mandam* *yogindranam evam abhyasa yogachitte jata kachid ananda lila* Take a strong inhalation With the sound of the song Of the male bee; Then exhale very gently, With the sound Of the female bee. Those lords among yogis Who keep this practice up Will experience in their minds Every imaginable joy And dance of pleasure. Aw mUCDaR ### II.69 पूरकानते गाढतरं बदधवा जालनधरं शनैः, रेचयेनमूछधरनाOयेयंं मनो मूछधार सुो प्रदा *atha murcha* *purakante gadhataram baddhva jalandharam shanaih* *rechayen murchana khyeyam mano murcha sukha prada* After you have Filled your lungs, Then hold the lock Of the water catcher Even more firmly. Exhale very slowly, So that a feeling Of fainting comes upon you. This practice Of near-fainting Imparts a sense of ease. Aw PlaivnI ### II.70 अनतः प्रवतिरतोदार मारुतापूरितोदरः, पयसयगाधेपि सुोातफलवते प पवत *atha plavini* *antah pravartitodara maruta puritodarah* *payasya gadhepi sukhat plavate padma patravat* Fill your abdomen With the unruly wind; With air that you pump Inside you with breaths. Then you’ll be able To stand in the shallows Of a river, lay back, And float there with ease Like the petals of a lotus. ### II.71 प्राणायामधिा प्रोक्तो रेच पूरक कमभकैः, सहितः केवलेति कमभको दिविधो मतः *pranayamas tridha prokto recha puraka kumbhakaih* *sahitah kevalash cheti kumbhako dvividho matah* Control of the breath Is said to be of Three basic types; That concerned with exhalation, With inhalation, And with retention. The capsules are considered To be of two Basic types: That achieved with Conscious effort, And that which occurs Spontaneously. ### II.72 यावतकेवल सिद्धिः सयातसहितं तावद_यसेत, रेचकं पूरकं मुवा सुों यदायु धारणम *yavat kevala siddhih syat sahitam tavad abhyaset* *rechakam purakam muktva sukham yad vayu dharanam* Until the time When you achieve The spontaneous kind Of capsule, You should keep practicing The kind that comes With conscious effort. At some point You will be able To hold the breath wind Easily, leaving off All breathing. ### II.73 प्राणायामो यइतयुक्तः स वै केवल कमभकः, कमभके केवले सिद्धे रेच पूरक वजिरते *pranayamo yam ityuktah sa vai kevala kumbhakah* *kumbhake kevale siddhe recha puraka varjite* Then you will be doing The kind of breath control That we call The spontaneous capsule. And once you have Truly mastered This spontaneous kind Of capsule, you stop Breathing out or in, at all. ### II.74 न तसय लरभं किंचितिषु लोकेषु विद्यते, शक्तः केवल कमभेन यथेष्टं वायु धारणात *na tasya durlabham kimchit trishu lokeshu vidyate* *shaktah kevala kumbhena yatheshtam vayu dharanat* You will never find a thing Within all the three realms Which is difficult For a person to attain Once they have mastered This practice. The power of the Spontaneous capsule Enables them to hold The winds of breath For as long as they May wish. ### II.75 राज योग पदं चापि लभते ना संशयः, कमभकातकणडली बोधः कणडली बोधतो भवेत *raja yoga padam chapi labhate natra samshayah* *kumbhakat kundali bodhah kundali bodhato bhavet* And then they Reach as well The stage Of the royal yoga. Of this there is no doubt. When the capsule is held, The inner fire is awakened; And when this fire awakens, ### II.76 अनगरला सुषुमणा च हठ सिद्धि जायते, हठं विना राजयोगो राज योगं विना हठः, न सिधयति ततो युघममानि:पत्तेः सम_यसेत *anargala sushumna cha hatha siddhish cha jayate* *hatham vina rajayogo raja yogam vina hathah* *na sidhyati tato yugmam anishpatteh samabhyaset* The channel of the sunray Is freed of every obstacle. And then you reach The spiritual goals Of the yoga of sun and moon. No goals though Can be reached If you practice royal yoga Without the yoga Of sun and moon; Or that of sun and moon Without the royal. Therefore practice them Both together, Until you reach Their culmination. ### II.77 कमभक प्राण रोधानते कयारत्तिं निराश्रयम, एवम_यास योगेन राज योग पदं जेत *kumbhaka prana rodhante kuryachittam nirashrayam* *evam abhyasa yogena raja yoga padam vrajet* Sink your mind Into the quest To become fluent In the capsules And inner wind; Place no hopes In anything else. A person who continues To practice their yoga this way Travels to the state Of royal yoga itself. ### II.78 वपुः कृशतवं वदने प्रसन्नता नाद स)टतवं नयने सुनिमरले, अरोगता बिन जयो िदीपनं नाडी विशुद्धिहरठ सिद्धि लक्षणम *vapuh kirshatvam vadane prasannata* *nada sphutatvam nayane sunirmale* *arogata bindu jayogni dipanam* *nadi vishuddhir hatha siddhi lakshanam* These are the signs That one has achieved The yoga of sun and moon: Your body becomes lean; Your face takes on a glow; Divine sound is revealed to you; Your eyes become completely Free of fault; You are always healthy; You have power over The essential drops; The inner fire blazes; The inner channels Become totally pure. ## Chapter Three *On the Mudras* ### III.1 त&तीयोपदेशः स शैल वन धाीणां यथाधारोऽहि नायकः, सवेरषां योग ताणां तथाधारो हि कणडली *tirtiyopadeshah* *sa shaila vana dhatrinam yathadharo hi nayakah* *sarvesham yoga tantranam tathadharo hi kundali* The Lord of Serpents Is the foundation Which supports All the lands of earth, With their mountains And their forests; And just so Is the coiled inner fire The foundation which supports All the secret practices Of yoga. ### III.2 सुा गुरु प्रसादेन यदा जागतिर कणडली, तदा सवारणि पानि भिद्यनते नथयोऽपि च *supta guru prasadena yada jagarti kundali* *tada sarvani padmani bhidyante granthayopi ca* When the sleeping Inner fire is awakened Through the kindness Of your spiritual guide, Then all the lotuses Are pierced, And the knots as well. ### III.3 प्राणसय शूनय पदवी तदा राजपथायते, तदा चित्तं निरालमबं तदा कालसय वनम *pranasya shunya padavi tada rajapathayate* *tada chittam niralambam tada kalasya vanchanam* Then too The inner winds Travel the path Of emptiness; Then too you have stepped Upon the royal road; Then too the mind Has nothing at all to see; Then too you have cheated The Lord of Death. ### III.4 सुषुमणा शूनयपदवी ब्रह्मरनः महापथः, शमशानं शामभवी मधयमागरेतयेक वाचकाः *sushumna shunya padavi brahmarandhrah mahapathah* *shmashanam shambhavi madhyamargash chetyeka vachakah* The sunray channel; The path of emptiness; Hole of the Pure One; The great way; The burning ground; Lady Blissgiver; and The middle path; These are all different names For the same thing. ### III.5 तसमातसवर प्रयेन प्रबोधयितुमीशरीम, ब्रह्म दार मुोे सुां मुद्रा_यासं समाचरेत *tasmat sarva prayatnena prabodhayitum ishvarim* *brahma dvara mukhe suptam mudra-abhyasam samacharet* As such You should make Every effort In the daily practice Of the seals, In order to awaken The Empress of Power Who lies sleeping At the opening To the door of the Pure One. ### III.8 आदिनाथोदितं दिVयमष्टैशयर प्रदायकम, वभं सवर सिद्धानां लरभं मरुतामपि *adinathoditam divyam ashtaishvarya pradayakam* *vallabham sarva siddhanam durlabham marutam api* These were taught By the Primal Lord; They bring one The eight divine powers, And thereby The highest goal. They are the pinnacle Of all spiritual attainment, And are difficult to perfect, Even for the Gods of the Winds themselves. ### III.9 गोपनीयं प्रयेन यथा र करणडकम, कसयचिन्नैव वक्तVयं कल ी सुरतं यथा *gopaniyam prayatnena yatha ratna karandakam* *kasya chinnaiva vaktavyam kula stri suratam yatha* One should make Great efforts To keep them concealed From others—as you would A chest of precious jewels. And like the sexual play Of a woman of nobility, They are something which Should never be spoken of. ### III.10 अथ महामुद्रा पाद मूलेन वामेन योनिं समपीड( दक्षिणाम, प्रसारितं पदं कृतवा करा_यां धारयेढम *atha mahamudra* *pada mulena vamena yonim sampidya dakshinam* *prasaritam padam kirtva karabhayam dharayed dirdham* Press the heel Of your left foot Firmly into your perineum; Extend the right foot out And grasp it tightly With your hands. ### III.13 कणठे बनधं समारोफय धारयेदायुमूधवरतः, यथा दणड हतः सपोर दणडाकारः प्रजायते \झवीभूता तथा शक्तिः कणडली सहसा भवेत, तदा सा मरणावसथा जायते दिपुटाश्रया *kanthe bandham samaropya dharayed vayum urdhvatah* *yatha danda hatah sarpo danda-akarah prajayate* *irjvi bhutah tatha shaktih kundali sahasa bhavet* *tada sa marana-avastha jayate dviputa-ashraya* *III.11-12 Put a lock* *At the area of your throat,* *Holding the inner winds* *In the upper part.* *The Lady of Power* *Will straighten then—* *The coiled inner fire—* *Straight as a stick,* *The way a snake rises* *When you strike it* *With a stick.* *Then too* *Her two-sided support* *Will come to a state* *Of death.* *tatah shanaih shanair eva rechayen naiva vegatah* *mahamudram cha tenaiva vadanti vibudhottamah* Exhale the breath then, Ever slowly, Never with any force. Truly this is the Great Seal Taught by those Of high attainments. ### III.14 #यं ोलु महामुद्रा महासिद्धैः प्रदशिरता, महाेशादयो दोषाः क्षीयनते मरणादयः, महामुद्रां च तेनैव वदनित विबुधोत्तमाः *iyam khalu mahamudra mahasiddhaih pradarshita* *mahaklesha-adayo doshah kshiyante marana-adayah* *mahamudram cha tenaiva vadanti vibudhottamah* The highest of all The Awakened Ones too Have said that this Great Seal Destroys the great Negative thoughts and such; As well as problems Of the bodily humors, And death and all the rest. ### III.15 चनद्राे तु सम_यसय सूयारे पुनर_यसेत, यावत तुLया भवेतस'Oया ततो मुद्रां विसजरयेत *chandra-angge tu samabhyasya surya-angge punar abhyaset* *yavat tulya bhavet sangkhya tato mudram visarjayet* Practice this as well With the limb On the side of the moon, And then again With that on the sun's side. When the count For the two is equal You can leave off With this seal. ### III.16 न हि पधयमपधयं वा रसाः सवेरऽपि नीरसाः, अपि भुक्तं विषं "ोरं पीयूषमपि जीयरति *na hi pathyam apathyam va rasah sarvepi nirasah* *api bhuktam visham ghoram piyusham api jiryati* At that point There is no longer Any distinction Between something being Healthy or not to eat; Everything, even things With no good taste, Taste wonderful. One can even take The most terrible poison, And digest it As if it were The nectar milk Of the gods. ### III.17 क्षय क गुदावतर गुLमाजीणर पुरोगमाः, तसय दोषाः क्षयं यानित महामुद्रां तु योऽ_यसेत *kshaya kushta gudavarta gulmajirna purogamah* *tasya doshah kshayam yanti mahamudram tu yobhyaset* Anyone who practices The Great Seal Is able to put a stop to Tuberculosis, leprosy, Obstructions of the lower intestines, And failure of the liver Or related organs, As well as the imbalances Of the bodily humors Which precede these conditions. ### III.18 कथितेयं महामुद्रा महासिद्धि करा नणाम, गोपनीया प्रयेन न देया यसय कसयचित *kathiteyam mahamudra mahasiddhi kara nirnam* *gopaniya prayatnena na deya yasya kasya chit* It is said That this Great Seal Is what makes one Of high attainments Out of ordinary people. It should be kept privately; It is not something That just anyone Can teach to others. ### III.19 पा:िण वामसय पादसय योनि सथाने नियोजयेत, वामोपरि संसथाफय दक्षिणं चरणं तथा *parshnim vamasya padasya yoni sthane niyojayet* *vamorupari sansthapya dakshinam charanam tatha* Set the heel Of your left foot In the place Where you vagina Would be. Then put your Right foot Up atop your Left thigh. ### III.20 पूरयितवा ततो वायुं दये चुबुकं ढम, नि:पीड(ं वायुमाकछय मनो मधये नियोजयेत *purayitva tato vayum hirdaye chubukam dirdham* *nishpidyam vayum akunchya mano madhye niyojayet* Fill yourself With the breath-wind, Press your chin Firmly to your heart, Contract your vagina, And direct your thoughts To the center of your mind. ### III.21 धारयितवा यथा शक्ति रेचयेदनिलं शनैः, सVयाे तु सम_यसय दक्षाे पुनर_यसेत *dharayitva yatha shakti rechayed anilam shanaih* *savya-angge tu samabhyasya daksha-angge punar abhyaset* Hold there For as long As you have The capacity, And then exhale The sweeping wind, Slowly. When you finish practicing With the left leg, Then do the same With the right. ### III.22 मतम तु केषांचितकणठ बनधं विवजरयेत, राज दनत सथ जिह्वाया बनधः शसतो भवेदिति *matamatra tu keshan chit kantha bandham vivarjayet* *raja danta stha jihvaya bandhah shasto bhaved iti* Some believe In this regard That it is advisable To leave off The lock at the throat, And instead lock The tongue against The two front teeth. ### III.23 अयं तु सवर नाडीनामूधव गति निरोधकः, अयं ोलु महाबनधो महासिद्धि प्रदायकः *ayam tu sarva nadinam urdhvam gati nirodhakah* *ayam khalu mahabandho mahasiddhi pradayakah* And so this Is the way to stop The upwards flow Within all the Inner channels. So too, truly, Does the great lock Bring to you Great spiritual attainments. ### III.24 काल पाश महाबनध विमोचन विचक्षणः, विेणी समं धत्ते केदारं प्रापयेनमनः *kala pasha mahabandha vimochana vichakshanah* *triveni sangamam dhatte kedaram prapayen manah* The great lock Frees the wise From the snare Of the Lord of Death; It leads the mind To the Meadows of Shiva, Where the three braids Flow together. ### III.25 प लावणय समपन्ना यथा ी पुरुषं विना, महामुद्रा महाबनधाै नि:)लाै वेध वजिरताै *rupa lavanya sampanna yatha stri purusham vina* *mahamudra mahabandhau nishphalau vedha varjitau* Imagine a woman Of exquisite beauty But without a man. That's how the great seal And the great lock are— Bearing no fruit— Should they be done Without the Spear ### III.26 महाबनध सिथतो योगी कृतवा पूरकमेक धीः, वायूनां गतिमाव&तय निभ&तं कणठ मुद्रया *mahabandha sthito yogi kirtva purakam eka dhih* *vayunam gatim avirtya nibhirtam kantha mudraya* The yogi, Having put themselves Into the great lock, Should fill their lungs And set their mind Single-pointedly. Reverse the flow Of the inner winds, By fixing the chin lock Firmly. ### III.27 सम हसत युगो भूमाै सि)चाै सनताडयेछधनैः, पुट दयमतिमय वायुः स)रति मधयगः *sama hasta yugo bhumau sphichau santadayechanaih* *puta dvayam atikramya vayuh spurati madhyagah* Then place your two hands Flat down on the ground, Beating your buttocks Slowly against the ground. The inner wind Will cross out Of the double field, Burst forth, And come to the middle. ### III.28 सोम सूयार िसमबनधो जायते चाम&ताय वै, म&तावसथा समुतपन्ना ततो वायुं विरेचयेत *soma surya-agni sambandho jayate cha-amirtaya vai* *mirta-avastha samutpanna tato vayum virechayet* When the fires Of the nectar moon And the sun Have locked together, Then even should The state of death occur, It will be transformed Into nothing less Than immortality. After practicing this, Exhale the breath-wind. ### III.29 महावेधोऽयम_यासानमहासिद्धि प्रदायकः, वली पलित वेप ः सेVयते साधकोत्तमैः *mahavedhoyam abhyasan mahasiddhi pradayakah* *vali palita vepa gnah sevyate sadhakottamaih* Practicing this great spear Confers upon one The great attainments Of the spirit. It banishes wrinkles, Grey hair, and the trembling Of old age; So thus is its practice Cultivated By the greatest Of spiritual aspirants. ### III.30 एततयं महागुं जरा म&तयु विनाशनम, व िव&द्धि करं चैव णिमादि गुण प्रदम *etat trayam mahaguhyam jara mirtyu vinashanam* *vahni virddhi karam chaiva hyanimadi guna pradam* These three Are very secret; They destroy Aging and death. They increase The inner fire, And grant one The abilities Of shrinking, And the rest. ### III.31 अष्टधा यिते चैव यामे यामे दिने दिने, पुणय संभार सनधायि पापाै" भिरं सदा, समयक शिक्षावतामेवं सवLपं प्रथम साधनम *ashtadha kriyate chaiva yame yame dine dine* *punya sambhara sandhayi papaugha bhiduram sada* *samyak shikshavatam evam svalpam prathama sadhanam* Divide each day Into eight sessions For their practice. Continue amassing Good deeds, And lancing through The army of the bad. Learn these methods well, And in the beginning Practice them in Short bursts. Aw oecrI atha khechari ### III.32 कपाल कहरे जिह्वा प्रविष्टा विपरीतगा, भ्रुवोरनतगरता ष्टिमुरद्रा भवति ोेचरी *kapala kuhare jihva pravishta viparitaga* *bhruvor antargata dirshtir mudra bhavati khechari* Turn your tongue Backwards, And insert it Into the opening Of your skull; Then set your gaze On the spot Between your eyebrows. You will then be making The seal called Skydancer. ### III.33 धेदन चालन दोहैः कलां मेण वधरयेत्तावत, सा याव+मधयं सप&शति तदा ोेचरी सिद्धिः *chedana chalana dohaih kalam kramena vardhayet tavat* *sa yavad bhrumadhyam spirshati tada khechari siddhih* Increase The dexterity Of the tongue Gradually, With cutting, Wagging, And milking. At the point That you are able To touch the spot Between your eyebrows, You will have mastered The Skydancer. ### III.34 ुही प निभं शं सुतीणं घिध निमरलम, समादाय ततसतेन रोम मां समुछिधनेत *snuhi patra nibham shastram sutikshnam snigdha nirmalam* *samadaya tatas tena roma matram samuchinet* Get a knife Shaped like the leaf Of a snuhi plant; It should be Extremely sharp, Oiled with clarified butter, And completely clean. Grasp the membrane Under the tongue Firmly, and then Slice it With the knife, Only the breadth Of a single hair. ### III.35 ततः सैनधव पधया_यां चूणिरता_यां प्र"षरयेत, पुनः स दिने प्राे रोम मां समुछिधनेत *tatah saindhava pathyabhyam churnitabhyam pragharshayet* *punah sapta dine prapte roma matram samuchinet* Then pack the area With powdered sindhu And pathya salts. When seven days Have passed, Cut the membrane again, The Width of a single hair ### III.36 एवं मेण षण मासं नितयं युक्तः समाचरेत, षणमासाद्रसना मूल शिरा बनधः प्रणशयति *evam kramena shan masam nityam yuktah samacharet* *shanmasadrasana mula shira bandhah pranashyati* Keep this up In gradual stages, For six months— Always being careful To proceed in a way That fits the circumstances. Within these six months then The connection between The base of the tongue And the head, Will be severed. ### III.37 कलां परा'मुोी कृतवा पिथे परियोजयेत, सा भवेतोेचरी मुद्रा Vयोम चं तछयते *kalam parangmukhim kirtva tripathe pariyojayet* *sa bhavet khechari mudra vyoma chakram taduchyate* Those with great dexterity In turning back their tongue Will be able to embrace The intersection of the three. This then becomes The real Skydancer seal, Also known as The Wheel in the Air. ### III.38 रसनामूधवरगां कृतवा क्षणाधरमपि तिति, विषैविरमुछयते योगी Vयाधि म&तयु जरादिभिः *rasanam urdvagam kirtva kshana-ardham api tishthati* *vishair vimuchyate yogi vyadhi mirtyu jaradibhih* When the yogi is able To bring their tongue Up this way And keep it there For even a fraction Of an instant, The he or she Is freed From the effects Of poisons, And from illness, Death, aging, And all the like. ### III.39 न रोगो मरणं तनद्रा न निद्रा न क्षुधा त&षा, न च मूछधार भवेत्तसय यो मुद्रां वेत्ति ोेचरीम *na rogo maranam tandra na nidra na kshudha tirsha* *na cha murcha bhavet tasya yo mudram vetti khecharim* A person who knows The Skydancer Will never again undergo Sickness, death, or tiredness; Nor sleep, hunger, Thirst, or fainting. ### III.40 . पीड(ते न स रोगेण लिफयते न च कमरणा, बाधयते न स कालेन यो मुद्रां वेत्ति ोेचरीम *pidyate na sa rogena lipyate na cha karmana* *badhyate na sa kalena yo mudram vetti khecharim* Sickness will never assail A person who knows The Skydancer; Karma will never soil them; The Lord of Death Will never strike them. ### III.41 चित्तं चरति ोे यसमाह्विा चरति ोे गता, तेनैषा ोेचरी नाम मुद्रा सिद्धैनिरपिता *chittam charati khe yasmaj jihva charati khe gata* *tenaisha khechari nama mudra siddhair nirupita* When the tongue Has gone To dance in that space, The mind then dances In its own space; And this is why The accomplished ones Have designated This lock by the name Of Skydancer. ### III.42 ोेचयार मुद्रितं येन विवरं लमिबकोधवरतः, न तसय क्षरते बिनः काइनयाः ेषितसय च *khecharya mudritam yena vivaram lambikordhvatah* *na tasya ksharate binduh kaminyah shleshi tasya cha* A person Who uses the Skydancer To seal the opening Above the uvula Will never lose His semen, even should The most desirable woman Take him in her embrace. ### III.43 चलितोऽपि यदा बिनः समप्राो योनि मणडलम, जतयूधव तः शया निबद्धो योनि मुद्रया *chalitopi yada binduh samprapto yoni mandalam* *vrajatyurdhva hirtah shaktya nibaddho yoni mudraya* And whenever The essential drop Shifts, coming to The sphere of the Vagina, then the movement Upwards is lost. Restrain it then With force, Using the vagina seal. ### III.44 ^धवर जिह्वः सिथरो भूतवा सोमपानं करोति यः, मासाधेरन न सनदेहो म&तयुं जयति योगवित *urdhva jihva sthiro bhutva soma panam karoti yah* *masa-ardhena na sandeho mirtyum jayati yogavit* The true knower of yoga Who is able To keep his tongue Rasied there firmly And drink the nectar Of the moon, Will within half a month Win victory over death; Of this there is No doubt. ### III.45 नितयं सोम कला पूण शरीरं यसय योगिनः, तक्षकेणापि दष्टसय विषं तसय न सपरति *nityam soma kala purnam shariram yasya yoginah* *takshakena-api dashtasya visham tasya na sarpati* The venom of a snake— Even that of Takshaka, King of Serpents, Can never snake its way Through the body Of a yogi Which is always filled With drops of Moon nectar. ### III.46 #नधनानि यथा वसितैल वतिर च दीपकः, तथा सोम कला पूण देही देहं न मुति *indhanani yatha vahnis taila varti cha dipakah* *tatha soma kala purnam dehi deham na munchati* As long as a person Possesses a body Filled with drops Of nectar of moon, They will never have To leave that body behind; It's like a fire Continually fed with logs, Or a lamp with oil. ### III.47 गोमांसं भक्षयेन्नितयं पिबेदमर वारुणीम, कलीनं तमहं मनये चेतरे कल "ातकाः *gomansam bhakshayen nityam pibed amara varunim* *kulinam tamaham manye chetare kula ghatakah* I personally consider The noble rank Of such a person To far outshine Those other forms Of high pedigree, Even if they spend all day With cow meat eating And drinking liquor nectar. ### III.48 गो शभदेनोदिता जिह्वा ततप्रवेशो हि तालुनि, गो मांस भक्षणं तत्तु महापातक नाशनम *go shabdenodita jihva tat pravesho hi taluni* *go mansa bhakshanam tat tu mahapataka nashanam* When I say The word "cow," I mean the tongue. "Cow meat eating" Is where it is inserted Up within the palate, And then overwhelms Even the greatest forms Of spiritual mistakes We've made. ### III.49 जिह्वा प्रवेश समभूत वनिोतपादितः ोलु, चनद्रातवति यः सारः सा सयादमर वारुणी *jihva pravesha sambhuta vahninotpaditah khalu* *chandrat sravati yah sarah sa syadamara varuni* If you can insert The tongue this way, Then surely that first fire Will be raised, And a rich flow Will pour from the moon. This then is what I've called the "Nectar liquor." ### III.50A चुमबनती यदि लमिबकामनिशं जिह्वा रस सयनिदनी स क्षारा कटुकामल घध सशी मधवाझय तुLया तथा, *chumbanti yadi lambikagram anisham jihva rasa syandini* *sa kshara katuka-amla sadirshi dugdha madhvajya tulya tatha* If one is able To kiss the tip Of the uvula Without stopping, Then the nectar Will begin to flow Down the tongue. It has an acidic Or sour taste, Like curdled milk; Or else a taste Like honey mixed With butter. ### III.50B Vयाधीनां हरणं जरानत करणं शागमोदीरणं तसय सयादमरतवमष्ट गुणितं सिद्धानाकषरणम *vyadhinam haranam jaranta karanam shastra-agamodiranam* *tasya syad amaratvam ashta gunitam siddha-anganakarshanam* It tears away from you All sicknesses; It puts an end To aging; And it makes you invulnerable To any weapon Aimed at you. Such a person Achieves the state Of deathlessness And the eight High qualities. They draw to themselves Holy women Of high attainments. ### III.51A मूरः षोडश प प गलितं प्राणादवां हठाद ^ेधवारसयो रसनां नियमय विवरे शक्तिं परां चिनतयन, *murdhnah shodasha patra padma galitam pranad avaptam hathad* *urdhvasyo rasanam niyamya vivare shaktim param chintayan* There is a stream That trickles down from The sixteen-petalled lotus At the tip of the head. It is attained Through the practice Of the inner winds, And stays upwards Through the practice Of the yoga of Sun and moon, Restrained by the tongue In the cavity. It is considered The ultimate Female energy. ### III.51B %तकोल कला जलं च विमलं धारामयं यः पिबेन निVयारधिः स म&णाल कोमल वपुयोरगी चिरं जीवति *utkal lola kala jalam cha vimalam dharam ayam yah piben* *nirvyadhih sa mirnala komala vapur yogi chiram jivati* The stream is made Of a vital fluid Pulsating with energy, And it is totally pure. Whosoever drinks of it Becomes free of every illness. Such a yogi too Lives incredibly long, With the skin of their body Soft and fresh as the Stalk of a lotus. ### III.52 यतप्रालेयं प्रहित सुषिरं मेरु मूधारनतर सथं तसिमंसतवं प्रवदति सुधीसतन मुों निगानाम, चनद्रातसारः वति वपुषसतेन म&तयुनरराणां तीयातसुकरणमधो नानयथा कायर सिद्धिः *yat praleyam prahita sushiram meru murdha-antara stham* *tasmins tattvam pravadati sudhistan mukham nimnaganam* *chandrat sarah sravati vapushas tena mirtyur naranam* *tad badhniyat sukaranamadho na-anyatha karya siddhih* The moon-snow Found at the top Of the central mountain Of the world Melts and moves, Sent down the channel. Those of deep understanding Call this "thusness," And it passes down To the mouth Of the channel. This nectar that flows From the moon Easily keeps this body From the death of Normal men. When we hold it then, We have done the best, For after this there is nothing left For one to accomplish. ### III.53 सुषिरं }ान जनकं प ोतः समनिवतम, तिते ोेचरी मुद्रा तसिमनशूनये निरने *sushiram jnyana janakam pancha srotah saman vitam* *tishtate khechari mudra tasmin shunye niranjane* Pierced and flowing Down the channel, This stream truly Makes one a seer, Fully endowed with the five Flows of perception. A person who stays here, In the seal of Skydancer, Dwells as well within The immaculate brilliance Of the full moon, Emptiness. ### III.54 एकं स&ष्टिमयं बीजमेका मुद्रा च ोेचरी, एको देवो निरालमब एकावसथा मनोनमनी *ekam sirshtim ayam bijam eka mudra cha khechari* *eko devo niralamba eka-avastha manonmani* There is only one Who emanates; And that is the seed sound. There is only one seal; And that is Skydancer. There is only one Divine being; And that is the one Where nothing is seen. There is only one place; And that is the state of mind Beyond the mind. ### III.55 बद्धो येन सुषुमणायां प्राणसतूडडीयते यतः, तसमाडडीयनाOयोऽयं योगिभिः समुदातः *baddho yena sushumna-ayam pranas tu-uddiyate yatah* *tasmad uddiyana-akhyoyam yogibhih samudahirtah* There is a seal which, When you make it, Causes the inner wind To fly up The sunray channel. For this reason, The yogis all call This seal "Flight." ### III.56 %डडीनं करुते यसमादविश्रानतं महाोगः, %डडीयानं तदेव सयात्तव बनधोऽभिधीयते *uddinam kurute yasmad avishrantam mahakhagah* *uddiyanam tadeva syat tava bandho bhidhiyate* The flight that Is spoken of In this seal Occurs when then great bird Is stirred from its rest And caused To take flight. ### III.57 %दरे पमिं तानं नाभेधव च कारयेत, %डडीयानो साै बनधो म&तयु मात केसरी *udare pashchimam tanam nabher urdhvam cha karayet* *uddiyano hyasau bandho mirtyu matanga kesari* Stretch the back In the area Of the abdomen, And do the same With the section Above the navel. This then is the seal Called Flight: The one that's a lion For the killer elephant. ### III.58 %डडीयानं तु सहजं गुरुणा कथितं सदा, अ_यसेतसततं यसतु व&द्धोऽपि तरुणायते *uddiyanam tu sahajam guruna kathitam sada* *abhyaset satatam yas tu virddhopi tarunayate* The spontaneous form Of the seal of Flight Should always be learned Directly from your Teacher. Those who practice this one Constantly, even the elderly, Become young again. ### III.59 नाभेधवरमधापि तानं कयारतप्रयतः, षणमासम_यसेनम&तयुं जयतयेव न संशयः *nabher urdhvam adhash cha-api tanam kuryat prayatnatah* *shan masam abhyasen mirtyum jayatyeva na sanshayah* Stretch the area Both above and below The navel With great effort. Beyond any doubt then You will, in six months Of practice, gain victory Over death itself. ### III.60 सवेरषामेव बनधानां %त्तमो ुडडीयानकः, %डिडयाने ढे बनधे मुक्तिः सवाभाविकी भवेत *sarvesham eva bandhanam uttamohyuddiyana kah* *uddiyane dirdhe bandhe muktih svabhaviki bhavet* Of all the seals That there are, Flight is surely The very highest. If you can stay locked In the seal of Flight firmly, Then you will reach Freedom, automatically. ### III.61 अथ मूल बनधः पा:िणर भागेन समपीड( योनिमाकयेद गुदम, अपानमूधवरमाकृ:य मूल बनधोऽभिधीयते *atha mula bandhah* *parshni bhagena sampidya yonim akunchayed gudam* *apanam urdhvam akirshya mula bandhobhidhiyate* Press hard Against your vagina-place With the sole Of your foot, And constrict Your anus. Then draw up The wind of elimination. This is what we call The Root Lock. ### III.62 अधो गतिमपानं वा ^धवरगं करुते बलात, आकनेन तं प्राहुमूरल बनधं हि योगिनः *adho gatim apanam va urdhvagam kurute balat* *akunchanena tam prahur mula bandham hi yoginah* Yogis also use The expression “Root Lock” To describe any Very forceful contraction Used to make the Downward-moving Wind of elimination Move upwards instead. ### III.63 गुदं पा:णयार तु समपीड( वायुमाकयेलात, वारं वारं यथा चोधव समायाति समीरणः *gudam parshnya tu sampidya vayum akunchayed balat* *varam varam yatha chordhvam samayati samiranah* Press the sole Of your foot Firmly into your anus, And constrict the Inner wind, forcibly. If you continue this Over and over, Then the racing wind Will begin to travel upwards. ### III.64 प्राणापानाै नाद बिन मूल बनधेन चैकताम, गतवा योगसय संसिद्धिं यछधतो ना संशयः *prana-apanau nada bindu mula bandhena chaikatam* *gatva yogasya sansiddhim yachato natra sanshayah* The Root Lock Makes the life-wind And the wind Of elimination – As well as the Inner sound, And the drop Of consciousness – Become one. With this the yogi Comes to the final attainment; Of this there is no doubt. ### III.65 अपान प्राणयोरैखयं क्षयो मू पुरीषयोः, युवा भवति व&द्धोऽपि सततं मूल बनधनात *apana pranayor aikyam kshayo mutra purishayoh* *yuva bhavati virddhopi satatam mula bandhanat* If the wind of elimination And the life-wind Join as one, Through constant practice Of the Root Lock, Then your body No longer produces Urine or feces. Even one who is old Becomes then young. ### III.66 अपान ^धवरगे जाते प्रयाते व िमणडलम, *tdanl izoa dI"aR jayte vayunahta. 66.* *apana urdhvage jate prayate vahni mandalam* *tadanala shikha dirgha jayate vayu nahata* When the wind of elimination Begins to move up, It incites the disk Of fire. This then creates A long tongue of flame, Fueled by the wind. ### III.67 ततो यातो व( अपानाै प्राणमु:ण सवपकम, तेनातयनत प्रदीसतु झवलनो देहजसतथा *tato yato vahnyapanau pranam ushna svarupakam* *tena-atyanta pradiptas tu jvalano dehajas tatha* When the fire And the wind of elimination Become like this, Then the life-wind too Burns the same. And with this Spreads the light Of incredible flame Throughout the body As well. ### III.68 तेन कणडलिनी सुा सनता समप्रबुधयते, दणडाहता भुजीव निःशसय \जुतां जेत *tena kundalini supta santapta samprabudhyate* *danda-ahata bhujangiva nishchasya irjutam vrajet* This then heats The sleeping inner serpent, And she awakens. Hissing like a snake Struck with a stick, She straightens out Her form. ### III.69 बिलं प्रविष्टेव ततो ब्रह्म नाड(ं तरं जेत, तसमान्नितयं मूल बनधः कतरVयो योगिभिः सदा *bilam pravishteva tato brahma nadyam taram vrajet* *tasman nityam mula bandhah kartavyo yogibhih sada* Like a snake Crawling into its hole, She passes then Into the inside Of the channel Of the Pure One. As such, yogis Should always practice The Root Lock All the time. ### III.70 अथ जालनधर बनधः कणठमाकछय दये सथापयेबिुकं ढम, बनधो जालनधराOयोऽयं जरा म&तयु विनाशकः *atha jalandhara bandhah* *kantham akunchya hirdaye sthapayechibukam dirdham* *bandho jalandhara-akhyoyam jara mirtyu vinashakah* Contract the area Of your throat, And set your chin down Firmly upon your chest. This is the seal Of the water-catcher, Which destroys Aging and death. ### III.71 बाति हि सिराजालमधो गाइ नभो जलम, ततो जालनधरो बनधः कणठ ःोाै" नाशनः *badhnati hi sirajalam adho gami nabho jalam* *tato jalandharo bandhah kantha duhkhaugha nashanah* This lock seals The network of channels, And the downwards flow Of rain from the sky; Thus it is The water-catcher. It stops all problems With the flow in the throat. ### III.72 जालनधरे कृते बनधे कणठ संकोच लक्षणे, न पीयूषं पततयाै न च वायुः प्रकफयति *jalandhare kirte bandhe kantha sankocha lakshane* *na piyusham patatyagnau na cha vayuh prakupyati* There are certain signs That come with the Contraction of the throat When you are making The lock of the Water-catcher. The nectar milk No longer falls Into the fire, And the inner wind Never becomes Excessive. ### III.73 कणठ संकोचनेनैव दे नाड(ाै सतमभयेेद ढम, मधय चइदं }ेयं षोडशाधार बनधनम *kantha sankochane naiva dve nadyau stambhayed dirdham* *madhya chakram idam jnyeyam shodasha-adhara bandhanam* This same contraction Of the throat Freezes up the two channels Very firmly. One then gains An experience Of that middle center, For it locks The seat of sixteen. ### III.74 मूल सथानं समाकछय %डिडयानं तु कारयेत, #डां च पिलां बदधवा वाहयेतपमिे पथि *mula sthanam samakunchya uddiyanam tu karayet* *idam cha pingalam baddhva vahayet pashchime pathi* Then contract The foundation strongly, And make the seal Of Flight; This will lock The channels Of milk and rust, And open up the flow Of the pathway In one’s back. ### III.75 अनेनैव विधानेन प्रयाति पवनो लयम, ततो न जायते म&तयुजररा रोगादिकं तथा *anenaiva vidhanena prayati pavano layam* *tato na jayate mirtyur jara rogadikam tatha* This method, This cutting off, Brings all the winds Into perfect balance. And then neither death Nor aging or illness Will ever come to me. ### III.76 बनध यइदं श्रें महा सिद्धै सेवितम, सवेरषां हठ ताणां साधनं योगिनो विः *bandha trayam idam shreshtam maha siddhaish cha sevitam* *sarvesham hatha tantranam sadhanam yogino viduh* The combination Of these three locks Is the very best of all; Even the greatest masters Still work to develop them. All of the secret books On the yoga of sun and moon Teach these as The yogi’s method Of reaching spiritual goals. ### III.77 यतिकंचितवते चनद्रादम&तं दिVय पिणः, ततसव सते सूयरसतेन पिणडो जरायुतः *yat kimchit sravate chandrad amirtam divya rupinah* *tat sarvam grasate suryas tena pindo jarayutah* What little nectar – Lovely as that Of the gods – Flows from the moon, It is all consumed By the sun. And that makes the body Shrivel and die. ### III.78 अथ विपरीत करणी मुद्रा तासित करणं दिVयं सूयरसय मुो वनम, गुपदेशतो }ेयं न तु शााथर कोटिभिः *atha viparita karani mudra* *tatra-asti karanam divyam suryasya mukha vanchanam* *guru-upadeshato jnyeyam na tu shastra-artha kotibhih* There is here though A certain divine method For avoiding the jaws Of the sun. This is something You can learn If your spiritual teacher Shows it to you, And not from even A million books. ### III.79 श^धवर नाभेरधसतालोधव भानुरधः शशी, करणी विपरीताोा गुरु वाखयेन ल_यते *urdhva nabher adhas talor urdhvam bhanur adhah shashi* *karani viparita-akha guru vakyena labhyate* Let the lamp Go on top; Bring the rabbit Underneath; Navel over, Top of mouth below. This is called The Backwards Way; You can obtain it From the lips Of your spiritual guide. ### III.80 नितयम_यास युक्तसय जठरा िविवधरनी, आहारो बहुलसतसय समपाद्यः साधकसय च, अLपाहारो यदि भवेददिरहति तत क्षणात *nityam abhyasa yuktasya jathara-agni vivardhani* *aharo bahulas tasya sampadyah sadhakasya cha* *alpa-aharo yadi bhaved agnir dahati tat kshanat* Suppose a person Constantly performs this practice In a proper way. The fire in their belly then Will come to increase. A person like this should obtain Large quantities* of food; If this practitioner Eats only a little, It will be consumed By the fire In a single instant. *The Sanskrit word for “large quantities” here is also a name of the God of Fire. ### III.81 अधः शिराोधवर पादः क्षणं सयातप्रथमे दिने, क्षणा किंचिदधिकम_यसे दिने दिने *adhah shirash chordhva padah kshanam syat prathame dine* *kshana cha kinchid adhikam abhyase cha dine dine* Put your head below And your feet above; Practice this For only a minute On the first day. Increase it a little more, Minute by minute. ### III.82 वलितं पलितं चैव षणमासोधव न शयते, याम मां तु यो नितयम_यसेतस तु कालजित *valitam palitam chaiva shanmasordhvam na dirshyate* *yama matram tu yo nityam abhyaset sa tu kalajit* Within six months then All wrinkles and grey hair Will disappear. A person who keeps up This practice continuously, With even a session a day, Overcomes the Lord of Death. ### III.83 अथ वोली सवेछधया वतरमानोऽपि योगोक्तैनिरयमैविरना, वोली यो विजानाति स योगी सिद्धि भाजनम *atha vajroli* *svechaya vartamanopi yogoktair niyamair vina* *vajrolim yo vijanati sa yogi siddhi bhajanam* Even if a person Engages in its practice Just on his or her Own accord; And even if he or she Is lacking in The various commitments To proper conduct Prescribed in the texts About deep practice; Still, if they are able To develop the skill Of the Diamond Fluid, Then they are a yogi Who is a worthy vessel For all attainments. ### III.84 त वसतु दयं वये लरभं यसय कसयचित, क्षीरं चैकं दितीयं तु नारी च वश वतिरनी *tatra vastu dvayam vakshye durlabham yasya kasyachit* *kshiram chaikam dvitiyam tu nari cha vasha vartini* The following Are the two basic Necessities For this practice, And they are difficult For anyone to obtain: The first is the milk, And the second Is a woman Who will follow Your wishes. ### III.85 मेहनेन शनैः समयगूधवारकनम_यसेत, पुरुषोऽफयथवा नारी वोली सिद्धिमाुयात *mehanena shanaih samyag urdhva kunchanam abhyaset* *purushopyathava nari vajroli siddhim apnuyat* First practice By contracting the penis up Slowly and strongly; Then after that A man can succeed In the practice of the Diamond Fluid With a woman. ### III.86 यतः शसत नालेन )तकारं व कनदरे, शनैः शनैः प्रकवीरत वायु संचार कारणात *yatnatah shasta nalena phutkaram vajra kandare* *shanaih shanaih prakurvita vayu sanchara karanat* Practice blowing Through the hole Of the head of your penis, With effort, And using The prescribed Tube of reed. Develop the ability To do this Very gradually, Letting it come Through moving The bodily winds. ### III.87 नारी भगे पदद बिनम_यासेनोधवरमाहरेत, चलितं च निजं बिनमूधवरमाकृ:य रक्षयेत *nari bhage padad bindum abhyasenordhvam aharet* *chalitam cha nijam bindum urdhvam akirshya rakshayet* With practice, You will be able To draw back up Any of the vital drops Which have fallen Into the vagina Of the Lady. Even as the drops move, Always be careful To preserve them, By drawing them back in. ### III.88 एवं संरक्षयेनिं म&तयुम जयति योगवित, मरणं बिन पातेन जीवनं बिन धारणात *evam samrakshayed bindum mirtyum jayati yogavit* *maranam bindu patena jivanam bindu dharanat* A master of yoga, One who can retain The vital drops thus, Overcomes death itself. The release of the vital drops Brings death; The keeping of the vital drops Brings life. ### III.89 सुगनधो योगिनो देहे जायते बिन धारणात, यावनिः सिथरो देहे तावतकाल भयं कतः *sugandho yogino dehe jayate bindu dharanat* *yavad binduh sthiro dehe tavat kala bhayam kutah* The bodily fragrance Of a yogi Comes from retaining The vital drops. Why would anyone Ever need fear death So long as the drops Remain fixed in the body? ### III.90 चित्तायत्तं न&णां शुं शुायत्तं च जीवितम, तसमाछधुं मनैव रक्षणीयं प्रयतः *citta-ayattam nirnam shukram shukra-ayattam cha jivitam* *tasmachukram manash chaiva rakshaniyam prayatnatah* The semen milk Of men is something That stays, Depending on the State of mind. Life itself is Something that stays, Depending on the Milk of semen. As such one must Make powerful efforts To retain this milk In the mind as well. ### III.91 \तुमतया रजोऽफयेवं निजं बिनं च रक्षयेत, मेढ+ेणाकषरयेधव समयग_यास योगवित *irtumatya rajopyevam nijam bindum cha rakshayet* *medrena-akarshayed urdhvam samyag abhyasa yogavit* The ovarian fluid Of the woman – That is, of one Who is in her years Of menstruation – Is also a form Of the body’s Inner drops; And so it too Should be retained. A master of yoga, Once he has become Well practiced, Will be able to draw It up as well With his penis. ### III.92 अथ सहजोलिः सहजोलिामरोलिवरोLया भेद एकतः, जले सुभसम निक्षिफय दघध गोमय समभवम *atha sahajolih* *sahajolish cha-amarolir vajrolya bheda ekatah* *jale subhasma nikshipya dagdha gomaya sambhavam* The practices Of the Combined Fluid, The Fluid of Deathlessness, And the Diamond Fluid Together form A separate category. Sprinkle ashes That you get From burning cow dung Into some water. ### III.93 वोली मैथुनाधव ी पुंसोः सवा लेपनम, आसीनयोः सुोेनैव मुक्त Vयापारयोः क्षणात *vajroli maithunad urdhvam stri punsoh svanga lepanam* *asinayoh sukhe naiva mukta vyaparayoh kshanat* Before practicing union, The Diamond Fluid, The woman and man Should smear this mixture On their limbs. Staying together In bliss this way, Even for an instant, Leads them To freedom. ### III.94 सहजोलिरियं प्रोक्ता श्रद्धेया योगिभिः सदा, अयं शुभकरो योगो भोग युक्तोऽपि मुक्तिदः *sahajolir iyam prokta shraddheya yogibhih sada* *ayam shubhakaro yogo bhoga yukto pi muktidhah* This way of doing it Is called the Combined Fluid; It is something Which those who practice yoga Should always have A strong conviction for. This particular yoga, Which imparts Such pleasure, Takes one to liberation Even as one Submits to enjoyment. ### III.95 अयं योगः पुणयवतां धीराणां तव दशिरनाम, निमरतसराणां वै सिधयेन्न तु मतसर शालिनाम *ayam yogah punyavatam dhiranam tattva darshinam* *nirmatsaranam vai sidhyen na tu matsara shalinam* Only those Who are rich In good deeds; Who have great knowledge; Who have seen reality; And who are capable Of deep passion Can succeed At this kind of yoga; It is not for those Who are squeamish About passion. Aw AmraelI ### III.96 कापालिके ोणडमतेऽमरोली *atha amaroli* *pittolbanatvat pratham ambu dharam* *vihaya nihsaratayantya dharam* *nishevyate shitala madhya dhara* *kapalike khandamatemaroli* In the opinion Of the Skull sect, The practice of the Fluid of Deathlessness Is performed by Differentiating between Various parts Of the urine. the first part Of the flow Should be disgarded, As should the last— Since it lacks Any essence. Use instead the cool, middle part Of the flow. ### III.97 अमरी यः पिबेन्नितयं नसयं कवरनिदने दिने, वोलीम_यसेतसमयगमरोलीति कधयते *amarim yah piben nityam nasyam kurvan dine dine* *vajrolim abhyaset samyag amaroli-iti kathyate* [But] we call it the practice of the fluid of Deathlessness When you perform The practice of The Fluid of Diamond well, Every day, always Drinking the divine nectar From the practice, Or inhaling it Through your nose. ### III.98 अ_यासान्निःस&तां चानद्री विभूतया सह इश्रयेत, धारयेत्तमाेषु दिVय ष्टिः प्रजायते *abhyasan nihsirtam chandrim vibhutya saha mishrayet* *dharayed uttama-angeshu divya dirshtih prajayate* Take any essence Of moon That may flow out From the practice, And mix it With the ashes Of cow dung. Put this on The upper parts Of your body, And it will give you The eyes of a god. ### III.99 पुंसो बिनं समाकछय समयग_यास पाटवात, यदि नारी रजो रक्षेदोLया सापि योगिनी *punso bindum samakunchya samyag abhyasa patavat* *yadi nari rajo rakshed vajrolya sa-api yogini* Suppose a woman Is able to retain Her ovarian fluid Through the practice of The Diamond Fluid, Because she has Practiced well, And is adept At drawing in The man's vital drops. Then too we would call her A deep practitioner, Of the female kind. ### III.100 तसयाः किंचिद्रजो नाशं न गछधति न संशयः, तसयाः शरीरे नाद बिनतामेव गछधति *tasyah kinchid rajo nasham na gachati na sanshayah* *tasyah sharire nadash cha bindutam eva gachati* It is beyond any doubt That the ovarian fluid Of such a woman Would never then Decline in vitality. The mystic sound Within her body Would also transform Into the essence Of the vital drops themselves. ### III.101 स बिनसतद्रजैव एकीभूय सवदेहगाै, वोLय_यास योगेन सवर सिद्धिं प्रयछधतः *sa bindus tad rajash chaiva ekibhuya svadehagau* *vajrolyabhyasa yogena sarva siddhim prayachatah* The vital drops And the ovarian fluid Then combine as one, And flow within Both their bodies. A deep practitioner Who becomes well-versed In the practice of The Diamond Fluid Attains, perfectly, Every spiritual goal. ### III.102 रक्षेदाकनाधव या रजः सा हि योगिनी, अतीतानागतं वेत्ति ोेचरी च भवेद्ध+वम *rakshed akunchanad urdhvam ya rajah sa hi yogini* *atitanagatam vetti khechari cha bhaved dhruvam* Any woman Who can retain Her ovarian fluid By drawing it up Is truly worthy To be called a yogini. She will come to know The past and future, And will surely become A dancer in the sky. ### III.103 देह सिद्धिं च लभते वोLय_यास योगतः, अयं पुणय करो योगो भोगे भुक्तेऽपि मुक्तिदः *deha siddhim cha labhate vajrolyabhyasa yogatah* *ayam punya karo yogo bhoge bhuktepi muktidah* The proper practice Of the Diamond Fluid Also enables one to attain Mystic powers of body. This truly then Is a deep practice For accomplishing goodness; It grants liberation Even as you enjoy yourself. ### III.104 अथ शक्ति चालनम कटिलाी कणडलिनी भुजी शक्तिरीशरी, कणडLयरुनधती चैते शभदाः पयारय वाचकाः *atha shakti chalanam* *kutilangi kundalini bhujangi shaktir ishvari* *kundalyarundhati chaite shabdah paryaya vachakah* The following are all Different names For the same thing: The lady of the crooked limb; Kundalini, the Coiled Serpent Lady; The Snake Woman; The Feminine Power; The lady of Power; And the Circling Lady. ### III.105 %ाटयेतकपाटं तु यथा कंचिकया हठात, कणडलिनया तथा योगी मोक्षदारं विभेदयेत *uddhatayet kapatam tu yatha kunchikaya hathat* *kundalinya tatha yogi mokshadvaram vibhedayet* Using the serpent power, A deep practitioner Breaks open The door to freedom, The way you would Use a key To force your way Through a portal That was locked. ### III.106 येन मागेरण गनतVयं ब्रह्म सथानं निरामयम, मुोेनाछधाद्य तदारं प्रसुा परमेशरी *yena margena gantavyam brahma sthanam niramayam* *mukhenacchadya tadvaram prasupta parameshvari* The Lady of Ultimate Power Sleeps, covering this door With her mouth. Beyond the door Lies the path One needs to travel In order to reach The abode of the Pure One, Free of every impurity. ### III.107 कनदोधवेर कणडली शक्तिः सुा मोक्षाय योगिनाम, बनधनाय च मूढानां यसतां वेत्ति स योगवित *kandordhve kundali shaktih supta mokshaya yoginam* *bandhanaya cha mudanam yastam vetti sa yogavit* the power of the Serpent Lady Sleeps above The fist-shape nexus. This means freedom For deep practitioners, And it means bondage For those who are fools. Those who know this Know what yoga is. ### III.108 कणडली कटिलाकारा सपरवतपरिकीतिरता, सा शक्तिालिता येन स मुक्तो ना संशयः *kundali kutilakara sarpavat parikirtita* *sa shaktish chalita yena sa mukto natra sanshayah* Everyone knows That the serpent lady Lies like a snake, In the shape of coils. Anyone who manages To set her power In motion Can achieve freedom; Of this there is No doubt. ### III.109 गा यमुनयोमरधये बाल रणडां तपसिवनीम, बलातकारेण ग&ीयात्तदि:णोः परमं पदम *ganga yamunayor madhye bala randam tapasvinim* *balat karena girhniyat tad vishnoh paramam padam* Lay hold of The young widow, The one in the heat Of difficult spiritual practice; Use force to bring Her Between the rivers Of the Ganges And the Yamuna, And then to Rahula, The ultimate Goal. ### III.110 #डा भगवती गा पिला यमुना नदी, #डा पिलयोमरधये बाल रणडा च कणडली *ida bhagavati ganga pingala yamuna nadi* *ida pingalayor madhye bala randa cha kundali* The Ganges here Is the Milky Channel, The Goddess of Excellence; The Yamuna is The rusty channel; And the young widow Between these two channels Is the Serpent Lady. ### III.111 पुछधे प्रग& भुजी सुामुोधये ताम, निद्रां विहाय सा शक्तिधवरमुत्तिते हठात *puche pragirhya bhujangim suptam udbodhayecha tam* *nidram vihaya sa shaktir urdhvam uttishtate hathat* Grasp this Sleeping Lady Snake By Her tail, And awaken Her. Throwing off her sleep, This feminine power Rises in force: In Hatha. ### III.112 अवसिथता चैव )णावती सा प्रात सायं प्रहराधर माम, प्रपूयर सूयारतपरिधान युया प्रग& नितयं परिचालनीया *avasthita chaiva phanavati sa* *pratash cha sayam prahar ardha matram* *prapurya suryat paridhana yuktya* *pragirhya nityam parichalaniya* Now the Hooded Lady Lies in the right place At the midway point Of the periods of Dawn and evening. You must always Lay hold of her skillfully, And drive Her into motion, As the sun is just Becoming full, or As it is setting. ### III.113 ^धव वितसित मां तु विसतारं चतुरंगुलम, म&लं धवलं प्रोक्तं वेष्टितामबर लक्षणम *urdhvam vitasti matram tu vistaram chatur angulam* *mirdulam dhavalam proktam veshtita-ambara lakshanam* [The fist-like nexus lies] About a handspan above ### III.114 सति वासने पादाै करा_यां धारयेद ढम, गुL) देश समीपे च कनदं त प्रपीडयेत *sati vajra-asane padau kara-abhyam dharayed dirdham* *gulpha desha samipe cha kandam tatra prapidayet* Sitting in the posture of diamond Grasp your feet firmly With your two hands, Then press upon That fist-like nexus, Which will be in the area Of your ankles. ### III.115 वासने सिथतो योगी चालयितवा च कणडलीम, कयारदननतरं भां कणडलीमाशु बोधयेत *vajra-asane sthito yogi chalayitva cha kundalim* *kuryad anantaram bhastram kundalimashu bodhayet* Inciting the Lady Serpent Is done by a deep practitioner While he or she remains In the posture of the diamond. If you are then able To perform the practice Of the bellows Without any break, Then the Lady Serpent Will quickly waken. ### III.116 भानोराकनं कयारतकणडली चालयेत्ततः, म&तयु व गतसयापि तसय म&तयु भयं कतः *bhanor akunchanam kuryat kundalim chalayet tatah* *mirtyu vaktra gatasya-api tasya mirtyu bhayam kutah* When you contract The ray of light, You move The Serpent Lady. Why would you ever Need to worry about dying, Even if you Were already clutched In the jaws Of the Lord of Death? ### III.117 मुतर दय पयरनतं निभरयं चालनादसाै, ^धवरमाकृ:यते किंचितसुषुमणायां समुता *muhurta dvaya paryantam nirbhayam chalana-adasau* *urdhvam akirtshyate kimchit sushumna-ayam samudgata* If you are able To move Her For the length Of two full muhurta* Without any fear, Then you draw Her up even slightly She enters into The sunray channel. *A period of time equal to 1/30 of a day, or 48 minutes ### III.118 तेन कणडलिनी तसयाः सुषुमणाया मुों ुवम, जहाति तसमातप्राणोऽयं सुषुमणां जति सवतः *tena kundalini tasyah sushumnaya mukham dhruvam* *jahati tasmat pranauyam sushumnam vrajati svatah* When the Lady Serpent Has thus fled Into the mouth Of Her sunray channel And stays there firmly, Then the inner winds Flow into this same channel All on their own accord. ### III.119 तसमातसंचालयेन्नितयं सुो सुामरुनधतीम, तसयाः संचालने नैव योगी रोगैः प्रमुछयते *tasmat sanchalayen nityam sukha supta-amarundhatim* *tasyah sanchalane naiva yogi rogaih pramuchyate* And because of that, The latent bliss The ivy Wife, Always leaps up too. And because She has moved, The deep practitioner Is freed from all disease. ### III.120 येन संचालिता शक्तिः स योगी सिद्धि भाजनम, किम बहुनोक्तेन कालं जयति लीलया *yena sanchalita shaktih sa yogi siddhi bhajanam* *kimatra bahunoktena kalam jayati lilaya* A person who manages To move her power Is a worthy vessel For a yogi’s attainments. They vanquish death With perfect ease; What need mention Anything more? ### III.121 ब्रह्मचयर रतसयैव नितयं हित इताशिनः, मणडलाद शयते सिद्धिः कणडLय अ_यास योगिनः *brahmacharya ratasyaiva nityam hita mita-ashinah* *mandalad dirshyate siddhih kundalyabhyasa yoginah* A yogi who delights In sexual purity, And who always relies On a wholesome diet, And then undertakes to raise Her serpent power Watches as the attainments rise From the world of the mandala.* *This last line is also traditionally read, “Within the length of 40 days.” ### III.122 कणडली चालयितवा तु भां कयारदिशेषतः, एवम_यसयतो नितयं यइनो यम भीः कतः *kundalim chalayitva tu bhastram kuryad visheshatah* *evam abhyasya to nityam yamino yama bhih kutah* Throw yourself into The practice of the bellows In order to incite Her serpent power; What need is there To ever fear death If you continue This very practice, And follow as well An ethical life? ### III.123 दा सति सहाणां नाडीनां मल शोधने, कतः प्रक्षालनोपायः कणडLय अ_यसनाते *dva saptati sahasranam nadinam mala shodhane* *kutah prakshalanopayah kundaly abhyasenadirte* What better method Is there for cleansing The impurities in the 72,000 different channels Than the diligent practice Of Her serpent power? ### III.124 #यं तु मधयमा नाडी ढा_यासेन योगिनाम, आसन प्राण संयाम मुद्राभिः सरला भवेत *iyam tu madhyama nadi dirda-abhyasena yoginam* *asana prana sanyama mudrabhih sarala bhavet* And more especially, Steady practice by the yogi In their poses, Control of the breath, And the seals Causes the middle channel To become completely straight. ### III.125 अ_यासे तु विनिद्राणां मनो ध&तवा समाधिना, रुद्राणी वा परा मुद्रा भद्रां सिद्धिं प्रयछधति *abhyase tu vinidranam mano dhirtva samadhina* *rudrani va para mudra bhadram siddhim prayachati* One who practices, Night and day, The seals of rudra And the rest While maintaining a solid Practice of deep meditation Will reach then excellent Yogic attainments. ### III.126 राज योगं विना प&धवी राज योगं विना निशा, राज योगं विना मुद्रा विचिापि न शोभते *raja yogam vina pirthvi raja yogam vina nisha* *raja yogam vina mudra vichitra-api na shobhate* There is no earth Without royal yoga; There is no night Without royal yoga; There is no seal Without royal yoga; You can master A whole variety of them But still it will not be A goodness. ### III.127 मारुतसय विधिं सव मनो युक्तं सम_यसेत, #तर न कतरVया मनो व&त्तिमरनीषिणा *marutasya vidhim sarvam mano yuktam samabhyaset* *itaratra na kartavya mano virttir manishina* All these practices To tame the unruly winds Should be performed With a focused mind. Those who are masters Would never allow Their mind to wander To something else. ### III.128 #ति मुद्रा दश प्रोक्ता आदिनाथेन शमभुना, एकैका तासु यइनां महा सिद्धि प्रदायिनी *iti mudra dasha prokta adinathena shambhuna* *ekaika tasu yaminam maha siddhi pradayini* These then Are the ten different seals Taught by our primeval lord, The master of all peace. If a person grounded In an ethical life Devotes themselves To any one of them, It brings them to High yogic attainments. ### III.129 %पदेशं हि मुद्राणां यो दत्ते सामप्रदायिकम, स एव श्री गुरुः सवामी साक्षादीशर एव सः *upadesham hi mudranam yo datte sampradayikam* *sa eva shri guru svami sakshad ishvara eva sah* Suppose you are granted The teaching on the seals In the form of a Personal instruction; Then you will know That you’ve found Your teacher Of shining glory, Your master, The god who sits At your side. ### III.130 तसय वाखय परो भूतवा मुद्रा_यासे समाहितः, अणिमादि गुणैः साध लभते काल वनम *tasya vakya paro bhutva mudra-abhyase samahitah* *animadi gunaih sardham labhate kala vanchanam* Suppose you listen then Carefully to their advices And focus your mind On the practice Of the seals. You’ll reach then Victory over Death itself, And attain as well The excellent skills Of tininess and the rest. ## Chapter Four *On Royal Yoga* ### IV.14 चित्ते समतवमापन्ने वायाै जति मधयमे, तदामरोली वोली सहजोली प्रजायते *chitte samatvam apanne vayau vrajati madhyame* *tada-amaroli vajroli sahajoli prajayate* Place the mind in a balanced state; move the inner winds into the center— this is the way we achieve the goal of the elixirs: immortal quicksilver, diamond, and the spontaneous. ### IV.15 }ानं कतो मनसि समभवतीह तावत प्राणोऽपि जीवति मनो यिते न यावत, प्राणो मनो दयइदं विलयं नयेद्यो मोक्षं स गछधति नरो न कथंचिदनयः *jnyanam kuto manasi sambhavatiha tavat* *pranopi jivati mano mriyate na yavat* *prano mano dvayam idam vilayam nayedyo* *moksham sa gaccati naro na kathan chid anyah* As long as the inner wind is alive in the body the mind cannot die— so how will you ever obtain wisdom? when these same two of the wind and the mind dissolve, then freedom comes— how could it be any other way? ### IV.16 }ातवा सुषुमणासदभेदं कृतवा वायुं च मधयगम, सिथतवा सदैव सुसथाने ब्रह्मरने निरोधयेत *jnyatva sushumna sad bhedam kirtva vayum cha madhyagam* *sthitva sadaiva susthane brahmarandhre nirodhayet* In knowledge we pierce the sunray channel, and the wind then moves into the middle. stay now in this best of places, in cessation at the Pure One’s door. ### IV.17 सुयारचनद्रमसाै धत्तः कालं रांिदिवातमकं , भो िसुषुा कालसय गुमेतदातं .17., *surya chandramasau dhattah kalam ratrim divatmakam* *bhoktri sushumna kalasya guhyam etad udahirtam* I will explain this secret of time: time is held by the sun and the moon making it into night and day; but time is devoured by the central one. ### IV.18 दासतिसहानि नाडि दरानि परे , सुषुा शामभवी शक्तिः शेषसतवेव निरथरकाः *dvasaptati sahasrani nadi dvarani panjare* *sushumna shambhavi shaktih sheshas tveva nirarthakah* Inside this skeleton of ours lie 72,000 channel openings. The central one is the power of Shiva; all the rest serve us no purpose. ### IV.19 वयुः परिचित्तो यसमादनिा सह कणडली , बोधयितवा सुषुायां प्रविशेदनिरोधतः *vayuh parichitto yasmad agnina saha kundalim* *bodhayitva sushumnayam pravished anirodhatah* After you have mastered the inner winds and kindled the inner fire, the central one awakens, and you can enter it without any problem. ### IV.20 सुषुावाहिनि प्राणे सिद्ध(तयेव मनोनमनी , अनयथातिवतरा_यासाः प्रयासायैव योगिनां *sushumna vahini prane siddhyatyeva manonmani* *anyatha tvitarabhyasah prayasayaiva yoginam* Other practices are truly pointless for the yogi unless he achieves that state devoid of thought which comes when the inner winds move into the central one. pvnae bXyte yen mnStenEv bXyte, ### IV.21 मन बधयते येन पवनसतेन बधयते *pavano badhyate yena manastenaiva badhyate* *manash cha badhyate yena pavanas tena badhyate* Anyone who restrains the sweeping winds also restrains the mind. and anyone who restrains the mind aso restrains the sweeping winds. ### IV.22 हेतुदयं तु चित्तसय वासना च समीरणः, तयोविरनष्ट एकसिमनताै दावपि विनशयतः *hetu dvayam tu chittasya vasana cha samiranah* *tayor vinashta ekasmin tau dvavapi vinashyatah* Our thoughts have two different causes: mental seeds and the inner winds. whenever any one of the two is destroyed, then the other is destroyed as well. ### IV.23 मनो य विलीयेत पवनसत लीयते, पवनो लीयते य मनसत विलीयते *mano yatra viliyeta pavanas tatra liyate* *pavano liyate yatra manas tatra viliyate* Wherever the mind is absorbed, there too are the winds absorbed. And wherever the winds Are absorbed, there too Is the mind absorbed. ### IV.24 घधामबुवतसंइलितावुभाै ताै तुLययिाै मानसमारुताै हि, यतो मरुत्त मनःप्रव&त्तिर यतो मनसत मरुत प्रव&त्तिः *dugdha-ambuvat sammilitavubhau tau tulya kriyau manasa marutau hi* *yato marut tatra manah pravirttir yato manas tatra marut pravirttih* Our thoughts and the unruly winds work in tandem, intermixed with one another like water poured into milk. wherever the winds spring forth, thoughts spring forth there too. wherever the thoughts spring forth, there too spring forth the winds. ### IV.25 तैकनाशादपरसय नाश एकप्रव&त्तेरपरप्रव&त्तिः, अधवसतयोेनिद्रयवगरव&त्तिः प्रधवसतयोमोरक्षपदसय सिद्धिः *tatraika na-ashadaparasya nasha ekapravirtter aparapravirttih* *adhvas tayosh chendriya vargavirttih pradhvas tayor moksha padasya siddhih* Whenever one of them dwindles away, the other dwindles as well. whenever one springs forth, the other does as well. until these two disappear, the powers of sense will gather; and when they disappear, we reach the state of freedom. ### IV.26 रससय मनसैव चलतवं सवभावतः, रसो बद्धो मनो बद्धं किं न सिद्ध(ति भूतले *rasasya manasash chaiva chanchalatvam svabhavatah* *raso baddho mano baddham kim na siddhyati bhutale* The very nature of the quicksilver fluid and mind itself is to move, like lightning. When this fluid is restrained, then the mind is restrained. What then is there upon this entire earth that a person could not attain? ### IV.27 मूछिधरतो हरते Vयाधीनम&तो जीवयति सवयम, बद्धः ोेचरतां धत्ते रसो वायु पावरति *murchato harate vyadhin mirto jivayati svayam* *buddhah khecharatam dhatte raso vayush cha parvati* My Parvati! See the quicksilver fluid, and the wind now with it— if you can still them, it takes all sickness from your body; if you can kill them then you can live; if you can chain them then you’ll be able to fly off into the empty sky. ### IV.28 बनिदहु सतहारियात सादा साततवाम पनिदा सतहारियाम पराजायातेए When the thoughts are steady, the winds are steady, and then the drops are steady as well. When the drops are steady, there somes to us always a steady gathering of all our power. ### IV.29 #निद्रयाणां मनो नाथो मनोनाथसतु मारुतः, मारुतसय लयो नाथः स लयो नादमाश्रितः *indrayanam mano natho mano nathas tu marutah* *marutasya layo nathah sa layo nadam ashrotah* Our thoughts are the lord of the powers of sense, and the winds are the lord of the thoughts. Dissolution in tuen is the lord of the winds; and dissolution itself is something that rests upon the sacred sound. ### IV.31 प्रनष्ट शास निशासः प्रधवसत विषय हः, निेष्टो निविरकार लयो जयति योगिनाम *pranashta shvasa nishvasah pradhvasta vishaya grahah* *nishcheshto nirvikarashcha layo jayati yoginam* Yogis and yoginis Come to a state Of dissolution, where The coming and going Of the breath Is ended; And all grasping Of the mind To objects Is stopped. There is nothing more to do, There is nothing more to think. ### IV.32 %छिधन्न सवर सLपो निःशेषाशेष चेष्टितः, सवावगमयो लयः कोऽपि जायते वाग अगोचरः *uchinna sarva sangkalpo nihshesha-ashesha cheshtitah* *svavagamyo layah kopi jayate vag agocharah* All your thoughts Are cut off, And every single one Of all your different desires. You go into A dissolution Which is born of itself, A dissolution Beyond the reach Of words. ### IV.33 य ष्टिलरयसत भूतेनिद्रय सनातनी, सा शक्तिजीरव भूतानां दे अलये लयं गते *yatra dirshtir layastatra bhutendriya sanatani* *sa shaktir jiva bhutanam dve alakshye layam gate* Your dissolution Is wherever Your focus is; And your elements and powers Are interlocked With it too. This feminine power Maintains the life Of the elements; You pass into the dissolution Free of either sign. ### IV.34 लयो लय #ति प्राहुः कीशं लय लक्षणम, अपुनर वासनोतथानायो विषय विसम&तिः *layo laya iti prahuh kidirsham laya lakshanam* *apunar vasanotthanallayo vishaya vismirtih* People talk about it— Dissolution, dissolution— But how many really understand What it looks like? In the dissolution, We lose all awareness Of any object at all, Because the mental seeds for them Can never arise again. ### IV.35 वेद शा पुराणानि सामानय गणिका #व, एकैव शामभवी मुद्रा गुा कल वधूरिव *veda shastra puranani samanya ganika iva* *ekaiva shambhavi mudra gupta kula vadhur iva* The ancient books of knowledge, The classical commentaries upon them, And the accounts of wisdom of olden times Are nothing more Than common whores. The Seal of the Bringer of Peace, And only this seal, Is a virgin maiden of finest family, Sheltered within the house. ### IV.36 अथ शामभवी अनतलरयं बहिरष्टिनिरमेषोनमेष वजिरता, एषा सा शामभवी मुद्रा वेद शाेषु गोपिता *atha shambhavi* *antarlakshyam bahir dirshtir nimeshonmesha varjita* *esha sa shambhavi mudra veda shastreshu gopita* You neither open Nor close your eyes; And what you see outside Is the sign within. This is what we call The Seal of the Bringer of Peace, And the knowledge of it Is hidden deep Within the books of knowledge And their commentaries. ### IV.37 अनतलरय विलीन चित्त पवनो योगी यदा वतरते ष्ट(ा निल तारया बहिरधः पशयन्नपशयन्नपि, मुद्रेयं ोलु शामभवी भवति सा लभधा प्रसादारोः शूनयाशूनय विलक्षणं स)रति तत्तवं पदं शामभवम *antarlakshya vilina chitta pavano yogi yada vartate* *dirshtya nishchale taraya bahiradhah pashyan napashyan napi* *mudreyam khalu shambhavi bhavati sa labdha prasadadguroh* *shunyashunya vilakshanam sphurati tat tattvam padam shambhavam* When the yogi or yogini Is able to bring The thoughts and winds Dissolving down into The inner sign, Then the sight no longer moves, Freed from the outside. They are no longer gazing down; They are no longer not gazing down. This then is the seal Known as the Bringer of Peace; And it is granted only Through the grace of our Master. It sends us beyond, To the place Beyond all signs: To that which is emptiness And beyond emptiness. It brings us to The state of peace, To pure and simple Suchness. ### IV.38 श्री शामभVया ोेचयार अवसथा धाम भेदतः, भवेत्ति लयाननदः शूनये चित सुो पिणि *shri shambhavash cha secharya avastha dhama bhedatah* *bhavechitta layanandah shunye chit sukha rupini* The Bringer of Peace Also opens for us the opportunity Of meeting the Woman of the Sky. The mind goes into the bliss Of the dissolution; And then the mind in emptiness Takes on the form of the Lady of Ecstasy. ### IV.39 तारे झयोतिषि संयोझय किंचिन्नमये+वाै, पूवर योगं मनो युन्नुनमनी कारकः क्षणात *tare jyotishi sanyojya kimchid unnamayed bhruvau* *purva yogam mano yunjannunmani karakah kshanat* Immerse yourself in the Star of light Within the point Slightly above your eyebrows. First you meet the mind And join with it; And this in the next instant then Takes you to that place Which is beyond The mind. ### IV.40 केचिदागम जालेन केचिन्निगम सलैः, केचित्तकेरण मुनित नैव जाननित तारकम *kechid agama jalena kechin nigama sangkulaih* *kechit tarkena muhyanti naiva jananti tarakam* Some get tied up In the knots of the commentaries; Some get confused By the summaries; Some are stupefied By the texts on logic; And none of them Ever learns What it is That can free them. ### IV.41 अधोरनमीलित लोचनः सिथर मना नासा दत्तेक्षणश चनद्राकारवपि लीनतामुपनयन्निसपनद भावेन यः, झयोती पमशेष बीजमोिलं देदीफयमानं परं तवं तत पदमेति वसतु परमं वाछयं किमाधिकम *ardhonmilita lochanah sthira mana nasagra dattekshanash* *chandrarkavapi linatamupanayan nispanda bhavena yah* *jyoti rupam ashesha bijam akhilam dedipyamanam param* *tattvam tat padameti vastu paramam vachyam kim atradhikam* With your eyes half open, Look with strong fixation Of the mind, Directing your gaze Towards the tip of the nose. The rays of moon and sun Are led within, to merge, And then to remain unmoving. When this has happened, The forms of all the stars And all the seeds of sacred sound Blaze forth beyond imagining. This is the state We know as suchness, The ultimate foundation of things, A thing about which Nothing more Can be said. ### IV.42 दिवा न पूजयेंि रााै चैव न पूजयेत, सवरदा पूजयेंि दिवारा िनिरोधतः *diva na pujaye lingam ratrau chaiva na pujayet* *sarvada pujaye lingam divaratri nirodhatah* Offer not To the lingam In the day, Offer not To the lingam At night. Offer to the lingam Within all time, Time without day, Time without night. Aw oecrI ### IV.43 सVय दक्षिण नाडी सथो मधये चरति मारुतः, तिते ोेचरी मुद्रा तसिमनसथाने न संशयः *atha khechari* *savya dakshina nadi stho madhye charati marutah* *tishtate khechari mudra tasmin sthane na sanshayah* When the channels Of the left and the right Stand still, And the unruly winds Fly only within the middle, Then you have found The Seal Of the Woman of the Sky: Beyond all doubt, Here you stand. ### IV.44 #डा पिलयोमरधये शूनयं चैवानिलं सेत, तिते ोेचरी मुद्रा त सतयं पुनः पुनः *ida pingalayor madhye shunyam chaivanilam graset* *tishtate khechari mudra tatra satyam punah punah* Here in the middle Of the milky channel And the channel of rust We hold to emptiness, And to the winds. Stand here, In the Seal Of the Woman of the Sky; For it is truth, More true than truth. ### IV.45 सूयारचनद्रमसोमरधये निरालमबानतरे पुनः, संसिथता Vयोम चे या सा मुद्रा नाम ोेचरी *surya chandramasor madhye niralambantare punah* *sansthita vyoma chakre ya sa mudra nama khechari* Here in the middle, Between sun and moon, Lies the ultimate end Of the end of things; Living here, In the empty space Within the chakra Is what we call The Seal Of the Woman of the Sky. ### IV.46 सोमाद्योदिता धारा साक्षातसा शिव वभा, पूरयेदतुलां दिVयां सुषुमणां पमिे मुोे *somadyatrodita dhara sakshat sa shiva vallabha* *purayed atulam divyam sushumnam pashchime mukhe* With the rise Of the radiant nectar of ecstasy, And holding on to it, We are able to bring on The very bliss of Shiva. A matchless ambrosia of the gods Flows through the opening Of the sunray channel At the back. ### IV.47 पुरसताैव पूयेरत नितिा ोेचरी भवेत, अ_यसता ोेचरी मुद्राफयुनमनी समप्रजायते *puras tachaiva puryeta nishchita khechari bhavet* *abhyasta khechari mudrapyunmani samprajayate* And when the front As well is filled, You will quite surely Find the Sky Woman. And if you continue To master this seal, You'll quickly give birth To the state beyond the mind. ### IV.48 भ्रुवोमरधये शिव सथानं मनसत विलीयते, }ातVयं तत पदं तुय त कालो न विद्यते *bhruvor madhye shiva sthanam manas tatra viliyate* *jnyatavyam tat padam turyam tatra kalo na vidyate* Here between the eyebrows Is the throne of Shiva; And when the mind Dissolves into it The state beyond Is revealed to us. One who reaches this place Will never again meet death. ### IV.49 अ_यसेतोेचरी तावद्यावतसयाद्योग निद्रितः, समप्रा योग निद्रसय कालो नासित कदाचन *abhyaset khecharim tavad yavat syad yoga nidritah* *samprapta yoga nidrasya kalo nasti kadachana* Maintain the seal Of the Woman of the Sky As you engage in the practice Of yogic sleep. If you can master This way of sleeping, Then death will be Forever destroyed. ### IV.50 निरालमबं मनः कृतवा न किंचिदपि चिनतयेत, स बाा_यनतरं Vयो ि"टवत्तिति ुवम *niralambam manah kirtva na kinchid api chintayet* *sa bahyabhyantaram vyomni ghatavat tishtati dhruvam* Come to the state of mind Where there is nothing That can be seen; Empty your mind Of thoughts. Then you can dwell forever Like a vase of clay Standing between The space outside And the space within. ### IV.51 बा वायुयरथा लीनसतथा मधयो न संशयः, *Sv Swane iSwrtameit pvnae mnsa sh. 51.* *bahya vayur yatha linas tatha madhyo na sanshayah* *sva sthane sthiratam eti pavano manasa saha* Just as the wind On the outside Has dissolved, So too does the one In the middle; Of this there can be No doubt. They remain then Unshakable Within their nature, Winds and mind United. ### IV.52 एवम_यसयतसतसय वायु मागेर दिवानिशम, अ_यासाीयरते वायुमरनसतैव लीयते *evam abhyasya tas tasya vayu marge divanisham* *abhyasa jiryate vayur manas tatraiva liyate* Practice thus Night and day, Bringing your winds Into the proper paths. With practice The winds will dissolve, And then the mind Will melt Into this same place. ### IV.53 अम&तैः फलावयेेहमापाद तल मसतकम, सिद्ध(तयेव महा कायो महा बल परामः *amirtaih plavayed deham apada tala mastakam* *siddhyatyeva maha kayo maha bala parakramah* The blessed waters Of immortality Flood the body From head to toe, And we attain The form of majesty, Infinite might Of the conqueror. ### IV.54 शक्ति मधये मनः कृतवा शक्तिं मानस मधयगाम, मनसा मन आलोखय धारयेतपरमं पदम *shakti madhye manah kirtva shaktim manasa madhyagam* *manasa mana alokya dharayet paramam padam* Place your mind Into the middle Of the feminine power; And place the feminine power Into the middle Of the mind. The mind will hold The light of the mind, And thus achieve The ultimate goal. ### IV.55 ो मधये करु चातमानमातम मधये च ों करु, सव च ो मयं कृतवा न किंचिदपि चिनतयेत *kha madhye kuru chatmanam atma madhye cha kham kuru* *sarvam cha kha mayam kirtva na kinchid api chintayet* Place your being Into the middle Of the sky, And place the sky Into the middle Of your being. Make everything simply The sky itself, And have no thoughts At all. ### IV.56 अनतः शूनयो बहिः शूनयः शूनयः कमभ #वामबरे, अनतः पूणोर बहिः पूणरः पूणरः कमभ #वाणरवे *antah shunyo bahih shunyah shunyah kumbha iva-ambare* *antah purne bahih purnah purnah kumbha iva-arnave* Inside, empty Outside, empty Like an empty bottle In mid-air. Inside, full Outside, full Like a full bottle In the ocean. ### IV.57 बा चिनता न कतरVया तथैवानतर चिनतनम, सवर चिनतां परितयझय न किंचिदपि चिनतयेत *bahya chinta na kartavya tathaiva-antara chintanam* *sarva chintam parityajya na kinchid api chintayet* Give up all thoughts Of the outside, And give up all thoughts Of the inside as well. Give up all your thoughts; Stop now thinking About anything. ### IV.58 सLप मा कलनैव जगतसमं सLप मा कलनैव मनो विलासः, सLप मा मतिमुतस&ज निविरकLपम आश्रितय नियमवाुहि राम शानितम *sangkalpa matra kalanaiva jagat samagram* *sangkalpa matra kalanaiva mano vilasah* *sangkalpa matra matimutsirja nirvikalpam* *ashritya nishchayam avapnuhi rama shantim* The entire world Is nothing but a fabrication Of our thoughts; And the play of the mind itself Is nothing but a fabrication Of our thoughts. Give up this belief In what is nothing more Than your thoughts; Learn to depend upon That which is beyond All thoughts; Then surely, O Ram, You will attain peace. ### IV.59 कपूररमनले यदतसैनधवं सलिले यथा, तथा सनधीयमानं च मनसतवे विलीयते *karpuram anale yadvat saindhavam salile yatha* *tatha sandhiyamanam cha manas tattve viliyate* Think of the way That camphor dissolves In a fire, or salt Into a cup of water. This is how the mind Then merges; except that It dissolves into suchness. ### IV.60 }ेयं सव प्रतीतं च }ानं च मन %छयते, }ानं }ेयं समं नष्टं नानयः पनथा दितीयकः *jnyeyam sarvam pratitam cha jnyanam cha mana uchyate* *jnyanam jnyeyam samam nashtam na-anyah pantha dvitiyakah* There are all the things That lay before us: Everything we can know; And the thing that knows them: What we call “the mind.” We must reach a point Where both this thing that knows And all the things that it knows Are destroyed, together. There is no other way; There is no second path. ### IV.61 मनो शयइदं सव यतिकंचितस चराचरम, मनसो ुनमनी भावाददैतं नैवोल_यते *mano dirshyam idam sarvam yat kinchit sa characharam* *manaso hyunmani bhavad dvaitam naivolabhyate* Everything here, everything That the mind can see— All that exists at all, Whether it moves or stands unmoving— Is completely free of duality When the mind goes into The state beyond the mind. ### IV.62 }ेय वसतु परितयागादिलयं याति मानसम, *mnsae ivlye jate kEvLymviz:yte. 62.* *jnyeya vastu parityagad vilayam yati manasam* *manaso vilaye jate kaivalyam avashishyate* When we eliminate the basis Of every knowable thing, Then the mind moves into The withdrawal of the world. When this withdrawal Of the mind is reached, We come to total purity, Beyond all other things. ### IV.63 एवं नाना विधोपायाः समयखसवानुभवानिवताः, समाधि मागारः कथिताः पूवारचायैरमरहातमभिः *evam nana vidhopayah samyak svanubhavanvitah* *samadhi margah kathitah purvacharyair mahatmabhih* All these various methods Of the path to the depths of meditation Have been described by those great beings, The masters of the past, Following their own Personal experience. ### IV.64 सुषुमणायै कणडलिनयै सुधायै चनद्र जनमने, मनोनमनयै नमसतु_यं महाशयै चिद आतमने *sushumnayai kundalinyai sudhayai chandra janmane* *manonmanyai namastubhyam mahashaktyai cid atmane* I bow to you, Sunray Channel. I bow to you, Serpent Power. I bow to you, Pure Nectar, Child of the moon. I bow to you, Mind Beyond the Mind. I bow to you, Great Power of the Woman, Being of the mind itself. ### IV.65 अशखय तव बोधानां मूढानामपि संमतम, प्रोक्तं गोरक्ष नाथेन नादोपासनमुछयते *ashakya tattva bodhanam mudhanam api samatam* *proktam goraksha nathena nadopasanam uchyate* There is a practice Which has been recommended For those who haven't Yet been able To perceive suchness. And this is the practice Of Sacred sounds Taught by the protector, Goraksha. ### IV.66 मनयामहे मुOयतमं लयानाम *shri adinathena sa pada koti* *laya prakarah kathita jayanti* *nadanusandhanakam ekam eva* *manyamahe murkhyatamam layanam* The First of All Lords Has described the different practices Of the dissolution In a million different lines. In my opinion though The one practice Of the dissolution Which stands above all others Is that of following after The sacred sound. ### IV.67 मुक्तासने सिथतो योगी मुद्रां सनधाय शामभवीम, श&णुयाक्षिणे कणेर नादमनतासथमेकधीः *muktasane sthito yogi mudram sandhaya shambhavim* *shirnuyad dakshine karne nadam anta-astham ekadhih* The yogi should sit In the Pose of Freedom, And assume the seal Of the Bliss-Giving Lady. Listen then to the inner sound Coming in your right ear, Staying single-pointed. ### IV.68 श्रवण पुट नयन युगल ाण मुोानां निरोधनं कायरम, शुद्ध सुषुमणा सरणाै स)टममलः श्रूयते नादः *shravana puta nayana yugala* *ghrana mukhanam nirodhanam karyam* *shuddha sushumna saranau* *sphutamamalah shruyate nadah* Block the passageways Of the two ears and two eyes; Block the nose, And so too the mouth. Then you will hear The sacred sound Set free, immaculate, Traveling down The sunray channel In its purity. ### IV.69 आरमभ "टैव तथा परिचयोऽपि च, नि:पत्तिः सवर योगेषु सयादवसथा चतुष्टयम *arambhash cha ghatash chaiva parichayo pi cha* *nishpattih sarva yogeshu syad avastha chatushtayam* Every yogi and yogini Undergoes four different stages In the development of this practice: The initial stage; the formulative stage; The stage of becoming accustomed; And the stage of the final completion. ### IV.70 ब्रह्म नथेभरवेेदो ाननदः शूनय समभवः, विचिः खवणको देहेऽनाहतः श्रूयते धवनिः *brahma granther bhaved bhedo hyanandah shunya sambhavah* *vichitrah kvanako dehe nahatah shruyate dhvanih* *The Initial Stage* When the knot Of the Pure One is pierced, Then bliss and emptiness Come to us. We hear various types Of sounds within, Arising spontaneously. ### IV.71 दिVय देह तेजसवी दिVय गनधसतवरोगवान, समपूणर दयः शूनय आरमभे योगवानभवेत *divya dehash cha tejasvi divya gandhas tvarogavan* *sampurna hirdayah shunya arambhe yogavan bhavet* A yogi or yogini Who reaches the initial stage Wins the glorious body Of an angel, With its divine fragrance And freedom from all illness; And their heart is Totally filled With emptiness. Aw "qavSwa atha ghata-avastha ### IV.72 दितीयायां "टीकृतय वायुभरवति मधयगः, ढासनो भवेद्योगी }ानी देव समसतदा *dvitiya-ayam ghati kirtya vayur bhavati madhyagah* *dirdha-asano bhaved yogi jnyani deva samas tada* *The Formulative Stage* Here in the second stage We form the pot, And the wind moves in To the middle. A yogi who is firm In this pose Becomes equal in their wisdom To a god. ### IV.73 वि:णु नथेसततो भेदातपरमाननद सूचकः, अतिशूनये विमदर भेरी शभदसतदा भवेत *vishnu granthes tato bhedat parama-ananda suchakah* *atishunye vimardash cha bheri shabdas tada bhavet* Now the knot Of the All-Present One Is pierced, And we undergo Supreme bliss, Smothered in surpassing emptiness. Now too we hear The sound of a great drum Within. Aw pircyavSwa ### IV.74 त&तीयायां तु वि}ेयो विहायो मदरल धवनिः, महाशूनयं तदा याति सवर सिद्धि समाश्रयम *atha parichaya-avastha* *tirtiya-ayam tu vijnyeyo vihayo mardala dhvanih* *mahashunyam tada yati sarva siddhi samashrayam* *The Stage of Becoming Accustomed* Here in the third stage We leave all thought behind, And hear the sound Of a mardala drum within. We move into the great emptiness, Foundation of every attainment. ### IV.75 चित्ताननदं तदा जितवा सहजाननद समभवः, दोष ःो जरा Vयाधि क्षुधा निद्रा विवजिरतः *chitta-anandam tada jitva sahaja-ananda sambhavah* *dosha duhkha jara vyadhi kshudha nidra vivarjitah* We are overcome now With the bliss of the mind, And the simultaneous bliss Comes to us. We leave behind The mortal bodily humors, All pain, all aging, all sickness; All need to eat or sleep. ### IV.76 रुद्र निथं यदा भिवा शवर पीठ गतोऽनिलः, नि:पत्ताै वैणवः शभदः खवणद वीणा खवणो भवेत *rudra granthim yada bhittva sharva pitha gatonilah* *nishpattau vainavah shabdah kvanad vina kvano bhavet* *The Stage of the Final Completion* When the knot Of the Fierce One is pierced, Then the wind comes to reach The throne of the Lord of Power. Here in the stage Of final completion, We hear the sound of a flute, The song of a lute within. ### IV.77 एकीभूतं तदा चित्तं राज योगाभिधानकम, स&ष्टि संहार कतारसाै योगीशर समो भवेत *ekibhutam tada chittam raja yoga-abhidhanakam* *sirshti samhara kartasau yogishvara samo bhavet* The mind then sinks Into a single One, And this we call The Royal Yoga. All that was separate Is joined together, And we become The Lord of Yogis. ### IV.78 असतु वा मासतु वा मुक्तिरैवाोणिडतं सुोम, लयोवइदं साैOयं राज योगादवाफयते *astu va ma-astu va muktir atraiva-akhanditam sukham* *layodbhavam idam saukhyam raja yogad avapyate* Whether it is liberation or not, Here surely is a state of bliss Which never stops. It's the withdrawing of the world Which is the bliss; And it's royal yoga Which gives it to you. ### IV.79 राज योगमजाननतः केवलं हठ कइरणः, एतान_यासिनो मनये प्रयास )ल वजिरतान *raja yogam ajanantah kevalam hatha karminah* *etan abhyasino manye prayasa phala varjitan* There are people who don't understand The royal yoga, who devote themselves only To the yoga of sun and moon. In my mind all the practice they do Is simply wasted effort. ### IV.80 %नमनयवाये शीं भ्रू धयानं मम संमतम, राज योग पदं प्राुं सुोोपायोऽLप चेतसाम, सद्यः प्रतयय सनधायी जायते नादजो लयः *unmanyavaptaye shighram bhru dhyanam mama samatam* *raja yoga padam praptum sukhopayolpa chetasam* *sadyah pratyaya sandhayi jayate nadajo layah* In my opinion, Concentration on the spot Between the eyebrows Is the quickest way For those of lesser intellect To attain the place Beyond the mind, And thus reach the state Of royal yoga. It acts as the immediate cause For attaining the dissolution Born of sacred sound. ### IV.81 नादानुसनधान समाधि भाजां योगीशराणां दि वधरमानम, आननदमेकं वचसामगमयं जानाति तं श्री गुरुनाथ एकः *nada-anusandhan samadhi bhajam* *yogi-ishvaranam hirdi vardhamanam* *anandam ekam vachasam agamyam* *janati tam shri gurunatha ekah* One who follows the sacred sound Is a vessel fit for the Ultimate meditation. It brings the hearts Of the Lords of Yoga To grow forth ever higher, And it brings on that one bliss Which is beyond all words; A bliss that is only fully known By our glorious protector: Our Teacher. ### IV.82 कणाैर पिधाय हसता_यां यः श&णोति धवनिं मुनिः, त चित्तं सिथरीकयारद्यावतिसथर पदं जेत *karnau pidhaya hastabhyam yah shirnoti dhvanim munih* *tatra chittam sthiri kuryad yavat sthira padam vrajet* A person who blocks Their ears with their fingers Can hear the sound That is never spoken. And as long as they keep Their mind there unmoving They have come to the state Where nothing moves. ### IV.83 अ_यसयमानो नादोऽयं बामाव&णुते धवनिम, पक्षादिक्षेपमोिलं जितवा योगी सुोी भवेत *abhyasyamano nadoyam bahyam avirnute dhvanim* *pakshad vikshepam akhilam jitva yogi sukhi bhavet* When a person maintains A regular practice of sacred sound It drowns out then The external sounds. Within half a month, The yogi or yogini Will be able to overcome Every form of distraction, And reach a state of happiness. ### IV.84 श्रूयते प्रथमा_यासे नादो नाना विधो महान, ततोऽ_यासे वधरमाने श्रूयते सूम सूमकः *shruyate prathama-abhyase nado nana vidho mahan* *tatobhyase vardhamane shruyate sukshma sukshmakah* When you first start The practice of listening, You hear all sorts of Obvious sounds. And then as your practice Becomes more and more developed, You hear more and more Subtle ones. ### IV.85 आदाै जलधि जीमूत भेरी ःःरर समभवाः, मधये मदरल शोतथा "णटा काहलजासतथा *adau jaladhi jimuta bheri jharjhara sambhavah* *madhye mardala shangkhottha ghanta kahalajas tatha* At first there will come The sound of a kettle drum, Like gentle thunder In the clouds. Midway through the development Of the practice, There will come the sound Of a belly drum, or a conch horn, Or else a pealing bell. ### IV.86 अनते तु किणिी वंश वीणा भ्रमर निःसवनाः, #ति नानाविधा नादाः श्रूयनते देह मधयगाः *ante tu kingkini vansha vina bhramara nihsvanah* *iti nanavidha nadah shruyante deha madhyagah* In the final stages of practice, You will hear sounds Like the tinkling of tiny bells, Or a flute, or lute, Or the buzzing of a bee. All these various sorts Of inner sounds that you hear Are the movement of the winds To the center of the body. ### IV.87 महति श्रूयमाणेऽपि मे" भेयारदिके धवनाै, त सूमातसूमतरं नादमेव पराम&शेत *mahati shruyamanepi megha bheryadike dhvanau* *tatra sukshmat sukshmataram nadam eva paramirshet* Even if you begin to hear Massive sounds like thunder or a bass drum, You should use them To reach further down To the very most Subtle of sounds. ### IV.88 "नमुतस&झय वा सूमे सूममुतस&झय वा "ने, रममाणमपि क्षिं मनो नानय चालयेत *ghanam utsirjya va sukshme sukshmam utsirjya va ghane* *ramamanam api kshiptam mano nanyatra chalayet* Whether you are moving From the gross to the more subtle Or from the subtle to the more gross, Don't let your mind wander off To something else, Even if it seems pleasant. ### IV.89 यकापि वा नादे लगति प्रथमं मनः तैव सुसिथरीभूय तेन साधंर विलीयते *Yatra kutrāpi vā nāde lagati prathamaṃ manaḥ* *Tatraiva susthirī bhūya tena sārdhaṃ vilīyate* The mind will melt Into one—primarily With that sacred sound To which it Went most strongly Before all others. yatra kutrapi va nade lagati prathamam manah tatraiva susthiribhuya tena sardhan viliyate ### IV.90 मकरनदं पिबनभृंगो गनधं नापेक्षते यथा नादासक्तं तथा चित्तं विषयान्नहि कंक्षते *Makarandaṃ piban bhṛṃgo gandhaṃ nāpekṣate yathā* *Nādāsaktaṃ tathā cittaṃ viṣayān na hi kaṃkṣate* A bee drinking the essence Of a flower’s nectar Is beyond being aware Of the scent; The mind absorbed In the sacred sound Cannot pay attention To other objects. makarandam piban bhirngo gandham napekshate yatha nadasaktam tatha chittam vishayan na hi kankshate ### IV.91 मनोमत्तगजेनद्रसय विषयोद्यानचारिणः समथोरयं नियमने निनादनिशितांकशः *Manomatta gajendrasya viṣayodyāna cāriṇaḥ* *Samartho’yaṃ niyamane nināda niśitāṃkuśaḥ* Lord of the elephants, Our mind of desire, Rambles around the garden Of the objects of the senses. This force is put To final rest With the sharp iron hook Of spreading sacred sound. manomatta gajendrasya vishayodyana charinah samarthoyam niyamane ninada nishitankushah ### IV.92 बद्धं तु नादबनधेन मनः संतयक्तचापलम प्रयाति सुतरां सथैयंर धिन्नपक्षः ोगो यथा *Baddhaṃ tu nāda bandhena manaḥ saṃtyakta cāpalam* *Prayāti sutarāṃ sthairyaṃ chinna pakṣaḥ khago yathā* Restrained by the bonds Of the sacred sound, The mind abandons Its restlessness. It changes, and returns To being grounded— Like a bird With its wings clipped. baddham tu nada bandhena manah santyakta chapalam prayati sutaram sthairyam chinna pakshah khago yatha ### IV.93 सवरचिनतां परितयझय सावधानेव चेतस नाद एवानुसनधेयो योगसााझयइछधता *Sarva cintāṃ parityajya sāvadhāneva cetasa* *Nāda evānusandheyo yoga sāmrājyam icchatā* Releasing all Your overthinking, Come to a solid place In your thoughts; Follow only After the sacred sound, If you hope to join The royalty of yoga. sarva chintam parityajya savadhaneva chetasa nada evanusandheyo yoga samrajyam ichatā ### IV.94 नादोनतरंगसारंगबनधने वागुरायते अनतरंगकरंगसय वधे Vयाधायतेपि च *Nādo’ntaraṃga sāraṃga bandhane vāgurāyate* *Antaraṃga kuraṃgasya vadhe vyādhāyate’pi ca* The sparrow who enters Into sacred sound Is trapped within The snare; The wild animal Caught inside this trap Escapes the clutches Of the hunter. nadontaranga saranga bandhane vagurayate, antaranga kurangasya vadhe vyadhayatepi cha ### IV.95 अंतरंगसय यइनो वाजिनः परि"ायते *nadaepaiStrtae inTymvxayaR ih yaeigna* *Aṃtaraṃgasya yamino vājinaḥ parighāyate* *Nādopāstirato nityam avadhāryā hi yoginā* Sacred sound is the bar That shuts the stable door And keeps the horse inside; The yogini or the yogi Wrapped in the shawl Of sacred sound Is always self-controlled. antarangasya yamino vajinah parighayate nadopastirato nityam avadharya hi yogina ### IV.96 बद्धं विमुक्तचांचLयं नादगनधकजारणात मनः पारदमाफनोति निरालंबाOयोेटनम *Baddhaṃ vimukta cāṃcalyaṃ nāda gandhaka jāraṇāt* *Manaḥ pāradam āpnoti nirālaṃbākhya khe’ṭanam* Freed from its bonds And stagnation, The quicksilver Of the mind is freed By this alchemy Of the sacred sound; And then we roam freely Through the sky, Free of any supports. baddham vimukta chanchalyam nada gandhaka jaranat manah paradam apnoti niralambakhya khetanam ### IV.97 नादश्रवणतः क्षिप्रमनतरनगभुजंगमः विसमृतय सवरमेकाः कचिन्नहि धावति *Nāda śravaṇa taḥ kṣipram antaranga bhujaṃgamaḥ* *Vismṛtya sarvam ekāgraḥ kutracin na hi dhāvati* Once they have heard The sacred sound, The serpent swiftly Enters inside. Oblivious of everything else, It stays in a single point, abandoning its aimless race. nada shravana tah kshipram antaranga bhujangamah vismirtya sarvam ekagrah kutrachin na hi dhavati ### IV.98 काे प्रवतिरतो वःि काेन सह शामयति नादे प्रवतिरतं चित्तं नादेन सह लीयते *Kāṣṭhe pravartito vahniḥ kāṣṭhena saha śāmyati* *Nāde pravartitaṃ cittaṃ nādena saha līyate* When fire Is burning A piece of wood, The fire burns out As the wood burns out. When the mind Sinks into sacred sound, It subsides Even as the sound does. kashthe pravartito vahnih kashthena saha shamyati nade pravartitam chittam nadena saha liyate ### IV.99 "णटादिनादसक्तसतभधांतः करणहरिणसय प्रहरणमपि सुकरं शरसंधानप्रवीणशचेत *Ghaṇṭādi nāda sakta stabdhāṃ taḥ karaṇa hariṇasya* *Praharaṇam api sukaraṃ śara saṃdhāna pravīṇaścet* A deer Will always be entranced By the sound of a bell Or the like; And then a master hunter Can pierce them easily With the tip of a spear. ghantadi nada sakta stabdham tah karana harinasya, praharanam api sukaram shara sandhana pravinashchet AnahtSy zBdSy XvinyR %pl_yte ### IV.100 धहवानेर ानतारगाता जशेया जशेयासयतारगाता माना *Manas tatra layaṃ yāti tad viṣṇoḥ paramaṃ padam* We perceive the song Of the unstruck sound; We experience Entering into the tone, And the mind Enters the experience; The mind is lost, Gone inside The trance; This is the highest state Of divinity. anahatasya shabdasya dhvanirya upalabhyate dhvaner antargatam jnyeyam jnyeyasyantargatam manah manas tatra layam yati tad vishnoh paramam padam ### IV.101 तावदाकाशसकLपो यावछधभदः प्रवतरते निःशभदं ततपरं ब्रह्म परमातमेति गीयते *Tāvad ākāśa saṁkalpo yāvac chabdaḥ pravartate* *Niḥśabdaṃ tat paraṃ brahma paramātmeti gīyate* So long as we Contemplate Empty space, We will enter Within The sacred sound. Where there is no sound There is highest purity; And we sing the song Of highest being. tavad akasha sankalpo yavach chabdah pravartate nihshabdam tat param brahma paramatmeti giyate ### IV.102 यत किंचिन नाद पेण श्रूयते शाक्ति रएव सा यस तवानतो निराकारः स एव परमेशवरः #ति नादानुसंधानम *Yat kiṃcin nāda rūpeṇa śrūyate śāktir eva sā* *Yas tattvānto nirākāraḥ sa eva parameśvaraḥ.* *Iti nādānusaṃdhānam* Anyone who uses The form of sacred sound To hear the greatest power Comes to what Is beyond all form, And then the highest yat kinchin nada rupena shruyate shaktir eva sa yas tattvanto nirakarah sa eva parameshvarah. iti nadanusandhanam This then concludes the inquiry into sacred sound. ### IV.103 सवेर हठलयोपाया राजयोगसय सिद्धये राजयोगसमाढः पुरुषः कालवंचकः *Sarve haṭha layopāyā rāja yogasya siddhaye* *Rāja yoga samārūḍhaḥ puruṣaḥ kāla vaṃcakaḥ* All the methods Of absorption, And the yoga Of sun & moon, Are meant for reaching Royal yoga. A person who has climbed To the heights of royal yoga Can defeat death itself. sarve hatha layopaya raja yogasya siddhaye raja yoga samarudhah purushah kala vanchakah ### IV.104 तवं बीजं हठः क्षेमाैदासीनयं जलं भिः %नमनी कLपलतिका सद्य एव प्रवतरते *Tattvaṃ bījaṃ haṭhaḥ kṣetram audāsīnyaṃ jalaṃ tribhiḥ* *Unmanī kalpa latikā sadya eva pravartate* Suchness is the seed; The yoga of sun & moon Is the field; And equanimity Is the water. With these three, The wishing tree Of going beyond the mind Springs forth with speed. tattvam bijam hathah kshetram audasinyam jalam tribhih unmani kalpa latika sadya eva pravartate ### IV.105 नरिाशजाने वलियेते नचितिा चतिता मारुताु When we constantly Lose ourselves In the sacred sound, It destroys Our accumulated Negative seeds. Our mind, And the unruly winds, Dissolve with certainty Into the immaculate. sada nadanusandhanat kshiyante papa sancayah niranjane viliyete nishchitam citta marutau ### IV.106 शंोंभिनादं च न शृणोति कदाचन कावझजायते देह %नमनयावसथया ुवम *Śaṃkha duṃdubhi nādaṃ ca na śṛṇoti kadācana* *Kāṣṭhavaj jāyate deha unmanyāvasthayā dhruvam* Our bodies become Like the trunk Of a tree: The axis of the world, Sunk into the state Beyond the mind— You would never Be able to hear The bast of a conch, Or a smashing drum. shankha dundubhi nadam cha na shirnoti kadachana kashthavaj jayate deha unmanyavasthaya dhruvam ### IV.107 सवारवसथाविनिमुरक्तः सवरचिनता विवजिरतः मृतवत्तिते योगी स मुक्तो ना संशयः *Sarvāvasthā vinirmuktaḥ sarva cintā vivarjitaḥ* *Mṛtavat tiṣṭhate yogī sa mukto nātra saṃśayaḥ* We are freed From every state Of being; We have abandoned Every kind Of thought; The yogini or yogi Lives as though They had died; And there is no doubt That they are free. sarvavastha vinirmuktah sarva cinta vivarjitah mirtavat tishthate yogi sa mukto natra sanshayah ### IV.108 ोाद्यते न च कालेन बाधयते न च कमरणा साधयते न स केनापि योगी युक्तः समाधिनाः *Khādyate na ca kālena bādhyate na ca karmaṇā* *Sādhyate na sa kenāpi yogī yuktaḥ samādhināḥ* The yogi or yogini Who is joined To deepest focus Can no longer Be devoured By death; And karma Can no longer Do them any harm. They have nothing More to reach. khadyate na ca kalena badhyate na cha karmana sadhyate na sa kenapi yogi yuktah samadhinah ### IV.109 न गनधं न रसं पं न च सपशंर न निःसवनम नातमानं न परं वेत्ति योगी युक्तः समाधिना *Na gandhaṃ na rasaṃ rūpaṃ na ca sparśaṃ na niḥsvanam* *Nātmānaṃ na paraṃ vetti yogī yuktaḥ samādhinā* The yogi or yogini Who is joined To deepest focus Knows no smell, Nor taste, Nor something to see, Nor to touch, Nor hear. They no longer Know themselves, Nor anyone else. na gandham na rasam rupam na ca sparsham na nihsvanam natmanam na param vetti yogi yuktah samadhina ### IV.110 चित्तं न सुं नोजातसमृतिविसमृतिवजिरतम न चासतमेति नोदेति यसयासाै मुक्त एव सः *Cittaṃ na suptaṃ nojāgrat smṛti vismṛti varjitam* *Na cāstam eti nodeti yasyāsau mukta eva saḥ* Their mind Neither sleeps, Nor wakes; They have abandoned Recalling or forgetting. They have nothing to seek ahead, And nothing to leave behind— And in this They are truly free. cittam na suptam nojagrat smirti vismirti varjitam, na castam eti nodeti yasyasau mukta eva sah ### IV.111 न विजानाति शीतो:णं न ःों न सुों तथा न मानं नापमानं च योगी युक्तः समाधिना *Na vijānāti śītoṣṇaṃ na duḥkhaṃ na sukhaṃ tathā* *Na mānaṃ nāpamānaṃ ca yogī yuktaḥ samādhinā* The yogi or yogini Who is joined To deepest focus Is no longer aware Of feeling cold, Or feeling warm; Nor do they know Pleasure or pain. They know no pride, They know no shame. na vijanati shitoshnam na duhkham na sukham tatha na manam napamanam cha yogi yuktah samadhina ### IV.112 सवसथो जादवसथायां सुवद्याैवतिते निः शवासोछधवासहीनशच निशिचतं मुक्त एव सह *Svastho jāgrad avasthāyāṃ suptavad yau’vatiṣṭhate* *Niḥ śvāsocchvāsa hīnaś ca niścitaṃ mukta eva sah* There are those Who seem deep In sleep, even As they wake. They hardly Seem to breathe, In & out. Ones such as these Are certainly freed already. svastho jagrad avasthayam suptavad yauvatishthate nih shvasocchvasahinash ca nishchitam mukta eva sah ### IV.113 अवधयः सवरशसाणामशखयः सवरदेहिनाम अाो मनयनाणां योगि युक्तः समाधिना *Avadhyaḥ sarva śastrāṇām śakyaḥ sarva dehinām* *Agrāhyo mantra yantrāṇāṃ yogi yuktaḥ samādhinā* The yogi or yogini Who is joined To deepest focus Possesses a power Where they cannot Be harmed by the weapons Of any living being. No one can capture them With secret words Or machinations. avadhyah sarva shastranam shakyah sarvadehinam agrahyo mantra yantranam yogi yuktah samadhina ### IV.114 तवाज जशना वादात िताद दिा दामबहा मतिहय परालपा Suppose the wandering And unruly winds Have yet to enter The middle way; Suppose the sacred drop Is not yet fixed, And binding the flows Of the inner wind; Suppose we are yet To give birth to that form Of inner focus which is Simultaneous, in suchness; In that case, then any Claim we make about Having knowledge Is either a lie, Or simply mistaken. yavan naiva pravishati charan maruto madhya marge yavad bindur na bhavati dirdhah prana vata prabandhat yavad dhyane sahaja sadirsham jayate naiva tattvam tavaj jnanam vadati tad idam dambha mithya pralapah