Hatha Yoga Pradipika

Salutation to Adinatha (Siva) who expounded the knowledge of Hatha Yoga, which like a staircase leads the aspirant to the high pinnacled Raja Yoga. 1. to Swatinarama, after saluting first his Hatha Yoga for the attainment of RAja Yoga. to wmti n Owing to the darkness arising from the multiplicity of opinions people are unable to know the Raja Yoga. Compassionate Swatinarama composes the Hatha Yoga Pradipika like a torch to dispel it. 3. n y Goraksa, etc., knew Hatha Valya, and by their favour Yogi Swatinarama also learnt it from them. 4. h The following Siddhas (masters) are said to have existed in former Sri a 5. tot Siddhi 7. ??r§ etc. 8. 3

These Mahasiddhas (great masters), breaking the sceptre of death, are roaming in the universe. 9. Like a house protecting one from the heat of the sun, Hatha Yoga protects its practiser from the burning heat of the three and, Similarly, it is the supporting tortoise, as it were, for those who arc constantly devoted to the practice of Yoga. 10. 3 U u A Yogi desirous of success should keep the knowledge of Hatha Yoga secret; for it becomes potent by concealing, and impotent by expos¬ ing. ff Pwi u n The Yogi should practise Hatha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully. 12. J The room should have a small door, he free from holes, hollows, neither too high nor too low, well plastered with cow-dung and freo from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootra), a well, and a compound. These characteristics of a room for Hatha Yogis have been described by adepts in the practice of Hatha. 13.

Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru. 14. h destroyed by tho following six causes :—Over-eating, exer¬ tion, talkativeness, adhering to rules, i.e.., cold bath in the morning, eating at night, or eating fruits only, company of men, and tl The following six bring speedy success Courage, daring, perseverance, discriminative knowledge, faith, aloofness from company. 10 The ten rules of conduct are: aliimsl (non-injuring), truth, non-steal¬ ing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness. 17. The ton niyamas mentioned by in the knowledge nf voga are io’ 'Gon, charity, •adoration of God, hearing the principles of religion, sh.nutv intellect. Tape and Yajfia. 13. the hatiu yoga pbadipika. Being the first accessory of JBfatha Yoga, asana is described first. It sliouki be practised for gaining steady posture, health and lightness of body. ID. so n I am going to describe certain asanas which have been adopted by Munis like Vasisr.ha, etc., and Yogis

ing kept both the hands under both the thighs, with the body :-raigbt, when one sits calmly in this posture, it is called Swastika. 21 tip Go m Placing the right ankle on the left side and the left ankle on the r'ght side, makes Gomukha-asana, having ihe appearance of a cow. 22 foot is to be placed on the thigh of the opposite side and so also the other foot on the opposite thigh. This is called Virasana’ 23. h Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogis call Kftrraa-asana. 24. A .nkkuta dsa no the posture of J idma-isaua and carrying the hands under the thighs, when the Yogi raises himself above the ground, with his palms resting tho ground, it becomes Kukkuta-Asana. 25. Having assumed Kukkuta-fisana, wlien one grasps liis neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttana KQrma-fisana, from its appearance like that of a tortoise. 26.

ggwpj n Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura asana. 27. up H Having placed tlio right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back'. This is the asana, as explained by Sri Matsyanutha. It increases appetite and an instrument for destroying the group of the most deadly diseases. Its practice awakens the Ivundalini, stops the nectar shedding from the moon in people. Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet, with both the hands, when one sit- his forehead resting on the thighs, it is called 30. f This t unic.- the air from the 1 front to the hack part of fcho body (i.e to the susuinna). It kindles gasiric fire, reduces obe-hy and cures all diseases of men. 31.

Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayura-asana. 32. This iisana soon destroys all diseases, and removes abdominal dis¬ orders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison. 33. u down on the ground, like a corpse, is called Sava-asana. It removes fatigue and gives rest to the mind. 34. 84 asanas. Of these the first four being essential ones, I am going to explain them here. 35. farac TH ¥RT £g These four are ;—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-usana, being very comfortable, one should always practise it. m Press firmly tho heel of the left foot against the perineum, and the right Keel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained tho senses, and gaze space between the eyebrows, ihis is called (die Siddha A.saua, the opener of tho door of salvation. 37.

R This Siddhasana is performed also bv placing the left heel on Medhra (above the male organ), and then placing the right one on it. 38. Some call this Siddhasana, some Vajrasana. Others call it Mukta Asana or Gupta Asana. 39. n Just as sparing food is among Yam as, and Ahimsft among the Niyamas, so is Siddhasana called by adepts the chief of all the asanas. 40. Out of the 84 Asanas Siddhasana should always be practised, because it cleanses the impurities of 41. j u By contemplating on oneself, by eating sparingly, and by practising Siddhasana for 12 years, the Yogi obtains success. 42. g Other postures are of no use, when success has been achieved in Siddhasana, and Pinna V.iyii becomes calm and restrained by Kevala Kumbhaka. 43. Success in alone becoming firmly rst aid ished, one gets Unmani at once, ami the three are accomplished of themselves. 44.

F 33.T H rsq: u There is no Asana like the Siddhfisana and no Kumhhaka like the Kevala. There is no nnidrti like the Khechari and no laya like the 45. Place the right foot on theleft thigh and the left foot on the l ight thigh, and -rasp the toes with the hands crossed over the back. Press the chin against the chest and gaze on the tip of the nose. This is called the Padmftsana, the destroyer of the diseases of the W Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards. 47. on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the npana- vayu gen tly upwards. 48. This is called the P; the destroyer of all diseases, ft is difficult of attainment by everybody, but can be learnt by intelligent people in this world. 40.

sw 3 mi wfa srtora FErffe i ai-efritp iff ffr fa Having kept both the hands together in the lap, performing the Padmusnna firmly, keeping the chin fixed to the chest and contemplating on Him in the mind, by drawing the Band ha) and pushing down the air after inhaling it, joining thus the prom and apana in the navel, one gets the highest intelligence by awakening the dakti (kundalini) thus. 50. N.B .—When Apdna Vay(i is drawn gently up and after filling in tlie lungs with the air from outside, the prana is forced down by and by so as to join both of them in the navel, they both enter then the Kundalini and, reaching the Brahma randhra (the great hole), thoy make the mind calm. Then the mind can contemplate on the nature of the Atman a and can enjoy the highest bliss. sr n HI The Yogi who, sitting with Padinusana, can control breathing, there is no doubt, is free from bondage. 51. s g 3 n ti The Si villas ana. Pross the heels on both sides of the seam of Perineum, in such a way that the left heel touches the right side and the right heol touches the left side of it. 52.

Place the hands on the thighs, with stretched lingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose. 53. M This is sacred by the best of Yogis. This excellent Asana eifects the completion of the three Bandhas (The Mtilabandha, Kantha or Jalandhar Bandit a ami 1 Band ha). 54. gr i u Place the heels on either side of the scam of the Perineum, keeping the left heel on the left side and the right one art the right side, hold the By sitting with this feet firmly joined to one another with both the hands. This Bhadrasana is the destroyer of all the diseases. 55 and 50. Sfrn Tsft u The expert Yogis call this Gorakifa asana. usana, the Yogi gets rid of fatigue 57. iprpsi enor w v The Nadis should be cleansed of their impurities by performing the mudras, etc., (which are the practices relating to the air) Asanas, Kumbhakas and various curious mudras. 58. g p f T I

By regular and close attention to Nada (anahata nada) in Hatha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment., and devoted to Yoga, gains success, no doubt, within a year. 5‘J. St is that in which f of hunger is satisfied with food, ■veil cooked with ghee and sweets, and eaten with the otleiing of it to Siva. 60 injurious to a Yogi. Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, cbhaasa pulses, plums, oil-cake, asafeetida (ldnga), garlic, onion, etc., should not be eaten, 61. food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten. Fire women, travelling, etc., should be W s ng sft r w q As said by Goraksa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion. 63. k (a kind of rice), good corns, milk, gliee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water, these are very beneficial to those who practise Yoga. 64.

A Yogi should eat tonics (tilings giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body, according to his desire. 65. Whether young, old or too old, sick or lean, one who discards laziness, gets success if lie practises Yoga. (Hi. re wra i n Success comes to him who is engaged iu the practice. How can one get success without practice for by merely reading books on Yoga, one can never get success. w Success cannot be attained by adopting a It cannot be gained by telling tales. Practice alone is the means to This is true, there is no doubt. 68. Asanas (postures), various Kumbhakas, and other divine means, all should be practised in the ’practice of Hatha Yoga, till the fruit—Raja Yoga—is obtained. 69. End of chapter on the method of forming the Asanas. Posture becoming established, a Yogi, master of himself, eating salutary and moderate food, should practise pranayama, as instructed by his guru. 1. Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogi gets steadiness of mind 2.

So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath. 3. The breath does not pass through the middle channel (susumud). owing to the impurities of the nftdis. How can then success be attained’ and how can there be the unmanl avastlm. 4. H When the whole system of midis which is full of impurities is cleaned, then the Yog! becomes able to control the Prrina. 0. ti w Therefore, should be performed daily with (intellect free fnun raja and tama or activity and sloth), in order to drive out the impurities of the G. s n Method of performing Prdridyama. Sitting in the Padmasana posture the Yogi should fill in the air through the left nostril the right one); and, keeping it confined according to one’s ability, it should be expelled slowly through the surya (right nostril). Then, drawing in the air through the surya 'right nostril) slowly, the belly should be filled, and after performing Ivumbhakaas before, it should be expelled slowly through the chandra (left nostril). 7 and 8.

Jr Inhaling thus through the one, through which it was expelled, and having restrained it there, till possible, it should be exhaled through the other, slowly and not forcibly. 9. fgfanrarra ?ranrr ?nf 3 If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, confining it there, it. should be expelled through the left nostril. By practising in his way, through the right and the left nostrils alternately, the whole of the collection of the nadis of the yamis (practisers) becomes clean, i.e., free from impurities, after 3 months and over. 10. aiafraife fr u u U n Kumbhakas should be performed gradually 4 times during day and night, i.e.., (morning, noon, evening and midnight), till the number of .Kumbhakas for one time is SO and for day and night together it, is 320. u w In the beginning there is perspiration, in the middle stage there is quivering, and in the last or the one obtains steadiness; and 'hen the breath should be made steady or motionless. 12.

The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong. 13. H ?y During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary. 14. W Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.r., by being hasty or using too much force) it kills the praetiser himself. 15. When Pranayama, etc., are performed properly, they eradicate all diseases but an improper practice generates diseases. 10. pain in the head, the ears, ami die eyes; these and other various kinds of diseases are generated by the disturbance of tlie breath. 17. The air should be expelled with proper tact and should be filled in skilfully; and vvlien it has hem kept confined properly it brings success. 18. N.D.—The above caul ion is necessary to warn the any and, in their zoal to success or siddhis varies to ho in U, 0 practice, cillmr by using too much force i lining in. confining and oxpclling i bo air, i it may enuse unnecessary pressure on their and cause pain. Every word in the instructions is full of meaning and is in the K and should bo followed very carefully and with duo attention. Thus there will bo nothing to foar w are Inhaling and th our Pw:, without any sort- of danger, a id being only a regular funu of ii,/ hero ohould be no cause to fear.

When the midis become free from impurities, aiul there appear the outward signs of success, sucli as lean body and glowing colour, :!ien one should feel certain of success. ID. By removing the impurities, the air can be restrained, according to one’s wish and the appetite is increased, the divine sound is awakened, and the body becomes healthy. 20. If there be excess of fat or phlegm in the body, the six kinds of should be performed first. But others, not suffering from the excess of these, should not perform them. 21. The six kinds of duties are and Kapala Bhati. These are called the am actions 22. These six kinds of actions which cleanse the body should be kept secret. They produce extraordinary attributes and aro performed with earnestness by the best of Yogis. 23. A strip of clotli, nbont f! find 15 cubits long, is pushed in (swallowed', when moist with wunn water, through the passage bv the guru, is taken out This is called Dhanti Karma. 24.

—Tue strip should be moist ?nod with a little and the end should with- tho tooth. It is wallowed slowly, by little thus, first day 1 cubits, day Z cubits, and ho oik After swallowing it the stomach should bo given a pv'd, round motion from left to right, ami then it should bo taken out slowly and There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 20 kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma. 25. H r in navel-deep water, and introducing a six inches long, smooth piece of an inch diameter pipe, open at both ends, half inside the anus (anus) should bo drawn up (contracted) and then expelled. This washing is called the Basti Karina. 26. By practising this Basti Karma, colic, enlarged spleen, and dropsy, arising from the disorders of Vata (air), pitta (bile) and kapha (phlegm', are all cured. 27. By practising Basti with water, the Dliatds, the Indriyas and the mind become calm. Tt gives glow and tone to the body and increases the appetite. All the disorders disappear.

A cord made of threads and about six inches long, should be through I,ho pas-age of the nose an 1 the end taken out in (ho mouth. This is railed by adepts iho Neii Karma. 20. g The Net! is the cleaner of the brain and giver of divine sight, soon destroys all the diseases of the cervical and Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is called Trataka by acliaryas. 31. I! x Trataka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery. 32. 5 -g Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in this bent posture the belly is moved forcibly from lell to right just, as in vomiting. This is called by adepts the Nauli Karma. 33. It It removes dyspepsia, increases appetite and digestion, anil is like the goddess of creation, and causes happiness. It dries up all the dis¬ orders. i'liis Nauli is an excellent exercise in Hatha Yoga. 34.

The and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapdla Bhdti. 35. When Pr lndyarna is performed after getting rid of obesily born h h V the Performance of the six duties it easily brings Some gclnlryas (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Pranayama. 37. arq V h Gcljg Ka By carrying the Apaua V-iyu up to the throat, the etc., m the stomach are vomited. By degrees, the system of Nadis (Sankhint) becomes known. This is called in Hatha as Gaja Karani. 38. ri Brahma and other Devas were always engaged in the exercise of Pranayama, and, by means of it, got rid of the fear of death. Therefore, one should practise pranayama regularly. 39.

So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gazo is fixed between the eyebrows, there is no fear from Death. 40. w When the system of Nadis becomes clear of the impurities by properly controlling the prana, then tho air. piercing the entrauce of the Suffurnna, enters it easily. 41. u K n Steadiness of mind comes when the air moves freely in the middle. That is the msnonmani condition, which is attained when the mind becomes calm. 1 To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained. 43. n yy n Different hinds of kumbhakas Kumbhakas are of eight kinds, and Plavini. 44. g f At the end of Piiraka, J.ilandhara Bandha should be performed, end at the end of Kutnbhaka, and at the beginning of Rechaka, Uddiyana Bandha should be performed. 45. N,Zi,—Pftraka is filling in of the air from outside.

Kumbbaka is the keeping the air confined inside. Rechaka is expel¬ ling the confined air. The instructions for Paraka, Kumbhakaand Rechaka vrili be found at their proper place and should be carefully followed. By drawing up from below (Miila Bandha) and contracting the throat (Jalandliara Bandha) and by pulling back the middle of the front portion of the body (i.e. t belly), the Prana goes to the Brahma Nadi a middle hole, through the vertebrat column, through which the spiml cord passes, is called the Stt?" inn& NUdi of the Vfogis. The other sympathetic cords, one on each side of tho spinal cord, are called the khl and the Pin-dd Nadia. These will bo described By pulling xip the Ap&na VTiyu and by forcing the Prana Vayu down the throat, the Yogi, liberated from old age, becomes young, as it were old. 47. I zzim ajrfi: i vs i i’he seat oi the Pr&na is tho of tho Apftna aim; j of tho Satniina Uio region ub. -it the navel; of tho Ud.ina tho throat while tho Vy&na m ,ves throughout the body.

hh: it m Taking any comfortable posture and performing the fisana, the Yogi should draw in the air slowly, through the right nostril. Her: I) Then it should be confined within, so that it tills from the nails to the tips of the hair, and then let out through the left nostril slowly. 49. Note. This i i to bo done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versu. Tins excellent Surya Bhedana cleanses the forehead destroys the disorders of Vnta, and removes the worms, and. therefore, it should be performed again and again. 50. jtmrwjrc; -ot t w. it u w i gsffawq n i i i 3 Ar ti 1 f h f? 3 T r nren 1 c

qtgtvgm fisrapfls I SW 1 qvnjsfojfosft: u n u P 1 33: im im r n li i mt i v 1 i i im s i 3 g ht h I am going to describe the procedure of the practice of Yoga, in order that Vogis may succeed. A wise tuau should leave his bed in the CJsa Kali (i.c., at the peep of dawn or 4 o’clock) in the morning, l. Remembering his guru over his head, and his desired deity in his heart, after an¬ swering the calls of nature, and cleaning his mouth, he should apply Bhasma (ashes). 2.

fn a clean spot, clean room and charming ground, he should spread a soft dsana (cloth for sitting on). Raving seated on it and remembering in his mind his guru and his God. 3. the place and the and taking up the vow thus To day by the g/aee of God, Z will perform Franayamas wirh asanas for gaining sauifidbi (trance) and its fruits/ He should saluto the infinite Ueva, Lord of the to ensure success in the psapas (postures). 4. Salutation to the Lord of the Nagas, who is adorned with thousands of heads, set with and who has sustained the whole universe, nourishes it, and is infinite. After this lie should begin his exercise of asanas and when fatigm d, he should practise kava dsana. Should there be no fatigue, he should not practise it. 5. Before Kumbhaka, he should perform Yiparita Kariii mndra, in order that he may be able to perform Jalandhar band lia comfortably. C. Sipping a little water, he should begin the exercise of Pranfiyama, after saluting Yogindras, as described in the Karma Puraua, in the words of faiva.7. S S iluting Yogirnlras and th ir disciples and garti Vinayaka, the Yogi should unite with mo with composed mind.” 8

W hile practising, he should sit with Siddfuisana, and having performed bandhu and Lmnbliaka, should begin with 10 Pr.inayfun is the first day, and goon increasing 5 daily. 9 With composed mind 80 Kuinbhakas should be performed at a time; beginning first witn the Chandra (the left nostril) and then sfirya (the right nostril). 10 has beeu spoken of liy wise raon as Anuloma and Vilomn. Tryi ng practised Sflrya Bhodan, with Bandhu, tlio wise mil. should practise Ujjriyi and then Sitka ri he may practice others or no;. 1 He Shonid practise mndris properly,-vs instructed by his gnrll. Then sitting with IWmasuna, he should hoar anahita uiida attentively. 18. Ho should raitfn the fruits of nil his practise reocrentbj to Owl, and, on risihg on i lie completion of the practice, a warm hath should he taken. The hath should bring nil the daily duties briefly to an end. also a little, rest -honj.i i taken at the end of the exercise, and then food should be taken. 15. Yogis should always take wholesome food and never anything unwholesome. After dinner he should eat Ihlcbl or

Sonic Uka .amphor. and hotel leaf. To the Yogis, practising Pranay.ima.bctoll. sf After taking food l.e should road books treating of salvation, or hour Pordnas an l n peat the name of God. 18. In the evening the exercise should be’ Jiogun after as before, beginning the practice 3 glmtilcfi or one hour before the sun sets. 19. Evening sandhyfi should always be performed after practice, and Hatha Yoga should be practised at midnight. 20. Yiparita Karni is to be practised in the evening and at midnight, and not just after eating, as it does no good at this time. 21. mi spot snft wwig m Having closed the opening of the Nadi (Larynx), tlie air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing. 51. It should be restrained, as before, and then let out through. Ida (the left nostril). This removes eflesma (phlegm) in the throat and increases tlie appetite. 52. It destroys the defects of the midis, dropsy and disorders of Ph&tu (humours). Ujjfiyi should be performed in all conditions of life, even while walking; or sitting. 53.

is performed by drawing in the air through the inohth, keeping the tongue between tlie lips. The air thus drawn in should not be expelled through the mouth. By practicing in this way, one becomes next to the God of Love in H He is regarded adorable by the Yoginis arid becomes the destroyer of the cycle of creation. He is not afflicted with hunger, thirst, shop or The Satwa of his body becomes free from all the disturbances. In truth, he becomes the lord of the Yogis in this world. 50. As in the above (Sitkdri), the tongue to be protruded a little out of the lips, when the air is drawn in. It is kept confined, as before, and then expelled slowly through the nostrils. 57. I V u This S-Sitali Kmnbhilca cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons. 58. The Padina Asana consists in crossing the feet and placing them on both the thighs is the destroyer of all sins. 59. is jpi stp? stpr it the Padina-Asana and keeping the body straight, closing the mouth carefully, let the air lie expelled thro igh the nose. 60.

tfcmnq fa v. ft should be filled up t the lotus of the heart, by drawing it. in with force, making noise an 1 touching the throat., the chest and the head. 61. T v H It all add be expelled again and iiled again and again aa before, just as a pair of bellows of the blacksmith is worked. Cj-k W In the same way, the air of the body should be moved intelligently, fiiling it through Sflrya when fatigue is experienced. 03. he air should be drawn in through tlie right nostril by pressing the thumb against the left side or the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined. 64. Having confined it properly, it should be expelled through the Ida (left nostril). This destroys Vata, pitta (bile) and phlegm and increases the digestive power (the gastric fire). 05. It quickly awakens the Kimdalini, purifies the system, gives pleasure, and is beneficial. It destroys phlegm the impurities accumulated at the entrance of the Brahma Nadi. 00.

This Bhastrikn should be for it breaks the three Brahma granthi (in the chest), Visnu granthi (in the throat), and Kudra granthi (between the of the body. 07. V it By filling the air with force, making noise like Bhringi (wasp), and expelling slowly, making noise in tlie same way; this practice causes a sort of ecstacy in tlm minds of Vogludras. 68. Closing the passages with Jalandhar Bandha firmly at the end of Pftiaka, and expelling the air slowly, is called Miirchha, from its causing the mind to swoon and giving comfort. 69. When the belly is filled with air and the inside of the body is filled to its utmost with air, the body floats on the deepest water, like the leaf of a lotus. 70. ti ■■si u Considering Pfiruka (Filling), Rechaka (expelling) and Kumbhaka (confining), Pranayama is of three kinds, but considering it accompanied by PQraka and Rechaka, and without these, it is of two kinds only, i.e., Sahita (with) and Kevala (alone). 71. V -S. n It Exercise in Sahita should be continued till success in Kevala is gained. Tins latter is simply confining the air with ease, without Rechaka and PQraka. 72.

f ferae it In the practice of Kevala when it can be performed suc¬ cessfully without Rechaka and Tin-aka, then it is called Kevala Kumbhaka 73. n There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka. 74. He obtains the position of Rftj a Yoga undoubtedly. Ivundalint aliens by Kumbhaka, and by its awakening, Susmrma becomes free from impurities. 75. fw No success in Raja Yoga without Hatha Yoga, and no success in Hatha Yoga without Raja Yoga. One should, therefore, practise both of these well, till complete success is gained. On the completion of Kumbhaka, the mind should be given rest. By practising in this way one is raised to the position of (succeeds in getting) Raja Yoga. 77. Indications of success in the. practice of Hatha Yoga. When the body becomes lean, the face glows with and eyea are clear, body is healthy, hindu under control, and appetite increases, then one should know that the Nadis are purified and success in Hatha Yoga is approaching. 78.

End of Chapter As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest 'i on the Kundalini. (The Vertebral column.) 1. f i ti When the sleeping Kundalini awakens by favout of a gum, then all the lotuses (in the six chakras or centres) and all the knots are pierced through. 2. I It Susumna (Sfinya Padavi) becomes a main road for the passage of Prana, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded. 3. i Susumna, Sunya Padavi, Brahma are names of one and the same thing. 4. mi In order, therefore, to awaken this goddess, wlxo is sleeping at the entrance of Brahma Dwara (the great door), mudrds should be practised Mudra, Mali ft Vedha, 6.

These are the fl Vi pari ta Karani, Vajroli, and Sakti Chalana. Mudras which annihilate old age and death. 7. They haveheen explained by Adi Natha (Siva) and give eight kinds of divine wealth. They are loved by al! the Siddhas and are hard to attain even by the Marutas. 8. eight Amvaryus are: Anima (becoming small, like an atom), Mahima (becoming great, like ukas, by drawing in atoms of Prakrifci), Gariraa (light things, like cotton becoming very heavy like mountains.) Prfi-ptl (coming within easy reach of everything as touching the moon with the littlo finger, while standing on the earth.) to the desires, as entering the earth like water.) Isata (mastery over matter and objects made of it.) Yasitwa (controlling the animate and inanimate objects.) y fr W I These Almiras should be kept secret by every means, as one keeps one’s of jewellery, and should, on no account be told to any ono, just as husband and wife keep their dealings secret- i). Pressing the Ydni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should he grasped by the thumb and first finger. 10.

U H m V- By stopping the throat (by dalandhara Bantlha) the air is draw in from the outside and carried down. Just as struck with a stick becomes straight like a slick, in the same way, sakti (Rufumna) becomes straight at once, Alien the becoming as h wore dead, and, ing both, tlie passage). and t!ic Pingala, enters tlie susumna (the 2?? ?B n It should be expelled then, slowly only and not violently. For this very reason, the best of tlie wise men call it the Maha Mudra. This Maha, Mil dm has been propounded l)y great masters. 13. Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Maha Mudra. 14. Having practised with tlie left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudra should be discontinued. 15. 3 There is nothing wholesome or injurious; for the practice of this mudm destroys the injurious effects of all the rasas (chemicals). Even tlie deadliest of poisons, if taken, acts like nectar. 10.

g li colic, and the diseases due to indigestion,—all these irregularities are removed by the practice of this Maha Mudra. 17. h This Maha Mudra has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone. 18 u The Aloha Bandha Press the left heel to the perineum and place the right foot on the u Fill ill the air, keeping the chin linn against the chest, and, having pressed the air, the mind should ho fixed on tlle middle of the eyebrows or in the susumna (the spine). 20. V.I Having kept it confined so long as possible, it should be expelled slowly. Having practised on the lclt. side, it should be practised on the right side. 21. r are of opinion that the closing ol throat is not necessan here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop). 22. jj This stops the upward motion of all the Nadis. Verily this hlaha Bandha is the giver of great Siddhis. 23.

This .Maha Bandha is the most skilful means for cutting away the snares of death. If brings about the conjunction of the Trivcni (Ida, Pingala and Susumna) and carries the mind to Kedftr (the space between, the eyebrows, which is the scat of As lieauty and loveliness, do m t avail u woman without husband, so the Mali ft Mudrft and the Jlaha-Bandha arc useless without the Mahft Vedha. 25. The 31 ah ft Vedha. Sitting with Maha Barnlha, the Yogi should fill in the air and keep his mind collected. The movements of the Vayus (Prana and Apana) should be stopped by closing the throat.) 26. 5 Resting both the bauds equally ou the ground, he should raise him¬ self a little and strike his buttocks against the ground gently. The air, leaving both the passages (Ida and Pingala), starts into the middle one. 27. The union of the Ida and the Pingala is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Ida and the Pingala) when it has been kept confined;, then it should be expelled. 23.

The practice of this Maha- Vedha, the giver of great Siddhis, old age, grey hair, and shaking of the body, and therefore it is by the best masters. 29. a These three are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Amnia, etc. 30. wn n u They should be practised in 8 ways, daily and hourly. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, littie by little, first. 31. M ?,r i he KKechari Mudr.'i is accomplished bv thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows. 32. lo accomplish this, the tongue is lengthened by cutting the f nenum lingiue, moving, and pulling it. it can touch the space between the eyebrows, then Kheckari can be accomplished. 33. h Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the framum of the tongue should be cut a little (as, much as a hair’s thickness), at a time. 34.

Then rock salt and yellow mvrobalan (both powdered) should he rubbed in. On the day, it should again be cut a hair’s breadth. 33. One should go on doing thus, regularly for months. At the end of six months, the framum of the tongue will bo completely cut. 30. ’WT C m Turning the tongue upwards, it is fixed on the three ways (wsophagus, windpipe and palate.) Thus it makes the Kheckari and is Jaded tlie Vyoma Chakra. 37. The Yogt who -its for a mitmio turning his tongue upwards, is saved from poisons, diseases, death, old etc. 08 q u He who knows the Kheckari is W afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning- 30. ?r u He who knows the Kheehari Mudra, is not troubled by diseases, is not stained with karmas, and is not snared by time. 40. y?

The Siddhas have devised this Kheehari Mudra from the fact that the mind and the tongue reach by its practice. 41. if the hole behind the palate be stopped with Kheehari by turning .the tongue upwards, then bindu cannot leave its place even if a woman were embraced. 42. m u If the Yogi drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days. 43. h yy u If the Yogi, whose body is full of Somarasa (juice), were bitten by Takahaka (snake), its poison cannot permeate his body. 44. It As lire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma. 15. (Chandra) is described later on located in the thousand-petal led lotus In the human brain, and is the same as is seen head in pictures, and from which a sort cf juice exudes. It is the regaining of this oxudation which makes one immortal.

Those who eat the flesh of the cow and drink tlie immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their I I are the parents and blessed is the country and the family where a Yogi is horn. Anything given to such a Yogi, becomes immortal. One, who dis¬ criminates between Purusa and Prakriti, purges the sins of a million incarnations, by seeing, speaking, and touching such men Yogi.) 1 rs A Yogi far exceeds a thousand householders, a hundred vanaprasthas, and a thousand I i) ?cr: 1 3 qr 'm Sr Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get molrsa, what to speak of those who are actually engaged in it. He who knows Internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of

Those who engage in the great yogi;, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or The means eating it is thrusting it in the gullet which destroys great sins. 47. q: Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is pi by the tiro which is generated by thrusting the tongue. 3 ?T 5 It c r m w If the tongue can touch with its end the hole from which Falls the rasa (juice) which is saltish, bitter, sour, and similar m ghee and honey, one can drive away disease, destroy old age, can evade an become immortal in eight ways and can attract fairies. 40. w lie who drinks the clear stream of lienor of the moon (soma) falling from the brain to the sixteen petalled lotus (in the heart), obtained by means of Prana, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kundalini), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogi lives a very long life. 50.

M u On the top of the Merh (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not over¬ powered by Raja and Tama gunas, but in whom Satwa guna is predomiuant, say there is the (universal spirit) fttma in it. It is the source of the down-going Ida, Pingala and Susumna Nldis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death ol men. It should, therefore, be stopped from shedding. This (Khechari .Mudnl) is a very good instru¬ ment for this purpose. There is no other means of achieving this end. This hole is the generator of knowledge and .is the source of the (Ida. Pingala, c.). In that colorless vacuum, should be established. n& There is only one weed germinating the whole universe from it and there is only one Mudjm, called Khechart. There is only one deva '(god) without any and there one condition called Mauoiunani.

Uddiyana is so called by Llio Yogis, because by its practice tlie Prana (Vayu,) flies (flows) in the Susumna. 54. Uddiyana is so called, because the great bird, Prana, tied to it, dies without being fatigued. It is explained below. 55. belly above the navel is pressed backwards towards the spine. This Uddiyana Bandha is like a lion for the elephant of death. 56. w n Uddiyana is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again. 57. ?rere: u T'lie portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death. 58. HH Of all the Bandhas, Uddiyana is the best; for by binding it firmly liberation comes spontaneously. 50. The Miila Bandha. (perineum) with the heel, contract up drawing the Apfuia thus, MQla Bandha is made. GO. The Apana, naturally inclining downward, is made to go up by force. T' is Mula Banana is spoken of by Yogis as done by contracting the 'tries

'Pressing the heel well against tlie anus, draw up the air by force, again and again till it (air) goes up. 02. FRT Vi Prana, Apana, Nada and Bindn uniting into one in this wav, give success in Yoga, undoubtedly. 63. By the purification of Prana, and Apana, urine and excrements decrease. Even an old man becomes young by constantly practising Mfila Bandha. 64. Going up, the Apana enters tire zone of fire, i.e., the stomach. Tlie flame of lire struck by the air is thereby g i T fh h In the centre of the body is the seat of fire, like hooted gold. hi men it is triangular, in quadrupeds square, in birds circular. There is u long thin flame in this lire. It is gastric fire. These, fire and Apana, goto tlie naturally hot Prana, which, becoming ii!named thereby, causes burning sensation in the body. i RRR The Kundalini, which has boon sleeping all this timo, becomes well heated by this means and awakens well. It becomes straight like a ser¬ pent, struck dead with a stick. 67.

I It enters the Bralnna Nadi, just as a serpent enters its hole. There¬ fore, the Yogi should always practise this Mu la Bandha. 68. sr 4 T a a Contract the throat and press the chin firmly against the chest. This is called Julandhara Bandha, which destroys old age and death. 69. I It It It stops the opening (hole) of the group of the Nitdis, through which the juice from the sky (from the Soma or Chandra in t he brain) falls down. It is, therefore, called the Jalandbara Bandha— the destroyer of a host of diseases of the throat. 70. In Julandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sfirya situated in the navel), and the air is not disturbed. 71. tf ?j Mt ti The two Niidis should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra', and it stops the 72. JVotc.- £;p I

The sixteen viial mentioned by icnowneil Yogis are the (I) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (0) the the heart, (0) tbo neck. (10) the throat, the pak.io, (lib the the ni Idle of the eyebrows, (14) the forehead, (13) iho head and (111) Uk tfrahma randhra By drawing up the (anus,) k uld Inperformed. The flow of the air should he directed to the Suau ml. by closing the Ida and the w The Prana becomes calm and latent by this means, and thus there is no doath, old age, disease, etc. 74. These three Rundhas are the best of all and have been practised by the masters. Of all the means of success in the Hatha Yoga, they are known to the Yogis as the chief ones. 75. q I The whole of the nectar, possessing divine" qualities, which exudes from the Soma (Chandra) is the and, owing to this, the body becomes old.

To remedy this, the opening of the Sfirya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions. 77. I! Above the navel and below the palate respectively, are the Surya and fli? Chandra. The exorcise, called the Viparita Karani, is learnt from the guru’s instructions. 78. ft w wmre i i sramsitr st? ti This exercise increases the appetite and, therefore, one who practises it, should obtain a good supply of food. If the food be scanty, it will burn bim at once. 70. Place the head on the groan I nud the feet up into the sky, for a second only the first day, and increase this time daily. SO. qfecf Ir ?n l After six months, the wrinkles and grey hair are not seen, practises it daily, even for two hours, conquers death. 81. qr Even if one who lives a wayward life, without observing any rules of Yoya, but performs Vajroli, de erves success and is a b'.

Two tilings are necessary for this, and these are difficult lo get for the ordinary people—(1) milk and 1 dj a woman behaving, as desiied. bo. By practising to draw in the hindu discharged during cohabitation, whether one he a man or a woman, one obtains success in the practice of sw By means of a pipe, one should blow air slowly into the passage in the male organ. 85. x ric ir r By practice, the discharged bivdu is drawn out. Or.o oan .draw back and preserve one’s own discharged bivdu. 80. Th.; who can protect his limbi thus, overcomes death; because death comes bivdu, and life is prolonged by its i By preserving bindu, the body of the Yogi emits a pleasing smell. There is uo fear of death, so long as the bindu is well-established in the body. 88. R I

The bindu of men is under the control of the mind, and life is dependent on the bindu. Hence, mind and bindu should be protected by all means.' 89. Sahajoll and Amaroli are only the different kinds of Vajroli. Ashes from burnt up cowdung shoul i be mixed with water. 90. V. Being free from the exercise of Vajroli, man and woman should both rub it on their w .T (I V This is called Saliajoli, and should be relied on by Yogis. It does good and gives ipoksa. 92. a H 3 This Yoga is achieved by courageous wise men, who arc free from sloth, and cannot be accomplished by the slothful. 93. mi re l j of i n a a In the doctrine of the sect of the Kupalikus, the Amaroli is the drink¬ ing of the rnid stream leaving the as it is a mixture of too much bile and the last, which is useless. He who drinks Amari, snuffs it daily, and practices Vajroli, is called practising Amaroli. 95.

The hindu discharged in the practice of Vajroli should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight. 96. Wt gffrtir S n g ft 1, Kundalini, Bhujangi (a she-serpent) Sakti, Mnvari, Kundali, Arundhati,—-all these words are synonymous. 97. 3 mt is As a door is opened with a key, so the Yogi opens the door of mukti by opening Kundalini by means of Hatha yoga. 98. V, The (Kundalini) sleeps, covering the hole of the passage bv which one can go to the seat of Brahma which is free from pains. 99. qr RJXHT wt H Kundali Sakti sleeps on the bulb for the purpose of giving moksa ;o Yogis and bondage to the ignorant. He who knows it, knows Yo&a. 100. is ol u and serpent. He who has moved that is no doubt Mukta (released from bondage) 101.

Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yarauui, (Idi and Pin gala) should be caught hold of by force, to get the highest position. 102. Ida is called goddess Ganges, Piugala goddess Yamuna. In the middle of the Ida and the Pingal t is the infant widow, Kumlali. 103. h This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Hatha, the Sakti leaves her sleep, and starts upwards. 104. This she-serpent is situated in Muladhar. She should be caught and moved daily, morning and evening,, for by filling with air through Pingaia by the Paridhana method. 105. srera srixf? it The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth. 106. s batq ft r ?nr Keeping the feet in Vajra-fvsana (Padma-asana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.

f it ftftfor TT The Yogi, sitting with Vajra-asana and having moved Knndali, should to awaken the Kundali soon. the navel) should be contracted (by contracting the navel) which will move the Kunduii. There is no fear for him who does bo, even if he has entered the month of death- 109. U® By moving this, for two muhurtas, it is drawn up a little by entering the Susumna (spinal column). 110. m to By this Kuandlini leaves the entrance of the Susumna at once, and the Prana enters it of itself. 111. Therefore, this comfortably sleeping Arundhati should always bo moved for by so doing the Yogi gets rid of diseases. 112, The Yogi, who has been able to move the Sakti deserves success. It is useless to say more, suffice if. say that he conquers death playfully. 113. w fforte i te it fefer; f O i PH i

rite Yogi observing Brahmacliarya (continence' and always eating sparingly, gets success within 10 days by practice with the After moving the Ktindali, plenty of Bhaatra should be per¬ formed. By such practice, he has no fear from the god of death. 115. There is no other way, but the practice of the Kuadali, for washing away the impurities of 3 m i This middle Nadi bee inns straight by steady practice of postures; Pranayaroa and Madras of Yogis. 117. h Those whose sleep has decreased by practice and mind has become calm by samadhi, get beneficial accomplishments by Sambhavi and other Mudras. 118, n n Without Raja Yoga, this earth, the night, and the Mudras, be they howsoever wonderful, do not appear beautiful. 119. of the activity of the Prana, just as King’s oiflcials cease moving at night. Hence night means absence of motion, be., AH the practices relating to the air should be performed with con¬ centrated mind. A wise man should not allow his mind to wander away.— 120

I H These are the. Mudras, as explained by Adinfitha (Siva). Every one of them is the giver of great accomplishments to the practises 121. He is really the gum and to be considered as human form who as handed down from guru to guru. 122. i il Engaging in practice, by putting faith in his words, one gets the Siddhi. - of Anhnii, etc., as also evades death. 123. End of vh'tptcr U f on the Exposition of the n Salutation to the Guru, the dispenser of happiness to all, appearing as Nsida, Vindd and Kahi. One who is devoted to llim, obtains the highest bliss. 1. s I will describe a regular method of attaining to Samudbi, which destroys death, is the means for obtaining happiness, and gives the Srahmananda. 2. i m W i Raja Yogi, Samidlii, Uiimmi, Afanomnani, Amamtwa Lay.:.. Tatwa, Sunya, Ajjunya, Pa ram a Pad a, 7 are all

FT' It As salt being dissolved in water becomes one with it, so when Atm.i and uiind become one, it is called Samadbi. 5. sr i h Wlion the Pnina becoirfes lean (vigourless) an. I the min i hoeomes absorbed, then their becoming eiual is called Samidlii. 6. i This equality and oneness of the self and thb ultra self, when all Samkalpas cease to exist, is called Or, who can know the true greatness of the Raja Yoga. Knowledge, iniikti, condition, and Siddhis can be learnt by instructions from a guru alone. 8. to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samadhi, without "the favour of a true fjutn. 9. By means of various postures and different Kumbhakas, when the great power (Kundali, awakens, then the Prana becomes absorbed in Sunya (Samadhi;. 10. The y ogi whose dakti has awakened, and who has renounced all actions, attains to the condition of Samadhi, without any effort.

When the Prana flows in the Sijsunuia, and the mind lias entered ifu lya, then the Yogi is free from the effects of Karinas. 12. I k n U n of Samadhi), I salute thee Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee. 13. Mr wpswiw Mit Ersrfd irsrft i and Sahjoh are accomplished when the mind becomes calm and Prana has entered the middle channel, l'l. i v yy st How can it be possible to get knowledge, so long as fclie Prana is living and the mind has not No one else can get moksa, except one who can make one’s Prana and mind latent. 15. Always living in a good locality and having known the secret of the Susuinna, which has a middle course, and making the Vayu move in it, (the Yogi) should restrain the Vayu in flic Brahma randhra. 16.

Time, in the form of night and day, is made by the sun and the moon. That, the Susanina devours this time (death) even, is a great secret. 17. qtfi ai re m n g In this body there are 7 of Nadia; of these, the Susumna., which has the Sambhavi Sakti in it, is the only important one, the rest are useless. IS. The Vayu should be made to enter ilio Susumna without restraint by him who has practised the control of breathing and has awakened the Kundali by the (gastric) lire. 10 K H- The through the brings about the condi¬ tion of other practices are simply futile for the Yogi. 20. m il il By whom tin breathing has been controlled, by him the activities of the mini also have been controlled by whom the activities of the mind have been controlled, by bug the breathing also has been w

There are two causes of the activities of the mind (desires,/ and the respiration (the Prana). Of these, the destruction of the one is the destruction of both. 22. is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prana is restrained. 23. Both the mind and the breatli are united together, like milk and water; and both of them are equal in their activities. Mind begins its activities where there is the breath, and the Parana begins its activities where there is the mind. 24. suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa. 25. By nature, Mercury and mind are unsteady: there is nothing in the world which cannot, be accomplished when these are made steady. .Mercury and breathing, when made steady, destroy diseases and the dead himself comes to life (by their means)/ By their (proper) control, moving in the air is attained, 27.

J he breathing is calmed when the mind becomes steady and and lienee the preservation of bindu. The preservation of this latter makes the satwa established in the body. 28. u Mind is the master of the senses, and the breath is the toaster of the mind. The breath in its turn is subordinate to the lay a (absorption), and that laya depends on the this very laya is what is called nioksa, or, being a sectarian, you may not call it but when the mind becomes absorbed, a sort of ecstacy is experienced. 30. By the suspension of respiration and the annihilation of the enjoy¬ ments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogi attains to the Laya Stage. 31. Be a When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by self-experience alone. 32.

a&r sra n They often speak of Laya, Laya but what is meant by it Laya is simply the forgetting of the objects of senses when the Vasanas (desires: do not rise into existence again. 33. wptt g The K hnbhai'i Maclrd. Hie Vedas and the ordinary public women. ftambhavi Mudrii in the or which U like a respectable hu.lv 34 R-TT at Brahman inwardly, while keeping the sight directed to the external objects, without blinking ihe eves, is called the Srimbhavi Mudra, hidden in the Vedas and the When the Yogi remains inwardly attentive to the Brahman, keeping the mind and the Prana absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sambhavi Mudra, which is learnt by the favour of a (juru. Whatever, wonderful, Sunya or Asunya is perceived, is to be regarded as the manifestation ol that great

The two states, the Sambhavi and the Khechari, aro different because of their seats (being the heart and the space between the eyebrows respec¬ tively!; but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-atmana which is void. 37. Fix the gaze on the liglit (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Sambhavi Mudra, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create tire Untnanl ayastha at once. 38. Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudra, which enables one to cross the ocean of existence 39. With steady calm mind and half closed eyes, fix'd on the tip of the nose, stopping the Ida and the Pingala without blinking, ho who 'Can see tlie liglit which, is the all, the see l, the entire brilliant, great Tatwama, approaches Him. who is the great object. What is the use of more One should not meditate on the Linga (i a., Atman) in the day (i e., while Surya or P ingala is working) or at night (when Ida is working), but should always contemplate after restraining both. 41.

When the air has ceased to move in the right and the left no ails, and lias begun to flow in the middle path, then the can be accomplished there. There is no doubt of this. gw; gw: If the Prana can be drawn into the Suuya (Susumna), which is between the Ida and the Piugahl, and ma le motioaleas there, then tho Khechar! Mudru can truly become steady there. 43. irr m gsrr wtt n yy u That Aludra i.: called Ehechari which i- performed in the suppo: tless space between the Surya and the Chandra (the Ida and the Pingaia) and culled the Vyoma Chakra. 44. The Kheolmri which causes the stream to iiow from the Chandra (Soma) is beloved of Siva. The incomparable divine Susumna should bo closed by the tongue drawn back. 15. It can be closed from the front also (by stopping the movements of the Prana), and then surely it becomes the Khcchari. By practice, this Khechari leads to Unmani. 46. Tlie seat of Siva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Turya, and death has no access there. 47.

aifre a zc ti The Khechari'should be practised till there is Yoga-nidra (Samadhi). One who has induced Yoga-nidra, cannot fall a victim to death. 48. ftrrere ire: t n h Freeing the mind from all thoughts and .thinking of nothing, one should sit firmly like a pot in the space fsurrounded aud filled with i As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place in Brahma randkra). 50. a By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51. it u By rubbing the body over with (exuding from the moon), from head to foot, one gets great strength and energy. 52. End of the Khechari. ire: i irerer ire Placing the ft '.nclalini, and getting the latter into the mind, by looking upon the Buddhi i intellect) with raind (reflexively), the Pararn Pavla (Brahma) should be obtained. 53.

Keep the &tma inside the Kha (Brahma) and place Brahma inside your atma. Having made everything pervaded with Kba (Brahma), think of nothing else. 54. W i VZi f One should become void in and void out, and void like a pot in the space. Full in and full outside, like a jar in the ocean. 55. He should be neither of his inside nor of outside world and, leaving all thoughts, lie should think of nothing. 50. 3 P l c The whole of this world and all the schemes of the mind are but the of thought. Discarding these thoughts and taking leave of all conjectures, 0 obtain peace. 57. v As camphor disappears in lire, and rock salt in water, so the mind united with the atma loses its identilj-. 58. sfq SR VR JR ir&l k I sjr ?f q sm rr: m When the knowable, and the knowledge, are both destroyed equally, then there is no second way u'.e., Duality is destroyed). 59.

SR Al! this movable and immovable world is mind. When the mind attained to the unman! there is no dwaita(from the absenco of the working of tli& mind.) Co Mind disappears by removing the knowable, and, on its only remains behind. (31. u The liigh-souied Aoharyas (Teachers) of yore gained experience in the various methods of Samadhi themselves, and then they preached them to others. 62. Salutations to Thee, O Susumna, to Thee 0 Kundalini, to Thee 0 Siidha, born of Chandra, to Thee 0 to Tliee 0 great power, energy and the intelligent spirit. 03. I will describe now the practice of anahata nfida, as propounded by Goraksa Natha, for the benefit, of those who are unable to understand the principles of knowledge - a method, which is liked by the ignorant also. 64 I R fr K i R H propounded methods of trance, and they are all extant. Of these, the hearing of the anahata mkla is the only one, the chief, in my opinion. 05.

Sitting with Mukta Asana and with the Sambhavi Mudra, the Yogi should hear the sound inside his right ear, with collected mind. 66. 3 T-t R i I The ears, the eyes, the nose, and; the mouth should be closed and then the clear sound is heard in the passage of the Susumnft which has keen cleansed of all its impurities. 67. sr i In all the Yogas, there are four states: (1) aramblia or the prelimi¬ nary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) nispatti (consumate.) 68. V. u When tlie Brahma granthi(in the heart) is pierced through by Pranayiima, then a sort of happiness is experienced in the vacuum of the heart, and the anahat sounds, like various tinkling sounds of ornaments, are heard in the body. 09. it In the arambhu, a Yogi’s body becomes divine, glowing, healthy, and emits a divine smell. The whole of his heart becomes void. 70. fgrfrw v- s t sn g& In the second stage, the airs are united into one and begin moving in the middle channel. The Yogi’s posture becomes firm, and he becomes wise like a god. 71.

By this means the (in the throat; is pierced which is indi¬ cated by highest pleasure experienced, and then the Bheri sound (.like the beating of a kettle drum) is evolved in the vacuum in the throat, 72. The Pariah ay a Avasthd. In the third stage, the sound of a drum is known to arise in tlin Svinya between the eyebrou s and then the Vflyu goes to the which is the home of all the eiudhls. 73. wj i Conquering, then, the pleasures of the mind, ecatacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and When the Rudra grauthi is pierce'l and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced. 75. The union of the mind and the sound is called the Raja-Yoga. The (real) Yogi becomes the creator and destroyer of the universe, like God. 76. Perpetual Happiness is achieved by this I do not care if the mukti be not attained. This happiness, resulting from is obtained by means of Raja-Yoga. 77.

Those who are ignorant of the Raja-Yoga and practise only th Hatha-Yoga, will, in my opinion, waste their energy fruitlessly. 78. q I Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Uninani state. For people of small intel¬ lect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nada, at once gives experience (of spiritual powers). 79. The happiness which increases in the hearts of Yogithvaras, who have gained success in Samadhi by means of attention to the nada, is beyond description, and is known to Sri Gurii Ndthu alone 80. tp&r ftranrs gft; i 10 sound which a muni hears by closing his ears with his fingers, ■'Quid be heard attentively, till the mind becomes steady iu it. 81. c? n By practising with this nada, .all other external sounds are stopped, he becomes happy by overcoming all distractions within 15 days. i: w In the beginning, the sounds heard are of great variety and very but, as the practice increases, they become more and more subtle.

In the first stage, the sounds are surging, thundering like the and jingling ones. In the intermediate stage, they are ke those produced by conch, Mridanga, belb, &c. 84. v ti In the last stage, the sounds resemble those from tinklets, flute, t inn, bee, &o. lliese various kinds of sounds are heard as being produced in the body. 85. il hearing loud sounds like those of thunder, ket.Io drums, etc., one should practise with the subtle sounds also, n Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking.up the loudest, thus practising, the distracted mind does not wander elsewhere. 87. the mind attaches itself first, it becomes steady then and then it becomes absorbed in it. 88. TO wn Just, as a bee, drinking sweet juice, does not care for the the flower; so the mind, absorbed in the does not. desire the object: of enjoyment. 80. The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anahat? nada. 00.

The mind, captivated in the snare of gives up all its activity and, like a bird with clipped wings, becomes calm at once. 91. Those desirous of the kingdom of Yoga, should take up the practior of hearing the anahata nada, with mind collected and free from all cares 92. m Nada is the snare for catching the mind and, when it is caught like a deer, it can be killed also like it. 93. fogw re re Nada is the holt (if the stable door for the horse (the minds of tlie Yogis). A Yogi should determine to practise constantly in the hearing ot the nada sounds. 94. 'find gets the properties of calcined mercury. Wlien deprived of its unsteadiness it is calcined, combined with the sulphur of nada, aim then it roams like it in the or Brahma, 95. The mind is like a serpent, i u getting nil its unsteadiness by bearing the ntlda, it does not run away anywhere. 96.

Tho fire, catching firewood, is extinguished along with it (after burning it up) and so the mind also, working with the nada, becomes latent along with it. 97. The antahkarana (mind), like a deer, becomes absorbed and motion¬ less on hearing the sound of bells, etc.; and then it. is very easy for an expert archer to kill it. 98. vqvfcrqqq §rq fhreqfqfer ?r: ?R knowable interpenetrates the anahata sound which is heavd, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord. 09. u long as the sounds continue, there is the idea of alcana, they disappear, then it is called Para Bralnna, Paramntmana. 100. qq is heard in the nada, is the s'akti (p over), which is formless, the final state of the Patwas, is t! m Parumodwara. qq i q re All the methods of Ilatha are meant for gaining success in the for, the man, who is well-established in the Raja-Yoga, overcomes death. 102.

it qq is the seed, Ilatha the and Indifference (Vaiivgval the water. By the action of these three, the creeper Unmani thrives rapidly. 103. All the accumulations of sins are destroyed by practising always with the nada and the mind and the airs do certainly become latent, in the colorless (Paramfitmana). 104. Such a one does not hear the noise of the conch and Dundubhi. Being in the Unman! avasthti, his body becomes like a piece of wood. 105. to is no doubt, such a Yogi becomes free from all states, from all cares, and remains like one dead. 106. sr sr s&m n sr u He is not devoured by death, is not bound by his actions. The Yogi who is engaged in Samidhi is overpowered by none. 107. qr h lot n The Yogi, engaged neither smell, taste, color, touch, sound, nor is conscious of his own self. 108. q TO

He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109. h f st cmni ST TO TOT U° He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yogi is absorbed in TO He who, though awake, appears like one sleeping, and is without' inspiration and expiration, is certainly free. 111. The Yogi, engaged in cannot be killed by any instrument, and is beyond tin- controlling power of beings. He is beyou 1 the reach of incantations and charms. 112. l w As long as the Prana does not enter and flow in the middle channel tnd the vindu does not become firm by the control of the movements of the as long us the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man. 113. hot H H