Goraksha Nath ji Gorakh Nathji was the originator of yoga and meditation and founder of the Nath Sampradaya. Gorakh Nath literally means a person who has mastered his indriyas (senses) and has complete control over the five vikritis or negative characteristics in human nature - that is kaam (sexuality), krodh (temper), mad (ego), lobh (greed) and moh (worldly attachment).
Gorakshya Balam, Guru-sishya Palam, Sesha Himalam, Sasikhanda bhalam
Kalasya Kalam, Jeeta Janma Jalam, Bandey Jatalam, JagadabjanalamGorakh Nath is also Known as Gorakshya Nath. He is the Yoga power of Lord Shiva, who himself is the whole universe. There are many meanings for the name. First let's separate the name into smaller parts
Go + Rakshya = Gorakshya
The meaning of Go are Cow, Earth (or universe) or the Indriya (Through which person interacts with the outer world also moha or attachment). The meaning of Rakshya is to protect.
The combined meaning becomes as such
The one who protects us from the un-escapable net of moha by protecting the indriyas. When all the individual are protected from misutilizing their bodies, which develops the mind so much that we become able to know all the things in the universe, then the universe is protected as a whole.
He is the teacher of Yoga. Yoga means the re-unification of the soul and the super soul (himself). We cannot write about him due to our inefficiency. One of the slokas is listed below which tells something about him.
Tum Sata-Chita-Aananda Sada Shive, Aagama Nigama Parey
Yoga Pracharana Karana Yuga Yuga, Gorakh Rupa Dharey
You are the super being, Sada Shiva. Farther than the knowledge of Aagama and Nigama.
You come here in the form of Gorakh Nath for preaching Yoga (Knowledge for reunification), time to time.
The full Bhajan is given in the Bhajan segment of the site.
Another sloka describes him as
Gorakshya Balam, Guru Sishya Palam, Sesha Himalam, Sashikhanda Bhalam
Kalasys Kalam, Jeeta Janma Jaalam, Bandey Jatalam, Jagjadabjanalam
Gorakshya Balam - Gorakhnath in the form of child
Gurusishya Palam - The founder of Guru Sishya (student) custom
Sesha Himalam - Who sits on the sesh (king of snakes) or who is very fair coloured like the himalayas
Sashi-Khanda-Bhalam - Moon (Sashi) in crescent phase (khanda) at his forhead (bhalam)
Kalasya-Kalam - Who is is death of the death. or who has won the time
Jeeta Janma Jaalam - Who can win the process of rebirth and death.
Bandey Jatalam - We salute the jatadhari (with jata or long hair on head) gorakh
Jagjadabjanalam - Father of every thing (universe)
On the contrary, those who are simple, unpretentious and filled with devotion and faith, find the utterances of Gorakh equally simple and natural.
Those whose hearts are pervaded with love, devotion and faith for the ‘Atma’ (the Soul), effortlessly, drift towards the Soul; however, such persons rarely exist.
This is not to say that persons who are simple (gentle) and plain by nature do not exist; they do! Only their hearts too are filled with doubts. The “Atma”(Soul) calls towards itself, but due to the doubts, even the simple-hearts (gentle people) fail to heed the call of the Atma(Soul); and it is for this very reason that, great Yogi’s like Gorakh are born to stir the inner conscience of such individuals.
Persons who are saturated with analytical knowledge, thoughts, reasoning and argumentative faculty, for such, and for those filled with devotion and love for the Atma(Soul) and the ‘Parmatma’ (the Supreme power), Yogis like Gorakh have to take birth.
The development of the instinct in the body is directed towards the mind; the development of the instinct has been for the brain and this is the reason that, for people of all societies, the life cycle revolves around the brain. A human being is filled with this power, hence, depends on it to live his life.
Just opposite to this brainpower exists another power, which Gorakh refers to as the ‘Samadhi”(profit of meditation), which is unknown and will remain unknown till such time Samadhi is discovered. There have been precious few persons who have been awakened to the Atma (Soul), who were awakened to the Soul right from birth, who are permeated with the profit of meditation/Samadhi,. They did not have to search for the Samadhi- it was inherent from the time of birth. And among such enlightened souls was Gorakh.
It is believed that Gorakh was enlightened right from birth- blessed with the discriminatory knowledge of birth, That the self-knowing of soul ‘Atma’. It is believed that the search spanning several births ends in any one birth. Those who have been through several births, in search of the Soul ‘Atma’, definitely find the Atma (Soul) during one life cycle.
The human being considers the mind to be supreme, and to this effect, even the enlightened, unconsciously, base their discourse of the Atma and the Parmatma on the mind, and write the ‘Shastra’ (Scriptures), The Vedas, The Gita, The Puranas, Quran and innumerable books. Note that, anything that cannot be said, written or heard, becomes a fabrication, the moment it is expressed. For example, breast milk is pure and unadulterated when within the breast. But the moment it is sucked by the new born, it gets contaminated with external micro organisms that are invisible to the naked eye. It is for this reason that mammals including humans, breast-feed their newborns which is, but. a natural procedure.
Therefore, those who discuss and write about the Atma and Parmatma (Soul and Supreme Soul) stand to loss. Where the Vedas, Gita, Bible, Quran fail to establish the essence, Gorakh simply holds onto the essence by his experience- Gorakh delves deep into the core of the sense.
Therefore, Gorakh’s doctrine is the doctrine of Yoga where there is no scope for the element of the intellect, of conviction, or of faith of any kind. Gorakh looks beyond the intellect, for he says that, the constituents of faith and conviction are bred from the intellect; they are a result of the scriptures, the discourse by ‘Pandits’ (Hindu scholars) and the various numerological calculations. Only the faith, the devotion and the conviction that stems from your own experience is truly yours. Gorakh says that experience is absolute and sudden. The faith, the conviction and the devotion born out of experience will be unshakable /stable and not imposed. It will be borne from within, will be your own possession, your own experience.
That is why Gorakh remarks: Faith and conviction are not essential; once you begin swimming in the sea of experience, faith and devotion will inevitably germinate within you; you need not take faith and devotion on loan, for if you do, they will be meaningless/worthless. Faith instilled from outside brings with it, countless uncertainties and doubts, and, however staunchly you may believe in the acquired convictions, you are likely to falter every now and then. Anything that is acquired without experience may fail to suit the mind at some stage. And even if the mind accepts it initially, the effect will not be everlasting. The belief God is imaginary; unless experience dawns, your belief in the Atma(sense of body and reality of being), the Parmatma (supreme sense of being), attainment of ‘Moksha’ (salvation) are mere figments of your imagination, and you forever remain engulfed by doubts.
With the exception of the accomplished Yogis, all the religions have accepted the principle of faith and belief. They believe that it is faith that leads one to God, but Gorakh says that it is experience, which is the beginning to the faith and devotion. It is experience that bestows proof to faith and belief.
“Adekhi Dekhiba, Dekhi Vichariba Adishti Rhakhiva Cheeya.”
“Aapa Bhajiba Satguru Khojiba Jog Panth Na Kariba Hela.”
See the unseen then to think .for this achievement your conscience should be devoid of faith.
Follow yourself, search for a true master, not to follow any sect, religion which are for the name of Yoga.
See the unseen! In other words, experience yourself first, then think and deliberate. Unless experience comes to you, your faith in the Parmatma is illusionary, imaginary and false. If you wish to submerge into the experience then:
Adishti Rhakhiva Cheeya:
Gorakh says: Your conscience should be devoid of faith, devotion and belief of any kind. There should be total void with no trace of any faith or conviction.
Aapa Bhajiba Satguru Khojiba:
If you wish to trust somebody or something, if you wish to nurture faith and dedication, then nurture these for thy Self. Love thy Self, worship thy Self, meditate on thy Self.
If you are seeking something, then search for a real Guru- a Guru who has the wealth of experience – the experience of the Atma (internal reality).
Never abide by the proponents of any sect or religious community who preach faith, convictions and beliefs of any form.
The Yoga promulgated by Gorakh is the Yoga of methods, of technique. Gorakh employs the mind to, methodically, use the ‘Praan’(inner oxygen). ‘Praanjai (win the life air)’, i.e conquering the ‘Praan (life energy)’. It is because of the ‘Praan’ that one is alive; without the ‘Praan’, there can be no organism, no existence.
Therefore, Gorakh’s path of Yoga calls for walking through the journey of life in consonance with the ‘Praan’ (core of life, the soul). And taking the journey beyond to ‘Praan’ towards the ultimate goal, from where the ‘Praan’ submerges into the being; the aim is to reach that extreme target beyond which there is nothing.
Gorakh begins a new chapter for the human race. The purpose of this chapter is to begin the journey of life in a simple, natural way and gravitate towards Yoga. Yoga means uniting with the True Self. All that Gorakh conveyed to the human race, centuries ago, is still compelling and applicable, and will remain, for centuries to come.
The Yoga wisdom passed on by Gorakh is the crux of human life and based on the techniques of Yoga. And no other Yogi has been able to convey the type of subtle interpretation the way Gorakh has done. And in the future too, anyone who conveys the same will seek reference from Gorakh’s messages.
Gorakh has given the answers to the deep and abstract mysteries of life from the extremely subtle experience of the analysis of yogic techniques, and not from scriptures or words. Therefore, he is the first scientist of the yogic path.
It is sufficient to have an understanding in order to follow Gorakh’s path. No faith and conviction of any kind is required. You can easily walk the path of Gorakh’s Yoga if you have the simple understanding of self- benefit.
The name of Gorakh`s Yoga is the Sahajyoga (natural path), Laya yoga (affection with meditation), Hatayoga, Rajyoga, Mahayoga etc.
presents an explanation of the silent messages from the greatest Yogi, Mahayogi Guru Gorakh Nath - the pillar of the oldest Himalayan spiritual tradition: the Nath Yogis. It brings sharp and disturbing questionings as well as clarity to our modern daily life and its fundamental purpose as human beings and societies. The timing is right, modern societies urgently need the humility and the courage to integrate the wisdom of the past in order to realize themselves towards sustainable balance and inner peace. The Nath Yogi tradition and the Mahayogi were present all over the Himalayan Mountain Range before the era of institutionalized religion.
he Nath Yogi tradition regards and respects the Human body as the only temple where one connects with what is defined as the only source of Knowledge: the Self. A yogi is a person dedicated to exploring beyond the phenomena created by the human senses, these phenomena are called Maya: illusion, and is a person who has reached a certain level of inner progress towards the Self through the practice of Yoga. The word ‘Yoga’ means connection with one’s self-Truth, the hidden human being’s reality, and the hidden treasure of truthful bliss. The experience slowly and naturally progresses through a simple, practical and healthy way of life, including specific practices of yoga techniques. Many thousands of years of different yogis’ sustained practices allowed the slow discovery of the science of life: a path of experiences inside the human body leading towards inner Truth. The path is practical and as simple as a sunrise or a sunset but requires guidance and natural and free flowing bodily discipline - inner discipline, not the one forced by mind. Beliefs, philosophies, and egoistic attitudes are unnecessary. It is a path where one must dare to walk backwards… detaching step by step all physical tensions, beliefs, worries, thoughts and feelings. Until the newborn infant state is reached, followed by a cessation of the senses and a sweet mind’s death where Freedom is experienced and True Unexplainable Knowledge is omnipresent. The human mind cannot understand or explain this state of True being because the mind’s reality and its words are a product of sight, smell, touch, hearing and taste and can, therefore, only experience the material world.
The experience of Yoga is beyond the mind’s reality. Without the activation of the senses, the mind cannot function and be developed. Likewise, life expressing its science beyond these senses cannot be detected, grasped and even less, understood or explained by any human living in its senses - in its mind. The activation of the senses creates the human ego, and when this activation is not done wisely, the mind becomes confused, unsatisfied, and unstable and can lead to self-destruction and war. Satisfaction is felt when the senses are used to feel what is naturally flowing from the inside, from the heart. Nowadays, the senses are mostly oriented towards the appealing materialistic outside world, and therefore, the mind remains unsatisfied, frustrated and keeps searching outside and consuming faster and faster to the cost of one’s Self life energy.
This exterior experience leaves a sense of loneliness, of disconnection from the inside and outside nature. Without the inner experience, no permanent satisfaction can possibly be and no inside and outside peace can be attained.
Therefore, the sole purpose of Mahayogi Gorakh Nath’s messages can only be to show the way towards the Self and offer natural and practical tools to walk backwards towards your hidden true reality. And that’s what I feel this testament of Guru Gorakh Nath is contributing to - a complete change of direction towards our self. As you will feel, many messages are lovingly sharp and destructive. The understanding of our intrinsic innocence’s fertility, the importance of the master, the role of religion, the understanding of our modern inner self confusion and more are all correctly addressed and suggested to you. May the unknown treasure of Truth be experienced, may we know our Selves, may Oneness be and may we interact with the Great Soul.
I kindly invite you to read these historical messages and their explanations, and warmly suggest you not to let your intellect read these lines without letting your heart feel their insights. Otherwise this testament, like any other, would remain philosophical. I deeply feel the human beings urgently need to understand the function of the human mind and heart. May these pages help us understand our mind and its function, and may we constantly remember that only a sustained inner practice can bring true connection, experience, satisfaction and freedom.
I deeply thank Mahayogi Gorakh Nath for his presence and the priceless yogic tools he developed for us to use.
SCRIPT BASED ON THE LITERATURE OF GORAKH NATH AND OTHER NATHA SIDDHAS
When we analyze the long span of Indian Yogi meditative history and yoga sadhana (the practice of yoga), we cannot remain ignorant of the fact that from time to time there were born such natha siddhas (great Yogis). Those Yogis, who, with the gift of their yogic practice, filled the Indian soil with happiness, prosperity and knowledge.
In this yogic scripture, the essence of the teachings and sermons of the great yoga master Gorakhnath have been presented. In this scripture, the distinction between a yogic and a philosopher has been expressed lucidly and clearly. Gorakh has said,’ the search and the extreme goal of a yogi is the search for the soul (Self), whereas the destination of a philosopher is in the endless circle of the mind.’ A yogi does not require any intellectual speculation, hypothesis or a theory. The direct experience of the extreme and the highest truth of self-conscience is the search of a yogi. The highest condition of self –contemplation (samadhi), experienced by a yogi is not only an individual experience but it is also an objective experience, which is spread over the universe and the cosmos. The unexplainable experience of self-contemplation of a yogi is the surrender of the Self to the unperceivable authority, which is both inexpressible and omnipresent. This experience also beyond the realm of dualism and undualism (dvaita and advaita). The yoga-siddhas have declared the stage of inner-conscience of philanthropy as contemplation (samadhi). This scripture hints at this very unexpressed experienced of the samadhi. This unexpressed sensibility cannot be even called as an ‘experience’ as in the final phases of the samadhi, the perceiver merges into the perceivable. In this unique condition, the relation between the perceiver and the perceivable is lost. According to the yoga-siddhas this achievement denotes the completeness of the living beings and life. After a yogi returns back from the state of samadhi to the mind -governed consciousness he cannot depict his experience of moksha and kevaliya (salvation) in words, still he scatters the fragrance of this unique experience through some meaningful indications. These self-experienced yogis who have reached the stage of a ‘guru’, express their experience in a way that is easily understood by the common people.
Gorakh Nath was such an accomplished person who never cared for philosophical theories even through many yogic scriptures have been written in his name in Sanskrit and local languages. Even then Sanskrit was not the language of Gorakh Nath. We find this information from the history of Gorakh Nath he was the first person who invented the alphabet of the Devanagari dialect. The Sanskrit language was also based on the Devanagari alphabet, this is what the linguist believe. From this we come to know that the Sanskrit scriptures, which have been written in Gorakh’s name, were written after the development of Devanagari and Sanskrit alphabet. It is very difficult to say which scriptures have actually been written by Gorakh Nath. The history of Gorakh Nath also saying Sanskrit language is ancient then Gorakh. Where from alphabet of Sanskrit comes nobody knows.
Even then I am mentioning some of the yogic scriptures here which are believe to have been written by Guru Gorakh Nath - Gorakh Sanhita, Gorakhshatak, Hathyogpradeepika, Siddhasiddhantapadatti, Yogasiddhantapadatti, Vivekmartanda, Yogamartanda, Yogachintamani, Gyanamrita, Amanaskayoga, Yogabeeja, Aamrodhaprabodha, Gorakhpishtika, Gorakhgita etc. Besides these scriptures there are many others, which are conjectured to have been written by Gorakh Natha. Gorakh’s tutor, Guru Matsyendra is also believed to have written many scriptures. These scriptures are as follows: - Matsyendranatha Sanhita, Kaulgyan Nirnaya, Kaulananda Tantra, Akulaveera Tantra etc. There is a mention of many others scriptures other than the ones on yoga and tantra. Gorakh Nath, Matsyendra Nath and many other natha siddhas of the same lineage have written these scriptures. The examples of such scriptures are Nadabindu Upanishad, Dhyanbindu Upanishad, Tajobindu Upanishad, Yogatatva Upanishad, Yogachunamani Upanishad, Yogakundali Upanishad, Mandala Upanishad, Yogashiksha Upanishad, Javala Upanishad, Shandilya Upanishad, Gorakh Upanishad etc.. Besides these yogic scriptures there are many other scriptures also. Out of these, Swaragyana, Nathasutra, Shiv-Geeta, Avadhuta-Geeta, Shiva Sanhita, Suta Sanhita, Shabara Tantra, Dheranda Sanhita and many such scriptures have been related to Gorakhnath, Matsyendra Nath and other natha siddhas. Primarily these scriptures have been written on yoga and tantra. But out of these there also some scriptures in small numbers which contain a critically analysis on philosophical issues.
Several regional languages of India are based on the Devanagari alphabet. Gorakh Nath is believed to be the inventor of the Hindi script. The explorers and linguists believe that Hindi, Bengali, Rajasthani, Marathi, Oriya, Nepali and Tibetan languages have been created by Gorakh Nath, Matsyendra Nath and other natha yoga siddhas. The Yogavanis of Matsyendra Nath, Gorakh Nath and other natha-siddhas are based on Hindi, Bengali, Rajasthani, Marathi, Oriya, Nepali, Tibetan and Gurumukhi etc.languages. These are very ancient scriptures.
A number of scriptures have been found which are based on the life of yoga-siddhas. These are very ancient scriptures. The Guru of Gorakh Nath, Yogeshvara Matsyendra Nath is believed to be the first and the most ancient poet of Assam and Bengal. Some other natha-siddhas were also composers of poetry. The ancient poetry of Devanagari (Hindi) and Rajasthani is believed to been created by Gorakh Nath. In the days of yore, the student and disciples of Gorakh Nath, who were also poets composed the Yogasandesh (messages of Yoga) through poems, Sutras (precepts) and Shabadis. All of these literary compositions are a valuable source of knowing the messages of Gorakh Nath.
Among all these books,’ Message of Guru Gorakh Nath’ (Gorakhvani), is unique in nature as it is believed to have been expressed by Gorakh Nath himself. I through my yogic experience have tried to explain the messages of Gorakh Nath to you ,keeping his speech as a base.
Although all the works of Gorakh, namely, Yogabeeja, Hathyoga pradeepika, Siddhasiddhanta paddati and Gorakhsiddhanta Sangraha are unique compositions for the student (yoga sadhakas), as they are based on the methods of yoga; yet a sadhaka cannot use these functional yoga scriptures without the aid of Gorakhvani (Voice of Gorakh). There is a reason for it; for no act of yoga can sprout within a student, without the experienced sermons of a real master (satguru). The main source of union with the Self (yoga) is through the preaching of a master. Therefore, Gorakhvani is an invaluable source for a sadhaka (student). Through the preachings of master alone, one can become capable of annihilating all the vices that are accumulated in his mind. Only then can the methods of yoga can be applied further.
Pay attention here! The Hindu priests have created and written innumerable scriptures imitating the yogic scriptures of the various yoga- siddhas (Master). Whenever a priest gets a theory, then, a number of theories are written based on the same theory. The same has happened with the natha-siddhas. You may not be aware of the books of the siddhas (yogis) that I have mentioned here in this script. But these very scriptures have formed a base for the Hindutva knowledge. These scriptures were written down in a very remote past by the yoga-siddhas. Today so many philosophical scriptures are in existence in India, which have been created by simply using the imagination of the mind.
These philosophical scriptures do not contain any shred of experience. Therefore, I say, beware! The Hindus of India have engaged themselves in these very imaginary philosophical works. They are strictly following superstitions and have lost their way. The Hindu priests are spreading these superstitions and dogmas through the world. The Hindu priest never makes propaganda of his knowledge and wisdom (panditya) in a financially backward country. He only goes to a country, which is wealthy and prosperous. There is a lot of poverty in the remote villages of India. But a Hindu priest never goes to these villages to offer his knowledge to these poor and illiterate villagers. This is the reason why Christianity is strengthening its hold in the regions where poverty is prevalent. And why not? The Hindu priest is traveling all over America, Europe and other western countries to impart his knowledge. The Hindu priests of India have the lust for wealth and fame. Therefore, I say, beware of these ‘Gurus’ of deception.
Gorakh Nath and other siddhas of the Nath lineage also propagated their experienced knowledge of yoga. They brought yoga, meditation and sadhana (devotion) to the masses. The path of devotion of Gorakh Nath and the siddhas of the Nath lineage was as open as the sky. These siddhas offer a public path. Their path of devotion is very simple and easy to follow for the common man also. The language of the siddhas and Gorakh Nath is not the language of the priests. This is the language of the common man. A layman can also apprehend the language of Gorakh and other siddhas easily.
In Hindi (Devanagari), Late Dr. Pitamber Dutt Barathawal has given a description of forty compositions of Gorakh Nath. Out of these compositions, he has edited fourteen of them under the title of ‘Gorakhvani’.
In India, many linguists have profoundly studied the ancient historical literature of the Natha-siddhas. From this perspective, the following names are worth mentioning: Mr. Harprasad Shastri, Dr. Hazariprasad Dwivedi, Dr. Mohan Singh, Mr. George Weston Briggs, Dr. Prabodhchandra Bagchi, Dr. Pitamber Dutt Barathawal, Dr. Ragheva Raghav, Dr. Dharamveer Bharti, Dr. Kalyani Malik, and the great poet Gopinath. Whatever explorations, that these linguist have done on the Natha-siddhas, that it is very important in view of the appreciation of editing the speeches of siddhas. But in a general way they have not been able to acquire any historical facts with respect to the culture of these Nath-siddhas Shiva.
Whatever experiences Gorakh Nath has expressed through his work ’Gorakhvani’ these priests have composed their own theories on the basis of their thoughts. Thus these priests have created their own philosophies and theories on the basis of Gorakh’s experience.
COMMENCEMENT WITH THE REMEMBRANCE OF THE TRUTHFUL MASTER
This yogic journey of the self shall begin forth with meeting our master. We are commencing our journey with the remembrance of the great truthful Mahayogi Guru Gorakh Nath.
We, in this small life of ours, begin forth with a many things. Unfortunately all these beginnings keep our ego in mind. Whatsoever auspicious or inauspicious deeds we do, in all those deeds our self remains. This remains in our heart, that whatsoever is being done, the performer is ‘I’ or’ Myself ’. Due to the ignorance of this intellectual contemplation, our sense of self remains submerged and ego becomes deep and dense.
All our activities are just ways to flourish our ego. We do not do anything where our ego is not involved. All our inherent knowledgeable activities remain one with the ego. These are the reasons why all our acts begin with the ego. However, the search for the truth of life cannot begin from ego. The treasure hunt for the truth for life shall begin with coming out from the ego.
The rememberance of the master is just the symbol of the fact that I am nothing and my master is everything. I remove myself from the centre and make my master the focal point, the centre. I diminish myself completely and make my master my destination.
I just become the circumference and put my master in the centre. I turn myself into an innocent boy and feel that my master is the prime while I am nothing. This type of reverence, firmness and determination diminish the ego inside you.
The reminiscence of our master means, that ‘I am worthless, my worth is not into me while my antithesis is into me.’ Going away from the inherent knowledge of self I give prominence to the sayings of my master. I fully remove myself and withdraw oneself from one’s resolution, fabrication and delusion and start giving way to the words of the master.
Then inside me starts the feeling of the eternal glow of my master, as if one lights an earthen lamp in a dark room and the entire room brightens. Similarly the sentence of the master goes inside me and something starts to take place.
If the remembrance of the master becomes a reality, with concentration it starts sprouting inside you. Your being becomes full of the sayings of the master, his sentences become quite clear to you; you don’t need to delve into any other desire.
With the reminiscence of this fact, the aims of the master are everything and ‘I’ or the ego is nothing. When you are filled up with this feeling it becomes live inside you. The word of our teacher is self like and the self is only the appearance of the Supreme Spirit. Moving forth from the ego, when your intellect is filled up with the sayings of the master and the reminiscence of the Self then this reminiscence becomes your experience. From then on, no further expectations remain, and there all your wants come to an end.
Now on, you may delve into your mind, which is settling down in it’s own natural way. Further whatsoever is being said, these are the accounts of the experienced people only.
Such accomplished persons have reached up to the level of self- remembrance, only with the help of the remembrance of the master and for them all the mysteries of the life have become clear. For such accomplished persons, the life has become like the open sky.
To you, I also remind, that you should not begin the experience of this text without giving regard to the Great master Gorakh Nath. Otherwise you will not have any progress of the inner speech of Guru Gorakh Nath from yourself. If you are not accepting these principles, then you will always remain empty, you can stop listening to this speech of Guru Gorakh Nath.
Always remember that Yoga and contemplation begins from there, where you are not present. Wherever you are, you contain the spirit of your ego and wherever you are, there is no yoga and no meditation. The removal of ‘you’, means the demolition of your ego, and you can begin Yoga and meditation. The meaning of the remembrance of Guru Gorakh Nath is the recognition of ones own self. When you are considering the master, when you assign importance to the words of Gorakh, then the remembrance of your own self transforms into the rememberance of the Supreme Spirit. When you move from the sense of ‘I’, you fill yourself with the spirit of the Self-truth, and then you have placed the words of Gorakh in you. As if one opens the door and something starts entering inside you, similarly, when you open the internal door of your self, the words of Gorakh start entering you, like the rise of the sun. In such a situation an eternal glow of light starts arising inside of you! See how Gorakh puts this situation in a wonderful maxim: “Gorakh bole suno re Avadhu, Gorakh addresses-“Listen o Avadhu”, (the address of Gorakh, for his students as avadhu speaks out volumes of love for his students.) This ‘avadhu’ word signifies those students, who are natural, simple and native, not yet scholars, who do not have a sense of truth, but these people have already began the association with their Guru. Gorakh addresses them as ‘avadhus’.’ Avadhu’-who are unknown to the reality; who are innocent; who do not contain any blemish inside; who are easy and natural. The affection of Gorakh, for his students is full of sympathy. This address of Gorakh, for his students, as ‘avadhus’, symbolizes the fact, that you need to fill yourself with a sense of innocence, like children, easy, natural, simple and clean persons. Gorakh is just indicating towards this fact: until you do not transform yourself into an innocent, natural and easy being you will not be worthy of Gorakh as an ‘avadhu’ (beginner Student of Yoga).
“Avadhu Ishwara hamare chela bhanije, Machchindra boliye nati. These are marvelous, wonderful utterances, You will be surprised to listen to this. Gorakh narrates, “Listen o boys!” Ishwara, Shiva themselves are my students and Machendra Nath is my grandson i.e. son of a student. I didn’t have the necessity of accepting anyone as my master. Even then, I accepted a master; so that some ignorants following me, may not falsely become a yogi without even accepting anyone as their master. The tradition of the master system may not have taken place, but I accepted Machendra Nath as my master. ”Niguri prithi paralai jati”, due to the reason that some false people may not start claiming that they have achieved the Supreme Spirit without even accepting a master. Due to these false, deceitful, dishonest, insincere, hypocritical, selfish people, the whole earth may not be assimilated or get destroyed; therefore, I (“ulti thapana thapi”) resorted to the opposite path, so that I called God (Ishwara) is my son and Machendra is my grandson as. The ignorant and egoistic persons may remember that there is no possibility of deliverance in this world, without the master. According of my experience as ‘‘avadhut’’ I am explaining you the authentic message that without the self-experience of the master, the emancipation from this world is quite impossible. Due to these reasons the master is very important. The science of asceticism propounded by Gorakh neither talks about theism or about atheism. The asceticism of Gorakh is a purely scientific experiment. Gorakh Nath is a really genius ascetic. He is a wonder. Gorakh does not provide you with any concept about Ishwara (the god). Whenever he has used the word ‘Ishwara’ in his maxims, he only said that- “Avadhu Ishwara hamare chela boliye”. The simple sense of this maxim is, ‘leave aside God (Ishwara)’ the belief on Ishvara is based on the inexperienced facts. This is only an imagined concept of speculations. Sometimes Gorakh has used the word Supreme Spirit (Supreme Soul). The meaning of the word Supreme Spirit is only an extended form of your own real self (your own truth). That form which is inaccessible, which is imperceptible, which is immeasurable, which cannot be christened any more. The belief in Ishvara, is just a method. For Gorakh, through the belief in Ishvara, there may arise the spirit of devotion within you; the belief in Ishvara may sprout forth within you, the faith towards the self; the belief in Ishvara may exist within you, a sense of self-surrender. But grasp this fact clearly that here the importance is not of Ishvara, rather the importance is of prayer, the importance is of devotion, importance is of surrender. With prayer, devotion and submission, you can delve into the self easily and if the same prayer, devotion and submission is oriented towards the self, leaving aside Ishvara, then the path for the meeting will in itself will become easy and smooth. That is why I tend to say that Gorakh is unprecedented; he is wonderful. Gorakh has further said in his maxims that only after believing in Ishvara, your march will not halt. This belief in Ishvara is also a little risky. The belief in Ishvara is not bad, but if your march is arrested only on this belief, then, your exploration will be lost. Therefore, whoever is a theist, he has belief on Ishvara. Construct a path through this belief and faith only. Until you are able to construct a path, your march for the self will not begin. Therefore, I emphasize that theism in itself is not bad, but to remain arrested on theism it is dangerous. Those who have belief on God (Ishvara), those who have any concept of God (Ishvara) within them are not bad, but there is big danger. Therefore those who have remained arrested on the belief of God (Ishvara) have become Hindus, Muslims, Christians, Sikhs, Janis, Buddhists, etc. Their search has been lost. They keep wondering on these beliefs only. Now the time has to come to change from blindly belief to the search of the real truth, with help of the master. For the achievement of truth, the belief in god is one of the many techniques. But this technique may halt on belief itself. Therefore, you may choose any other path like that of Buddha and Mahavira. Buddha and Mahavira were able to search that Supreme truth even without believing in god. Buddha and Mahavira opted for a different self- path, where there was no basis for credulity. You can achieve also truth with any path but you have to your own paths. Although your destination is right, if you will remain arrested on the credulity and traditions, then you will never be able to reach your own goal. You will remain wandering in the paths it self, because you remain clutched to the path only. The true natural form of the self is not the path, because there is no path of the Supreme truth. But you are the path of the supreme Spirit; that is the goal and the other path is just among as a symbol. Gorakh neither ignores Ishvara, nor he accepts and nor does he presume about this. Gorakh doesn’t say anything about God (Ishvara), Even when he mention God (Ishvara), he only says that:
“Basti na sunyam, sunyam na basti, (This whole universe is not a zero (empty) and the zero (emptiness) is not universe.
|
| Gorakh does not provide any name to god. The sayings of Gorakh are really scientific; they are based on his experience. Gorakh says, ”basti na sunyam, sunyam na basti.” That is, neither without anything nor anything is without him! Those Hindus, Muslims, and Christians, who have belief in god, for them it is very difficult to understand the words of Gorakh. Gorakh neither forbids believing in god nor he gives his agreement. For Hindus, Muslims and Christians, who believe in god, and those believers, who have the message of Gorakh it is very difficult to connect both concepts to one only. Even for Buddhists and Jainis, who do not believe in god, it is pretty difficult for to grasp the message of Gorakh. According to Gorakh: “To believe or not believe in god, both concepts are intellectual’’ All the Hindus, Muslims, Christians, Buddhists, and Jainis believe on different kinds of concepts, but they are all without any concept. The path of Gorakh is a totally independent and different because there are no concepts, You do not need any concept to go on the path of Gorakh. All the concepts are based on dualism. Dualism is intellectual; so monotheism is. This is the reason why Gorakh talks about the goals, which are different from these two established concepts. Gorakh says nothing about whether to have belief in god or whether not to have belief on god. He just exhorts us to remove ourselves from these concepts and march for the goal as the goal is the most important and we have to achieve the goal. Gorakh is neither a theist not an atheist. He also does not talk about any traditions. He does not work for establishing any different creed. Gorakh is pointing a possible path; a natural path towards you. Gorakh invokes you to experiment. He does not want you to become entangled in rules and concepts; he wants you not to attach yourself. You may also achieve the Supreme Spirit, but you will achieve that only if you remove yourself from the established intellectual traditions. from the established intellectual traditions. The maxims of Gorakh are unparalleled. Before Gorakh no one had uttered so and no one will utter so hence; because Gorakh has foretold everything one can ever say about asceticism. Gorakh left nothing untouched and he said everything that was meaningful. Thus, nothing can be added to the experienced ascetic processes of Gorakh. Gorakh has expressed all the possible inner explorations of ascetic principles. Gorakh has totally finished the work of the exploration of the self. The total literature of asceticism is based on the exploration of Gorakh. According to Gorakh, whoever experiences the last focus of the self that accomplished person becomes Brahma svarupa (the eternal spirit). He, who has learnt about himself, has become the eternal spirit. He reaches the beyond conscious. He has gone out of the control of time and space. He is the first and the last. He remains both in the beginning and the end. After this, ‘who is the master and who is the student?’ All this is lost into the semantics. After that there remain no differences. Differences among all the applications of the world become small. There is only a pause, a pleasure and the shower of nectar. Further in another maxim, Gorakh repeats this proposition:
“Adinath nati Machendranath puta, This uttering of Gorakh is quite uncommon. If you delve into the deepness of this proposition, then you will be surprised. Gorakh is uttering that Adinath is his grandson and Machendra Nath is his son. The name of Adinath is quite unique and ancient. This name is known from the primeval ages. It is not historical, rather mythological; because in India no one cares about the chronological history, which is why, this name can be only considered mythological only. As if Adinath is the fountainhead, the origin, and the source; as if the entire religion and culture of India is based on this one person. The followers of Jainism accept Adinath as their first tirthankara (preceptor). In Rigveda, the name of Adinath and Rishabhadev has been mentioned with great honour and dignity. In the Hindu tradition, Adinath receives great honour. In the Buddhist tradition, Adinath is the source of Avalokiteshvara. Adinath is also considered the first master of the eighty-four natha-siddhas. They are considered to have begun their path from Adinath. Therefore, Adinath is considered as the fountainhead of the Indian religious tradition. As if all the religious systems had come out of one person. But when Gorakh Nath states that ‘Adinath is my grandson and Machendra Nath is my son’, then these utterances are astonishing. ”Nij tata nihare Gorakh avadhuta”-‘I am very happy to see my respectable people as my children.’ These utterances of Gorakh are pretty serious. Gorakh is saying that ‘ ever since I have attained the Supreme truth, I have taken a new birth, now it has become pretty obvious to me that whatsoever I am observing in the present, everything has taken place after me.’ Here one fact has to be kept in mind that this ‘me’ indicates Gorakh himself. This ‘me’ indicates towards Supreme truth, which had never taken birth nor had been consumed in death; which was forever present in this world, and whatsoever has taken place that has happened only after the primeval truth, when Ishvara was lost.
“Adinath nati Machendra Nath puta, Gorakh states that ever since I have became aware of myself, this whole existence is my own offspring, Jesus recounted similar types of experiences in the west. When someone questioned that “with what evidence you can claim that you were present even before Abraham?’ Jesus replies ‘I am myself the evidence that I was here before Abraham’ In Judaism, Christianity and Islamic traditions, Abraham has the same position as Adinath in the Hindu, Jain and Buddhist traditions. Judaism, Christianity and Islam evolved by Abraham. The surprised interrogator, when rejoinders that Abraham was born thousands of years earlier, Jesus says. ‘I know when Abraham existed, but I have existed from a time even before him. This utterance of Jesus is similar to the utterances of Gorakh. When the beginning of existence has taken not taken place, when there was neither the sun, the moon nor the stars. Neither was this earth nor the existence of any other form of life. When there was not anything then I was present.’ ‘Everything has taken place after me’-these claims of Jesus are similar to the utterances of Gorakh. Whenever person became aware of the root, the origin, then, everything remaining is left alone. He, who has learnt about his self, has learnt about the origin through which has developed the system of this whole existence. The root is certainly ahead of everything, Adinath and Abraham will behind. Gorakh is saying something similar: ‘ever since I have since I have attained the knowledge of the self, everything has taken place after me. All these existences are my, children, my offspring’s.’ Here the point to be noted is that, by ‘my’, Gorakh means the same thing that appears inside every accomplished person, the truth that is inaccessible and imperceptible; that which is the invisible Supreme Spirit. The same thoughts erupt out of Jesus as well as Gorakh. There may be some differences in the language, and style may also be a little different, but the message is the same. There are no variances, no differences. The erudite (pandits) pick out the loophole. The erudite of the west did not accept Jesus’ declaration, when he said, that he had come before Abraham. These people considered themselves scholars (Priests), but they were not scholars (Priests). They were scholars of scriptures only. They set out to pick out loopholes in the sayings of Jesus. They knew that Jesus was the son of Joseph and Mary; How could he claim to have been there even before Abraham? They were not tolerate the utterances and considered him their enemy. The erudite of the big temple in Jerusalem conspired among them and crucified Jesus. These blind people could not pardon and they put out a burning lamp. In the country of Muslims, when Mansur-Alhilihaj, experienced the self, from him arose a voice of Analahaka, (an Arabic phrase meaning, ‘I am god, I am truth that ‘I am the Supreme Spirit)’. When this declaration reached the Maulvis (Muslim theologians, priest), they were aghast. This type of declaration in the Muslim countries proved quite dangerous. Mansur was the student of Juned. The Muslim theologians priests have no pardon with him and decided among themselves to declare that Mansur had become a kafir (non-believer). The Muslims were offended that a human being had declared himself as the Supreme Spirit. The limbs of Mansur were severed and he succumbed to an untimely death. You should always beware of such declarations and get to the essence of Gorakh’s aphorisms. Gorakh has uttered everything out of his own experiences. If you declare, ‘I am the ‘I am the God, I am Ishvara,’ than these declarations can bring your life in danger. It is not necessary that you may be crucified, or that your arms be amputated. You may be claimed by untimely death. This is what happened with Hindu Guru Shankaracharya. His self became devoid of his body at the age of thirty-three. It the moment Shankaracharya exclaimed-“Aham brahmasmi!” I’ am God, he passed away. Nobody killed Shankara. It was just that his self left his body. ‘What is the age of thirty- three?’ As he had started sprouting forth, he became engrossed in self-pride. The ego that was latent inside him awoke, and Shankara could not understand his ego. He just went on claiming ”Aham brahmam asmi”. Then he died. His soul has gone out of him. Such types of declarations are an indication of demise. Therefore Gorakh experience is saying:
“Adinath nati Machendra Nath puta, This is a very uncommon declaration from Gorakh Nath, Adinath, who is the root, who is the cause behind all creation, who is the apparent Supreme Spirit, through which all this creation has taken place, Gorakh mentioned him as his grandson. When Gorakh reached the base of the Supreme mystery, than he experienced that essence there is ‘nothing!’ God, Ishvara was lost; the master was lost and the essence that remained was the self of Gorakh. There were no two things there. There was no I ‘aham’ and there was no God, ‘brahmasmi’. That duality was lost. “Nij tata nihare Gorakh avadhuta” The meaning of ’Nij tata’ is, one’s own respectable relatives. Gorakh states that, he is observing his own respectable relatives from his avadhut (Samadhi) state. The interesting point here is, that here avadhut does not denote Ishvara. Avadhut denotes a yogi, who is in the act of self-contemplation (Samadhi), who is in the unamana position, who is not in his wisdom and speculation and finally, who is roaming in his own self. Gorakh is avadhut from his own experience only. Notice: The greatest mediator, who is roaming in his own self, can be avadhut. But the unamana (Samadhi) position of the avadhut is lost, if the person begins roaming in his own wisdom and thoughts. A mediator does not reach up to the root of the self, till he does not consolidate his experiences of meditation. His meditation may start budding out, he may even open the door of his self, but his experiences will never flower and fructify. He may open the door of his self, but he can never reach out up to the deepest depth and the main focus of his self. To get the essence of this, it is quite important to have consolidated your experiences like Gorakh. But, it may be quite dangerous to make declarations in these moments of practicing Yoga meditation. You may make a declaration only when you have got the experience of being an avadhut like Gorakh. You are allowed to make an indication, only when you have reached out up to the main focus of the self. Those who have tried to declare themselves as the Supreme Spirit with only half experiences have met with undignified ends. They have met with untimely deaths. There was countless number of siddhas who had attained the knowledge of the Supreme Spirit, but it is important to note that none of them declared himself as the Supreme Spirit or God. Than they become Masters (Guru).
“Avadhu Ishwara hamare chela bhanije, Machchindra boliye nati. These are marvelous, wonderful utterances, You will be surprised to listen to this. Gorakh narrates, “Listen o boys!” Ishwara, Shiva themselves are my students and Machendra Nath is my grandson i.e. son of a student. I didn’t have the necessity of accepting anyone as my master. Even then, I accepted a master; so that some ignorants following me, may not falsely become a yogi without even accepting anyone as their master. The tradition of the master system may not have taken place, but I accepted Machendra Nath as my master. ”Niguri prithi paralai jati”, due to the reason that some false people may not start claiming that they have achieved the Supreme Spirit without even accepting a master. Due to these false, deceitful, dishonest, insincere, hypocritical, selfish people, the whole earth may not be assimilated or get destroyed; therefore, I (“ulti thapana thapi”) resorted to the opposite path, so that I called God (Ishwara) is my son and Machendra is my grandson as. The ignorant and egoistic persons may remember that there is no possibility of deliverance in this world, without the master. According of my experience as ‘‘avadhut’’ I am explaining you the authentic message that without the self-experience of the master, the emancipation from this world is quite impossible. Due to these reasons the master is very important. The science of asceticism propounded by Gorakh neither talks about theism or about atheism. The asceticism of Gorakh is a purely scientific experiment. Gorakh Nath is a really genius ascetic. He is a wonder. Gorakh does not provide you with any concept about Ishwara (the god). Whenever he has used the word ‘Ishwara’ in his maxims, he only said that- “Avadhu Ishwara hamare chela boliye”. The simple sense of this maxim is, ‘leave aside God (Ishwara)’ the belief on Ishvara is based on the inexperienced facts. This is only an imagined concept of speculations. Sometimes Gorakh has used the word Supreme Spirit (Supreme Soul). The meaning of the word Supreme Spirit is only an extended form of your own real self (your own truth). That form which is inaccessible, which is imperceptible, which is immeasurable, which cannot be christened any more. The belief in Ishvara, is just a method. For Gorakh, through the belief in Ishvara, there may arise the spirit of devotion within you; the belief in Ishvara may sprout forth within you, the faith towards the self; the belief in Ishvara may exist within you, a sense of self-surrender. But grasp this fact clearly that here the importance is not of Ishvara, rather the importance is of prayer, the importance is of devotion, importance is of surrender. With prayer, devotion and submission, you can delve into the self easily and if the same prayer, devotion and submission is oriented towards the self, leaving aside Ishvara, then the path for the meeting will in itself will become easy and smooth. That is why I tend to say that Gorakh is unprecedented; he is wonderful. Gorakh has further said in his maxims that only after believing in Ishvara, your march will not halt. This belief in Ishvara is also a little risky. The belief in Ishvara is not bad, but if your march is arrested only on this belief, then, your exploration will be lost. Therefore, whoever is a theist, he has belief on Ishvara. Construct a path through this belief and faith only. Until you are able to construct a path, your march for the self will not begin. Therefore, I emphasize that theism in itself is not bad, but to remain arrested on theism it is dangerous. Those who have belief on God (Ishvara), those who have any concept of God (Ishvara) within them are not bad, but there is big danger. Therefore those who have remained arrested on the belief of God (Ishvara) have become Hindus, Muslims, Christians, Sikhs, Janis, Buddhists, etc. Their search has been lost. They keep wondering on these beliefs only. Now the time has to come to change from blindly belief to the search of the real truth, with help of the master. For the achievement of truth, the belief in god is one of the many techniques. But this technique may halt on belief itself. Therefore, you may choose any other path like that of Buddha and Mahavira. Buddha and Mahavira were able to search that Supreme truth even without believing in god. Buddha and Mahavira opted for a different self- path, where there was no basis for credulity. You can achieve also truth with any path but you have to your own paths. Although your destination is right, if you will remain arrested on the credulity and traditions, then you will never be able to reach your own goal. You will remain wandering in the paths it self, because you remain clutched to the path only. The true natural form of the self is not the path, because there is no path of the Supreme truth. But you are the path of the supreme Spirit; that is the goal and the other path is just among as a symbol. Gorakh neither ignores Ishvara, nor he accepts and nor does he presume about this. Gorakh doesn’t say anything about God (Ishvara), Even when he mention God (Ishvara), he only says that:
“ Basti na sunyam, sunyam na basti, Agama agochara esa. Gorakh does not provide any name to god. The sayings of Gorakh are really scientific; they are based on his experience. Gorakh says, ”basti na sunyam, sunyam na basti.” That is, neither without anything nor anything is without him! Those Hindus, Muslims, and Christians, who have belief in god, for them it is very difficult to understand the words of Gorakh. Gorakh neither forbids believing in god nor he gives his agreement. For Hindus, Muslims and Christians, who believe in god, and those believers, who have the message of Gorakh it is very difficult to connect both concepts to one only. Even for Buddhists and Jainis, who do not believe in god, it is pretty difficult for to grasp the message of Gorakh. According to Gorakh: “To believe or not believe in god, both concepts are intellectual’’ All the Hindus, Muslims, Christians, Buddhists, and Jainis believe on different kinds of concepts, but they are all without any concept. The path of Gorakh is a totally independent and different because there are no concepts, You do not need any concept to go on the path of Gorakh. All the concepts are based on dualism. Dualism is intellectual; so monotheism is. This is the reason why Gorakh talks about the goals, which are different from these two established concepts. Gorakh says nothing about whether to have belief in god or whether not to have belief on god. He just exhorts us to remove ourselves from these concepts and march for the goal as the goal is the most important and we have to achieve the goal. Gorakh is neither a theist not an atheist. He also does not talk about any traditions. He does not work for establishing any different creed. Gorakh is pointing a possible path; a natural path towards you. Gorakh invokes you to experiment. He does not want you to become entangled in rules and concepts; he wants you not to attach yourself. You may also achieve the Supreme Spirit, but you will achieve that only if you remove yourself from the established intellectual traditions. The maxims of Gorakh are unparalleled. Before Gorakh no one had uttered so and no one will utter so hence; because Gorakh has foretold everything one can ever say about asceticism. Gorakh left nothing untouched and he said everything that was meaningful. Thus, nothing can be added to the experienced ascetic processes of Gorakh. Gorakh has expressed all the possible inner explorations of ascetic principles. Gorakh has totally finished the work of the exploration of the self. The total literature of asceticism is based on the exploration of Gorakh. According to Gorakh, whoever experiences the last focus of the self that accomplished person becomes Brahma svarupa (the eternal spirit). He, who has learnt about himself, has become the eternal spirit. He reaches the beyond conscious. He has gone out of the control of time and space. He is the first and the last. He remains both in the beginning and the end. After this, ‘who is the master and who is the student?’ All this is lost into the semantics. After that there remain no differences. Differences among all the applications of the world become small. There is only a pause, a pleasure and the shower of nectar. Further in another maxim, Gorakh repeats this proposition:
“Adinath nati Machendranath puta,
|
| This uttering of Gorakh is quite uncommon. If you delve into the deepness of this proposition, then you will be surprised. Gorakh is uttering that Adinath is his grandson and Machendra Nath is his son. The name of Adinath is quite unique and ancient. This name is known from the primeval ages. It is not historical, rather mythological; because in India no one cares about the chronological history, which is why, this name can be only considered mythological only. As if Adinath is the fountainhead, the origin, and the source; as if the entire religion and culture of India is based on this one person. The followers of Jainism accept Adinath as their first tirthankara (preceptor). In Rigveda, the name of Adinath and Rishabhadev has been mentioned with great honour and dignity. In the Hindu tradition, Adinath receives great honour. In the Buddhist tradition, Adinath is the source of Avalokiteshvara. Adinath is also considered the first master of the eighty-four natha-siddhas. They are considered to have begun their path from Adinath. Therefore, Adinath is considered as the fountainhead of the Indian religious tradition. As if all the religious systems had come out of one person. But when Gorakh Nath states that ‘Adinath is my grandson and Machendra Nath is my son’, then these utterances are astonishing. ”Nij tata nihare Gorakh avadhuta”-‘I am very happy to see my respectable people as my children.’ These utterances of Gorakh are pretty serious. Gorakh is saying that ‘ ever since I have attained the Supreme truth, I have taken a new birth, now it has become pretty obvious to me that whatsoever I am observing in the present, everything has taken place after me.’ Here one fact has to be kept in mind that this ‘me’ indicates Gorakh himself. This ‘me’ indicates towards Supreme truth, which had never taken birth nor had been consumed in death; which was forever present in this world, and whatsoever has taken place that has happened only after the primeval truth, when Ishvara was lost. “Adinath nati Machendra Nath puta, Gorakh states that ever since I have became aware of myself, this whole existence is my own offspring, Jesus recounted similar types of experiences in the west. When someone questioned that “with what evidence you can claim that you were present even before Abraham?’ Jesus replies ‘I am myself the evidence that I was here before Abraham’ In Judaism, Christianity and Islamic traditions, Abraham has the same position as Adinath in the Hindu, Jain and Buddhist traditions. Judaism, Christianity and Islam evolved by Abraham. The surprised interrogator, when rejoinders that Abraham was born thousands of years earlier, Jesus says. ‘I know when Abraham existed, but I have existed from a time even before him. This utterance of Jesus is similar to the utterances of Gorakh. When the beginning of existence has taken not taken place, when there was neither the sun, the moon nor the stars. Neither was this earth nor the existence of any other form of life. When there was not anything then I was present.’ ‘Everything has taken place after me’-these claims of Jesus are similar to the utterances of Gorakh. Whenever person became aware of the root, the origin, then, everything remaining is left alone. He, who has learnt about his self, has learnt about the origin through which has developed the system of this whole existence. The root is certainly ahead of everything, Adinath and Abraham will behind. Gorakh is saying something similar: ‘ever since I have since I have attained the knowledge of the self, everything has taken place after me. All these existences are my, children, my offspring’s.’ Here the point to be noted is that, by ‘my’, Gorakh means the same thing that appears inside every accomplished person, the truth that is inaccessible and imperceptible; that which is the invisible Supreme Spirit. The same thoughts erupt out of Jesus as well as Gorakh. There may be some differences in the language, and style may also be a little different, but the message is the same. There are no variances, no differences. The erudite (pandits) pick out the loophole. The erudite of the west did not accept Jesus’ declaration, when he said, that he had come before Abraham. These people considered themselves scholars (Priests), but they were not scholars (Priests). They were scholars of scriptures only. They set out to pick out loopholes in the sayings of Jesus. They knew that Jesus was the son of Joseph and Mary; How could he claim to have been there even before Abraham? They were not tolerate the utterances and considered him their enemy. The erudite of the big temple in Jerusalem conspired among them and crucified Jesus. These blind people could not pardon and they put out a burning lamp. In the country of Muslims, when Mansur-Alhilihaj, experienced the self, from him arose a voice of Analahaka, (an Arabic phrase meaning, ‘I am god, I am truth that ‘I am the Supreme Spirit)’. When this declaration reached the Maulvis (Muslim theologians, priest), they were aghast. This type of declaration in the Muslim countries proved quite dangerous. Mansur was the student of Juned. The Muslim theologians priests have no pardon with him and decided among themselves to declare that Mansur had become a kafir (non-believer). The Muslims were offended that a human being had declared himself as the Supreme Spirit. The limbs of Mansur were severed and he succumbed to an untimely death. You should always beware of such declarations and get to the essence of Gorakh’s aphorisms. Gorakh has uttered everything out of his own experiences. If you declare, ‘I am the ‘I am the God, I am Ishvara,’ than these declarations can bring your life in danger. It is not necessary that you may be crucified, or that your arms be amputated. You may be claimed by untimely death. This is what happened with Hindu Guru Shankaracharya. His self became devoid of his body at the age of thirty-three. It the moment Shankaracharya exclaimed-“Aham brahmasmi!” I’ am God, he passed away. Nobody killed Shankara. It was just that his self left his body. ‘What is the age of thirty- three?’ As he had started sprouting forth, he became engrossed in self-pride. The ego that was latent inside him awoke, and Shankara could not understand his ego. He just went on claiming ”Aham brahmam asmi”. Then he died. His soul has gone out of him. Such types of declarations are an indication of demise. Therefore Gorakh experience is saying:
“Adinath nati Machendra Nath puta, This is a very uncommon declaration from Gorakh Nath, Adinath, who is the root, who is the cause behind all creation, who is the apparent Supreme Spirit, through which all this creation has taken place, Gorakh mentioned him as his grandson. When Gorakh reached the base of the Supreme mystery, than he experienced that essence there is ‘nothing!’ God, Ishvara was lost; the master was lost and the essence that remained was the self of Gorakh. There were no two things there. There was no I ‘aham’ and there was no God, ‘brahmasmi’. That duality was lost. “Nij tata nihare Gorakh avadhuta” The meaning of ’Nij tata’ is, one’s own respectable relatives. Gorakh states that, he is observing his own respectable relatives from his avadhut (Samadhi) state. The interesting point here is, that here avadhut does not denote Ishvara. Avadhut denotes a yogi, who is in the act of self-contemplation (Samadhi), who is in the unamana position, who is not in his wisdom and speculation and finally, who is roaming in his own self. Gorakh is avadhut from his own experience only. Notice: The greatest mediator, who is roaming in his own self, can be avadhut. But the unamana (Samadhi) position of the avadhut is lost, if the person begins roaming in his own wisdom and thoughts. A mediator does not reach up to the root of the self, till he does not consolidate his experiences of meditation. His meditation may start budding out, he may even open the door of his self, but his experiences will never flower and fructify. He may open the door of his self, but he can never reach out up to the deepest depth and the main focus of his self. To get the essence of this, it is quite important to have consolidated your experiences like Gorakh. But, it may be quite dangerous to make declarations in these moments of practicing Yoga meditation. You may make a declaration only when you have got the experience of being an avadhut like Gorakh. You are allowed to make an indication, only when you have reached out up to the main focus of the self. Those who have tried to declare themselves as the Supreme Spirit with only half experiences have met with undignified ends. They have met with untimely deaths. There was countless number of siddhas who had attained the knowledge of the Supreme Spirit, but it is important to note that none of them declared himself as the Supreme Spirit or God. Than they become Masters (Guru).
“Marau he jogi marau, marau maran hai meetha, I certainly like that your life becomes full of the treasure of truth and that there is the kingdom of peace and prosperity in your inner self. I wish that you attained that treasure of truth, which you are unable to attain despite your keenest desires. May there be an inexperienced sweetness in your life! May there flourish the purest essence of the self within you! May you also become aware of the eternal form of your Self and may you be able to hear the unexpressed sound of cosmic-music, which is latent inside you! I also hope, that you enter a new world where is no darkness, without losing anything in the world, which is in front of you; there is only the Supreme splendor. You assimilate all these and all the beauty of this creation is showered on you in such a way that you even forget who you are. For delving into such a vast expanse, you might be required to confront certain challenges. It is totally impossible to attain the Supreme mystery without confronting these challenges; because your mind, your wisdom, your thoughts are afraid of taking on such a vast expanse. They are become afraid; because the mind, the wisdom, the thoughts become filled with these mystery. Yoga Sanatan Dharma (Hinduism) has always believed that the world began from the god in the form of zero (sunya rup paramatma). But how did that zero became all these? The science cannot explain that thing, yet it has proved that the world is continuously expanding. If it is expanding continuously, then it should have been started from a point or zero. The science also believe this, with Big Bang Theory. But how did something came out of nowhere? The science can never explain this. This is explained by Yoga. Enstein believed that there is always another antiparticle to some particle. When antiparticle and particle mix together, then there will be nothing. One will consume the other and the whole thing is zero. This thought came out of the sacred texts of Hinduism. Something out of nothing can come with the power of yoga. The literal meaning of yoga is to mix something together or addition. With the power of yoga, Shiva created the whole universe out of nothing. let us see this in the following table 0 = 5 - 5 Now the world has become a complex one. When the maha-pralaya occurs, the addition occurs and the world again becomes zero, and the new world is started with new mathematics.
We have to travel through 8.4 million species of plants and animals to become human. We will be promoted or degreded to the next higher level according to our karma. Karma is the form of yoga (Karma-yoga) which increases the yoga power. Shree Shiva Gorakshya is known to be the first sat-guru of yoga. He is Shiva, who came to earth for reason of preaching the knowledge of yoga. He tought 8.4 million postures, by which yoga could be practiced. Among them 84 postures are the most important for Human. We are trying to publish the 84 yoga postures which could be useful for anyone. Among the 84 postures some of the important postures are Padmashan or Kamalashan (lily flower posture) In this, the leg is crossed in the seated position like the one in the above picture.Goraksha-Paddhati The importance of the Goraksha-Paddhati (“Tracks of Goraksha”) can be gauged by the fact that many of its verses are found scattered throughout the later literature of Hatha-Yoga. It is unlikely to have been authored by Goraksha, however, because its concepts and terminology belong to the twelfth or thirteenth rather than the tenth century. This text is here translated in full for the first time, based on the Sanskrit edition . Part I Bowing to the Blessed Вdinвtha-his own teacher, Hari, the sage and yogin-Mahоdhara has undertaken to present a commentary on Goraksha’s teaching (shвstra) that provides a proper understanding of Yoga. (1.1) I venerate the blessed teacher, the supreme bliss (parama-вnanda ) who is an embodiment of the innate bliss (sva-вnanda) and in whose mere proximity [my] body becomes blissful and conscious. (1.2) Devotedly saluting his teacher as supreme wisdom, Goraksha expounds what is desired to bring about the ultimate bliss in yogins. (1.3) With the desire to benefit yogins, he declares the Goraksha-Samhitв. By comprehending it, the supreme State is surely attained. (1.4) It is a ladder to liberation, a [means of] cheating death, by which the mind is turned away from pleasure (bhoga) and attached to the transcendental Self (parama-вtman). (1.5) The most excellent ones resort to Yoga, which is the fruit of the wish-fulfilling tree of revelation (shruti), whose branches are frequented by the twice-born, and which pacifies the tribulations of existence. (1.6). They name posture, breath restraint (prвna-samrodha), sense-withdrawal, concentration, meditation, and ecstasy as the six limbs of Yoga. (1.7) There are as many postures as their are species of beings. [Only] Maheshvara [i.e., Shiva] knows all their varieties. (1.8)Of the 840,000, one for each [100,000] has been mentioned. Thus Shiva created eighty-four seats (pоtha) [for yogins]. (1.9) Of all the postures, two are special. The first is said to be the hero’s posture (siddha-вsana); the second is the lotus posture (kamala-вsana). (1.10) [The yogin] should firmly place one [i.e., the left] heel against the perineum (yoni-sthвna), while placing the other heel above the penis and pressing the chin against the chest (hridaya). With the senses restrained like a log, he should direct his gaze steadily at the [third eye] between the eyebrows. This is said to be the hero’s posture, which bursts open the door to liberation. (1.11) Placing the right [lower] leg on top of the left [thigh] and the left [lower leg] on top of the right [thigh], firmly grasping the big toes with the hands crossed behind the back, while placing the chin on the chest, he should look at the tip of the nose. This is said to be the [baddha or “bound”] lotus posture, which removes various kinds of diseases. (1.12) How can those yogins succeed who do not know the six centers, the sixteen props, the 300,000 [channels], and the five ethers/spaces in their own body? (1.13) How can those yogins who do not know their own body as a single-columned dwelling with nine openings and five divinities (adhidaivata) be successful? (1.14) The “prop” [i.e., the mыlвdhвra lotus at the base of the spine] has four petals. The svвdhishtвna has six petals. At the navel is a ten-petaled lotus, and at the heart [is a lotus having as many] petals as the number of solar [months, i.e., twelve]. (1.15) At the throat is a sixteen-petaled [lotus] and between the eyebrows is a two-petaled [lotus]. At the brahmic fissure (brahma-randhra), at the great path, [there is a lotus] called “thousand-petaled.” (1.16) The “prop” (вdhвra) is the first center; svвdhishthвna is the second. Between them is the perineum named kвma-rыpa. (1.17) The four-petaled lotus called “prop” is at the place of the anus (guda-sthвna). In the middle of it is said to be the “womb” (yoni) praised by adepts under the name of desire (kвma). (1.18) In the middle of the “womb” stands the great phallus/symbol [of Shiva] facing backward. He who knows the disk, which is like a [brightly shining] jewel, in [its] head is a knower of Yoga. (1.19) Situated below the penis is the triangular city of fire, flashing forth like lightning bolts and resembling molten gold. (1.20) When in the great Yoga, in ecstasy, [the yogin] sees the supreme, infinite, omnipresent Light, he does not experience [any further] coming and going [i.e., births and deaths in the finite world]. (1.21) The life force arises with the sound sva. The resting place of this [life force] is the svвdhishthвna[-cakra]. Thus the penis is named after this place as svвdhishthвna. (1.22) Where the ”bulb” (kanda) is strung on the sushumnв [i.e., the central channel] like a jewel on a thread, that region is called the manipыraka-cakra. (1.23) So long as the psyche (jоva) roams at the great twelve-spoked center [at the heart], which is free from merit (punya) and demerit (pвpa), it cannot find Reality. (1.24) Below the navel and above the penis is the “bulb” (kanda), the “womb” (yoni), which is like a bird’s egg. In it the 72,000 channels originate. (1.25) Among these thousands of channels, seventy-two are described. Again, of these carriers of life force ten are mentioned as primary. (1.26) Idв and pingalв, and sushumnв as the third, as well as gвndhвrо, hasti-jihvв, pыshв, yashasvinо, . . . (1.27) . . . alambushв, kuhыё and shankhinо as the tenth are mentioned. Yogins should always understand this network (cakra) composed of channels. (1.28) Idв is located on the left side; pingalв is located on the right. Sushumnв is in the central place, while the gвndhвrо is in the left eye. (1.29) Hasti-jihvв is on the right, and pыshв is in the right ear, while yashasvinо is in the left ear and alambhushв is in the mouth. (1.30) Kuhы is at the place of the penis (linga) and the shankhinо at the place of the anus. Thus there are ten channels, [each of which is] connected with an opening. (1.31) Idв, pingalв, and sushumnв are connected to the path of the life force. The [ten] are always carriers of the life force, [and they are respectively associated with] the deities of moon (soma), sun, and fire. (1.32) Prвna, apвna, samвna, udвna, as well as vyвna are the [principal] “winds.” Nвga, kыrma, krikala, devadatta, and dhanamjaya [are the secondary types of life force in the body]. (1.33) Prвna dwells at the heart; apвna is always in the region of the anus; samвna is at the location of the navel; udвna is in the middle of the throat; . . . (1.34) . . . vyвna pervades the [whole] body. [These are] the five principal “winds.” The five beginning with prвna and the [other] five “winds” beginning with nвga are well known. (1.35) Nвga is said to be [present in] eructation; kыrma is said [to manifest in] the opening [of the eyes]; krikara [or krikala] is known as causing sneezing; devadatta [is present in] yawning. (1.36) Dhanamjaya is all-pervasive and does not even quit a corpse. These [ten forms of the life force] roam in all the channels in the form of the psyche (jоva). (1.37) As a ball struck with a curved staff flies up, so the psyche, when struck by prвna and apвna [in the form of the in-breath and out-breath], does not stand still. (1.38) Under the force of prвna and apвna the psyche moves up and down along the left and right pathways, [even though] it cannot be seen because of its mobility. (1.39) Like a falcon tied with a string can be pulled back when it has taken off, so the psyche, tied by the qualities (guna) [of Nature] can be pulled back by means of [controlled] prвna and apвna. (1.40) Apвna pulls prвna, and prвna pulls apвna. [These two forms of the life force are respectively] situated above and below [the navel]. The knower of Yoga joins both [to awaken the serpent power]. (1.41) [The psyche] exits [the body] with the sound ha and reenters it with the sound sa. The psyche continually recites the mantra “hamsa hamsa.” (1.42) The psyche continually recites this mantra 21,600 times day and night. (1.43) The gвyatrо[-mantra] named ajapa bestows liberation upon yogins, and merely by the desire [to recite] it one is released from all sin. (1.44) Knowledge like this, recitation (japa) like this, and wisdom like this did not exist [before now] nor will exist [ever again]. (1.45) The life-sustaining gвyatrо is born from the kundalinо. He who knows this knowledge of the life force, the great science, is a knower of the Vedas. (1.46) The kundalinо power folded into eight coils always resides above the “bulb,” closing the opening of the “brahmic gate” (brahma-dvвra) with its face. (1.47) Through that gate one should go to the state of the Absolute beyond ill, [but] Parameshvarо is asleep covering that gate with her face. (1.48) [When the kundalinо] is awakened through buddhi-yoga together with the mind and the breath (marut), it moves upward through the sushumnв like a needle drawing a thread. (1.49) [When the kundalinо], having the form of a sleeping serpent and being splendid like a lotus fiber, is awakened through vahni-yoga, it moves upward through the sushumnв. (1.50) Just as one forcibly opens a door with a key, so the yogin should break open the door to liberation by means of the kundalinо. (1.51) Cupping the hands firmly and assuming the lotus posture while placing the chin tightly against the chest and [practicing] meditation in the mind (cetas), he should expel again and again the apвna air above, after having filled [the chest with it]. [Thus] upon releasing the life force, he acquires unequaled understanding (bodha) through the awakening of the power (shakti). (1.52) He should rub his limbs with the liquid [i.e., the perspiration] produced by the effort. He should consume milk and abstain from bitter, sour, and salty [food]. (1.53) He who practices [this kind of] Yoga should be a celibate (brahmacвrin) and a renouncer (tyвgin), living on a modest diet (mita-вhвrin). He will become an adept after a year. There should be no doubt about this. (1.54) He who consumes oil-rich and sweet food, delighting in its taste and leaving a fourth part, is called a modest eater (mita-вhвrin). (1.55) He who knows the kundalinо-shakti [situated] above the “bulb” and bestowing splendid liberation, but [causing greater] bondage for fools, is a knower of the Vedas. (1.56) The yogin who knows the mahв-mudrв, nabho-mudrв, uddоyвna[-bandha], jalandhara[-bandha], and mыla-bandha partakes of liberation. (1.57) Placing the chin on the chest, pressing continually the left heel against the perineum (yoni), and holding the extended right foot with the hands, [the yogin] should, after inhaling the air and holding it on both sides of the chest, expel it gradually. This great seal is said to remove people’s diseases. After practicing [the mahв-mudrв first] with the lunar part [i.e., the left nostril], he should practice it with the solar part [i.e., the right nostril]. He should discontinue this seal after achieving an equal number [of repetitions]. (1.59) [For the adept who is successful in the practice of the mahв-mudrв] there is no proper or improper [food]. All tastes are indeed without taste. Even virulent poison when swallowed is digested as if it were nectar (pоyыsha). (1.60) For him who practices the mahв-mudrв, [all] diseases are eliminated, notably consumption, leprosy, constipation, abdominal swelling, and decrepitude. (1.61) This mahв-mudrв that has been described brings great accomplishments for people. It should be diligently guarded and not given to anyone. (1.62) The khecarо-mudrв consists in turning the tongue backward into the hollow of the skull while fixing the gaze between the eyebrows. (1.63) He who knows the khecarо-mudrв does not experience sleep, hunger, thirst, fainting, or death from disease. (1.64) He who knows the khecarо-mudrв is not troubled by grief, tainted by actions [or karma], or bound by anything. (1.65) The mind (citta) does not move because the tongue assumes the khecarо. Because of this, the perfected khecarо is adored by all the adepts. (1.66) The semen (bindu) is the root of [all] bodies in which the veins [i.e., the channels of the life force] are established. They constitute [all] bodies from the head to the soles of the feet. (1.67) For him who [enters] the cavity above the uvula by means of the khecarо-mudrв, the semen is not wasted, [even if he is] embraced by a woman. (1.68) So long as the semen remains in the body, how can there be fear of death? So long as the nabho-mudrв is maintained, the semen does not stir. (1.69) Even if the semen has dropped into the “sacrifice consuming” (huta-вshana) [female womb], it moves back up again, having been stolen, when it is restrained by the power of the yoni-mudrв. (1.70) Moreover, the semen is twofold: white and red. They call the white one shukra, while the red one is named mahв-rajas. (1.71) The rajas is located at the place of the navel and resembles a red liquid. The bindu is located at the place of the moon [i.e., at the palate]. Their union is difficult to achieve. (1.72) The bindu is Shiva; the rajas is Shakti. The bindu is the moon; the rajas is the sun. Only through the union of both does [the yogin] attain the supreme State. (1.73) When the rajas is activated by stirring the [kundalinо-]power through the breath (vвyu), then it achieves union with the bindu, whereupon the body becomes divine. (1.74) Comments: The creation of a divine body (divya-deha), which is endowed with all the great paranormal powers, is the avowed goal of Hatha-Yoga. This stanza briefly mentions the esoteric process by which this is accomplished. The shukra is joined with the moon; the rajas is linked with the sun. He who knows their coessential unity is a knower of Yoga. (1.75)The purification of the network (jвla) of channels and the stirring of sun and moon, as well as the drying up of [noxious bodily] liquids, is called mahв-mudrв. (1.76) Just as a great bird takes to flight untiringly, so his [practice of] uddоyвna[-bandha] becomes a lion to the elephant of death. (1.77) This upward lock (uddоyвna-bandha) is said [to be practiced] below the navel and at the back portion of the abdomen. There the lock is said [to be applied]. (1.78) The jвlandhara-bandha [or throat lock] blocks the network of conduits (shiras) so that the water from the sky (nabhas) [i.e., the ambrosial liquid from the secret center in the head] does not drip down [into the abdomen]. Therefore [this practice] removes a host of diseases of the throat. (1.79) By performing the jвlandhara-bandha, characterized by the [deliberate] constriction of the throat], the nectar does not fall into the fire, and the air is not agitated. (1.80) Pressing the left heel against the perineum, [the yogin] should contract the anus while pulling the apвna [life force] upward. [Thus] is the “root lock” (mыla-bandha) to be performed. (1.81) By unifying apвna and prвna, urine and faeces are reduced. Even if he is old, he becomes young again through the constant [practice of] the root lock. (1.82) Assuming the lotus posture, holding the body and head straight while gazing at the tip of the nose, he should recite the imperishable om-sound in seclusion (ekвnta). (1.83) The supreme Light is om, in whose morae (mвtrв) abide the deities of moon, sun, and fire [together with] the realms [symbolized by the words] bhыh, bhuvah, and svah. (1.84) The supreme Light is om, wherein abide the three times [i.e., past, present, and future], the three Vedas [i.e., the Rig-, Yajur-, and Sвma-Veda], the three worlds, the three intonations (svara), and the three deities [i.e., Shiva, Vishnu, and Brahma?]. (1.85) The supreme Light is om wherein abides the threefold power (shakti) [consisting in] action, will, and wisdom, or brвhmо, raudrо, and vaishnavо. (1.86) The supreme Light is om, wherein abide the three morae, namely the syllable a, the syllable u, and the syllable m known as the “seed-point” (bindu). (1.87) The supreme Light is om. He should recite in words its seed-syllable (bоja), practice it with the body, and remember it with the mind. (1.88) He who constantly recites the pranava, whether he be pure or impure, is not tainted by sin, just like a lotus leaf [is not stained by the surrounding] water. (1.89) When the “wind” moves, the semen moves as well. When it does not move, [the semen also] does not move. [If] the yogin [desires to] attain stock-stillness (sthвnutva), then he should restrain the “wind” [i.e., the breath/life force]. (1.90) So long as the “wind” remains in the body, the psyche is not released. Its departure [causes] death. Therefore he should restrain the “wind.” (1.91) So long as the air is held in the body, the mind is free from ill. So long as the gaze [is expertly directed] between the eyebrows, how can there be fear of death? (1.92) Therefore, out of fear of death, [even] Brahma is intent on breath control, as are the yogins and sages. Therefore one should restrain the “wind.” (1.93) Through the left and right pathways [i.e., the nostrils], the hamsa goes forth (prayвna) [a distance of] thirty-six fingers outside [the body], wherefore it is called prвna. (1.94) When the whole network of channels, filled with impurities, is purified, then the yogin becomes capable of controlling (samgrahana) the life force. (1.95) The yogin [seated in] the bound lotus posture should fill in the life force through the lunar [nostril] and then, after holding it according to his capacity, expel it again through the solar [nostril]. (1.96) Meditating on the moon disk, the nectar that resembles [white] curd or is like cow’s milk or silver, [the yogin practicing] breath control should be happy. (1.97) Drawing in the breath (shvвsa) through the right [nostril], he should fill the abdomen gradually. Having retained it according to the rules, he should expel it again through the lunar [nostril]. (1.98) Meditating on the solar circle, which is a mass of brightly burning flames located at the navel, the yogin practicing breath control should be happy. (1.99) When the breath is filtered through the idв [i.e., the left nostril], he should expel it again through the other [nostril]. Sucking the air in through the pingalв [i.e., the right nostril] he should, after holding it, release it again through the left [nostril].By meditating on the two disks-of the sun and the moon-according to the rules, the host of channels become pure after three months. (1.100) By purifying the channels, [the yogin] achieves health, the manifestation of the [subtle inner] sound (nвda), [the ability to] hold the “wind” according to capacity, and the flaring up of the [inner] fire. (1.101) Part II Through the restraint of the out-breath (apвna), the air, the life force (prвna), remains in the body. By means of only a single breath, [the yogin] should burst open the way into the “space” (gagana) [at the crown of the head]. (2.1)[Yogic] exhalation, inhalation, and retention are of the nature of the humming sound (pranava) [i.e., the sacred syllable om]. Breath control is threefold and endowed with twelve measures (mвtrв). (2.2) The [internal] sun and moon are connected with the twelve measures; they are not fettered by the network of defects (dosha). The yogin should always know [these two principles]. (2.3) During inhalation he should perform twelve measures [of the syllable om]. During retention he should perform sixteen measures, and during exhalation ten om-sounds. This is called “breath control” (prвnвyвma). (2.4) In the initial [stage of breath control] twelve measures [should be done]; in the middle [stage] twice as many are deemed [appropriate]; in the superior [stage] thrice as many are prescribed. Such is the qualification of breath control. (2.5) In the lower [stage], the “substance” (dharma) [i.e., sweat] is forced out; in the middle [stage] there is trembling; in the superior [stage] the yogin rises [from the ground]. Hence he should [carefully] restrain the air (vвyu). (2.6) The yogin, [seated in] the bound lotus posture and saluting the teacher and Shiva, should practice breath control in solitude (ekвnta), with his gaze on the middle between the brows. (2.7) Drawing up the apвna air, he should unite it with the prвna. When it is led upward with the [kundalinо] power, he is released from all sins. (2.8) Having closed the nine gates (dvвra) [i.e., the openings of the body], having sucked in the air and holding it firmly, having conducted it to the “space” (вkвsha) [of the heart?] together with the apвna and the [abdominal] fire (vahni), starting up the [kundalinо] power and placing it in the head, for sure according to this rule, as long as [the yogin who is] joined with the abode of the Self [at the crown center] remains [thus], he is praised by the host of the great ones. (2.9) Thus, breath control is the fire [feeding on] the fuel of transgressions (pвtaka). The yogins always call it the “great bridge” [leading across] the ocean of [conditioned] existence. (2.10) Through posture, diseases are removed; through breath control, transgressions [are atoned for]; through sense-withdrawal, the yogin is released from [all] mental modifications (vikвra). (2.11) Fondness for concentration [causes] steadiness (dhairya); through meditation, [he obtains] a marvelous [state of] consciousness. In [the condition of] ecstasy (samвdhi), having cast off auspicious and inauspicious karma, he attains liberation. (2.12) Sense-withdrawal is said [to come about] with twice six breath controls; auspicious concentration is recognized [to come about] with twice six sense-withdrawals. (2.13) Twelve concentrations are said to be meditation by the experts in meditation. Ecstasy (samвdhi) is said [to come about] with twelve meditations. (2.14) Upon seeing in that ecstasy the supreme Light-infinite and facing all round-there is no activity or past or present karma. (2.15) Having assumed the posture with the penis [between] the two heels, [and while] curbing the openings of the ears, eyes, and nasal passage with the fingers, and having inhaled the air through the mouth and having contemplated [the prвna] in the chest together with the fire [in the abdomen] and the apвna, he should hold them steady in the head. Thus, the lord of yogins, of the form of that [Reality], reaches sameness (samatв) with Reality (tattva) [i.e., Shiva]. (2.16) When the air has reached the “space” (gagana) [at the heart?], a mighty sound is produced [resembling that of musical] instruments such as a bell. Then perfection (siddhi) is near. (2.17) [The yogin who is] yoked through breath control [accomplishes] the removal of all [kinds of] illnesses. [The person who is] not yoked in the practice of Yoga [invites] the manifestation of every [kind of] illness. (2.18) Various illnesses [such as] hiccups, cough, asthma, and afflictions of head, ear, and eyes are caused through the mismanagement (vyatikrama) of the air. (2.19) Just as the lion, the elephant, and the tiger are tamed very gradually, lest they should kill the trainer-so the air is not [to be] employed [without great discipline]. (2.20) He should let go of the air very gradually, and he should also inhale very gradually. Moreover, he should hold [the breath] very gradually. Thus, perfection is near. (2.29) The eyes and other [senses] are roaming among their respective sense objects. Their withdrawal from them is called “sense-withdrawal” (pratyвhвra). (2.22) Even as the sun reaching the third time-[quarter] withdraws its luster, so the yogin resorting to the third limb [of Yoga] [should withdraw every] mental modification (vikвra). (2.23) As a tortoise contracts its limbs into the middle of the shell, so the yogin should withdraw the senses into himself. (2.24) Recognizing that whatever he hears with the ears, whether pleasant or unpleasant, is the Self-the knower of Yoga withdraws [his hearing]. (2.25) Recognizing that whatever he smells with the nose, whether fragrant or ill smelling, is the Self-the knower of Yoga withdraws [his sense of smell]. (2.26) Recognizing that whatever he sees with the eyes, whether pure or impure, is the Self-the knower of Yoga withdraws [his vision]. (2.27) Recognizing that whatever he senses with the skin, whether tangible or intangible, is the Self-the knower of Yoga withdraws [his sense of touch]. (2.28) Recognizing that whatever he tastes with the tongue, whether salty or not salty, is the Self-the knower of Yoga withdraws [his sense of taste]. (2.29) The sun withdraws the shower made of lunar nectar (amrita). The withdrawal of that [shower] is called “sense-withdrawal.” (2.30) The one female, having come from the lunar region, is enjoyed by two, while the third, [in addition to] the two, is he who undergoes aging and death. (2.31) In the place of the navel dwells the one sun, of the essence of fire. And the moon, of the essence of nectar, is always situated at the root of the palate. (2.32)The moon, facing downward, showers [nectar]; the sun, facing upward, devours [that lunar nectar]. Hence the [inverted] pose (karanо) is to be known so that the ambrosia can be obtained. (2.33) [When] the navel is above and the palate is below, [that is to say, when] the sun is above and the moon is below, [then that is] known as the inverted pose. It should be learned from the teacher’s instructions. (2.34) Where the triply fettered bull roars a mighty roar, the yogins should know that the center of the “unstruck” (anвhata) [sound is situated] at the heart. (2.35) When the life force has reached the great lotus [at the crown of the head], after having approached the manipыraka-[center] and having passed on to the anвhata-[center], the yogin attains immortality (amrita). (2.36) [The yogin] should contemplate the supreme Power (shakti), placing his tongue upward [in the brahmic] cavity as prescribed. [The nectar] trickling down from the sixteen-petaled lotus above is obtained by forcibly going up [to the palate with the tongue]. That faultless yogin who drinks from the tongue’s home (kula) the [special] sixteenth part of the exceedingly clear water of the kalв wave [flowing from] that [lotus] lives long with a body as tender as a lotus fiber. (2.37) He should drink the cool surge [of air] with the mouth [shaped] like a crow’s beak. By regulating the prвna and the apвna, the yogin does not age. (2.38) For him who drinks the prвna air with the tongue [placed at] the root of the palate, there will be the removal of all illnesses after half a year. (2.39) He, having contemplated the whole nectar in the fifth center [called] “pure” (vishuddha), takes off by the up-path, having cheated the jaws of the [inner] sun [at the navel]. (2.40) By the sound vi is meant the “swan” (hamsa) [i.e., the spontaneous breath]; shuddhi [or “purity”] is called “spotless.” Hence the knowers of the centers (cakra) know the center at the throat as [that which is] named vishuddha. (2.41) [The life force], after escaping the jaws of the [inner] sun, rises of its own accord into the hollow at the end of the nose [after the yogin] has placed the nectar into that cavern. (2.42) Having gathered the exceedingly clean water of the kalв of the moon [showering] from above the region of the throat, he should conduct it into the hollow at the end of the nose and then everywhere by means of the “space” [at the crown of the head]. (2.43) The knower of Yoga who drinks the ambrosia (soma) by firmly placing the tongue upward [against the palate] undoubtedly conquers death within half a month. (2.44) He who controls the root opening overcomes [every] obstacle and reaches [the state] beyond old age and death, like the five-faced Hara [i.e., Shiva]. (2.45) By pressing the tip of the tongue against the great cavity of the “royal tooth” (rвja-danta) [i.e., the uvula] and contemplating the ambrosial Goddess, he becomes a poet-sage (kavi) within six months. (2.46) The great flow above [the uvula] blocks all the [other] flows [in the body]. Whoever does not release the nectar [should first practice] the paths of the five concentrations. (2.47). If the tongue constantly kisses the tip of the “hanger” [i.e., the uvula], causing the liquid (rasa) to flow [that tastes] salty, pungent, or sour, or is like milk, honey, and ghee, then diseases, old age, and death are removed, teachings (shвstra) and their auxiliaries are celebrated, and he will attain immortality and the eight [paranormal] qualities and attract the consorts (anga) of the adepts (siddha). (2.48) After two or three years, the yogin whose body is filled with nectar has his semen (retas) go upward and [enjoys] the appearance of [paranormal] qualities like miniaturization (animan). (2.49) Just as there is fire [as long as there is] fuel, and light [as long as there are] oil and wick, so also the embodied [psyche] does not leave the body when it is filled with the lunar part (kalв). (2.50) In the case of a yogin whose body is daily filled with the lunar part, poison does not spread, even if he should be bitten by [the serpent king] Takshaka himself. (2.51) [When the yogin is] equipped with posture, joined to breath control, and endowed with sense-withdrawal, he should practice concentration. (2.52) Concentration is explained as steadiness of the mind and concentration upon the five elements in the heart individually. (2.53) The earth [element] stationed in the heart is a resplendent yellow or yellowish square, with the syllable la and the lotus-seated [God Brahma]. Dissolving the life energies together with the mind therein [i.e., in the heart], he should concentrate for five ghatikвs [i.e., two hours]. He should always practice the stabilizing earth concentration to conquer the earth. (2.54) The water element (ambu-tattva) resembling a half moon or white jasmine is located at the throat and is endowed with the seed syllable va of the nectar (pоyыsha), and always associated with Vishnu. Dissolving the life energies together with the mind therein [i.e., in the heart], he should concentrate for five ghatikвs [i.e., two hours]. He should always practice the water concentration, which burns up suffering for all time. (2.54) The triangular fire element located at the palate and resembling a [red] cochineal is brilliant and associated with repha [i.e., the syllable ra], bright like coral, and is in the good company of Rudra. Dissolving the life force together with the mind therein [i.e., in the heart], he should concentrate for five ghatikвs [i.e., two hours]. He should always engage in the fiery concentration in order to conquer fire. (2.56) The airy element, which is located between the eyebrows, resembles black collyrium and is associated with the letter ya and Оshvara as [the presiding] deity. Dissolving the life force together with the mind therein [i.e., in the heart], he should concentrate for five ghatikвs [i.e., two hours]. The yamin should practice the airy concentration so that he can traverse the sky. (2.57) The ether/space element, which is located at the “brahmic fissure” (brahma-randhra) [at the crown of the head] and which is like very clear water is associated with Sadв-Shiva, the [inner] sound (nвda), and the syllable ha. Dissolving the life force together with the mind therein [i.e., in the heart], he should concentrate for five ghatikвs [i.e., two hours]. The ether/space concentration is said to break open the door to liberation. (2.58). The five concentrations upon the elements [respectively have the power of] stopping, inundating, burning, destabilizing, and desiccating. (2.59) The five concentrations are difficult to accomplish by means of mind, speech, and action. The yogin who is intelligent [in the use of these techniques] is released from all suffering. (2.60) Recollection (smriti) obtains the single element (dhвtu) of all thoughts. Meditation is explained as the pure ideation (cintв) in the mind. (2.61) Meditation is twofold, composite (sakala) and impartite (nishkala). It is composite owing to differences in performance, and impartite [meditation] is unqualified (nirguna). (2.62) Assuming a comfortable posture (sukha-вsana), with internalized mind and externalized downward gaze (cakshus), and contemplating with focus the serpent (kundalinо), he is released from guilt (kilbisha). (2.63) The first center [called] “prop” (вdhвra) is four-petaled and resembles gold. Contemplating with focus the serpent (kundalinо) [at that place in the body], he is released from guilt (kilbisha). (2.64) Contemplating the Self at the six-petaled “self-base” (svвdhishthвna) [center located at the genitals], which resembles a true jewel, the yogin, gazing [steadily] at the tip of the nose, is [indeed] happy. (2.65) Contemplating the Self as the jewel-city center luminous like the risen sun, [the yogin], gazing [steadily] at the tip of the nose, shakes the world. (2.66) Contemplating Shambhu, who is stationed in the space (вkвsha) of the heart and is brilliant like the fierce sun, and maintaining the gaze at the tip of the nose, he assumes the form of the Absolute (brahman). (2.67) Contemplating the Self in the heart lotus lustrous like lightning, while [performing] various [forms of] breath control and gazing at the tip of the nose, he assumes the form of the Absolute. (2.68) Constantly contemplating the Self in the middle of the “bell” (ghantikв) at the pure (vishuddha) [center] shining like a lamp, he assumes the form of bliss (вnanda). (2.69) Contemplating the Self, the God who is located between the eyebrows and resembles a true crest jewel, [while steadily] gazing at the tip of the nose, he assumes the form of bliss. (2.70) The yogin who has conquered the life force and who always contemplates the Self, the supreme Lord of blue appearance at the spot between the eyebrows, while gazing at the tip of the nose, attains [the supreme goal of] Yoga. (2.71) Contemplating the unqualified, tranquil, benevolent (shiva), all-facing [supreme Being] in the space [of the psychoenergetic center at the crown of the head], while gazing at the tip of the nose, he assumes the form of the Absolute. (2.72) Where the [inner] sound [can be heard] in the ether/space, that is called the “command center” (вjnв-cakra). Contemplating the benign (shiva) Self therein, the yogin attains liberation. (2.73) Contemplating the omnipresent Self, which is pure, in the form of space, and resplendent like sparkling liquid, the yogin attains liberation. (2.74) Anus, penis, navel, heart lotus, the one above that [i.e., the throat], the bell, the place of the “hanger” [i.e., uvula], the spot between the eyebrows, and the space cavity [at the crown of the head] . . .(2.75). . . These nine places (sthвna) of meditation are mentioned by yogins as liberating one from limited reality and bringing about the emergence of the eight [paranormal] qualities. (2.76)Contemplating and knowing the unsurpassable light of the brilliant Shiva, who is identical with the Absolute, he is released. Thus said Goraksha. (2.77) By controlling the circulation of the air at the navel and forcefully contracting the apвna root below, [which is] like the conductor of sacrifices [i.e., fire] and of subtle form like a thread, as well as by constricting the heart lotus and piercing the dalanaka, the palate, and the brahmic fissure, they reach the Void where God Mahesha [i.e., Shiva] enters the ether/space (gagana). (2.78) Above the resplendent lotus at the navel is the pure circle (mandala) of the hot sun (canda-rashmi). I venerate the wisdom seal (jnвna-mudrв) of yoginоs, which removes the fear of death, is formed of wisdom, is of the same form as the world (samsвra), and is the mother of the triple universe, the giver of dharma for human beings, the praiseworthy Chinnamastв in the threefold subtle flow at the center of the triple path. (2.79)A thousand horse sacrifices or a hundred glorious libation (vвjapeya) [sacrifices] do not equal a sixteenth of a single yogic meditation. (2.80)The dual reality is explained as [being due to] superimposition (upвdhi). Superimposition is said to be a covering (varna), and Reality (tattva) is designated as the Self. (2.81) By means of constant application (abhyвsa), the knower of all superimposition knows the condition of the Reality [revealed through] wisdom as different from [the world of appearance conjured up by] superimposition. (2.82) As long as the potential (tanmвtra) of sound and so forth is presented to the ears and the other [sense organs], there is recollection (smriti), [which is the state of] meditation. Subsequently there will be ecstasy. (2.83) Concentration [is established] after five nвdis [i.e., two hours]; meditation [is established] after sixty nвdis [i.e., twenty-four hours]. By controlling the life force for twelve days, there will be ecstasy. (2.84) Ecstasy (samвdhi) is described as the vanishing of all ideation (samkalpa) and [the realization of] the identity (aikya) of all pairs-of-opposites (dvandva) and of the individual self with the supreme Self. (2.85) Ecstasy is described as [the realization of] the identity of the mind with the Self, just as water merging with the ocean becomes identical [with it]. (2.86) Ecstasy is described as equilibrium (samarasatva), [a state in which] the life force is dissolved and the mind becomes absorbed. (2.87) The yogin yoked (yukta) through ecstasy does not [experience] himself or another, or smell, taste, form, touch, and sound. (2.88). The yogin yoked through ecstasy cannot be affected by mantras and yantras and cannot be pierced by any weapon or harmed by any being. (2.89) The yogin yoked through ecstasy is not bound by time, tainted by action, or overcome by anyone. (2.90) Yoga removes the suffering of him who is yoked (yukta) [i.e., disciplined] in eating and fasting, yoked in the performance of actions, and yoked in sleeping and waking. (2.91) The knower of Yoga knows the Reality that is without beginning or end, without support, free from ill, without foundation, unevolved (nishprapanca), and formless. (2.92) The knowers of the Absolute know the great Absolute that is space, consciousness, and bliss, stainless, immovable, eternal, inactive, and unqualified (nirguna). (2.93) The knowers of Reality know the Reality (tattva) that is space, consciousness, bliss beyond logical proof (hetu) or evidence (drishtвnta), transcending the mind (manas) and intuition (buddhi). (2.94) By means of the methods of Yoga, the yogin becomes absorbed into the supreme Absolute, which is free from fear, without support, without prop, and beyond ill. (2.95) Just as ghee poured into ghee is still only ghee, or milk [poured] into milk [is still only milk], so the yogin is but [the singular] Reality. (2.96) The yogin absorbed into the supreme State assumes that form, just like milk offered into milk, ghee into ghee, or fire into fire. (2.97) The secret (guhya) revealed by Goraksha, which is greater than any secret, is called by people a ladder to liberation that removes the fear of [conditioned] existence. (2.98) People should study this yogically created (yoga-bhыtam) Compendium of Goraksha. Released from all sin, they attain perfection in Yoga. (2.99) One should study this Yoga scripture daily, which issued from the lotus mouth of Вdinвtha [i.e., Shiva] himself. What is the use of many other scriptures? (2.100) End of Goraksha-Paddhati Gorakh Nath Bani :- 1 Maro ve jogi maro,Marana hai mitha Tisa marani maro jisa,Marani gorakha mari ditha O Yogi die; die to the world(being absorbed in the yogic state of deep trance). Such death is sweet. Die in the manner of Goraksa who ‘died’ (to the world) and then saw the Invisible. 2 Habaki na boliba thabaki na,Caliba dhire dhariva pavam Garaba na kariba sahajai, Rahiba bhanata gorasa ravam Speak not in haste (without understanding), walk not in haste (without knowing the path). Take slow cautious steps (in the path of yoga). Let not pride overtake you. Lead a simple life (free of passions), says Goraksanath. 3 Goraksa kahai suna hare avadhu, Jaga mai aisai rahanam Amse desiba kanai suniva, Musa thai kachu na kahana Goraksha says: Listen, O Avadhuta, this is how you should lead your life in this world. See with your eyes (the illusions of the world), hear with your ears but never speak. Just be a dispassionate witness to the happenings around you. Do not react. 4 Asana drdha ahara drdha, Jo nidra drdha hoya Natha kahem suna balaka, Mare na budha hoya Goraksa says one who remains steadfast in observing his sadhna keeping his spiritual practice, food habits and sleeping habits under strict yogic discipline (renouncing the pleasures of the body and lethargy) neither grows old nor dies. 5 Siva Goraksa yaha mantra, Hai sarv sukho ka sara Japo baitha ekanta mem, Tana ki sudhi bisara Goraksa says- Om Siva Goraksa Yogi is the mantra, which is the substance of all true joys. One should repair to a solitary place and chant this mantra so devoutly that he becomes oblivious of his own body 6 Siva goraksa subhanama, Me sakti bhari agadha Lene se haim tara, Gaye nica koti ke vyadha Om Siva Goraksa Yogi- this auspicious mantra contains measureless sakti (power). It is so powerful that even sinners of the worst kind have attained moksa just by chanting this mantra. 7 Ajapa jape sunya mara dhare, Pamcom indriya nigraha kare Brahma agni mem home kaya, Tasu mahadeva bande paya Goralsa says he who chants the name vocally or non-vocally (japa – ajapa), meditates, controls the five senses (withdrawing) from their pleasures and burns his body in dhayna brahmagni (the holy fire of Brahma) finds Mahadeva. 8 Mana murakha samajhe, Nahim yoga marg ki bata Ati cancal bhatakata phire, Kare bahuta utpata The mind is dull and fails to comprehend the secret of the yogamarga (the path of yoga). It is very capricious and is always engaged in mischief (non spiritual activities), thus causing a man to drift away from the true path. 9 Mana mandira mem vasa hai,Papa punya ka jnana Punya rupa mana sudha hai, Papa asudh mahana The mind itself is the abode of the good as well as of the evil. One may either let the good prevail or may allow free play to the evil instincts. This mind is pure and pious only when it lets the good in it prosper. If the mind promotes the evil instincts residing in it then it becomes impure and impious. Yogamarga is the means by which the mind can be trained to promote and sustain the good instincts. ------------- Gorakh Bodh------------ The GorakhbodhThis is a very obscure text of the Nathas, conducted in the form of questions from Gorakh (Gorakhnath) to Macchendra (Matsyendranath). The English translation, from a Hindi text, was published at the beginning of the century and is out of copyright. Gorakh -- O Lord (Svami), you are the Master Teacher (Satguru Gosain), and I am but a disciple: may I put a question, which you would kindly reply to and resent not? To start with, what ideal (lacch) should the disciple put before him? Do tell me for you are the true Teacher. Macchendra -- Let the unattached (awadhu, avadhuta) live at the monastery (hat) or be on the road, resting in the shadow of the trees; he should renounce desire, cruelty, greed, delusion, and the illusion of Samsar (Kama, Krodha, Lobha, Moha and Samsar ki Maya); he should hold converse (gosht) with himself and contemplate the Endless (Ananta); he should sleep little and eat little. In the beginning the disciple should live thus. Thus speaks Macchendra. [2] G What should he see, what contemplate, and what treat as the essence (sar); with what should he shave his head and with the knowledge of what should he try to cross (the ocean of Samsar)? M He should see himself, contemplate the Endless (Ananta), and fix upon Reality as the essence; he should shave his head with (or after receiving) the word of the teacher (Guru ka Shabda), and should cross over with the aid of Divine knowledge (Brahma Gyana). [4] G What is the teaching (upadesh) of the Guru's order or doctrine (Ades)? Where does the void (Sunya) reside? Who is the Guru of the word (Shabda)? M The most wonderful (anupam) is the teaching of the Guru (Ades); the void (Sunya) resides within us and Realisation (parcha or parichaya) is the Guru of the word (shabda). [6] G What is the form (rupa) of the mind (mana)? What is the appearance (akar) of the vital breath (pavana)? What is the direction (disa) of the ten and through which door can the control be effected? M The void (sunya) is the fore of the mind; the appearance of vital breath (pavan) is invisibility (nirakar); the direction of the ten is unsayable (alekh) and control lies through the tenth door. [8] G Which is the root (mula) and which the branch (bela)? Who is the Guru and who the disciple; with what essence (tatt) can one go about alone? M Mind is the root and vital breath is the branch; the word (shabda) is the Guru and attention (surat or surta) is the disciple. With the essence called deliverance (nirbana tat) Gorakhnath wanders about, himself in himself. [10] G What is the seed (biraja) and what the field (khetra)? What is direct hearing (satvan)? What is true vision? What is Joga and what is the method (Jugti)? What is liberation (mocch)? And what is salvation (mukti)? M The word (Mantra) is the seed; perception (mati) is the womb or land; and attention (surti) is direct hearing, and discrimination (nirti) is true vision; the ocean (Uram) is Joga and the earth (Dhuram) is the method; light (joti) is liberation and the refulgence (Juala) is salvation. [12] G Which is the tree without a trunk, and which is the parrot without wings? Which is the dam (palu) without a shore (tir), and who died without death (kal)? M Vital breath (pavana) is the tree without a trunk; mind is the parrot (sua) without wings; constancy (dhiraj) is the dam without a shore; sleep is dying without death. [14] G In what house (ghar) is moon (chanda) and in what is the sun (sur)? In what house does Time play music (Tur, a musical instrument)? Where do the five elements (tat) have equipoise (sam rahai)? M The moon in the mind; the sun in the vital breath; in the void (sunya) Time plays on the musical instrument (tura) and in the house of knowledge the five elements reside in equipoise (sam). [16] G What is the New Moon (amavas) and what manifests (pariba)? Which or where is the great elixir (maha rasa) and whereto with it do we mount? At what place does the mind reside in the state of self-transcendence (unmani)? M The sun (ravi) should be treated as the darkest night; the moon should be made manifest; the great elixir of the lower (ardh) should be taken to the upper (urdh); in the heaven within us (gagan) the mind resides in self-transcendence. [18] G What destroys the bad word (kusabda) and where does the good word (susabda) reside? On what side (mukha) does the vital breath of twelve fingerbreadths reside? M The good word swallows or catches the bad word and itself resides within (nirantar); the vital breath of twelve fingerbreadths is controlled (rahai) through the word of the Guru. [20] G Who is the Adiguru? Who is the husband of the earth (dhartri)? What is the home of knowledge (gyana)? Which is the door (duvar) of the void (sunn)? M The eternal beginningless (anadi) is the Adiguru; heaven (anbar) is the husband of earth; Awake-awareness (Chetan) is the home of knowledge, and realisation (parcha) is the door of the void. [22] G Through the realisation (parchai) of what is the attachment with the Illusion (maya moha) broken; how can the residence of the moon (Sisihar) be pierced; how is the dam (bandha) applied and how can the body (kandha) be made immortal (ajar var)? M When realisation (parchai) comes to the mind, attachment to the world ceases; with the control of the working of vital breath the moon (sisihar) is destroyed; the acquisition of real knowledge (gyana) applies the dam and the realisation of the teacher (Guru parchai) gives us immortality. [24] G Where do mind, vital breath, the word (shabda) and the moon reside? M The mind resides in the heart (hirdai); vital breath resides in the navel; the word (shabda) resides in the will (ruci); the moon resides in the heaven (gagan). [25] G If there had been no heart (hirda) where would the mind have rested, composed? Had there been no navel where, would have vital breath rested unmoved? Had there been no form (rupa) where would have the word (Shabda} resided? Without a heaven where would have the moon been? Without the navel, the air would have resided in the formless (Nirakar); without will, the word (shabda) would have resided (rahata) in the unmanifest (Akula); without the heaven, the moon would have resided in desire (abhika). G Had there been no night, where would the day have come from? Without the day, where would the night merge? When the lamp is extinguished, where does light dwell? M Without night, the day would have merged into Sahaj; had there been no day, the night would have passed into (Sahaj); on the extinguishing of the lamp, the light passes into the omnipresent (nirantar); had there been no vital breath, then the body of vital breath (pran purus) would have resided in the void. [30] G Who is the creator of the body (kaya); wherefrom has light (tej) been created? What is the mouth (?muha or muda?) of Divine knowledge (Brahma Gyana)? How can the Unseeable be seen? M The Absolute (Brahma) is the creator of the body (kaya); out of truth (sat) has effulgence (tej) been created; the void is the mouth (muda or muha) of Divine knowledge (Brahma Gyana); and through the Sadguru and the disciple realisation my the unseeable be made visible. [ 32] G How many lakhs (hundreds of thousands) of moons are there in the body?. How does fragrance reside in the flower? Where does the ghee hide in the milk? How does the soul (jiva) conceal itself in the body? M There are two lakhs of moons in the body; fragrance is the conscious(ness) (chetan) in the flower; the ghee is immanent in the milk; the soul (jiva) is the all- pervasiveness in the body. [34] G Had there been no body where would the sun and the moon have resided? Had there been no flower, where would the fragrance have been? Had there been no milk where would the ghee have been? Had there been no body, where would the spirit have been? M Without the body, the sun and the moon would have been omnipresent; without the flower, fragrance would have dwelt in the (Anhad); without the milk, the ghee (ghiv or ghee) would have resided in the void; without the body, the spirit would have been in the Supreme Void (Param Sunn). [36] G Where do the moon and the sun dwell, where the essence, the root of the word (nad) and the vital power (bind)? Where does the Hamsa (swan) mount up for drinking water? To what place (ghar) do you bring the reversed power (ulti shakti) to rest? M The moon resides in the upper (urdha) and the sun in the lower (ardha); the essence, the nad(a) and bind(u) dwells in the heart; to the heaven goes the swan (hans) for drinking water, and the reversed power (Shakti) reverts to the Self, its real, original home. [38] G Where does nad(a) rise; where does it acquire equipoise (sam); how is it made to stand still, and where is it finally merged? M Nad(a) rises from the Unconditioned (Avigata); gains equipoise in the void; you can stop it through the vital breath and it vanishes, unites with the Formless (Niranjana). [40] G If the nad(a) sounds not, if the power acts not, if the heaven is not there to draw our hope, were there neither nad(a) nor bind(u), then where would the man of vital breath (Prana Purusha) reside? M Nad(a) sounds, bind(u) moves; the heaven (gagan) attracts desire; but were there neither nad(a) nor bind(u) then breath would reside in the omnipresent (nirantar). [42] G When form dissolves and the Formless remains, when water becomes air, when there is neither sun nor moon, where does the Hamsa dwell? M The Sahaja hans(a) resides after the play in the Person of the void (Sunn hans); when the form becomes Formless then the spirit (hans) resides in the Supreme light (Param Joti). [44] G What is the root (mula) of the rootless (Amul)? Where does the root reside? Who is the Guru of the goal (pada)? M The void is the root of the rootless; the root resides in the omnipresent (Nirankar); the Guru of the goal is liberation (Nirban). [46] G Where does the vital breath (prana) rise? Wherefrom does the mind come? How is the speech (vacha) born and where does it dissolve (viliyate)? M The birth of the mind is from the Formless (Avagat), the vital breath from the mind, and speech from the breath; speech is dissolved in the mind. [48] G Which is the lake and which the lotus? How can we ward off Kal(time) haöha-yoga-pradépikä prathamopadeçaù çré-ädi-näthäya namo’stu tasmai yenopadiñöä haöha-yoga-vidyä | vibhräjate pronnata-räja-yogam äroòhum icchor adhirohiëéva ||1|| praëamya çré-guruà näthaà svätmärämeëa yoginä | kevalaà räja-yogäya haöha-vidyopadiçyate ||2|| bhräntyä bahumata-dhvänte räja-yogam ajänatäm | haöha-pradépikäà dhatte svätmärämaù kåpäkaraù ||3|| haöha-vidyäà hi matsyendra-gorakñädyä vijänate | svätmärämo’thavä yogé jänéte tat-prasädataù ||4|| çré-ädinätha-matsyendra-çävaränanda-bhairaväù | cauraìgé-ména-gorakña-virüpäkña-bileçayäù ||5|| manthäno bhairavo yogé siddhir buddhaç ca kanthaòiù | koraàöakaù suränandaù siddhapädaç ca carpaöiù ||6|| käneré püjyapädaç ca nitya-nätho niraïjanaù | kapälé bindunäthaç ca käkacaëòéçvarähvayaù ||7|| allämaù prabhudevaç ca ghoòä colé ca öiàöiëiù | bhänuké näradevaç ca khaëòaù käpälikas tathä ||8|| ity ädayo mahäsiddhä haöha-yoga-prabhävataù | khaëòayitvä käla-daëòaà brahmäëòe vicaranti te ||9|| açeña-täpa-taptänäà samäçraya-maöho haöhaù | açeña-yoga-yuktänäm ädhära-kamaöho haöhaù ||10|| haöha-vidyä paraà gopyä yoginä siddhim icchatä | bhaved véryavaté guptä nirvéryä tu prakäçitä ||11|| suräjye dhärmike deçe subhikñe nirupadrave | dhanuù pramäëa-paryantaà çilägni-jala-varjite | ekänte maöhikä-madhye sthätavyaà haöha-yoginä ||12|| alpa-dväram arandhra-garta-vivaraà nätyucca-nécäyataà samyag-gomaya-sändra-liptam amalaà niùçesa-jantüjjhitam | bähye maëòapa-vedi-küpa-ruciraà präkära-saàveñöitaà proktaà yoga-maöhasya lakñaëam idaà siddhair haöhäbhyäsibhiù ||13|| evaà vidhe maöhe sthitvä sarva-cintä-vivarjitaù | gurüpadiñöa-märgeëa yogam eva samabhyaset ||14|| atyähäraù prayäsaç ca prajalpo niyamägrahaù | jana-saìgaç ca laulyaà ca ñaòbhir yogo vinaçyati ||15|| utsähät sähasäd dhairyät tattva-jïänäç ca niçcayät | jana-saìga-parityägät ñaòbhir yogaù prasiddhyati ||16|| atha yama-niyamäù ahiàsä satyam asteyaà brahmacaryaà kñamä dhåtiù | dayärjavaà mitähäraù çaucaà caiva yamä daça ||17|| tapaù santoña ästikyaà dänam éçvara-püjanam | siddhänta-väkya-çravaëaà hrématé ca tapo hutam | niyamä daça samproktä yoga-çästra-viçäradaiù ||18|| atha äsanam haöhasya prathamäìgatväd äsanaà pürvam ucyate | kuryät tad äsanaà sthairyam ärogyaà cäìga-läghavam ||19|| vaçiñöhädyaiç ca munibhir matsyendrädyaiç ca yogibhiù | aìgékåtäny äsanäni kathyante känicin mayä ||20|| jänürvor antare samyak kåtvä päda-tale ubhe | åju-käyaù samäsénaù svastikaà tat pracakñate ||21|| savye dakñiëa-gulphaà tu påñöha-pärçve niyojayet | dakñiëe’pi tathä savyaà gomukhaà gomukhäkåtiù ||22|| ekaà pädaà tathaikasmin vinyased uruëi sthiram | itarasmiàs tathä coruà véräsanam itéritam ||23|| gudaà nirudhya gulphäbhyäà vyutkrameëa samähitaù | kürmäsanaà bhaved etad iti yoga-vido viduù ||24|| padmäsanaà tu saàsthäpya jänürvor antare karau | niveçya bhümau saàsthäpya vyomasthaà kukkuöäsanam ||25|| kukkuöäsana-bandha-stho dorbhyäà sambadya kandharäm | bhaved kürmavad uttäna etad uttäna-kürmakam ||26|| pädäìguñöhau tu päëibhyäà gåhétvä çravaëävadhi | dhanur äkarñaëaà kuryäd dhanur-äsanam ucyate ||27|| vämoru-mülärpita-dakña-pädaà jänor bahir veñöita-väma-pädam | pragåhya tiñöhet parivartitäìgaù çré-matysanäthoditam äsanaà syät ||28|| matsyendra-péöhaà jaöhara-pradéptià pracaëòa-rug maëòala-khaëòanästram | abhyäsataù kuëòaliné-prabodhaà candra-sthiratvaà ca dadäti puàsäm ||29|| prasärya pädau bhuvi daëòa-rüpau dorbhyäà padägra-dvitayaà gåhétvä | jänüparinyasta-laläöa-deço vased idaà paçcimatänam ähuù ||30|| iti paçcimatänam äsanägryaà pavanaà paçcima-vähinaà karoti | udayaà jaöharänalasya kuryäd udare kärçyam arogatäà ca puàsäm ||31|| dharäm avañöabhya kara-dvayena tat-kürpara-sthäpita-näbhi-pärçvaù | uccäsano daëòavad utthitaù khe mäyüram etat pravadanti péöham ||32|| harati sakala-rogän äçu gulmodarädén abhibhavati ca doñän äsanaà çré-mayüram | bahu kadaçana-bhuktaà bhasma kuryäd açeñaà janayati jaöharägnià järayet käla-küöam ||33|| uttänaà çabavad bhümau çayanaà tac chaväsanam | çaväsanaà çränti-haraà citta-viçränti-kärakam ||34|| caturaçéty äsanäni çivena kathitäni ca | tebhyaç catuñkam ädäya särabhütaà bravémy aham ||35|| siddhaà padmaà tathä siàhaà bhadraà veti catuñöayam | çreñöhaà taträpi ca sukhe tiñöhet siddhäsane sadä ||36|| atha siddhäsanam— yoni-sthänakam aìghri-müla-ghaöitaà kåtvä dåòhaà vinyaset meëòhre pädam athaikam eva hådaye kåtvä hanuà susthiram | sthäëuù saàyamitendriyo’cala-dåçä paçyed bhruvor antaraà hy etan mokña-kapäöa-bheda-janakaà siddhäsanaà procyate ||37|| meëòhräd upari vinyasya savyaà gulphaà tathopari | gulphäntaraà ca nikñipya siddhäsanam idaà bhavet ||38|| etat siddhäsanaà prähur anye vajräsanaà viduù | muktäsanaà vadanty eke prähur guptäsanaà pare ||39|| yameñv iva mitähäram ahiàsä niyameñv iva | mukhyaà sarväsaneñv ekaà siddhäù siddhäsanaà viduù ||40|| caturaçéti-péöheñu siddham eva sadäbhyaset | dväsaptati-sahasräëäà näòénäà mala-çodhanam ||41|| ätma-dhyäyé mitähäré yävad dvädaça-vatsaram | sadä siddhäsanäbhyäsäd yogé niñpattim äpnuyät ||42|| kim anyair bahubhiù péöhaiù siddhe siddhäsane sati | präëänile sävadhäne baddhe kevala-kumbhake | utpadyate niräyäsät svayam evonmané kalä ||43|| tathaikäsminn eva dåòhe siddhe siddhäsane sati | bandha-trayam anäyäsät svayam evopajäyate ||44|| näsanaà siddha-sadåçaà na kumbhaù kevalopamaù | na khecaré-samä mudrä na näda-sadåço layaù ||45|| atha padmäsanam— vämorüpari dakñiëaà ca caraëaà saàsthäpya vämaà tathä dakñorüpari paçcimena vidhinä dhåtvä karäbhyäà dåòham | aìguñöhau hådaye nidhäya cibukaà näsägram älokayet etad vyädhi-vinäça-käri yaminäà padmäsanaà procyate ||46|| uttänau caraëau kåtvä üru-saàsthau prayatnataù | üru-madhye tathottänau päëé kåtvä tato dåçau ||47|| näsägre vinyased räjad-anta-müle tu jihvayä | uttambhya cibukaà vakñasy utthäpy pavanaà çanaiù ||48|| idaà padmäsanaà proktaà sarva-vyädhi-vinäçanam | durlabhaà yena kenäpi dhématä labhyate bhuvi ||49|| kåtvä sampuöitau karau dåòhataraà baddhvä tu padmäsanaà gäòhaà vakñasi sannidhäya cibukaà dhyäyaàç ca tac cetasi | väraà väram apänam ürdhvam anilaà protsärayan püritaà nyaïcan präëam upaiti bodham atulaà çakti-prabhävän naraù ||50|| padmäsane sthito yogé näòé-dväreëa püritam | märutaà dhärayed yas tu sa mukto nätra saàçayaù ||51|| atha siàhäsanam— gulphau ca våñaëasyädhaù sévanyäù pärçvayoù kñipet | dakñiëe savya-gulphaà tu dakña-gulphaà tu savyake ||52|| hastau tu jänvoù saàsthäpya sväìguléù samprasärya ca | vyätta-vaktro nirékñeta näsägraà susamähitaù ||53|| siàhäsanaà bhaved etat püjitaà yogi-puìgavaiù | bandha-tritaya-sandhänaà kurute cäsanottamam ||54|| atha bhadräsanam— gulphau ca våñaëasyädhaù sévanyäù pärçvayoù kñipte | savya-gulphaà tathä savye dakña-gulphaà tu dakñiëe ||55|| pärçva-pädau ca päëibhyäà dåòhaà baddhvä suniçcalam | bhadräsanaà bhaved etat sarva-vyädhi-vinäçanam | gorakñäsanam ity ähur idaà vai siddha-yoginaù ||56|| evam äsana-bandheñu yogéndro vigata-çramaù | abhyasen näòikä-çuddhià mudrädi-pavané-kriyäm ||57|| äsanaà kumbhakaà citraà mudräkhyaà karaëaà tathä | atha nädänusandhänam abhyäsänukramo haöhe ||58|| brahmacäré mitähäré tyägé yoga-paräyaëaù | abdäd ürdhvaà bhavet siddho nätra käryä vicäraëä ||59|| susnigdha-madhurähäraç caturthäàça-vivarjitaù | bhujyate çiva-samprétyai mitähäraù sa ucyate ||60|| kaövämla-tékñëa-lavaëoñëa-haréta-çäka- sauvéra-taila-tila-sarñapa-madya-matsyän | äjädi-mäàsa-dadhi-takra-kulatthakola- piëyäka-hiìgu-laçunädyam apathyam ähuù ||61|| bhojanam ahitaà vidyät punar asyoñëé-kåtaà rükñam | atilavaëam amla-yuktaà kadaçana-çäkotkaà varjyam ||62|| vahni-stré-pathi-sevänäm ädau varjanam äcaret ||63|| tathä hi gorakña-vacanam— varjayed durjana-präntaà vahni-stré-pathi-sevanam | prätaù-snänopaväsädi käya-kleça-vidhià tathä ||64|| godhüma-çäli-yava-ñäñöika-çobhanännaà kñéräjya-khaëòa-navanéta-siddhä-madhüni | çuëöhé-paöola-kaphalädika-païca-çäkaà mudgädi-divyam udakaà ca yaméndra-pathyam ||65|| puñöaà sumadhuraà snigdhaà gavyaà dhätu-prapoñaëam | manobhilañitaà yogyaà yogé bhojanam äcaret ||66|| yuvo våddho’tivåddho vä vyädhito durbalo’pi vä | abhyäsät siddhim äpnoti sarva-yogeñv atandritaù ||67|| kriyä-yuktasya siddhiù syäd akriyasya kathaà bhavet | na çästra-päöha-mätreëa yoga-siddhiù prajäyate ||68|| na veña-dhäraëaà siddheù käraëaà na ca tat-kathä | kriyaiva käraëaà siddheù satyam etan na saàçayaù ||69|| péöhäni kumbhakäç citrä divyäni karaëäni ca | sarväëy api haöhäbhyäse räja-yoga-phalävadhi ||70|| iti haöha-pradépikäyäà prathamopadeçaù | (2) dvitéyopadeçaù athäsane dådhe yogé vaçé hita-mitäçanaù | gurüpadiñöa-märgeëa präëäyämän samabhyaset ||1|| cale väte calaà cittaà niçcale niçcalaà bhavet || yogé sthäëutvam äpnoti tato väyuà nirodhayet ||2|| yävad väyuù sthito dehe tävaj jévanam ucyate | maraëaà tasya niñkräntis tato väyuà nirodhayet ||3|| maläkaläsu näòéñu märuto naiva madhyagaù | kathaà syäd unmanébhävaù kärya-siddhiù kathaà bhavet ||4|| çuddham eti yadä sarvaà näòé-cakraà maläkulam | tadaiva jäyate yogé präëa-saàgrahaëe kñamaù ||5|| präëäyämaà tataù kuryän nityaà sättvikayä dhiyä | yathä suñumëä-näòésthä maläù çuddhià prayänti ca ||6|| baddha-padmäsano yogé präëaà candreëa pürayet | dhärayitvä yathä-çakti bhüyaù süryeëa recayet ||7|| präëaà süryeëa cäkåñya pürayed udaraà çanaiù | vidhivat kumbhakaà kåtvä punaç candreëa recayet ||8|| yena tyajet tena pétvä dhärayed atirodhataù | recayec ca tato’nyena çanair eva na vegataù ||9|| präëaà ced iòayä piben niyamitaà bhüyo’nyathä recayet pétvä piìgalayä saméraëam atho baddhvä tyajed vämayä | sürya-candramasor anena vidhinäbhyäsaà sadä tanvatäà çuddhä näòi-gaëä bhavanti yaminäà mäsa-trayäd ürdhvataù ||10|| prätar madhyandine säyam ardha-rätre ca kumbhakän | çanair açéti-paryantaà catur väraà samabhyaset ||11|| kanéyasi bhaved sveda kampo bhavati madhyame | uttame sthänam äpnoti tato väyuà nibandhayet ||12|| jalena çrama-jätena gätra-mardanam äcaret | dåòhatä laghutä caiva tena gätrasya jäyate ||13|| abhyäsa-käle prathame çastaà kñéräjya-bhojanam | tato’bhyäse dåòhébhüte na tädåì-niyama-grahaù ||14|| yathä siàho gajo vyäghro bhaved vaçyaù çanaiù çanaiù | tathaiva sevito väyur anyathä hanti sädhakam ||15|| präëäyämena yuktena sarva-roga-kñayo bhavet | ayuktäbhyäsa-yogena sarva-roga-samudgamaù ||16|| hikkä çväsaç ca käsaç ca çiraù-karëäkñi-vedanäù | bhavanti vividhäù rogäù pavanasya prakopataù ||17|| yuktaà yuktaà tyajed väyuà yuktaà yuktaà ca pürayet | yuktaà yuktaà ca badhnéyäd evaà siddhim aväpnuyät ||18|| yadä tu näòé-çuddhiù syät tathä cihnäni bähyataù | käyasya kåçatä käntis tadä jäyate niçcitam ||19|| yatheñöaà dhäraëaà väyor analasya pradépanam | nädäbhivyaktir ärogyaà jäyate näòi-çodhanät ||20|| meda-çleñmädhikaù pürvaà ñaö-karmäëi samäcaret | anyas tu näcaret täni doñäëäà samabhävataù ||21|| dhautir bastis tathä netis träöakaà naulikaà tathä | kapäla-bhätiç caitäni ñaö-karmäëi pracakñate ||22|| karma ñaökam idaà gopyaà ghaöa-çodhana-kärakam | vicitra-guëa-sandhäya püjyate yogi-puìgavaiù ||23|| tatra dhautiù— catur-aìgula-vistäraà hasta-païca-daçäyatam | gurüpadiñöa-märgeëa siktaà vastraà çanair graset | punaù pratyäharec caitad uditaà dhauti-karma tat ||24|| käsa-çväsa-pléha-kuñöhaà kapharogäç ca viàçatiù | dhauti-karma-prabhäveëa prayänty eva na saàçayaù ||25|| atha bastiù— näbhi-daghna-jale päyau nyasta-nälotkaöäsanaù | ädhäräkuïcanaà kuryät kñälanaà basti-karma tat ||26|| gulma-pléhodaraà cäpi väta-pitta-kaphodbhaväù | basti-karma-prabhäveëa kñéyante sakalämayäù ||27|| dhäntvadriyäntaù-karaëa-prasädaà dadhäc ca käntià dahana-pradéptam | açeña-doñopacayaà nihanyäd abhyasyamänaà jala-basti-karma ||28|| atha netiù— sütraà vitasti-susnigdhaà näsänäle praveçayet | mukhän nirgamayec caiñä netiù siddhair nigadyate ||29|| kapäla-çodhiné caiva divya-dåñöi-pradäyiné | jatrürdhva-jäta-rogaughaà netir äçu nihanti ca||30|| atha träöakam— nirékñen niçcala-dåçä sükñma-lakñyaà samähitaù | açru-sampäta-paryantam äcäryais träöakaà småtam ||31|| mocanaà netra-rogäëäà tandädréëäà kapäöakam | yatnatas träöakaà gopyaà yathä häöaka-peöakam ||32|| atha nauliù— amandävarta-vegena tundaà savyäpasavyataù | natäàso bhrämayed eñä nauliù siddhaiù praçasyate ||33|| mandägni-sandépana-päcanädi- sandhäpikänanda-karé sadaiva | açeña-doña-maya-çoñaëé ca haöha-kriyä maulir iyaà ca nauliù ||34|| atha kapälabhätiù— bhasträval loha-kärasya reca-pürau sasambhramau | kapälabhätir vikhyätä kapha-doña-viçoñaëé ||35|| ñaö-karma-nirgata-sthaulya-kapha-doña-malädikaù | präëäyämaà tataù kuryäd anäyäsena siddhyati ||36|| präëäyämair eva sarve praçuñyanti malä iti | äcäryäëäà tu keñäàcid anyat karma na saàmatam ||37|| atha gaja-karaëé— udara-gata-padärtham udvamanti pavanam apänam udérya kaëöha-näle | krama-paricaya-vaçya-näòi-cakrä gaja-karaëéti nigadyate haöhajïaiù ||38|| brahmädayo’pi tridaçäù pavanäbhyäsa-tatparäù | abhüvann antaka-bhyät tasmät pavanam abhyaset ||39|| yävad baddho marud dehe yävac cittaà niräkulam | yävad dåñöir bhruvor madhye tävat käla-bhayaà kutaù ||40|| vidhivat präëa-saàyämair näòé-cakre viçodhite | suñumëä-vadanaà bhittvä sukhäd viçati märutaù ||41|| atha manonmané— märute madhya-saàcäre manaù-sthairyaà prajäyate | yo manaù-susthiré-bhävaù saivävasthä manonmané ||42|| tat-siddhaye vidhänajïäç citrän kurvanti kumbhakän | vicitra kumbhakäbhyäsäd viciträà siddhim äpnuyät ||43|| atha kumbhaka-bhedäù-- sürya-bhedanam ujjäyé sétkäré çétalé tathä | bhastrikä bhrämaré mürcchä plävinéty añöa-kumbhakäù ||44|| pürakänte tu kartavyo bandho jälandharäbhidhaù | kumbhakänte recakädau kartavyas tüòòiyänakaù ||45|| adhastät kuïcanenäçu kaëöha-saìkocane kåte | madhye paçcima-tänena syät präëo brahma-näòigaù ||46|| äpänam ürdhvam utthäpya präëaà kaëöhäd adho nayet | yogé jarä-vimuktaù san ñoòaçäbda-vayä bhavet ||47|| atha sürya-bhedanam— äsane sukhade yogé baddhvä caiväsanaà tataù | dakña-näòyä samäkåñya bahiùsthaà pavanaà çanaiù ||48|| äkeçäd änakhägräc ca nirodhävadhi kumbhayet | tataù çanaiù savya-näòyä recayet pavanaà çanaiù ||49|| kapäla-çodhanaà väta-doña-ghnaà kåmi-doña-håt | punaù punar idaà käryaà sürya-bhedanam uttamam ||50|| atha ujjäyé— mukhaà saàyamya näòébhyäm äkåñya pavanaà çanaiù | yathä lagati kaëöhät tu hådayävadhi sa-svanam ||51|| pürvavat kumbhayet präëaà recayed iòayä tathä | çleñma-doña-haraà kaëöhe dehänala-vivardhanam ||52|| näòé-jalodarädhätu-gata-doña-vinäçanam | gacchatä tiñöhatä käryam ujjäyy äkhyaà tu kumbhakam ||53|| atha sétkäré— sétkäà kuryät tathä vaktre ghräëenaiva vijåmbhikäm | evam abhyäsa-yogena käma-devo dvitéyakaù ||54|| yoginé cakra-saàmänyaù såñöi-saàhära-kärakaù | na kñudhä na tåñä nidrä naivälasyaà prajäyate ||55|| bhavet sattvaà ca dehasya sarvopadrava-varjitaù | anena vidhinä satyaà yogéndro bhümi-maëòale ||56|| atha çétalé— jihvayä väyum äkåñya pürvavat kumbha-sädhanam | çanakair ghräëa-randhräbhyäà recayet pavanaà sudhéù ||57|| gulma-pléhädikän rogän jvaraà pittaà kñudhäà tåñäm | viñäëi çétalé näma kumbhikeyaà nihanti hi ||58|| atha bhastrikä— ürvor upari saàsthäpya çubhe päda-tale ubhe | padmäsanaà bhaved etat sarva-päpa-praëäçanam ||59|| samyak padmäsanaà baddhvä sama-grévodaraù sudhéù | mukhaà saàyamya yatnena präëaà ghräëena recayet ||60|| yathä lagati håt-kaëöhe kapälävadhi sa-svanam | vegena pürayec cäpi håt-padmävadhi märutam ||61|| punar virecayet tadvat pürayec ca punaù punaù | yathaiva lohakäreëa bhasträ vegena cälyate ||62|| tathaiva sva-çaréra-sthaà cälayet pavanaà dhiyä | yadä çramo bhaved dehe tadä süryeëa pürayet ||63|| yathodaraà bhavet pürëam anilena tathä laghu | dhärayen näsikäà madhyä-tarjanébhyäà vinä dåòham ||64|| vidhivat kumbhakaà kåtvä recayed iòayänilam | väta-pitta-çleñma-haraà çarérägni-vivardhanam ||65|| kuëòalé bodhakaà kñipraà pavanaà sukhadaà hitam | brahma-näòé-mukhe saàstha-kaphädy-argala-näçanam ||66|| samyag gätra-samudbhüta-granthi-traya-vibhedakam | viçeñeëaiva kartavyaà bhasträkhyaà kumbhakaà tv idam ||67|| atha bhrämaré— vegäd ghoñaà pürakaà bhåìga-nädaà bhåìgé-nädaà recakaà manda-mandam | yogéndräë¸am evam abhyäsa-yogäc citte jätä käcid änanda-lélä ||68|| atha mürcchä— pürakänte gäòhataraà baddhvä jälandharaà çanaiù | recayen mürcchäkhyeyaà mano-mürcchä sukha-pradä ||69|| atha pläviné— antaù pravartitodära-märutäpüritodaraù | payasy agädhe’pi sukhät plavate padma-patravat ||70|| präëäyämas tridhä prokto reca-püraka-kumbhakaiù | sahitaù kevalaç ceti kumbhako dvividho mataù ||71|| yävat kevala-siddhiù syät sahitaà tävad abhyaset | recakaà pürakaà muktvä sukhaà yad väyu-dhäraëam ||72|| präëäyämo’yam ity uktaù sa vai kevala-kumbhakaù | kumbhake kevale siddhe reca-püraka-varjite ||73|| na tasya durlabhaà kiàcit triñu lokeñu vidyate | çaktaù kevala-kumbhena yatheñöaà väyu-dhäraëät ||74|| räja-yoga-padaà cäpi labhate nätra saàçayaù | kumbhakät kuëòalé-bodhaù kuëòalé-bodhato bhavet | anargalä suñumëä ca haöha-siddhiç ca jäyate ||75|| haöhaà vinä räjayogo räja-yogaà vinä haöhaù | na sidhyati tato yugmam äniñpatteù samabhyaset ||76|| kumbhaka-präëa-rodhänte kuryäc cittaà niräçrayam | evam abhyäsa-yogena räja-yoga-padaà vrajet ||77|| vapuù kåçatvaà vadane prasannatä näda-sphuöatvaà nayane sunirmale | arogatä bindu-jayo’gni-dépanaà näòé-viçuddhir haöha-siddhi-lakñaëam ||78|| iti haöha-pradépikäyäà dvitéyopadeçaù | tåtéyopadeçaù sa-çaila-vana-dhätréëäà yathädhäro’hi-näyakaù | sarveñäà yoga-tanträëäà tathädhäro hi kuëòalé ||1|| suptä guru-prasädena yadä jägarti kuëòalé | tadä sarväëi padmäni bhidyante granthayo’pi ca ||2|| präëasya çünya-padavé tadä räjapathäyate | tadä cittaà nirälambaà tadä kälasya vaïcanam ||3|| suñumëä çünya-padavé brahma-randhraù mahäpathaù | çmaçänaà çämbhavé madhya-märgaç cety eka-väcakäù ||4|| tasmät sarva-prayatnena prabodhayitum éçvarém | brahma-dvära-mukhe suptäà mudräbhyäsaà samäcaret ||5|| mahämudrä mahäbandho mahävedhaç ca khecaré | uòòéyänaà mülabandhaç ca bandho jälandharäbhidhaù ||6|| karaëé viparétäkhyä vajrolé çakti-cälanam | idaà hi mudrä-daçakaà jarä-maraëa-näçanam ||7|| ädinäthoditaà divyam añöaiçvarya-pradäyakam | vallabhaà sarva-siddhänäà durlabhaà marutäm api ||8|| gopanéyaà prayatnena yathä ratna-karaëòakam | kasyacin naiva vaktavyaà kula-stré-surataà yathä ||9|| atha mahä-mudrä— päda-mülena vämena yonià sampéòya dakñiëäm | prasäritaà padaà kåtvä karäbhyäà dhärayed dåòham ||10|| kaëöhe bandhaà samäropya dhärayed väyum ürdhvataù | yathä daëòa-hataù sarpo daëòäkäraù prajäyate ||11|| åjvébhütä tathä çaktiù kuëòalé sahasä bhavet | tadä sä maraëävasthä jäyate dvipuöäçrayä ||12|| tataù çanaiù çanair eva recayen naiva vegataù | mahä-mudräà ca tenaiva vadanti vibudhottamäù ||13|| iyaà khalu mahämudrä mahä-siddhaiù pradarçitä | mahä-kleçädayo doñäù kñéyante maraëädayaù | mahä-mudräà ca tenaiva vadanti vibudhottamäù ||14|| candräìge tu samabhyasya süryäìge punar abhyaset | yävat-tulyä bhavet saìkhyä tato mudräà visarjayet ||15|| na hi pathyam apathyaà vä rasäù sarve’pi nérasäù | api bhuktaà viñaà ghoraà péyüñam api jéryati ||16|| kñaya-kuñöha-gudävarta-gulmäjérëa-purogamäù | tasya doñäù kñayaà yänti mahämudräà tu yo’bhyaset ||17|| kathiteyaà mahämudrä mahä-siddhi-karä nèëäm | gopanéyä prayatnena na deyä yasya kasyacit ||18|| atha mahä-bandhaù— pärñëià vämasya pädasya yoni-sthäne niyojayet | vämorüpari saàsthäpya dakñiëaà caraëaà tathä ||19|| pürayitvä tato väyuà hådaye cubukaà dåòham | niñpéòyaà väyum äkuïcya mano-madhye niyojayet ||20|| dhärayitvä yathä-çakti recayed anilaà çanaiù | savyäìge tu samabhyasya dakñäìge punar abhyaset ||21|| matam atra tu keñäàcit kaëöha-bandhaà vivarjayet | räja-danta-stha-jihväyä bandhaù çasto bhaved iti ||22|| ayaà tu sarva-näòénäm ürdhvaà gati-nirodhakaù | ayaà khalu mahä-bandho mahä-siddhi-pradäyakaù ||23|| käla-päça-mahä-bandha-vimocana-vicakñaëaù | triveëé-saìgamaà dhatte kedäraà präpayen manaù ||24|| rüpa-lävaëya-sampannä yathä stré puruñaà vinä | mahä-mudrä-mahä-bandhau niñphalau vedha-varjitau ||25|| atha mahä-vedhaù— mahä-bandha-sthito yogé kåtvä pürakam eka-dhéù | väyünäà gatim ävåtya nibhåtaà kaëöha-mudrayä ||26|| sama-hasta-yugo bhümau sphicau sanäòayec chanaiù | puöa-dvayam atikramya väyuù sphurati madhyagaù ||27|| soma-süryägni-sambandho jäyate cämåtäya vai | måtävasthä samutpannä tato väyuà virecayet ||28|| mahä-vedho’yam abhyäsän mahä-siddhi-pradäyakaù | valé-palita-vepa-ghnaù sevyate sädhakottamaiù ||29|| etat trayaà mahä-guhyaà jarä-måtyu-vinäçanam | vahni-våddhi-karaà caiva hy aëimädi-guëa-pradam ||30|| añöadhä kriyate caiva yäme yäme dine dine | puëya-saàbhära-sandhäya päpaugha-bhiduraà sadä | samyak-çikñävatäm evaà svalpaà prathama-sädhanam ||31|| atha khecaré— kapäla-kuhare jihvä praviñöä viparétagä | bhruvor antargatä dåñöir mudrä bhavati khecaré ||32|| chedana-cälana-dohaiù kaläà krameëätha vardhayet tävat | sä yävad bhrü-madhyaà spåçati tadä khecaré-siddhiù ||33|| snuhé-patra-nibhaà çastraà sutékñëaà snigdha-nirmalam | samädäya tatas tena roma-mätraà samucchinet ||34|| tataù saindhava-pathyäbhyäà cürëitäbhyäà pragharñayet | punaù sapta-dine präpte roma-mätraà samucchinet ||35|| evaà krameëa ñaë-mäsaà nityaà yuktaù samäcaret | ñaëmäsäd rasanä-müla-çirä-bandhaù praëaçyati ||36|| kaläà paräìmukhéà kåtvä tripathe pariyojayet | sä bhavet khecaré mudrä vyoma-cakraà tad ucyate ||37|| rasanäm ürdhvagäà kåtvä kñaëärdham api tiñöhati | viñair vimucyate yogé vyädhi-måtyu-jarädibhiù ||38|| na rogo maraëaà tandrä na nidrä na kñudhä tåñä | na ca mürcchä bhavet tasya yo mudräà vetti khecarém ||39|| péòyate na sa rogeëa lipyate na ca karmaëä | bädhyate na sa kälena yo mudräà vetti khecarém ||40|| cittaà carati khe yasmäj jihvä carati khe gatä | tenaiñä khecaré näma mudrä siddhair nirüpitä ||41|| khecaryä mudritaà yena vivaraà lambikordhvataù | na tasya kñarate binduù käminyäù çleñitasya ca ||42|| calito’pi yadä binduù sampräpto yoni-maëòalam | vrajaty ürdhvaà håtaù çaktyä nibaddho yoni-mudrayä ||43|| ürdhva-jihvaù sthiro bhütvä somapänaà karoti yaù | mäsärdhena na sandeho måtyuà jayati yogavit ||44|| nityaà soma-kalä-pürëaà çaréraà yasya yoginaù | takñakeëäpi dañöasya viñaà tasya na sarpati ||45|| indhanäni yathä vahnis taila-varti ca dépakaù | tathä soma-kalä-pürëaà dehé dehaà na muïcati ||46|| gomäàsaà bhakñayen nityaà pibed amara-väruëém | kulénaà tam ahaà manye cetare kula-ghätakäù ||47|| go-çabdenoditä jihvä tat praveço hi täluni | go-mäàsa-bhakñaëaà tat tu mahä-pätaka-näçanam ||48|| jihvä-praveça-sambhüta-vahninotpäditaù khalu | candrät sravati yaù säraù sä syäd amara-väruëé ||49|| cumbanté yadi lambikägram aniçaà jihvä-rasa-syandiné sa-kñärä kaöukämla-dugdha-sadåçé madhväjya-tulyä tathä | vyädhénäà haraëaà jaränta-karaëaà çasträgamodéraëaà tasya syäd amaratvam añöa-guëitaà siddhäìganäkarñaëam ||50|| mürdhnaù ñoòaça-patra-padma-galitaà präëäd aväptaà haöhäd ürdvhäsyo rasanäà niyamya vivare çaktià paräà cintayan | utkallola-kalä-jalaà ca vimalaà dhärämayaà yaù piben nirvyädhiù sa måëäla-komala-vapur yogé ciraà jévati ||51|| yat präleyaà prahita-suñiraà meru-mürdhäntara-sthaà tasmiàs tattvaà pravadati sudhés tan-mukhaà nimnagänäm | candrät säraù sravati vapuñas tena måtyur naräëäà tad badhnéyät sukaraëam adho nänyathä käya-siddhiù ||52|| suñiraà jïäna-janakaà païca-srotaù-samanvitam | tiñöhate khecaré mudrä tasmin çünye niraïjane ||53|| ekaà såñöimayaà béjam ekä mudrä ca khecaré | eko devo nirälamba ekävasthä manonmané ||54|| atha uòòéyäna-bandhaù— baddho yena suñumëäyäà präëas tüòòéyate yataù | tasmäd uòòéyanäkhyo’yaà yogibhiù samudähåtaù ||55|| uòòénaà kurute yasmäd aviçräntaà mahä-khagaù | uòòéyänaà tad eva syät tava bandho’bhidhéyate ||56|| udare paçcimaà tänaà näbher ürdhvaà ca kärayet | uòòéyäno hy asau bandho måtyu-mätaìga-kesaré ||57|| uòòéyänaà tu sahajaà guruëä kathitaà sadä | abhyaset satataà yas tu våddho’pi taruëäyate ||58|| näbher ürdhvam adhaç cäpi tänaà kuryät prayatnataù | ñaëmäsam abhyasen måtyuà jayaty eva na saàçayaù ||59|| sarveñäm eva bandhänäà uttamo hy uòòéyänakaù | uòòiyäne dåòhe bandhe muktiù sväbhäviké bhavet ||60|| atha müla-bandhaù— pärñëi-bhägena sampéòya yonim äkuïcayed gudam | apänam ürdhvam äkåñya müla-bandho’bhidhéyate ||61|| adho-gatim apänaà vä ürdhvagaà kurute balät | äkuïcanena taà prähur müla-bandhaà hi yoginaù ||62|| gudaà pärñëyä tu sampéòya väyum äkuïcayed balät | väraà väraà yathä cordhvaà samäyäti saméraëaù ||63|| präëäpänau näda-bindü müla-bandhena caikatäm | gatvä yogasya saàsiddhià yacchato nätra saàçayaù ||64|| apäna-präëayor aikyaà kñayo mütra-puréñayoù | yuvä bhavati våddho’pi satataà müla-bandhanät ||65|| apäna ürdhvage jäte prayäte vahni-maëòalam | tadänala-çikhä dérghä jäyate väyunähatä ||66|| tato yäto vahny-apänau präëam uñëa-svarüpakam | tenätyanta-pradéptas tu jvalano dehajas tathä ||67|| tena kuëòaliné suptä santaptä samprabudhyate | daëòähatä bhujaìgéva niçvasya åjutäà vrajet ||68|| bilaà praviñöeva tato brahma-näòyaà taraà vrajet | tasmän nityaà müla-bandhaù kartavyo yogibhiù sadä ||69|| atha jalandhara-bandhaù— kaëöham äkuïcya hådaye sthäpayec cibukaà dåòham | bandho jälandharäkhyo’yaà jarä-måtyu-vinäçakaù ||70|| badhnäti hi siräjälam adho-gämi nabho-jalam | tato jälandharo bandhaù kaëöha-duùkhaugha-näçanaù ||71|| jälandhare kåte bandhe kaëöha-saàkoca-lakñaëe | na péyüñaà pataty agnau na ca väyuù prakupyati ||72|| kaëöha-saàkocanenaiva dve näòyau stambhayed dåòham | madhya-cakram idaà jïeyaà ñoòaçädhära-bandhanam ||73|| müla-sthänaà samäkuïcya uòòiyänaà tu kärayet | iòäà ca piìgaläà baddhvä vähayet paçcime pathi ||74|| anenaiva vidhänena prayäti pavano layam | tato na jäyate måtyur jarä-rogädikaà tathä ||75|| bandha-trayam idaà çreñöhaà mahä-siddhaiç ca sevitam | sarveñäà haöha-tanträëäà sädhanaà yogino viduù ||76|| yat kiàcit sravate candräd amåtaà divya-rüpiëaù | tat sarvaà grasate süryas tena piëòo jaräyutaù ||77|| atha viparéta-karaëé mudrä— taträsti karaëaà divyaà süryasya mukha-vaïcanam | gurüpadeçato jïeyaà na tu çästrärtha-koöibhiù ||78|| ürdhva-näbher adhas tälor ürdhvaà bhänur adhaù çaçé | karaëé viparétäkhä guru-väkyena labhyate ||79|| nityam abhyäsa-yuktasya jaöharägni-vivardhané | ähäro bahulas tasya sampädyaù sädhakasya ca ||80|| alpähäro yadi bhaved agnir dahati tat-kñaëät | adhaù-çiräç cordhva-pädaù kñaëaà syät prathame dine ||81|| kñaëäc ca kiàcid adhikam abhyasec ca dine dine | valitaà palitaà caiva ñaëmäsordhvaà na dåçyate | yäma-mätraà tu yo nityam abhyaset sa tu kälajit ||82|| atha vajrolé— svecchayä vartamäno’pi yogoktair niyamair vinä | vajroléà yo vijänäti sa yogé siddhi-bhäjanam ||83|| tatra vastu-dvayaà vakñye durlabhaà yasya kasyacit | kñéraà caikaà dvitéyaà tu näré ca vaça-vartiné ||84|| mehanena çanaiù samyag ürdhväkuïcanam abhyaset | puruño’py athavä näré vajrolé-siddhim äpnuyät ||85|| yatnataù çasta-nälena phütkäraà vajra-kandare | çanaiù çanaiù prakurvéta väyu-saàcära-käraëät ||86|| näré-bhage padad-bindum abhyäsenordhvam äharet | calitaà ca nijaà bindum ürdhvam äkåñya rakñayet ||87|| evaà saàrakñayed binduà jayati yogavit | maraëaà bindu-pätena jévanaà bindu-dhäraëät ||88|| sugandho yogino dehe jäyate bindu-dhäraëät | yävad binduù sthiro dehe tävat käla-bhayaà kutaù ||89|| cittäyattaà nèëäà çukraà çukräyattaà ca jévitam | tasmäc chukraà manaç caiva rakñaëéyaà prayatnataù ||90|| åtumatyä rajo’py evaà nijaà binduà ca rakñayet | meòhreëäkarñayed ürdhvaà samyag abhyäsa-yoga-vit ||91|| atha sahajoliù— sahajoliç cämarolir vajrolyä bheda ekataù | jale subhasma nikñipya dagdha-gomaya-sambhavam ||92|| vajrolé-maithunäd ürdhvaà stré-puàsoù sväìga-lepanam | äsénayoù sukhenaiva mukta-vyäpärayoù kñaëät ||93|| sahajolir iyaà proktä çraddheyä yogibhiù sadä | ayaà çubha-karo yogo bhoga-yukto’pi muktidaù ||94|| ayaà yogaù puëyavatäà dhéräëäà tattva-darçinäm | nirmatsaräëäà vai sidhyen na tu matsara-çälinäm ||95|| atha amarolé— pittolbaëatvät prathamämbu-dhäräà vihäya niùsäratayänty adhäräm | niñevyate çétala-madhya-dhärä käpälike khaëòamate’marolé ||96|| amaréà yaù piben nityaà nasyaà kurvan dine dine | vajrolém abhyaset samyak sämaroléti kathyate ||97|| abhyäsän niùsåtäà cändréà vibhütyä saha miçrayet | dhärayed uttamäìgeñu divya-dåñöiù prajäyate ||98|| puàso binduà samäkuïcya samyag abhyäsa-päöavät | yadi näré rajo rakñed vajrolyä säpi yoginé ||99|| tasyäù kiàcid rajo näçaà na gacchati na saàçayaù | tasyäù çarére nädaç ca bindutäm eva gacchati ||100|| sa bindus tad rajaç caiva ekébhüya svadehagau | vajroly-abhyäsa-yogena sarva-siddhià prayacchataù ||101|| rakñed äkuïcanäd ürdhvaà yä rajaù sä hi yoginé | atétänägataà vetti khecaré ca bhaved dhruvam ||102|| deha-siddhià ca labhate vajroly-abhyäsa-yogataù | ayaà puëya-karo yogo bhoge bhukte’pi muktidaù ||103|| atha çakti-cälanam— kuöiläìgé kuëòaliné bhujaìgé çaktir éçvaré | kuëòaly arundhaté caite çabdäù paryäya-väcakäù ||104|| udghäöayet kapäöaà tu yathä kuàcikayä haöhät | kuëòalinyä tathä yogé mokñadväraà vibhedayet ||105|| yena märgeëa gantavyaà brahma-sthänaà nirämayam | mukhenäcchädya tad väraà prasuptä parameçvaré ||106|| kandordhve kuëòalé çaktiù suptä mokñäya yoginäm | bandhanäya ca müòhänäà yas täà vetti sa yogavit ||107|| kuëòalé kuöiläkärä sarpavat parikértitä | sä çaktiç cälitä yena sa mukto nätra saàçayaù ||108|| gaìgä-yamunayor madhye bäla-raëòäà tapasviném | balätkäreëa gåhëéyät tad viñëoù paramaà padam ||109|| iòä bhagavaté gaìgä piìgalä yamunä nadé | iòä-piìgalayor madhye bälaraëòä ca kuëòalé ||110|| pucche pragåhya bhujaìgéà suptäm udbodhayec ca täm | nidräà vihäya sä çaktir ürdhvam uttiñöhate haöhät ||111|| avasthitä caiva phaëävaté sä prätaç ca säyaà praharärdha-mätram | prapürya süryät paridhäna-yuktyä pragåhya nityaà paricälanéyä ||112|| ürdhvaà vitasti-mätraà tu vistäraà caturaìgulam | mådulaà dhavalaà proktaà veñöitämbara-lakñaëam ||113|| sati vajräsane pädau karäbhyäà dhärayed dåòham | gulpha-deça-samépe ca kandaà tatra prapéòayet ||114|| vajräsane sthito yogé cälayitvä ca kuëòalém | kuryäd anantaraà bhasträà kuëòalém äçu bodhayet ||115|| bhänor äkuïcanaà kuryät kuëòaléà cälayet tataù | måtyu-vaktra-gatasyäpi tasya måtyu-bhayaà kutaù ||116|| muhürta-dvaya-paryantaà nirbhayaà cälanäd asau | ürdhvam äkåñyate kiàcit suñumëäyäà samudgatä ||117|| tena kuëòaliné tasyäù suñumëäyä mukhaà dhruvam | jahäti tasmät präëo’yaà suñumëäà vrajati svataù ||118|| tasmät saàcälayen nityaà sukha-suptäm arundhatém | tasyäù saàcälanenaiva yogé rogaiù pramucyate ||119|| yena saàcälitä çaktiù sa yogé siddhi-bhäjanam | kim atra bahunoktena kälaà jayati lélayä ||120|| brahmacarya-ratasyaiva nityaà hita-mitäçinaù | maëòaläd dåçyate siddhiù kuëòaly-abhyäsa-yoginaù ||121|| kuëòaléà cälayitvä tu bhasträà kuryäd viçeñataù | evam abhyasyato nityaà yamino yama-bhéù kutaù ||122|| dvä-saptati-sahasräëäà näòénäà mala-çodhane | kutaù prakñälanopäyaù kuëòaly-abhyasanäd åte ||123|| iyaà tu madhyamä näòé dåòhäbhyäsena yoginäm | äsana-präëa-saàyäma-mudräbhiù saralä bhavet ||124|| abhyäse tu vinidräëäà mano dhåtvä samädhinä | rudräëé vä parä mudrä bhadräà siddhià prayacchati ||125|| räja-yogaà vinä påthvé räja-yogaà vinä niçä | räja-yogaà vinä mudrä viciträpi na çobhate ||126|| märutasya vidhià sarvaà mano-yuktaà samabhyaset | itaratra na kartavyä mano-våttir manéñiëä ||127|| iti mudrä daça proktä ädinäthena çambhunä | ekaikä täsu yaminäà mahä-siddhi-pradäyiné ||128|| upadeçaà hi mudräëäà yo datte sämpradäyikam | sa eva çré-guruù svämé säkñäd éçvara eva saù ||129|| tasya väkya-paro bhütvä mudräbhyäse samähitaù | aëimädi-guëaiù särdhaà labhate käla-vaïcanam ||130|| iti haöha-pradépikäyäà tåtéyopadeçaù | (4) caturthopadeçaù namaù çiväya gurave näda-bindu-kalätmane | niraïjana-padaà yäti nityaà tatra paräyaëaù ||1|| athedänéà pravakñyämi samädhikramam uttamam | måtyughnaà ca sukhopäyaà brahmänanda-karaà param ||2|| räja-yogaù samädhiç ca unmané ca manonmané | amaratvaà layas tattvaà çünyäçünyaà paraà padam ||3|| amanaskaà tathädvaitaà nirälambaà niraïjanam | jévanmuktiç ca sahajä turyä cety eka-väcakäù ||4|| salile saindhavaà yadvat sämyaà bhajati yogataù | tathätma-manasor aikyaà samädhir abhidhéyate ||5|| yadä saàkñéyate präëo mänasaà ca praléyate | tadä samarasatvaà ca samädhir abhidhéyate ||6|| tat-samaà ca dvayor aikyaà jévätma-paramätmanoù | pranañöa-sarva-saìkalpaù samädhiù so’bhidhéyate ||7|| räja-yogasya mähätmyaà ko vä jänäti tattvataù | jïänaà muktiù sthitiù siddhir guru-väkyena labhyate ||8|| durlabho viñaya-tyägo durlabhaà tattva-darçanam | durlabhä sahajävasthä sad-guroù karuëäà vinä ||9|| vividhair äsanaiù kubhair vicitraiù karaëair api | prabuddhäyäà mahä-çaktau präëaù çünye praléyate ||10|| utpanna-çakti-bodhasya tyakta-niùçeña-karmaëaù | yoginaù sahajävasthä svayam eva prajäyate ||11|| suñumëä-vähini präëe çünye viçati mänase | tadä sarväëi karmäëi nirmülayati yogavit ||12|| amaräya namas tubhyaà so’pi kälas tvayä jitaù | patitaà vadane yasya jagad etac caräcaram ||13|| citte samatvam äpanne väyau vrajati madhyame | tadämarolé vajrolé sahajolé prajäyate ||14|| jïänaà kuto manasi sambhavatéha tävat präëo’pi jévati mano mriyate na yävat | präëo mano dvayam idaà vilayaà nayed yo mokñaà sa gacchati naro na kathaàcid anyaù ||15|| jïätvä suñumëäsad-bhedaà kåtvä väyuà ca madhyagam | sthitvä sadaiva susthäne brahma-randhre nirodhayet ||16|| sürya-candramasau dhattaù kälaà rätrindivätmakam | bhoktré suñumnä kälasya guhyam etad udähåtam ||17|| dvä-saptati-sahasräëi näòé-dväräëi païjare | suñumëä çämbhavé çaktiù çeñäs tv eva nirarthakäù ||18|| väyuù paricito yasmäd agninä saha kuëòalém | bodhayitvä suñumëäyäà praviçed anirodhataù ||19|| suñumëä-vähini präëe siddhyaty eva manonmané | anyathä tv itaräbhyäsäù prayäsäyaiva yoginäm ||20|| pavano badhyate yena manas tenaiva badhyate | manaç ca badhyate yena pavanas tena badhyate ||21|| hetu-dvayaà tu cittasya väsanä ca saméraëaù | tayor vinañöa ekasmin tau dväv api vinaçyataù ||22|| mano yatra viléyeta pavanas tatra léyate | pavano léyate yatra manas tatra viléyate ||23|| dugdhämbuvat saàmilitäv ubhau tau tulya-kriyau mänasa-märutau hi | yato marut tatra manaù-pravåttir yato manas tatra marut-pravåttiù ||24|| tatraika-näçäd aparasya näça eka-pravåtter apara-pravåttiù | adhvas tayoç cendriya-varga-våttiù pradhvas tayor mokña-padasya siddhiù ||25|| rasasya manasaç caiva caïcalatvaà svabhävataù | raso baddho mano baddhaà kià na siddhyati bhütale ||26|| mürcchito harate vyädhén måto jévayati svayam | baddhaù khecaratäà dhatte raso väyuç ca pärvati ||27|| manaù sthairyaà sthiro väyus tato binduù sthiro bhavet | bindu-sthairyät sadä sattvaà piëòa-sthairyaà prajäyate ||28|| indriyäëäà mano nätho manonäthas tu märutaù | märutasya layo näthaù sa layo nädam äçritaù ||29|| so’yam evästu mokñäkhyo mästu väpi matäntare | manaù-präëa-laye kaçcid änandaù sampravartate ||30|| pranañöa-çväsa-niçväsaù pradhvasta-viñaya-grahaù | niçceñöo nirvikäraç ca layo jayati yoginäm ||31|| ucchinna-sarva-saìkalpo niùçeñäçeña-ceñöitaù | svävagamyo layaù ko’pi jäyate väg-agocaraù ||32|| yatra dåñöir layas tatra bhütendriya-sanätané | sä çaktir jéva-bhütänäà dve alakñye layaà gate ||33|| layo laya iti prähuù kédåçaà laya-lakñaëam | apunar-väsanotthänäl layo viñaya-vismåtiù ||34|| veda-çästra-puräëäni sämänya-gaëikä iva | ekaiva çämbhavé mudrä guptä kula-vadhür iva ||35|| atha çämbhavé— antar lakñyaà bahir dåñöir nimeñonmeña-varjitä | eñä sä çämbhavé mudrä veda-çästreñu gopitä ||36|| antar lakñya-viléna-citta-pavano yogé yadä vartate dåñöyä niçcala-tärayä bahir adhaù paçyann apaçyann api | mudreyaà khalu çämbhavé bhavati sä labdhä prasädäd guroù çünyäçünya-vilakñaëaà sphurati tat tattvaà padaà çämbhavam ||37|| çré-çämbhavyäç ca khecaryä avasthä-dhäma-bhedataù | bhavec citta-layänandaù çünye cit-sukha-rüpiëi ||38|| täre jyotiñi saàyojya kiàcid unnamayed bhruvau | pürva-yogaà mano yuïjann unmané-kärakaù kñaëät ||39|| kecid ägama-jälena kecin nigama-saìkulaiù | kecit tarkeëa muhyanti naiva jänanti tärakam ||40|| ardhonmélita-locanaù sthira-manä näsägra-dattekñaëaç candrärkäv api lénatäm upanayan nispanda-bhävena yaù | jyoté-rüpam açeña-béjam akhilaà dedépyamänaà paraà tattvaà tat-padam eti vastu paramaà väcyaà kim aträdhikam ||41|| divä na püjayel liìgaà rätrau caiva na püjayet | sarvadä püjayel liìgaà divärätri-nirodhataù ||42|| atha khecaré— savya-dakñiëa-näòé-stho madhye carati märutaù | tiñöhate khecaré mudrä tasmin sthäne na saàçayaù ||43|| iòä-piìgalayor madhye çünyaà caivänilaà graset | tiñöhate khecaré mudrä tatra satyaà punaù punaù ||44|| sürcyäcandramasor madhye nirälambäntare punaù | saàsthitä vyoma-cakre yä sä mudrä näma khecaré ||45|| somäd yatroditä dhärä säkñät sä çiva-vallabhä | pürayed atuläà divyäà suñumëäà paçcime mukhe ||46|| purastäc caiva püryeta niçcitä khecaré bhavet | abhyastä khecaré mudräpy unmané samprajäyate ||47|| bhruvor madhye çiva-sthänaà manas tatra viléyate | jïätavyaà tat-padaà turyaà tatra kälo na vidyate ||48|| abhyaset khecaréà tävad yävat syäd yoga-nidritaù | sampräpta-yoga-nidrasya kälo nästi kadäcana ||49|| nirälambaà manaù kåtvä na kiàcid api cintayet | sa-bähyäbhyantaraà vyomni ghaöavat tiñöhati dhruvam ||50|| bähya-väyur yathä lénas tathä madhyo na saàçayaù | sva-sthäne sthiratäm eti pavano manasä saha ||51|| evam abhyasyatas tasya väyu-märge diväniçam | abhyäsäj jéryate väyur manas tatraiva léyate ||52|| amåtaiù plävayed deham äpäda-tala-mastakam | siddhyaty eva mahä-käyo mahä-bala-paräkramaù ||53|| çakti-madhye manaù kåtvä çaktià mänasa-madhyagäm | manasä mana älokya dhärayet paramaà padam ||54|| kha-madhye kuru cätmänam ätma-madhye ca khaà kuru | sarvaà ca kha-mayaà kåtvä na kiàcid api cintayet ||55|| antaù çünyo bahiù çünyaù çünyaù kumbha ivämbare | antaù pürëo bahiù pürëaù pürëaù kumbha ivärëave ||56|| bähya-cintä na kartavyä tathaiväntara-cintanam | sarva-cintäà parityajya na kiàcid api cintayet ||57|| saìkalpa-mätra-kalanaiva jagat samagraà saìkalpa-mätra-kalanaiva mano-viläsaù | saìkalpa-mätra-matim utsåja nirvikalpam äçritya niçcayam aväpnuhi räma çäntim ||58|| karpüram anale yadvat saindhavaà salile yathä | tathä sandhéyamänaà ca manas tattve viléyate ||59|| jïeyaà sarvaà pratétaà ca jïänaà ca mana ucyate | jïänaà jïeyaà samaà nañöaà nänyaù panthä dvitéyakaù ||60|| mano-dåçyam idaà sarvaà yat kiàcit sa-caräcaram | manaso hy unmané-bhäväd dvaitaà naivolabhyate ||61|| jïeya-vastu-parityägäd vilayaà yäti mänasam | manaso vilaye jäte kaivalyam avaçiñyate ||62|| evaà nänä-vidhopäyäù samyak svänubhavänvitäù | samädhi-märgäù kathitäù pürväcäryair mahätmabhiù ||63|| suñumëäyai kuëòalinyai sudhäyai candra-janmane | manonmanyai namas tubhyaà mahä-çaktyai cid-ätmane ||64|| açakya-tattva-bodhänäà müòhänäm api saàmatam | proktaà gorakña-näthena nädopäsanam ucyate ||65|| çré-ädinäthena sa-päda-koöi- laya-prakäräù kathitä jayanti | nädänusandhänakam ekam eva manyämahe mukhyatamaà layänäm ||66|| muktäsane sthito yogé mudräà sandhäya çämbhavém | çåëuyäd dakñiëe karëe nädam antästham ekadhéù ||67|| çravaëa-puöa-nayana-yugala- ghräëa-mukhänäà nirodhanaà käryam | çuddha-suñumëä-saraëau sphuöam amalaù çrüyate nädaù ||68|| ärambhaç ca ghaöaç caiva tathä paricayo’pi ca | niñpattiù sarva-yogeñu syäd avasthä-catuñöayam ||69|| atha ärambhävasthä— brahma-granther bhaved bhedo hy änandaù çünya-sambhavaù | vicitraù kvaëako dehe’nähataù çrüyate dhvaniù ||70|| divya-dehaç ca tejasvé divya-gandhas tvarogavän | sampürëa-hådayaù çünya ärambhe yogavän bhavet ||71|| atha ghaöävasthä— dvitéyäyäà ghaöékåtya väyur bhavati madhyagaù | dåòhäsano bhaved yogé jïäné deva-samas tadä ||72|| viñëu-granthes tato bhedät paramänanda-sücakaù | atiçünye vimardaç ca bheré-çabdas tadä bhavet ||73|| atha paricayävasthä— tåtéyäyäà tu vijïeyo vihäyo mardala-dhvaniù | mahä-çünyaà tadä yäti sarva-siddhi-samäçrayam ||74|| cittänandaà tadä jitvä sahajänanda-sambhavaù | doña-duùkha-jarä-vyädhi-kñudhä-nidrä-vivarjitaù ||75|| atha niñpatty-avasthä— rudra-granthià yadä bhittvä çarva-péöha-gato’nilaù | niñpattau vaiëavaù çabdaù kvaëad-véëä-kvaëo bhavet ||76|| ekébhütaà tadä cittaà räja-yogäbhidhänakam | såñöi-saàhära-kartäsau yogéçvara-samo bhavet ||77|| astu vä mästu vä muktir atraiväkhaëòitaà sukham | layodbhavam idaà saukhyaà räja-yogäd aväpyate ||78|| räja-yogam ajänantaù kevalaà haöha-karmiëaù | etän abhyäsino manye prayäsa-phala-varjitän ||79|| unmany-aväptaye çéghraà bhrü-dhyänaà mama saàmatam | räja-yoga-padaà präptuà sukhopäyo’lpa-cetasäm | sadyaù pratyaya-sandhäyé jäyate nädajo layaù ||80|| nädänusandhäna-samädhi-bhäjäà yogéçvaräëäà hådi vardhamänam | änandam ekaà vacasäm agamyaà jänäti taà çré-gurunätha ekaù ||81|| karëau pidhäya hastäbhyäà yaù çåëoti dhvanià muniù | tatra cittaà sthirékuryäd yävat sthira-padaà vrajet ||82|| abhyasyamäno nädo’yaà bähyam ävåëute dhvanim | pakñäd vikñepam akhilaà jitvä yogé sukhé bhavet ||83|| çrüyate prathamäbhyäse nädo nänä-vidho mahän | tato’bhyäse vardhamäne çrüyate sükñma-sükñmakaù ||84|| ädau jaladhi-jémüta-bheré-jharjhara-sambhaväù | madhye mardala-çaìkhotthä ghaëöä-kähalajäs tathä ||85|| ante tu kiìkiëé-vaàça-véëä-bhramara-niùsvanäù | iti nänävidhä nädäù çrüyante deha-madhyagäù ||86|| mahati çrüyamäëe’pi megha-bhery-ädike dhvanau | tatra sükñmät sükñmataraà nädam eva parämåçet ||87|| ghanam utsåjya vä sükñme sükñmam utsåjya vä ghane | ramamäëam api kñiptaà mano nänyatra cälayet ||88|| yatra kuträpi vä näde lagati prathamaà manaù | tatraiva susthirébhüya tena särdhaà viléyate ||89|| makarandaà piban bhåìgé gandhaà näpekñate yathä | nädäsaktaà tathä cittaà viñayän nahi käìkñate ||90|| mano-matta-gajendrasya viñayodyäna-cäriëaù | samartho’yaà niyamane ninäda-niçitäìkuçaù ||91|| baddhaà tu näda-bandhena manaù santyakta-cäpalam | prayäti sutaräà sthairyaà chinna-pakñaù khago yathä ||92|| sarva-cintäà parityajya sävadhänena cetasä | näda evänusandheyo yoga-sämräjyam icchatä ||93|| nädo’ntaraìga-säraìga-bandhane väguräyate | antaraìga-kuraìgasya vadhe vyädhäyate’pi ca ||94|| antaraìgasya yamino väjinaù parighäyate | nädopästi-rato nityam avadhäryä hi yoginä ||95|| baddhaà vimukta-cäïcalyaà näda-gandhaka-järaëät | manaù-päradam äpnoti nirälambäkhya-khe’öanam ||96|| näda-çravaëataù kñipram antaraìga-bhujaìgamam | vismåtaya sarvam ekägraù kutracin nahi dhävati ||97|| käñöhe pravartito vahniù käñöhena saha çämyati | näde pravartitaà cittaà nädena saha léyate ||98|| ghaëöädinäda-sakta-stabdhäntaù-karaëa-hariëasya | praharaëam api sukaraà syäc chara-sandhäna-pravéëaç cet ||99|| anähatasya çabdasya dhvanir ya upalabhyate | dhvaner antargataà jïeyaà jïeyasyäntargataà manaù | manas tatra layaà yäti tad viñëoù paramaà padam ||100|| tävad äkäça-saìkalpo yävac chabdaù pravartate | niùçabdaà tat-paraà brahma paramäteti géyate ||101|| yat kiàcin näda-rüpeëa çrüyate çaktir eva sä | yas tattvänto niräkäraù sa eva parameçvaraù ||102|| iti nädänusandhänam sarve haöha-layopäyä räjayogasya siddhaye | räja-yoga-samärüòhaù puruñaù käla-vaïcakaù ||103|| tattvaà béjaà haöhaù kñetram audäsényaà jalaà tribhiù | unmané kalpa-latikä sadya eva pravartate ||104|| sadä nädänusandhänät kñéyante päpa-saàcayäù | niraïjane viléyete niçcitaà citta-märutau ||105|| çaìkha-dundhubhi-nädaà ca na çåëoti kadäcana | käñöhavaj jäyate deha unmanyävasthayä dhruvam ||106|| sarvävasthä-vinirmuktaù sarva-cintä-vivarjitaù | måtavat tiñöhate yogé sa mukto nätra saàçayaù ||107|| khädyate na ca kälena bädhyate na ca karmaëä | sädhyate na sa kenäpi yogé yuktaù samädhinä ||108|| na gandhaà na rasaà rüpaà na ca sparçaà na niùsvanam | nätmänaà na paraà vetti yogé yuktaù samädhinä ||109|| cittaà na suptaà nojägrat småti-vismåti-varjitam | na cästam eti nodeti yasyäsau mukta eva saù ||110|| na vijänäti çétoñëaà na duùkhaà na sukhaà tathä | na mänaà nopamänaà ca yogé yuktaù samädhinä ||111|| svastho jägrad avasthäyäà suptavad yo’vatiñöhate | niùçväsocchväsa-hénaç ca niçcitaà mukta eva saù ||112|| avadhyaù sarva-çasträëäm açakyaù sarva-dehinäm | agrähyo mantra-yanträëäà yogé yuktaù samädhinä ||113|| yävan naiva praviçati caran märuto madhya-märge yävad vidur na bhavati dåòhaù präëa-väta-prabandhät | yävad dhyäne sahaja-sadåçaà jäyate naiva tattvaà tävaj jïänaà vadati tad idaà dambha-mithyä-praläpaù ||114|| iti haöha-yoga-pradépikäyäà samädhi-lakñaëaà näma caturthopadeçaù |
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