Gheranda Sanhité is a TAantrika work, treating of Hatha- Yoga. It consists of a dialogue between the sage Gheranda and an enquirer called Chaada K4pali. The book is divided into seven Lessons or Chapters and coriprises, in all, some three hundred and fifty verses. It closely follows in the foot-steps of the famous treatise on Hatha-Yoga, known as Hatha-Yoga Pradipika, In fact, a large number of verses of Gheranda Sanhité correspond verbatim with those of the Pradipiké. It may, therefore, be presumed that one has borrowed from the other, or both have drawn from a common source.
_ The book teaches Yoga under seven heads or Sédhanas. The first gives directions for the purification. of the Body (inside and out), The second relates to Postures, the third to Mudras, the fourth to W-atyahara, the fifth to Pranfydma, the sixth to Dhyana, and the “sventh to Samadhi. These are taught successively a chapter being devoted ta each (see Ch. I. v. 9-10-11).
The theory of Hatha-Yoga, to put it broadly, is. that concentration or Samadhi canbe attained by purification of the
physical body and certain physical exercises. The relation between-
physical shell (ghata)and mind is so complete and subtle, and their inter-action is so curious and so much enveloped in mystery,
that it is not strange that Hatha-Yogis should have imagined that
certain physical training will induce certain mental transformations.
... Another explanation—and a later one—is that Hatha-Yoga means the Yoga or union between ha (g) and tha (&); the (g) meaning the sun; and (S) the moon; or the union of the Prana and the Apana Vayus. This is also a physical process carried to a higher plane.
. The first question, which an unprejudiced enquirer will naturally put, after perusing this book, will*be, are all these things possible ? and do. these practices pone the result attributed to them ?
As to the possibility of these practices, there can be no doubt. They do not violate any anatomical or physiological facts. The practices, some of them at least, may appear revolting and
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disgusting, but they are not per se impossible. Moreover, many of my readers may have come across persons who can practically illustrate these. Such persons are by no means rare in India, Every place of pilgrimage, such as Benares and. Allahabad, contains several of them, in various stages of progress. My own Guru showed me and all his visitors at Allahabad and Meerut several of these processes, and taught some people how to do them themselves. The difficult processes, such as V4ri-Sara (Ch. I. 17), Agni-Séra (I. 20), Danda-Dhauti (I. 37), Vasa-Dhauti (I. 40), &c., were al} shown by him; so also the various Vastis, Neti, Asanas, &c.’ Many of these may be classified as gymnastic exercises ; their performers need not always be holy or saint-like personages. Several jugglers have been known to perform various Asanas and Mudrés, and earn their livelihood by showing them to the public. For persons whose muscles have become stiffened and the bones hardened by age, the acquirement of several of these postures, &c.,/is next to impossible; and it is better that they should not court fai'nre or disappointment by attempting’ these at an advanced, age, + But Pran&y&ma (regulation of breath), Dhérana §nd' 18, jaun’ re possible for all. Date sceyrti- — As to the utility of these processes, Youbts may be entertained. Many of them may appear pe’ -, and, if not positively injurious, atleast, useless. Although it is not possible within the short space at my command, to give the rationale of all these practices, and to justify them to a doubting public, 1 shall briefly illustrate the advantages of some of them. Thus, to begin with Véta-sdra (I-15). It is the process of filling the stomach with air, andexpelling the wind through the posterior passage. The greatest duct or canal in the human body is the alimentary canal, beginning with the esophagus (throat) and ending with the rectum. Tt is some twenty-six feet in length. This great drain contains all the rubbish of the body. Nature periodically cleanses it. Yoga practice makes that cleansing thorough and voluntary. If the cleansing is incomplete, then the foetid matters putrify in the stomach and intestines, and geneyate noxious and deleterious gases which cause diseases. Now Vdta-sdra by passing a current of air through the canal, causes the oxidation of the foetid products of the body ; and thus conduces to health, and increases digestion. In fact, it gives a tone to the whole system. Similarly, V472-sdrais flushing the canal with water, instead of air. It thoroughly purges
FOREWORD. ; iii
the whole canal; and does the same work as an aperient or a purgative, but with ten times more efficacy and without the injurious effects of these drugs. A person, knowing Vatasdéra and Varisara, stands in no need of purgatives: the same may be said of Bahiskrita Dh auti (I. 22). By Agnisara (I. 20), the nerves and muscles of the stomach are brought under the control of volition ; and by the gentle shaking of the stomach and the intestines, these organs lose their lethargy, and act with greater vigour. The washing taught in I. 23, 24, is a little dangerous, and may lead to prolapsus, and, a person who can do Véri Sara need not do this.
The advantages of cleaning the teeth and the tongue are obvious, and, need not be dilated upon. The lengthening of the tongue (I. 82) is necessary for performing hybernation. In doing this, man but imitates the lower creation, like frogs, &c., who in hybernating turn their tongues upward, closing the respiratory passage. Perhaps, the most interesting of all Dhautis is the Vasa- Dhauti (I. 41), which has led unobservant persons to the belief that the Yogis can bring out the intestines by the mouth, wash then, andjihen swallowing them again place them in their proper
po~'tiog “nis Dhauti is, however, a very simple process, and by so doing t ‘8, phlegm, &c., adhering to the sides of the alimentary .- are removed. Water and air could not remove
these viscid substances that stick to the sides of the canal.
The Neti, an easy process, clears the nostrils; and cures the tendency or predisposition to cold and catarrh. The Kapélabhati (I. 55) is a means of cleansing the frontal sinus, said to be the seat of Intelligence. This hollow cannot be directly reached from the outside, but by this process of Kapalbhati, the nerves surrounding it and spreading over the fore-head are brought into > play and invigorated.
The various Asanas taught in Chapter II are gymnastic exercises, good for general health and peace of mind, and calming of passions. The thirty-two Asanas taught in this book are not all of equal efficacy or importance. Padmasana is generally approved by all. The others may be practised occasionally for variation and recreation. Some of these postures help in checking animal passions by causing atrophy of the nerves of particular places. Others by straining and stretching of certain muscles create a pleasant sensation of strength and refreshment, The Asanas are antidotes to the sedentary contemplation of Yoga—a habit
iv FOREWORD,
which may otherwise lead to mental hallucinations and nervous disorders. —
The Mudras are similar to Asanas in their action and efficacy. The gazing taught in some of these induces hypnotic sleep; and the Bandhas, by closing all thg exits for air, produce @ tension within the system, generating thereby a sort of electric current or force, called Kundalint Sakti. It is this Sakti which is the help-mate of the Yogis in performing their wonders. The Khechari Mudra (III. 25-27) causes levitation of the body.) That levitation is possible has now been established beyond doubt. What the particular conditions are, under which this takes place, has not yet been fully investigated by Western Science; but that the restraining of breath is one of these conditions may be said to be an undoubted truth. (The Saktichélana is a mysterious process, and until a person practically realises it, he can hardly believe it. The Mudraés are mixed physical and mental processes, a bridge between Asanas and Pratyahara]
“The subject of Pratyahdra is treated in Chapter TV in five Slokas. It is the process of restraining the mind from Samlering, and restricting it to a fixed idea, All the five senscs mus: be ' gontrolled, and they should not be allowed to divert the atterition.
Pranéyéma is the Hatha-Yoga par ewcelle.se. It is as dangerous when practised, without the supervision of a competent “teacher, as it is useful when practised under his supervision. To quote the words of a great authority on this subject: ]‘‘ By practising it according to rule, all diseases are destroyed; but by doing so irregularly, all diseases are generated, such as hiccough, asthma, cough, head-ache, ear-ache, diseases of the eye, &c.” <A practical Guru is absolutely necessary to teach Pranéyama:}the directions given in this book are useful as subsidiary rules. Many mistakes and. dangers will, however, be warded off by a strict adherence to these rules. The place—a small and solitary cell; the time— spring and autumn; the food—light and sdtwika; these are some of the important preliminaries. Over-exertion, fasting, &c., should . be avoided (V. 30.) This shows clearly that Hatha-Yoga is not to be confounded with asceticism. It is far from that. As the training of an athlete is not asceticism; so that of a Hatha-Yogt is far from being so. True, celibacy is a necessary condition for both, but then that alone does not constitute asceticism. The directions regarding food are peculiar for’ the: people of Bengal, the author
FOREWORD...
of this treatise being apparently a Vaishnava of Bengal. For other ‘countries and persons, these directions may not be applicable in their entirety. But animal food, intoxicating liquors, tobacco, and drugs are stri¢tly prohibited for all climes. ot
(There are three parts of Prandydma:—Pfraka or drawing in-of the breath; Kumbhaka or retaining the breath; and Rechaka or expelling the breath. ‘The proportion of these should be 1:4: 2, ie, if Paraka takes 12 seconds, Kumbhaka should be 48 seconds, ond Rechaka 24 seconds. The ratio being kept the same, the period of retention, &c., may be increased ad énfiniium. The beginner should proceed cautiously, and should not increase . the periods of 16: 64: 32 seconds. He should carefully 1 note the various mental and physical changes going on in his system while practising it. Perspiration should be wiped off. with a dry towel : uor should he be afraid when he begins to feel a sort of quiver all over the body. Sometimes he may be jerked off his seat, sometimes he may involuntarily jump about the room like a frog. These should not frighten him, Sometimes there may be no physical manifesta,ions, but mental reactions, He may hear noises, see vir ‘ons, smell strange odours, or taste delightful delicacies. These are for the most part hallucinations, indicating an excited state of the nervous <, stem. These-will soon go off of themselves when not attended to. But. flashes of truth will also illumine his heart now and then. Sometimes in the Chidakasa, he may see reflected distant scenesand events, thoughts of persons will become visible to him ; and-he himself may leave his body and be carried in space with incalculable velocity. All these symptoms accompany Pranayama. The Guru must always be near at hand to help and control; for otherwise insanity and not clairvoyance may be the outcome of allthis. These are the results of higher stages of Praydyama. But every person may practise this for two or three minutes, and experience its beneficial results on his own body. Petty disorders, like head-ache, stomach-ache, chill before fever, weariness of body and mind will vanish instantaneously by performing two or three Kumbhakas. Some persons are born with the faculty of performing Pranadyama—Swedenbourg was a living example of this in the West. All persons, unconsciously perform FréghySms when absorbed in deep thinking.
The ten Vayus (V. 60) are the various nervous forces or currents of the human body.
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The various sorts of Kumbhakas taught in Chapter V do not require much elucidation. The Bhrémart Kumbhaka (V. 77), however, is a little peculiar. It leads one to hear the various sounds called Anahata. These sounds are said to be caused within the body by the rushing of the blood through the arteries and veins. The fixing of mind on these sounds soon produces trance.
Dhyana and Samédhi are purely mental processes. “Fixity and one-pointedness of attention produce trance? The experiments of hypnotism prove this: To fix the mind on one idea produces exaltation of mental faculties.
FOREWORD.
Siva Samhit&.is a Tantrika treatise on Yoga. It was translated by me as far back 9s 1884 and first published in the Arya of Lahore—a monthly journal conducted by the late Mr. R. C. Bary.
The mystic phrasealogy of the Tantras is very difficult to understand. My brother, Major B. D. Basu, I. M.S., the Editor of the Series of these Sacred Books of the Hindus, said in his Prize’ Essay on the Hindu System of Medicine published in the Guy’s Hospital Gazette of London (1889), regarding the anatomy of the Tantras :—
‘When these Tantras will be studied by oriental.scholars, as closely as they have explored other branches of Sanskrit learning, the anatomical knowled&e of the ancient Hindus shall be better known to the world; ” for, according to him, “ better anatomy is given in the Tantras than in the medical works of the Hindus.”
“From Siva Samhita we learn. that the Hindus were acqu- : ainted with the spinal-cord and the brain. They knew that the central nervous system is composed of grey and white matters. . They discovered the centra) canal of the spinal-cord, and traced its connexion, through the fourth and third ventricles, with the . lateral ventricles of the brain. They call it Brakmarandhra, or the dwelling-house of the human soul. The same Tantric work gives a description ofthe several ganglia and plexuses of the nervous system. The brain is said to be composed of Chandrakala or convolutions resembling half-moons.”
Ina paper on the Anatomy of the Tantras, originally published in the ‘“ Theosophist ” for March 1888, Major Basu has. tried to unravel the mystery of the Yogis and Téantrists regarding the nerves and nerve-centres, and identify the Nddis, Chakras, and Padmas. The following is a reproduction from that paper :—
“The language of the Tantras being too allegorical and too mystical to be understood by the uninitiated, it is very difficult to identify the Nadis, the Chakras, and the Padmas described in them,
“However, some of the spots are easily identifiable from their simple and lucid description. Thus it is apparent ‘that the
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“nectar-rayed moon” (vide Shiva Samhita, Ch. II, verse (6) is the underpart of the brain ; that ‘Susumna ” is the spinal cord ; “Ida ” and “Pingalé” are the left and right sympathetic cords respectively.”
We shall try now to identify some of the nervous structures described in the Tantras :—
“Chitra.”——From the description Of this Nadi in the Tantras (Shiva Samhita, Ch. LI, verses 18-19), it may beridentified with the grey matter of the spinal cord. For “ in it is the subtlest ” of all hollows called ‘Brahmarandhra,’ which is nothing else save the central canal of the spinal cord—a structure whose functions remain as yet to be discovered by the physiologists: The Tantrists appear to have traced its connection with the lateral ventricles. of the brain. It has been considered by them to be the seat ofthe human soul. Even in these days, when it is no exaggeration to say that the Hindus have quite forgotten the scientific truths discovered by
their ancestors, they point to the hollow space in the crown of the
head (known as the anterior fontanalle) of the new-born child as the Brahmarandhra. Every tyro in anatomy knows that this space contains the
lateral ventricles of the brain.
The “Sacred Triven?”’ ‘Shiva Samhita, Ch. V, p. 52) is the spot in the medulla oblongata where the sympathetic cords join together or whence they take their origin. (Vide Ashby’s Notes on Physiology,—Article Medulla Oblongata). The mystic Mount Kailésa Shiva:Sambita, Ch. V, p. 154) is certainly the brain.
Padmas and Chakras.—Great difficulty arises in identifying these Padmas and Chakras. What are these structures one is tempted to ask? ‘Are they real, or do they only exist in the imagination.of the Tantrists? Though we are unable to satisfactorily identify them, we nevertheless believe that the Tantrists obtained their knowledge about them by dissection. These terms have been indefinitely used to designate two different nervous structures, viz.:—nervous plexuses and ganglia. But it may be questioned, how are we authorized to identify the Tantric Padmas and Chakras with either the ganglia or plexuses of the modern anatomists. Our reasons for doing so are the following: |
1st.—-The position of some of these Padmas and Chakras corresponds. with that of the plexus or ganglion of the madern
_anatomists,
FOREWORD. iti
2nd.—These Chakras are said to be composed of petals designated by certain letters, which clearly point to either the nerves that go to form a ganglion or plexus, or the nerves distributed from such ganglion or plexus,
8rd.—Certain forces are said to be concentrated in these Chakras, thus identifying them with the plexuses or ganglia which the modern physiologists have proved to er ‘separate and independent nervous certtres.”
This Nadi Sugumnéa has six Padmas Shiva Samhita, Ch. I, v, 27, p. 12), evidently signifying the six nervous plexuses pormiec by the spinal cord.
The description of the thousand-petalled Tee (Shiva Samhité, p. 51) shows it to be the medulla oblongata.
We proceed next to the identification of.the famous six Chakras of the Tantras :—
i. Muladhéra Chakra (Shiva Samhita, p. 44) is the nasil plexus.
ii. Swadhisthdna Chakra (Shiva Samhité, p. 46). ‘There can hardly be two opinions as to its being the prostatic plexus of the modern anatomists.
iii. Manipur Chakra (Shiva Samhita, p. 47) appears to be the epigastric plexus.
iv. Anahat Chakra (Shiva Samhita, p. 47) is the cardiac plexus. , v. Vésudha Chakra (Shiva Samhita, p. 48) is either the laryngeal or pharyngeal plexus.
vi. Ajnéd Chakra (Shiva Samhita, p. 47) is the cavernous
plexus, ;
We have very briefly hastened over the six Tantric Chakras, We see that these Chakras are the vital and important sympathetic plexuses, and preside over all the functions of organic life,
There can be little doubt that by the “contemplation” on these Chakras, one obtains psychic powers.
“Contemplation” leads to control over the functions of these Chakras or plexuses. “The intimate connection between the sympathetic nerves and the great viscera renders it highly probable that the sympathetic system has mainly to do with the organic function. * * * The sympathetic is the system of organic life.” When one gets control over the sympathetic nervous system, one is the master of one’s body, one can die at will, The heart
iv FOREWORD.
beats at his will. The lungs, the intestines, nay, all the different viscera of the body, carry on their allotted duties at the command of such a Yogi. Verily, verily that is the stage of Samadhi.
Pratyéhara must be clearly distinguished from Samadhi. No more serious mistake, we think, can be committed than considering the hybernation of the reptiles and other animals as illustrating the Samadhi stage of the Yogis. The hybernation corresponds with the Pratyahara, and not the SamAdhi stage of Yoga. Pratyahara has. been compared with the stage of insensibility produced bythe administration of anesthetics, e9., chloroform, But it is a well-known fact that theinhalation of chloroform has little perceptible effect upon..the sympathetic nerves, The spiritual consciousness of man is intensified only when the functions of the organic life are brought under his control, and when he can modify and regulate the functions of the different viscera. We repeat that that is the stage of Samadhi.
It behoves all students of Yoga and occultism then to gain a clear knowledge of these six Chakras, from the contemplation of which they can aspire to attain to the stage of Sam4dhi.”
In this connection, Dr. Brajendra Nath Seal’s Physical Sciences of the Hindus,-and. the late Revd. Dr. Arthur Ewing’s The Hindu Conception of the Functions of Breath may also be profitably consulted.
PRELIMINARY, Yoya schittavritti-nirodhah.
Yoca has been defined by Patanjali as the restraint of mental modifications (Vrittis). Any. discussion of this subject, therefore, necessarily branches itsélf into three parts, viz., (1) the Mind, (2) its modifications (3) and the mode of restraining them. No treatise on Yoga, can be complete, which does not enter into these questions. The nature of mind is the first thing which ought to be explained. It would embrace an enguiry into all these bypotheses which philosophers have formed about this entity. Is it imjnaterial and self-existent, or is it material and perishing, subject to dissolution with the body ? Is it the same as spirit or is it apart from it? 1s it merely a dream, a shadow, a reflection of the Supreme; or is it a separate and entire entity by itself ? Such and many other questions of this nature must be answered before one has done away with the subject of Chitta (Mind). The second part consits of the enumeration, classification, and definitions of the various faculties of the mind. This part is generally free from controversy, as the faculties are facts more widely known and com: prehended. This branch is what is known by the name of psychology.. So far all the enquiry may be said to be preliminary :—but a preliminary absolutely necessary for the right understanding of the third part—viz., Nirodha or restraint. That division contains all
those various methods adopted by the ancients as well as the moderns for the concentration of the mind, which is the essence of Yoga. All the questions of diet, sleep, exercise, posture, &c., facilitating concentration naturally fall in that sub-division. A comparative view may also be taken in that as to the various means adopted by Yogis, saints, &c., for this purpose, as well as the contrivances used by the modern mystics to bring abdut this state of mind. In conclusion, we shall try to show what are the guod results of Yoga, what are the spiritual faculties which it developes, what new channels for the acquisition of knowledge it opens, what new powers of work it creates and what a source of innocent, but sublime, happiness it forms for its votaries.
In this chapter we shall treat of two things:—/irst, the importance of the study of this Science, and second, the various objections which are generally raised against this subject.
The Importance of the study of this Science, and Objections.
The usefulness of this science\as a means of mental culture has been often questioned. Thereare to be found many who even deny it the title of setence. To their minds, the art and philosophy of Yoga have no better claims to be recognised .as a branch of science, than alchemy or astrology. ‘To them it is a dream of the poets, a hallucination. ofthe enthusiasts. By what process of reasoning they have come to this conclusion, a conclusion contradicting almost-all the religious as well as_ the philosophical convictions of the-ancient and the modern times—is not very easy tu decide. But so far as wecan find, much of disbelief and scepti- ‘cism is to-be attributed to the ignorance of the real truths of Yoga. In India many understand\by the word Yogi, those hideous specimens of humanity who parade through our streets bedaubed with dirt and ash,—frightening the children, and extorting money from timid and good-natured folk by threats, abuse or pertinacity of demand. Of course, all true Yogis renounce any fraternity with these. If these painted caricatures by any stretch of language can be called Yogis, surely their yoga (communion) is with ash and dirt, with mud and money.
There is another class of persons who have assumed this honored and sacred title, and who by their bigotry and ignorance have proved a great stumbling-block to the progress of this science. I mean the\Hatha Yogis, those strange ascetics who by inflicting
CHAPTER Tf. 3
tortures and exquisite pains to their flesh, hope to liberate their spirits. Through a mistaken idea that mind and matter must necessarily be opposed to each other, they have evolved a philosophy of torture, whose fundamental doctrine seems to be :—the greater the power of spirit, the less you are pained hy tortures, } Some of these persons are seen sitting in the same posture for years together, their legs half paralysed by unuse ; some are seen with their hands uptaised, which they never bring down, and which wither away and become dead stalks; while others, in their supreme contempt of nature and everything natural, prefer to pass severe winter among snows, and the burning days of. summer surrounded by fire. These persons by their misdirected” energy and enthusiasm, have already done a good deal of mischief. They have engendered a belief in ordinary minds, that Yoga is perfectly unattainable without austerities, that persons not prepared to fight with their physical naturesuch severe struggles as these Hatha Yogis, should never expect to make any spiritual progress.
Another, but far more gentle and rational, class of Yogis are those who might be called recluses., (These persons are often very intelligent, and sometimes. well-educated. But to us, these persons also seem to labor under agreat error. By some false physical analogy they think that it.is impossible to practise Yoga in household life, that to attain perfection in Yoga one must leave father and mother, wife and children, and run to deserts or high mountains. According tosuch,the magnetic and mental atmosphere (?) of cities and inhabited places is not favorable to spiritual culture, and only the deep-solitudes of a cave or a desert are the best helps for Yoga. This belief that no householder can be a Yogi, is one tacitly believed in by our spiritual-minded Hindu brothers, who would no more think of practising Yoga without turning an ascetic than travelling to the moon.) Nay, this belief is carried to an absurd extent by some sentimental Yogis of recluse type, who seriously maintain that the sacred and divine tie of marriage is an insuperable barrier in the path of a neophyte.
Looking on the disgusting spectacle of the ash-besmeared and lazy beggar, the horrible self-infictions of the Hatha Yogi, and inhuman apathy of the recluse, no wonder that many should think that Yoga is after all a great humbug, not worth the consideration of any sane man,
There is another (class. of objectors, who cannot bring their minds to believe the strange and weird powers which the practice of Yoga gives to its votary. Such are the scientists of our day—men of eminent learning and clear understanding, persons fitted by their education and pursuits for the proper investigation of such a complicated subject as Yoga. It isa pity that they should look with sublime disdain on the claims of Yoga to be recognised as a science. Powers such as those possessed by Sankarécharya_and Guru Nanak—foresight, transference of their ehitta into other bodies, projecting their Kama-Rapa to distant places, healing the sick, &c., are so many stumbling-blocks to the modern-scientist. Brought up in a school of severe reasoning, and strict and accurate observation and experiment, the scientist is unwilling’ to give his credence to the high pretensions of the Yogi without convincing proofs. Nor do we think that the demand is’ unnatural. But we had hoped, that his own good sense would have shown the scientist the futility of his objection. He ought to have known, that, while his science deals with things which can be perceived by the senses, and therefore can be\demonstrated to all average humanity the very alphabets of Yoga are JivAtméi and Paramitmi— things essentially supersensuous. Jn fact, there can be no analogr between the physical sciences.and Yoga in this respect. The study of both the physical and mental sciences must, no doubt, be conducted through experiment and observation, but the objects of one are all tangible.and outside of us, while the other has its materials in inward ideas and thoughts. Mathematics is perhaps the only science “which can afford any slight analogy to Yoga. As it would be impossible fora common man to understand the calculations by, which an astronomer predicts an eclipse, unless he goes through years of mental training in Mathematics, so it is much more impossible to make ordinary scientific minds grasp the conclusions of Yoga, unless they are regularly initiated. As to the question why Yogis do not show phenomena, it might be answered in two ways. All Yogis have not the power of producing the visible manifestation of invisible forces. By far the great majority of Hindu Yogis practise it for the sake of spiritual development, and serenity and calmness of mind. Siddhis (psychie powers) are no ambition of their souls; they do not court them ; nor are they elated if they produce some phenomena now and then, Their eyes bent upon mokhsha, these students of Yoga
do not tarry in their course to pick up these baubles of Siddhis.
Such persons, though never showing a single phenomenon in.
the course of their whole lives, intuitively produce conviction to our hearts by the purity, nay, almost the divinity of their lives.
You can distinguish a real Yogi out of thousands, by that inexpressible serenity of his countenance, that nameless something about his look, voice and every movement of his limb, which are
the invariable resulas of Sama and Dama—the control of mind and
the control of senses. (Wherever a Yogi goes, he carries happiness
and purity with him. It is impossible tosee a Yogi without being . pleasantly influenced by him. He is the natura] leader of huma-- nity; his intense self-communion and concentration make him
honored anit respected, without any courting on his part: In
short, a Yogi carries his credentials on his. faces: Such are the
Yogis, with whom some of our readers might have had the pleasure of passing the happiest periods of their lives ; and if we
are convinced of anything it is thissthat, be Yoga a delusion or
‘hallucination, it certainly makes one happy.
That class of Yogis, whovare called Siddhas, and who can produce phenomena, are extremely rare ; or at least they do not miugle much with mankind. But they are not so rare, as deligent search may not reveal them..to the enquirer. Ut is these Siddhas only who can satisfy the experimental spirit of the scientist. It is they who at will can produce those psychieal phenomena whieh cannot but convince the most confirmed sceptic.) But for reasons, best known to them, Siddhas are always very reserved in displaying their powers to‘strangers. Long acquaintance and great intimacy with them. can only break their reserve. Our scientific reader may very justly wonder at this, and think it rather inexplicable that persons knowing such a strange science should hesitate to establish its truth to the satisfaction of the outside world. - ;
But this conduct of the Siddhas is not all so inexplicable and mysterious. Now, if we mistake not, a majority of the Siddhas are Hindus or belong to races nearly allied to Aryas. And Hindus, as is well-known, are the most jealous people on earth as regards their sciences. It is very hard to gain their confidence. The people of India have learned by sad experience that the only ‘means of preserving their science and sacred scripture isin keeping them in strict secrecy. And it was no doubt a very safe means of preservation in olden times, We cannot but approve the policy of
our ancestors in this respect. The world would not have appreciated the merits of our Sastras and Vedas had they been made public earlier, We are certain that many of our scientific works would not have been understood by the world two centuries before, even if made known to it. Even now, with all the advance which the sciences of language and grammar have made, we find how great injustice is done to our literature by occasional misinterpretation. It is only of late that our Panini’s gramnfar has been acknowledged as the best treatise on the subject, nay, we may. go even so far as to assert, that it is to the discovery of this /book that we see all the attempts of modern Europe for the construction of a Universal Grammar. Well, when even Indian Pandits, who are anything hut Yogis, were so very jealous with regard to tliose secular sciences, shall we blame the Szddhas that they are not more explicit and open. Surely they must have very good grounds for keeping their powers concealed from the gaze ofthe uninitiated profane. Surely we have no right to call them impostors and their science a moonshine, if they do not comply with our idle importunities. (To sincere seekers after knowledge, to those who pant for spiritual regeneration, they are always accessible. They are ready to teach their science ; they but seek persons whio deserve that high gift. Where is the adhikdri, the truly qualified student. Where is he who has fittedshimself by mental training, to pursue and understand the process or the processes, by which a Yogi acquires these mental powers ?\. Where is the person who has the firmness of will, earnestness of purpose, doggedness of perseverance, by which alone suecess in any undertaking can be ensured ? We know how few are the men who make any marked success in the ordinary human sciences.) We do not see Newtons, Franklins, Tyndalls and Darwins everywhere, and must we expect to see Yogis and Siddhas made out of ordinary men—men whose spirituality is altogether dormant or dead.
DEFINITIONS.
For ready reference, we here give the definitions of sone of the important words, These definitions, as far as possible, are in the words of Patafijali.
1. Yaga is the restraining of the modifications of the thinking principle.
2. Samédhi (Meditation) is the intentness on a single point ; _ of that state of knowledge in which the mind, having avoided the obstacles, is well fixed on, or confined to, one object only» ft is a continual concentration of thought, by means of which all external objects, and even one’s own individuality, are forgotten, and the mind fixed completely and immovably on the One Being.
3. Samprajndta-samadhi (Meditation with distinct cognition) is that form of meditation which atises from the attendan-e. of argumentation (vitarka), deliberation aati beatitude (nando), and egotism (asmita).
4, Asamprajiidta-samadhi (Meditation without distinct recognition) is independent of any fresh antecedent, being in the shape of the self-reprodaction of thought, after the departure of all objects.
“™ 5. Abhydsa (Practice) is the repeated effort that the internal organ—Chitta—shall remain in its unmodified state, and in a firm position, without regard for the end in view, and perseveringly adhered to for along time unintermittingly.
6. \Vairdgya (Indifference) is the consciousness of having overcome one’s desires; this consciousness is of one who neither thirsts after the objects that are seen on earth, nor those that are heard of in the Scriptures.
7. Vrittt (Modification of the internal organ) is the modification produced from either of the following five causes : —
(a). Pramdna (Evidence of right notion) is that which
arises from perception, inference and testimony.
(b). Viparyaya (Misconception) is incorrect notion, not
staying in the proper form of that, in respect whereof the misconception is entertained.
(c). Vikalpa (Doubt) ;—~a notion devoid of a thing in reality corresponding thereto, following upon knowledge produced by words.
(d). Nidra (Sleep) depends on the conception of nothing.
(e). Smpiti (Memory) is the not letting go of an object, of which the mind has been aware.
2: Ue Lswara (Lord) is a particular Spirit (Furusha) untouched by troubles, works, fruits, or deserts, in wlhtom the germ ofthe omniscient becomes infinite, who is the preceptor even of the first, for he is not limited by time, and whose name is Glory.
9, Drashté (Seer, soul) is a vision simply,though pure, looking ‘directly ; it is the spectator merely through proximity. It is the mere thought. It alone is the experiencer.
. 10. Avidyé (Ignorance) is the notion that the transitory, the impure, the evil and what is not-soulyare eternal, pure, joy and soul,
ll. Asmit@ (Egotism) is the identifying of the power that sees with the power of seeing.
12. Rdga (Desire) is. that which dwells on pleasure : it is longing for the means of enjoyment.
13. Dwega (Aversion) is that which dwells on pain.
14. - Abhinivesa (Tenacity of life) is the attachment which every one feels naturally.to the body, through dread of death.
-. 15. Yama (Forbearance) consists of not killing, veracity, not stealing, continence, and not coveting.
16. Niyama (Religious observances) includes purification, contentment, austerity, inaudible mutterings, and persevering devotion to the Lord (Iswara).
17... Asana (Posture) is the position which one sets himself to. -1t must be steady and pleasant.
18. Praéndydma (Regulation of the breath) is the cutting short of the motion of inspiration and expiration.
19. Pratythara (Restraint) is the accommodation of the senses to the nature of the mind, in the absence of the concernment with each one’s own object. It is the complete subjugation of the senses.
20. Dhdrané (Attention) is the fixing of the internal organ (Chitta) to a place. ;
21. Dhyana (Contemplation) is the course of uniform (fixed only on one object) modification of knowledge at that place where the internal organ is fixed in Dharana.
~ 22. Samddhi (Modification) [see Def. 2] is the same contemplation or Dhydna when it arises only about a material substance or object of sense, and therefore it is then like non-existence of itself and like ignorance.
_ 23. Sanyama is the three, Dharanfé, Dhyana and Samadhi, operating only on one object ; ; or the technical name, for the above three taken together, is Sanyama.
{ 24. Antaraiga (Interior) is the name applied in 1 Samprajitata Samadhi to the three Yogangas : Dhérana, Dhyana, and Samadhi. ~. 25. Bahirafiga (Exterior) is the name applied in Samprajfata Samadhi to the five Yogatgas: Yama, Niyama, Asana, , Pranayama, and Praty&hara. ~~ 26. Dharma is that which follows upon, or has the properties in, the shape of Santa (tranquil), Udita (risen), and Avyapradesya (incapable of denomination). In other words, Dharma means the substance to which properties adhere.
~~ 27, Siddhis are the psychic faculties vavelbpyd ean the practice of Yoga.
CHAPTER JL
| Tae student of Yoga should, as far .as possible, make up his mind what kind of Yoga method he is going to adopt. For, though the aim of the various systems of Yoga is the concentration of the mind, yet some are more difficult than the others, some lead to the attainment of Yoga earlier than the rest. } Even there is difference in the capacity of student which ought to be taken-into consideration. There cannot be given any hard and fast rule for all. AlJ that can be done is to give the first principles, the primary truths, and leave the rest to the intelligent student to evolve out for himself. \ Difference of age, difference of education, religion, race and nationality, require different treatment from the hand of the master, \Thus the methods of Hatha Yoga are such which an adult, after-a certain age, can master with extreme difficulty, while to the plastic and supple limbs of a child or a boy of ten and twelve they are very easy of attainment. Similarly, a man whose mind is well cultivated with philosophy and poetry, whose fancy is vivid, whose imagination quick and creative, need not undergo any of those preliminary methods laid down in the treatises of Yoga for the development of imagination.
The period within ,~which success in Yoga is acquired by the student also has ‘proportional variation. To an energetic and enthusiastic nature success may crown his efforts very soon, while a dull person may pass years ere he understands the first principles of this mind-regulating philosophy. The treatises of Hindu Yoga are full of.dissertations about the various kinds of persons fitted to acquire Yoga. In fact, the chapter on adhikéris, persons fitted for Yoga, forms generally the first in various systems of Yoga. The father of Yoga philosophy, Patafjali, disposes of this question with his characteristic brevity and universality by two Sétras or aphorisms. That which puzzled the brains of the latter-day Yogis, and on which so much ingenuity has been mis-spent, has been compressed likewise by Patafijali within the narrow but all-embracing compass of two lines. Aphorism twenty-two, book first, enunciates :—‘‘ According to the nature of the methods—the mild, the medium, and the transcendent—adopted, the ascetics who adopt method, are of nine kinds.”
In accordance with this division, there are nine classes of followers of Yoga. In themild variety there are three sub-divisions, and similarly with the medium and the transcendental methods. The following table shows the different kinds of followers of Yoga :—- SSE SESS
_ Methods. ) Classes of followers, ee Moderately Pe 2 faite Mridu | impetuous |Hotly impetuous ‘| samyega) simple aay on lane (Tivra pe ae i vega) or impeor hot, or energetic, tuous, Mild (Mridu) ... .. | 1, Mildly enerle Mildly impe- | 7-Milally hot. getic, | tuous, Medium (Madhya)... 12, Middlingly , 5. Middling1y | 8. Miaatin gly energetic. impetuous, Transcendent. (Adhimatra) ... ... |8, Extremely 6. Extremely] 9. Extro mely
energetic. | impetuous,
Patafijali promises speedy success to him who is hotly impetuous and follows the transcendental method 2.e., he who comes under the ninth class. of transcendent, hotly impetuous, Thus there is ample room for the. student of Yoga Vidyé to select from. ’ He may follow the mild method, which is the lowest, or hemay, if he'can, take up the Adhimdtra method. An explanation of these methods will be given further on. -Now we shall speak of some. of the preliminary things conducive to the concentration of mind, .and thereby unfolding the spiritual powers latent in every human. soul. In thischapter we intend to dwell on the following points—food, dress, habits, and place. oe
Patafijali in his aphorisms does not touch on any one of these points. He takes it for granted that the followers of Yoga have this requisite knowledge. In fact, the directions which the later authors on Yoga have given are such as are applicable not only exclusively to the student of occultism, but to every description of students, Nevertheless, we shall give here some short hints on this subject.-
LAs regards dress, it must be borne in mind that the concentration is best facilitated when one is warmly dressed, and his attention is not distracted by the changes of weather.| We think it highly unphilosophical to renounce all dress in the first stage of Yoga abhydsa, as many of the-Sadhus are seen to. do. Instead of
helping in any way the fixing of attention, their naked bodies
continually divert their thought. No doubt, the master Yogi needs
no external help to protect his body from the inclemencies of the weather. He can throw around him an impenetrable veil of dkésa,
and: defy. the forees of nature; but what «a master may do with
impunity, can never be done by a neophyte without injury. (The dress should not be too tight nor too loose, and, as far as possible) it should not be sewn by a tailor. If sewn-cloth cannot be dispensed with, let it be well purified of all foreign magnetism as far as pos-
sible. (The clothes should be washed well every day by the student himself if possible, and it should be made a rule to change
the lower garment at least once a day, and in no case to keep it on
for two days without washing. The materials of which the dress of a Yogi should be made ought to be of non-conductors like silk,
wool, cotton, &c)
(As to the food most conducive to the spiritual and pschyic development, the authorities are unanimous in favor of a vegetarian diet,) not ‘that there were no‘Yogis who were meat-eaters, but (it has been found by the concurrent experience of ages that meat, while it increases animal activity, decreases the power of concentration.) All races of meat-eaters are physically active and strong, but the same cannot be. said of their spiritual state. Animal passions and appetites are increased by the carnivorous diet, and the natural and constant restlessness of carnivorous animals is diametrically opposed to those’ conditions which favour quietness and abstraction. “In recommending a vegetable diet for the student of the Yoga; we need not enforce our doctrine from consideration of occult philosophy, which he would not be in a position to understand were we to do so. In the very first stage of Yoga, viz., Yama, the student is exhorted to practise maitrt, universal kindness, and how. can this be consistent with the cruel system of butchering innocent creatures for satisfaction of one’s taste. We need not disprove the position of those who try to equivocate with their own conscience by saying that it is not they who kill but the butchers ; for they ought to remember the aphorism of Patafijali, which says that—‘‘‘ The things questionable,’ .eg., killing, stealing, &c., whether done, caused to be done, or approved of, whether resulting from covetousness, anger. or delusion, whether slight, of intermediate character, or beyond measure, have no end of fruits in the shape of pain and ignorance.” Jn fact, the vegetable
CHAPTER_Ill. 13
world can supply all the constituents which a healthy human organism requres. As to the quality of food, the Yogis of India have all shown a great love for milk and rice. The chemical analysis of milk shows that it contains all ingredients which a human hody requires, while nice is to be recommended chiefly on account of its containing proportjonately smaller amount of stimulating nitrogenous matter which abounds so much in meats of every description. It must he all the while remembered, that the food above recommended is for Rishis and Yogis, and such persons whose habits are sedentary, and require intense mental abstraction ; and therefore, this kind of diet has been called satwa-guni-bhojan. For warriors and mechanics employed in physical active duties of life Rajoguni food is the one to be recommended. The following verses of the Gita should also be remembered in this connection. Next as to the quality of food to be taken, let thestudent beware of gluttony ; heshould eat just enough for livelihood—for the suppert of life. But let him not at the same time starve himself to emaciation. It is desirable that he should. eat less than usual, and rise from the table with appetite remaining than fully satisfied. Let him also decrease the quantity of food slowly, steadily, but imperceptibly. In fact, his progress through the several stages of Yoga will of itself tend towards decreasing the amount of food, but let ‘him, nevertheless, help. nature. In no case should the student of Yoga indulge in alcoholic or any other intoxicating drug or liquor, &e. The practices of some classes of inferior Yogis of stimulating psychic development by opium, bhang, charas and ganja, are to he strongly denounced by every sane and. reasonable-man: for these, though inducing momentary or temporary trance by their skilfulvadininistration, yet invariably are followed by terrible reaction, and make the divine temple of the soul a ruin for the vampires, spooks and elementals to take possession of and prey upon. (The student of Yoga, like his fellow-student of phyecel sciences, should cultivate regular habits. He should attend to all the rules of health and sanitation. Early rising and the Yoga abhyasa for an hour or so before sunrise have been often recommended,} The would-be Yogi must attend to the purity of the body as well as the soul. Let him bathe twice daily, in the morning and evening, and, if his constitution would. allow, with cold water, at all seasons of the year. Several Yogis of the Sikh school, maintain that the keeping of long hair, ‘by preserving the animal
electricity, facilitates Yoga. And in truth the majority of Saints, Rishis, and Prophets are generally represented with flowing hair.
(The Yogi should choose a retired and unfrequented spot for practising Yoga) A league or two away from the bustle of active life, let the contemplative student select his retreat. The place should be such as to call up pure agd divine thought. But it is also possible for a student to live in the city, and aquire Yoga. And, as the majority of our readers, I fear, are Grihastas, householders, and family-men, let them, therefore, set apart a room in their house sacred for meditation. Let it never be entered by anybody and every-body; and it should be so situated or constructed as effectually to exclude all outside noise and commotion. If he likes he may burn incense, like dhoop, &c., to make the-atmosphere of the room sweet and agreeable. The Buddhist scriptures enjoin the following particulars about the choice of place by the ascetic :—“ It isa place where no business is transacted, and where there are no contentions or disputes. There are three descriptions of such places: (1) in some deep mountain ravine, remote from human intercourse ; (2) in some forest resort ‘Aranya), at least a mile or two from a village, so as to be removed from any sound of worldly business or contention ;-(3) in’ a spot at a distance from a place where laymen live, in the midst of a quiet Sangharama.” ‘This precept of the Buddhistie school is, however, practicable only to the ascetic who has renounced all the concerns of the world. But as we tried to show in, our preliminary remarks, Yoga is not meant only for the aseeti¢, but is a common heritage of the Grihasta and Sanyési, rich and poor.
(Next as to the time of practising Yoga. Every person who has a sound mind and a healthy body is capable of attaining Yoga. The training should be begun as early in life as possible.) In old) age, when the habits are crystallized into second nature, it becomes almost impossible for the student to shake off the old Adam and to turn over a new page in life. Our countrymen have imbibed certain mistaken notions as to the proper age when Yoga should be begun. They assert that great kings, &c., practised Yoga towards the close of their lives when they had completed their wordly career, had children and grand-children, and had been satiated by satisfying all their carnal appetites. The great poet, Kalidasa, in his Raghuvansa says of the kings of the solar dynasty :—Yogendnte tanu tyajdm, ie., they (the kings).left their bodies (i. ¢., died) by
practising Yoga. Butit must be remembered that Janaka also was a great king and a great Yogi, too; similarly, Dhruva and Prahlada were children when they had acquired great Yogic powers. It should also be borne in mind that the very training of all our kings and great men, though not strictly Yogic, was yet conducive to spiritual development. cy Yoga should be begun as soon as the child * reaches years of discretion. The proper time of abhydsa is morning, and, according to Mahomedan Sufis, midnight, It should be practised with empty stomach, but seldom after-a mea
(The student should do well not to sleep more than six hours. Sleep is overpowering of the mind by Tamo-Guna.) The Budhistic saying is, “too much sleep destroys all religious-merits.” By not yielding to the influences of sloth, either one night or two, rejecting and not listening to its bewitchments, the life is cleansed and there is nothing further to. attain.” We do not recommend such an extreme course, but we can assure him there is much truth in the above saying, and that he witl do well if he fasts twice or thrice’ a month, and observes vigils occasionally.
There is another advice of the Buddhists. which we asks here for our readers :—“ Care.must be taken that no violent exertion be used previous™to entering on the exercise of meditation, lest the breath should be agitated and the mind in compednerice unsettled,”
In our last chapter we dealt with some pf the physical qualifications of a student of this science. Tn the present chapter we shall briefly glance over some features of the mental training indispensably necessary to him, as it paves the way to the final goal, the concentration of the mind.
There are certain spiritual obstacles which the Yogi will find in the very beginning of his career, and which, if not ‘timely guarded ‘by the warning voice of his gura, are sure to cause miserable shipwreck in his hopes of future progress. A would-be Yogi tries to separate, by the force of concentration, hig soul from the body; and in that emancipated state he enjoys the blissful pleasure of the company of spirits more or less elevated in.the scaleof aivancement. By the very act of being thus’ enabled to roam free through the eternity of time and space, cutting off the shackle of the material body, he incurs new dangers to which he was not liable before ;—dangers arising from the jealousy of Devatds presiding over the various elements. Those acquainted with the true significance of the sacred Puranés will readily conceive our meaning. The Devatds, Indra, &c., who so often tempt the sage and anchorite, are, none, if rightly understood, but the spirits of fire, air and water. They are-intelligent entities, with tremendous powers, and the only mode of overcoming them lies through the path of Yoga. The student of Yoga will, therefore, find himself surrounded by these influences, which, though invisible, nevertheless act very powerfully. These elementals constantly whisper strange suggestions anddistract thoughts, in order to withdraw him from contemplation, but he should not listen to those promptings of his “imagination.” No blame, however, should be attached to the Devas for so doing. They have their sscope and jurisdiction, and test the student from time to time. ‘They are the true soul-examiners. Happy the man who has such “ temptations” thrown in his path, for that is the sure sign that he is making progress and has attracted the attention of these Higher beings. Some of these obstacles are now being mentioned in detail.
| (The first and foremost temptation which the student meets with is from his passion, particularly from that of lust. Sexual desires
will overcome him with irresistible force, vague yearnings will torture his every-day existence, and they will be the more powerful, | the more idle he is/ The common proverb, that Satan finds some mischief for idle hands to do, is nowhere so well illustrated as in the case of the yang Yogi. His sedantary habits, if not well regulated, peculiarly pre;dispose him to these temptations, and it is to guard against them that such minute details are often given about food, fegimen, posture, &c. To prevent distraction proceeding from this cause, the Sikh Guru Arjun advised his chelas to be married. He knew that, though Yoga, like poetry, isa very jealous mistress, and that fer the highest devglopment of psychic powers, celibacy, or, at least moderation, was an important condition, still he had well probed the depth of the human heart, and by his own example of marricd life showed that it is compatible with Yogic education. Pataijali enumerates the following nine obstacles: (Sickness, langour, doubt, carelessness, laziness, addiction to objects of senses, erroneous perception, failure to attain any stage of abstraction, and einstability in it when attained. These are the primary distractions; there is yet another class which may be called secondary, viz., grief, distress, trembling and sighing. The method of overcoming these obstacles is through abhydsa and Vairdgya. J In fact, Vairdgya (indifference) will be-of the greatest help to the student. If he is grieved at the death of a dear friend, let him betake to Vairdgya, take shelter under its shade and hear its sweet and solemn admonitions, saying—“ nothing is permanent in this transitory world.” If suffering from the excruciating pains of sickness and disease, let him resort to this never-failing doctor Vairadgya, and his pains will vanish. Martyrs have died on the stake without showing the slightest sign of pain, though their flesh was torn from the body by inches. What was it. that supported them through this horrible trial of the physical nature? Their mind no doubt. Is it then too much to expect from the aspirant that he should conquer his nerve-life by the indomitable strength of Vairdgya? Truly, there lie hid innumerable wonderful potencies under the covering of Vairdgya! Disease, distress, grief, nay, all obstacles, vanish like mist before the burning rays of rawagee Learn, therefore, betimes to practise this virtue. — € Besides Vairdgya, there are enumerated by Patafijali some
five or six other methods of: eliminating the evil consequences of
the above-mentioned obstacles. Firstly, by profound devotedness towards the Lord fywara. We have already defined the term Iswara. This devotedness to God is an easy method of attaining Yoga. Those who adopt this system are called followers of Bhaktimérgay The majority of the Aryans of India now know no other method than this. It is very popular with the masses; and that it is a very successful method is proved beyond doubt by the lives of the religious saints and fakirs who perform wonders by their faith in the Lord God. By devotedness is not to be understood the hypocritical system of prayers which passes by that name. It must be entiré resignation to God, accompanied with intense love. It must be the forgetfulness of self,—living in the Lord. We must worship the Lord, not only with flowers and incense, but with “repeating His name and reflecting on its signification.” He has got many names amongst different nations, but the Hindus have assigned most mystical powers to the word)“ Om.” This word is called pranava (glory), and its«repetition is enjoined as a help te concentration. The Mahomedans use Alla-hu, the Sikbs Vah Guru the Buddhists Om mani padme hum, the Jews Jah-ve.* The proper pronunciation of the \pranava and reflecting on its signification, brings with it, the knowledge of the Lord.
The second method=of over-powering these obstacles is “ Dwelling upon one truth.” We must fix our attention again and again upon some one accepted truth; we myst concentrate our mind upon one point, and allow it under no circumstance to wander from it. Another’ method is “through the practising of benevolence, tenderness, complacency, and disregard towards objects “of happiness, grief, virtue and vice.” Benevolence but half represents the meaning of the original Sanskrit word Maitri. It is aterm of larger signification than even charity. It is goodheartedness and love confined not within the limited circle ‘of humanity, but extending to all animate creation, friendliness towards the creatures of God,—something more than philanthropy. ‘Tenderness’ is showing compassion to the unfortunate, the wretched and the poor: while ‘“‘complacency” is that state of sympathy which feels joy in the happiness of a fellow-creature. The whole essence of this method may be suinmed up in the comprehensive word—Sympathy,”—universal sympathy, sympathy for the animate and inanimate creation. The fourth expedient of combating mental distraction is “by forcibly restraining the breath,” 1e,,
Pranayama. We will treat of it in detail] in the next chapter. The fifth method mentioned by Patanjali is “ by fixing the attention on any object cognizable through the senses.” The student may fix his attention on the tip of the nose, tle centre of the tongue, &c. Another method is “ by fixing the attention on a Juminous object.” * This is more active, and produces, in certain constitutions, the trance state sooner than other methods. Placing a luminous object a yard or soat a distance, and looking at it steadily for some minutes, keeping the head all the while at an angie of 45° will almost induce hypnotic trance. The mystic needs no external luminous object to fix his eyes upon: he sees a pure steady light in the “Totus of his heart.” The seventh means of combating distraction is “by fixing the mind on some person whose life is holy and devoid of passion.” This method is in great favor with the Jainas and Buddhists. Many followers of those persuasions keep the images of their gurus in their houses, and in ordinary parlance are said to worship them, and are consequently branded by ignorant bigots as idolaters and hero-worshippers ; but to those who know rightly, they do no such thing; they only contemplate the image of their guru, as a means of facilitating mental concentration.
The eighth method of Patafjali is :-—
“By dwellingon knowledge that presents itself i in transition from waking to dream or to sleep.” This transition state is a natural state of Yoga. . When passing from the state of waking to that of dream, the mind) passes through a zero point. Similarly when
passing from the state of dream to that of dreamless sleep. These zero points of consciousness are the natural states of samadhi or con- . centration. Hypnopompic and hypnogogie are the modern names given to some of these states. Just before falling into sleep or coming out of sleep, wonderful pictures pass before mind’s eyes. Fixing attention on these is helpful. .
“Concentration of the fend may be effected by pondering on anything that one approves.” Different persons have different temperaments, and no hard and fast rule can be laid down for this purpose to fit them all. Thus the Tantriks have their own ways, the Sufis their own, and the Buddhists their particular system, and so also the mystic Christians.
This method is called Braidism, =
In the last chapter we dwelt on the theoretical side of the question of steadying the mental function ; in the present, we shall consider the practical means of bringing it about. Practically the subject consists of three divisions — (1) tapa {reflection ; as well as mortification of the flesh); (2) svadhyadya, (repeating of some sacred formula or mantras); and (3) pranidhdna (resignation “or consigning unto the Lord all the fruits of one’s works, without expecting any reward, here or hereafter.)
By this practice, different kinds of afflictions;such as ignorance, egotism, desire, aversion and tenacity to mundane existence, are removed. Jgnorance isin fact the parentof all the rest, and when that is removed, the extinction of others is) but a matter of time, and comparatively easy. We have defined them before, and we may say that they canbe got rid of by meditation. Our karma owes its origin to these afflictions, which result in constant re-births, The fruits of the karma are received ‘sometimes in this life, but generally’ in the next. The karma is the root, while the fruits which it produces are—(a) rank (raised or lowered such as that of angel, planetary spirit, man, ‘elemantal, bird or beast); (2) years (duration in which the spirit’ is confined in body); (c) enjoyment (sensation or experience of. pleasure and pain). The fruits of good karma are joyful, and of the vicious painful. Even this suffering and enjoyment must-be taken in their relative signification, for to a truly discriminating philosopher ail is grief. For what ordinary men consider pleasure is but a modification of grief,—-for it is never.lasting. Being but transitory, its absence causes pain. The more we enjoy, the more we become miserable, for, with the increment of the sources and objects of pleasure, our desires and wants also increase, and disappointment at the non-attainment of those wants. Real wisdom does not consist in increasing our wants, which the civilization of the present age has been at pains to multiply, but in the opposite direction. The fewer our wants, the happier we shall ultimately be.
Vexation and anxiety will ever be the lot of those who hunt after pleasure and temporal happiness, instead of philosophy and quietism. Let it be clearly realised by the student of Yoga that
the great secret of true happiness consists in considering all objects as sources of grief. It is through ignorance that-man thinks one thing pleasant and another painful; but let the curtain of Avidyd ‘be removed from his mind, and he will see that all objects are equally painful or pjeasant, in fact, he will be indifferent to them all. Let awise man, therefore, shun the pain which has not yet come, and the fear of future pain will hold him back from present pleasure :q for he will understand that every pleasure has in it.the nidus of pain. If you ask, whence is this evil which we see in. this world, we reply that there is no such thing as evil; what appears so is due to Avidyd. To the philosopher who has attained right knowledge, all is equal. The origin of evil lies in the relationship of the seer with the seen, soul with non-soul, spirit.with nature (material), experiencer with the experienced. ‘The idea that soul is different from nature is the cause of all evil :—It arises from confounding the attributes with their substratum or receptacle in which they adhere. ( All grief vanishes when the Yogi clearly understands the grand truth that. matter exists but through the spirit ; that nature bas no realexistence of its own, but has its being through the entity, spirit—in fact, matter is dependent on spirit for its existence, and not the latter on the former. Or as Patafijali has it :—“‘ For the-sake of it (soul) alone is the entity of the visible (matter).’~ The soul reaches the state of kaivalyam (isolation; when it separates itself from matter and dwells in its own pure light. To such a soul, even on earth, mundane existence ceasesto have any tangible reality, though to others who have not elevated themselves by this consideration, the world might possess an existence, too gross to be safely ignored.
But let us not be understood from the foregoing remarks that_we recommend anything like misanthropic asceticism and inhuman self-mortification. These practices we have all along strongly denounced, and we think it our duty to enter our protest against them again in this place. Let a Yogi be unselfish, but not inhuman ; let him search real happiness in his soul, and not in the world ; let him move through the scenes and vicissitudes of life asa calm witness (intelligence), seeing all, feeling all, enjoying all, neither absorbed in any one, nor engrossed by them. To quote an old maxim—let him be a pearly liquid drop on a lotus-leaf, moving on it, but not adhering to it, ever keeping his soul free from all selfish anxieties and cares of the world, but taking nevertheless
active and earnest interest in the welfare of humanity. Let him conquer sorrow; grief and pain by contemplating upon the following sublime words of one of the brightest—if not the ‘brightest— gem of humanity, Lord Buddha :— . “The first trath is of sorrow. Be not mocked ! Life which ye prize is long-drawn agony : Only its. pains abide ; its pleasures are Like birds which light and fly.
“The second truth is sorrow’s cause. What grief Springs of itself and springs not of desire ? Senses and things perceived mingle and-light Passion’s quick spark of fire. , The third is sorrows’s ceasing. This is peace To conquer-love of self and lust of life, To tear deep-rooted passion fromthe breast, To still the inward strife; For love to clasp eternal. beauty close ; For glory to be Lord of self, for pleasure To live beyond the gods’; for countless wealth, To lay up lasting treasure. Of perfect service’rendered, duties done, In charity, soft speech, and stainless days, — ‘The riches shall not fade away in life, Nor any death dispraise.
“Then sorrow ends, for life and death have ceased, . How should lamps flicker when their oil is spent ? The old sad count is clear, the new is clean, Thus hath a man content.” Arnold’s Light of Asia.
CHAPTER VI.
“The fourth, truth is the way. It openeth wide, Plain for all,feet to tread, easy and near, The noble eight-fold path, it goeth straight To peace and refuge, Hear !”
Now we enter upon the best known and most practical part of Yoga, viz., Yama; Niyama, Asana, Pranaydma, Fratyahdva, Dhérand, Dhyéna and Samddhi. The first five belong tothe Bahiranga, 7.e., external Yoga, while the latter three to internal Yoga. These eight steps lead to the final goal of Kaivalyam or isolation, otherwise called emancipation, Mokhsha or Nérviina.
t.—Yama.
(Yama consists of five parts, and is the universal duty of all? It enjoins akinsd (not-killing), satya (truth, asteya (not stealing), Brahmacharya: (continence, and perfect chastity), aparigraha (not coveting). | It is a duty incumbention all persons, whatever be their rank, nationality or country. It. forms the first chapter of the universal code of morality. Almost all the evils of the world may be traced, directly or indirectly, to a breach of some one of these laws. | Strict observance of these rules brings with it its own reward. However, we-shall mention some of the perfections which a Yogi acquires, who adheres firmly to them. When a Yogi becomes completely harmless and has no hinsé whatever, then in his presence all ferocious. animals forget their ferocity, none of them dare injure him, ‘nor. cause harm to each other while under his influence.’ When-a Yogi becomes a perfect lover of truth, and practises always veracity, he amasses a store of good karma without performing the usual sacrifices, alms, &c. When’ his abstinenee from theft is complete, all jewels of the earth, in whatever quarter they may be hid, come to him unasked, that is, he can command wealth if he leaves off totally the desire of wealth. If he practises perfect . Brahmacharya, he gains strength. And it is but reasonable that it should be so: for every act of unchastity is destructive to self and power. If his uncovetousness is complete, he regains the knowledge of all his former states of existence. That this should be so is 4
Arnold’s Light of Asia. - :
mystery apparently. But the word covetousness should be taken in its largest sense, z.e., the soul should not covet the body, which is its tabernacle and temporary home ; and thus when it becomes freé from the body by discarding it, it gains the knowledge of its past lives and deaths, and of the bodies whichdt had once filled. Of course virtue must be practised for its own sake without looking to any ulterior end, but in the economy of nature good acts are ever followed by good fruits. Nor must the above perfections, resulting from the practice of Yama, be regarded as fictitious and imaginary. Lives of holy Rishis and saints, of every country and age, bear ample testimony to the truth of this doctrine. A person who loves all creatures, whose soul is in sympathy with all animate creation, emits a magnetic aura of great potentiality; and -every creature, however ferocious, must feel its influence. The most ferocious brute dares not lift its eyes in his presence, fur the law of sympathy requires it so. Thus ahinsé made Pythagoras and Buddha tamers of the brute creation. We read in Manu :—‘“ He who injures no animated creature ‘shall attain without hardship whatever he thinks of, whatever he strives for, whatever he fixes his mind on.” ;
Similarly, we can understand that a person who practises veracity acquires a store of good karmas, though he may not perform asingle yajna. Of all.virtues, truth is the most divine, and one who adheres to it has no need of sacrifices and ablutions. He will never do wrong or injustice, and thus, though not performing karma, will get its fruits.
“When abstinence from theft is complete, all jewels come near him.” Let it not be thought to be an inducement for not stealing; noycommission of theft is after all not a great virtue. But what the author means is probably this, that a Yogi should not even entertain the thought ef possessing, by unlawful means, the property of another. The word steya, translated into theft, includes fraud, misrepresentation, cheating, and even adultery; for wife is said to be the property of her husband.
Similarly, that the practice of Brahmavharya (chastity) should give strength, is very clear. There is a class of medical men who think total abstinence from sexual intercourse is productive of as injurious results as excessive venereal or sexual indulgence. They argue that every organ must have its normal and healthy use, while unuse must result in the atrophy of that part. From considerations
CHAPTER VI. 25
like these they assert that celibacy is prejudicial to longevity, Brahmacharya is a violation of the creative and reproductive law of nature. There is much truth in these remarks ; but do we not think that celibacy is meant by the word | Brahmacharya’ 2. Though for our own part, we believe celibacy unnatural, yet we are’ not prepared to admit that it is injurious ta,longevity. We have seen perfect celibates enjoying the best health possible, and attaining to old age. However, we think with Manu that it is not total abstinence only which constitutes Brahmacharya, but moderation. ‘He who abstains from conjugal embraces on the six reprehended nights andon eight others, is equal in chastity to a Brahmachari, in whichever of the two next orders he may live.” Nor is total abstinence a sine qua non of Yoga. There have been Hindus, Sikhs, Mahomedans, &c., who were married men, with wives and children, and still good Yogis. The best of them, in fact the teacher and discoverer of Yoga, the very ideal of a Yogi—stands the sublime picture of Siva. Students of the Indian Yoga worship Him as the param guru— the great teacher—and a large class of people contemplate nothing but his attributes in their Dkydna. He, the founder and discoverer - of this spiritual science, showed by his life that marriage, instead of being an obstacle in the path of spiritual enlightenment, positively facilitates the development. He is represented not only as a Yogi-raja, butthe most loving of husbands and the kindest of fathers. Therefore, it.is but reasonable to conclude that, by Brahmacharya the author Patafijali, does not mean celibacy, but continence.
The fifth part of Yomais “non-coveting.” Its fruit is the knowledge of past lives. It has been already explained what is meant by aparigraha, whose English equivalent, in the’ absence of, anything better, we have given as above. It is that state in which the soul does not desire to have anything which is not its own ; and, as body is no part of the soul, but is only a temporary house in which the soul resides, or rather a wonderful instrument on which the soul plays, a love therefore of body is a love of a thing which is not-sdul, and, therefore, amounts to parigraha, or covetousness. That aparigraha produces knowledge cf past existences, establishes, through implication, a much contested point in metaphysics, viz., that the human soul has to pass through successive stages before it becomes human. Many of us have been nurtured ,
in the belief that the soul is created with the body, and thus, though
it has a beginning, it is nevertheless eternal. The position taken up -by Patafijali and almost every school of Indian philosophy is that, .aot only the soul has no end, but it as no beginning as well. It -had experienced many existences before it became human. The Yogi knows his past lives, which an ordinary man does not. But the question arises—did our souls exist before as human, or had it any other body, e.g., of the beast or the brate ? The principle of progress, as evidenced throughout the works of nature, proves to demonstration that the human soul has become so by passing through lower stages of existence,—stages of mineral, vegetable, and animal—and that this progress is in-a spiral line, and not in a circle. The theory of transmigration is reasonable only in so far as it propounds the doctrine of previous and subsequent exist- ‘ences, but it is grossly in error if it inculcates that man, however depraved, will ever revert to a brute or beast again. Those who quote. Patafijali in support of the latter doctrine, seem not to have grasped the full spirit of his philosophy. He, no doubt, believes in the previous existences of soul, but there is no mention in his writings of this retrogression. «The soul of a beast after a course of ages may become human; but, once human, it can, under no ordinary circumstances, ever revert to beasthood. Taking it then as reasonable that man hadprevious existences in the shape of lower animals, the next difficulty that arises is, how does one gain back the reminiscences of those long forgotten ages by simply noncoveting of his body. To understand this properly, the enquirer should realise.that there is no past, present or future in eternity ; nothing perhaps explains it so clearly as the phenomena of light. Suppose™two persons, A and B, quarrel in a dark room, and A _ strikes down B dead. Just at the moment when B falls, a light is brought into the room, when a third person, C, whom we suppose to be standing near the door of the room, will see B fall just actually at the very moment when B fell. How did he see it? Because the light, which was introduced into the room, carried with it the picture of B from the room into the eye of C standing outside. Suppose the distance from B to the eye of C to be 18 feet, the time which light will take to travel from B to C will be so very inappreciable that we may call it instantaneous. But suppose C is situated at the distance of 180,000,000 miles instead of 18 feet, now the light which will reach his eyes will do so, ten seconds after it was brought into the room, and C will see B falling ten seconds
CHAPTER VI. 27
after the actual event. Again, suppose C is standing on the star named Serius, and looking towards the room in which A and B fight. Now, astronomers have calculated that light takes about three years to travel from Serius to the earth, and vice versa. So C will see B falling some three years after the event, 7.¢., if B was killed in 1880, C will see 4, in 1883. Thus, what passed with us three years ago, will be present to C. To take another example :— Suppose we wish to see the Durbar of Delhi whith took placein 1911, in the month of January. On our earth it is past three years. If we go to the distance of Serius, and then Jook towards the spot on the earth where Delhi is, we shall see the whole Durbar passing before our sight. In fact, light carries for ever through space the pictures cf things, and it is a_calculation involving simple multiplication to find out at what distance a particular picture will be found at a particular time. ‘The original may have perished long ago, but its picture is retained for eternity in light. Under certain circumstances, the picture of the past is possible to be seen on this earth, Taking the above example of the Durbar, light travelled from the Earth to the Serius in three years, and reached that star in 1914: if this light be reflected from it by some polished surface back towards the earth three years after 1911, that is, in 1914, so that even in this earth, if we will know the proper ray and catch it, we shall see the Durbar of Delhi three years after it actually took place. Thus by reading the pictures in the dkds (ether), one can know the past. Physical science may perhaps discover some day the means of developing these pictures impressed.in the dkds; but spiritual science has already attained it. Psychometry is a standing proof of this. And the means for attaining this end, as proposed by Yoga, is “covet not the body.” Let. the human soul free itself from this mortal coil, this prisonhouse of body, and in. its Linga sartra (the etherial duplicate), it will be enabled as easily to read pictures impressed in ether, as in its material body it perceives phenomena.
Thus we have enumerated all the five paris of yama. They have been very aptly called the mahé vratas or the great duties. These vratas must have precedence over all other vratas. Those ceremonies which we now-a-days call vratas, such as fasting on the eleventh day of the moon, giving alms to Brahmans, &c., are all inferior to them. One who does not kill the most insignificant of the living creatures of God, commits no theft, violates not the
law of chastity, tells no falsehood, and covets not anything of the world, needs not perform any other vrata or ceremony. He needs not the guidance of priests, for he is a guide to himself. He may defy all the opposition of the ignorant of the age, and bravely go on in his path of duty.
CHAPTER VII. 3 2,—Niyama,
( Tue second part of Yoga is niyama or sacred observances. It consists of five parts, viz., (1) saucha (purification), (2) santoga (contentment), (3) ta tapa Gaasteritey: T4) swadhydya (inaudible e and incessant repetition of the word), and (5) fswara-pranidhdna (persevering devotion to the Lord). These form fe end step of the ladder of Yoga.) When one has got complete mastery in the practice of the five mahdvratas, then one should turn one’s attention towards gaining perfection in these five sacred observances. They all relate to practices calculated to bring about a calm state of mind, and thereby prepare it for concentration.
‘We shall now enumerate the fruits of this five-fold observance. The result of purification, which means mental as well as bodily purification (a) is two-fold :—‘“‘It produces a loathing for ‘one’s own members and nen-intercourse with others, and (b) ‘produces the purity in the quality of goodness, complacency, intentness, subjugation of the senses, and fitness for beholding the soul.” A clean body can only contain a pure soul, and if the bodily tabernacle be kept unclean and impure, the indwelling soul receives the taint. We cannot believe that a person who swelters in impurities of the flesh.can possess a pure soul. A filthy body must havea filthy tenant. It is from this consideration that we condemn those Hatha Yogis, who live a filthy physical life, whose bodies smell of odours inexpressible, and many of whom glory in the command over their nerves, as expressed in swallowing filth and ordure of every kind. «Such, practices are simply disgusting and not countenanced by true Yoga. Purification of the body produces mental purification, which in itself is not a small gain. But besides that, it produces, as said above, a loathing for one’s own members and that of others too. When we clearly see before our mental sight what a sack of foulness and filth our body is, what a veritable dung-hill of nuisance is contained within it, we cannot but feel disgusted with it, and begin to love our bodies less. and our souls more. This purification also detaches our souls from the love of women and beautiful faces. It at once reminds us that physical beauty is but a painted sepulchre, containing within it abominations, and that our souls should not be
ensnared in the meshes of outward charms, but piercing through ‘the fleshy curtain, look into the soul within and fall im love with that, if it be beautiful. Beautiful souls let us love by all means, but not allow ourselves to be misled by beautiful bodies. This is oneresult of gauche. It shows our own foulgess as well as that of others; and inasmuch as it produces disgust ‘of physical bodies, it indirectly helps the mind in the attainment of concentration. But it has also a direct bearing on the subject. :
Our bodies are made up of three qualities—goodness, passion, and darkness. Health is the result when the quality of goodness (satwa guna) is predominant, and disease when darkness predominates. By saucha the quality of goodness is made pure, it is freed from the two other qualities—Raja and Tama (passion and darkness); in other words,—and to use modern phraseology,— Saucha produces health. When there is health, there is cheerfulness and complacency. The unhealthy are generally moping and melancholy ; but sound physical health engenders buoyancy and elasticity of spirit. When there is cheerfulness, it brings intentness, ekdgrata). It is the fixing of the mind to one train of ideas; but when the mind is not cheerful, it is impossible so to fix it. When there is ekdgraté, and the. mind is intent upen one subject, then there is indriya jaya (subjugation of senses). For all of us have seen that, when deeply engaged in one thought, we are not conscious of any external event, our senses are abstracted from the performance of their function, and we are said to be in abstraction. Where there is subjugation of the senses and perfect abstraction, the mind ‘sees the soul. For what must one be cognizant of but his own soul, when one-has made himself totally unconscious to the impressions conveyed by the senses? And seeing one’s soul is Yoga. Thus we see how gauche, through an unbroken chain of effects, leads to
Next to purification, comes santosa (contentment). ‘‘ The fruit of santoga is superlative felicity.” Contentment is the fountain of true happiness. Our desires are infinite and insatiable, and lead but to sorrow. Happiness for which every one strives is not the result of enjoyment. There is a Persian saying, ‘‘ Contentment makes one rich’ nay, we say it makes one more than kings. A person is rich whohas more than he desires, and, as one who is contented, has few desires—he is rich. We measure riches by wealth, but itis a false standard. The true measure of riches is
CHAPTER VII. 31
our wants. If our wants be greater than our means to supply them, we are poor; but if our wants be few we are rich. Contentment is the true philosopher’s stoné. Jt diminishes our wants and multiplies our happiness. But we hear some to object that contentment is the bane of progres’ ; the contented people are always stationary ; that multiplication of our2wants isa sign of civilization, and it is only among less adganced nations that we see the so-called virtue of contentment: civilized nations are: ever progressive, never content. To all this we reply:—What is after all the result of all your vaunted civilization? Has it not made men heartless, greedy and selfish? Has it not sown discontent broad and wide? Does it not give rise to pains, envy and heart-burnings ? Has it not turned all our energies_to material improvements, external progress, and made us forget. that we have a soul to save, immortality to achieve ? Has materialistic philosophy made a single soul happy, or has it not cast a gloomy shroud of sadness and doubt over all our spiritual aspirations of futurity ? No, this philosophy stands self-condemned, as it has failed to achieve its object, viz., the inerease.of the sum total of human happiness. Nor do we admit that because a nation practises contentment it becomes..ineapable of progress and enterprise. Contentment only purges away the dross of self from our actions, and makes all our deeds shine with a lustre divine. It inspires the nation with love of justice and fair-play ; and, since it takes away the petty, cold,-caleulating greediness, which is the charac- ~ teristic of most of the civilized nations, it makes us truly noble. Contentment is not a foe to progress, but it offers the necessary counterbalance to that spirit of insatiate hunger, which progress tends to generate.
Now we return to the fruit of tapa or taking trouble or exercise. ‘‘ The prefection of the bodily senses by the removal of impurity is the fruit of austerity.” It is a well-known law of nature that exercise strengthens our bodily organs ; and that, if an organ is not properly exercised, it becomes imperfect. The system of tapa lays down minute rules for the perfection of the bodily senses. By a course of severe and rigorous discipline all our senses are sharpened and perfected. Tapa during these latter days of Indian history, has degenerated into physical penance and mortifications, totally unfruitful of the beneficial results contemplated. For a description of the various kinds of. tapas, the reader is
referred to treatises like Manu Sanhita, Yajnyavalkya, &c. Any book on gymnastics will give more about the rules of tapas than we can do within the short space at our command. But, in passing, _we may be allowed to remark that our tapas should not be confined to any one bodily organ, but to all. Thus, wesshould try to improve the keenness of our sight by looking stcadily towards the stars, to make ourselves proof against heat and cold by bathing in cold water, during winter and soon. In. fact, any practice tending towards the perfection of bodily senses is a tapas.
Fourthly, as.to the fruits of incessant repetition of ‘the word :~‘‘ Through swadhydya, there is meeting with one’s favorite deity.” This requires no explanation. If we (constantly and earnestly call upon a person, and if such a person does exist, it is but rational to suppose that he will answer our.call. Deities or Devas are higher than pitras or spirits. Modern theology has named then angels, seraphs, cherubs, &e., while modern theosophy is pléased to call them elementals, spirits and elementaries. Some of these Devas are beneficient and others malignant ; however, both classess possess powerful attributes... In India, we have a class of religionists who are known, as devatd-siddhas, t.e., those who have met with their special deity. Some worship Durga, others Ganes4, some Siva, and so on. ‘These. persons, from intently repeating the name of a particular deity for a certain number of times, at last see that deity and receive certain powers as a reward of their labour. Soine.can cure peculiar diseases, others can find lost treasure, &c.That there is a good deal of imposition by them, and that all their vaunts and pretensions may not be true, is proved , beyond doubt. But that there are genuine and real devatd-siddhas is equally certain. Butit is not avery high order of perfection after all, that we should aim at it. Rather we should leave the Devatas to themselves, for they are potent to do evil as well as good, and it is not always easy to invoke them. Instead of worshipping any of these secondary deities, we should try to invoke none but the only one without a second, and dovote to Iswara pranidhdna, the fruit of which is as follows :-—
“ Perfection in meditation (samddhi-siddhi) comes froni persevering devotion to the Lord.” In fact, as we have said in the previous chapter, this path. is the easiest, most simple, and pleasantest of .all. ‘“ Love thy God with all thy heart,
soul, and with all thy might,”, is the formula which explains the .
CHAPTER VII. 33
adeptship of Lord Jesus and other saints. Jndna Yogis are very few, but the Bhakts Yogu, being simple in theory and easy of practice, has been always popular with the masses. The essence of this system of Yoga is faith—faith in one’s own-self, and faith in one’s own God. But the path, though less difficult, is not all . smooth sailing. While Jnéna Yoga is definite and certain of its results, the Bhakti Yoga is*vague, indefinite and uncertain. , Trance and ecstacy are tlre states which sometimes so fascinate the imagination of the Bhakta, that he thinks it the ultima thule of samadhi, and does not wish to progress further. Moreover, there is more discordance of views among religionists than among philosophers. For, religion appeals more to the feelings than. iftuition, and consequently there is seldom found harmony among the saints of the world. No doubt both lead to the’same goal, and it is a matter of choice, which of these one prefers.
CHAPTER VIII.
2.—Asana.
(The third azga of Yoga is dsana (posture). The best posture is that which is steady and pleasant. If we be uncomfortably seated, it is clear that our thoughts will be never. collected JA good conscience, which follows from the practice of yama;.and sound health which is the result of niyama, are no doubt. very necessary. But given aclear conscience and sound health, the third requisite is good posture while practising Yoga. \The later authors on Yoga mention some eighty-four different postures, e.g., Padmasana, Yogdsana, Siddhdsana, Sukhdsana, and.so on. But Patafjali is very wisely silent on this point, and leaves the question of dsana to be settled by everybody for himself. He only points out the conditions of a good dsana, and does not enter into details. As a guide for the beginner, we here quote some few of the postures.
The Vignu Purdna gives the following directions :—“ Sitting with the feet stretched out and so»crossed as to touch the thighs, with the right hand stretched_out and resting on the left, with the tongue fixed in the palate, and without bringing one row of teeth in contact with the other, with the éyes directed to the tip of the nose, and without glancing at any of the four quarters of the sky, let him meditate,” &c.
’ The Buddhist method is :—‘‘If the mode called pwankea be adopted, then the left leg is placed above the right and drawn close into the body, so that the toes of the left foot be placed evenly on the right thigh, and those of the right foot on the left thigh. But ifthe ts’inen-kea mode of sitting be preferred, then the right leg is to be put uppermost. The palm of the left hand should be placed in the hollow of the right, corresponding to the position of the legs. The next requirement is to straighten the body. Having first of all stretched the joints seven or eight times, let the spine be perfectly straight, neither curved nor humped, the head and neck upright, the nose exactly plumb with the navel, neither awry, nor slanting, nor up, nor down, but the whole face straight and perfectly fixed.”
CHAPTER VIII. 35
According to the Persian method, the devotee sits on his hands, cross-legged, passing the outside of the right foot over the left thigh, and that of the foot over the right thigh; he then places his hands behind his back, and holds in his left hand the great toe of the right foot, and in the right hand the great toe of the left foot, fixing his eyés intently on the tip of the nose.”
The aim of, Yoga being to train the will-power, a steady 4 posture should never be neglected. Determination and firmness of will appear as much from actions, as from the outward demeanour of the person. A strong-willed person will always sit upright, and walk with upraised head, straight and steadily; whilexa weak person will be always changing his posture, whether sitting or standing ; his gait in motion is shambling, wavering.and zigzag, and his every step betrays infirmity and want of-resolution of the mind. Such a one can never sit at his ease for any length of time in one posture, but will be constantly shifting it. Therefore, it is of great importance to learn ‘Asana.’ No doubt it will be — found irksome to a degree in the beginning, to be sitting like a statue without motion, in one posture ; but habit will make it pleasant.
The result or fruit.of practising dsana is:—“There is no assault from the pairsy/4 e., heat and cold, hunger and thirst, &c. By assuming a steady manly posture, our nerves are braced andtightened with the tightening of the body, and enable the body to resist heat and:cold better, than a loose and weak one. Now for an example: if-on a.cold day, you sit shivering and trembling and contorting yourself into diverse postures to feel warm, ten to one you will feel:more cold ; but if, on the contrary, you tight yourself up, erect your spine, and sit steadily in any one of the dsanus mentioned before, or in fact in any posture, you will at once feel a considerable diminution of cold and a pleasant increase of heat. The reason of this may be, that in sitting with our chest straight we inhale more oxygen, and our blood is more completely aerated than otherwise; and so enables us to keep up the normal temperature. In summer, when one is perspiring profusely and finds little relief from the fan, let him assume a good 4sana, and witness with what a magic effect all the sweat vanishes and he feels comfortably cool.
(A steady dsana produces mental equilibrium, jand thus explains some of the results which follow from its mastery. We can resist the claims of hunger and thirst for a long time, if we turn away our
thoughts from them ; and dsana, (by diverting our minds from them and strengthening our will) produces the desired result.
The postures should be continued not only while practising Yoga, but always. While walking, let our steps fall firm and steady, and so in sleep, &c. We should regularly drill ourselves to perfection, and must never lose sight«of these apparently trifling things.
. 4—Prdndydma.
i PrdyJnkmn is meant to restrain the inspiration and expiration. Prana is synonymous with breath and life. It has both these meanings? The ancient philosophers of India had, at a very early period of their investigations, discovered the grand truth that life, as found in higher animals, is dependent upon oxygen. Modern science but confirms their view. Of the “ tripod of life,’ gomposed of the lungs, heart, and brain, the latter two are ordinarily beyond the control of our direct volition. The heart will beat, and the hemispheres of the cerebrum will go on with theif work-giving birth to thought, &c., (as a rule) independent of will..-These two hemispheres, as well as the heart, are not under our control. The muscular. fibres of the heart contract and dilate from the action or direct influence of the brain as well as the nervous. ganglia centred in its very substance. The action of the heart, on the whole, is involuntary ; though sometimes, as under the influence of great fear orexcitement, its motion may be accelerated or retarded considerably beyond normal limits. Unconscious cerebration goes on simultaneously with the impulse ofthe heart, and then manifested as conscious ideas, independent of the will. The heart is the principal organ which, by propelling the blood through the lungs aerates and purifies it, and, by distributing it through the arteries, keeps up
the animal life..To suspend animal life, therefore, we must suspend the action of the heart, so that the various organs, such as the eye, the. ear, &c., may become for the time paralysed, and the spirit liberated. All the senses work harmoniously so long as they ‘receive a pure blood supply from the heart ; and when that is stopped or vitiated their action also stops or becomes dull or deadened. But as the action of the heart has been shown to be involuntary, to influence it we must act through the lungs,—in other words, through the breath. Prénéyéma (or regulation of the breath) treats, consequently, of all those methods which temporarily . suspend the functions of animal life, and thereby facilitate the liberation of the spirit. There are different modes of bringing about this result, but the one proposed by the Yogi through the regulation of the breath, is the easiest, and safest, and, what is its greatest
recommendation, it requires no external accessories. Fumigation, dancing, music, &c., have been employed by various mystics to bring about trance, but all these mean the help of external adjuncts. The Aryan mind, panting after absolute liberty, would never be indebted to anything beyond its own soul. It‘always strove to find all its resources within itself, and thus itc@ecame really, and, in the true sense of the word, free. Music and fumigating pastilles or essences and spirits, balsams and ointments, may not always be with you, and if by Pranayama you can bring about the same result as the Magi by his incense, or the wizard by his ointment, or the Fagir by his mysic, where then is the necessity of all these appliances? They seem td a true Yogi as so many fetters “and hindrances, rather than helps. Thus the extreme simplicity ofthe methods employed by our forefathers strikes us at every turn, and gives ample proof of their wisdom and knowledge of psychology.
To understand fully the action of respiration on life, some knowledge of physiology is absolutely necessary: With this purpose we give below a short account, of the three organs—the heart, lungs and brain— and shall try. to show their relation with each other and action and inter-action,
To begin with the -heart :—It is a small muscular sac of the size of the human fist inclined to the left side of the chest, underneath the»ribs. Its apex corresponds with the left nipple and is broad at the base, resembling in form a betel leaf. [ts colour is dark purple. The inside of the sack is divided into two chambers;.by.a muscular wall running mid-way, and called the right and left divisions. The impure blood, which is of a dark color, comes, through the various veins of the body, into one principal vein, which discharges its contents into the right half of the heart... From the right chamber, the impure blood goes to the lungs, where, being purified by absorbing oxygen, itcomes to the left side of the heart, and is thence driven to the whole body by the arterial system. The two chambers of the heart contain different kinds of blood—the right half containing the dark, purple, venous blood ; and the left, bright, crimson, arterial blood. The effect of the dark venous blood on the nerves is to deaden their susceptibility, while that of the bright arterial blood is to quicken the vitality ; the venous blood produces asphyxia, because it contains a good deal of carbonic acid, the product of muscular waste; while the arterial blood sustains life, because it contains a great
CHAPTER 1X. 39
proportion of oxygen. In the economy of the human system, the heart serves as a general caterer, which supplies nourishment to the whole body.
The lungs are intimately related to the heart. They are two large organs situgted in the thoracic cavity containing air-cells. Under a microscope a small section of the substance of the lungs, if examined, wil] be found to consist of infinite minute cavities, lined with a very tdin membrane. The blood remains outside. of these cavities, which are full of air. The exchange of the carbonic acid of the blood with the oxygen of the air does not take place direct, but through the intervention of this thin membrane.
The brain is the organ of the mind, the seat of intellect and ideas. The centre whence the nerve-force for the production of combined respiratory movement appears to issue, is situated in the interior of that part of medulla oblongata, from which the pneumogastric nerves arise. This part of the medulla oblongata is the nerve centre, which gives rise to the respiratory movements and through which impulses conveyed from distant parts are reflected. With every beating of the heart‘and the heaving of the breath, the brain cerebrates. : The effect of breathing on thought is very well explained by Swedenborg, which we quote below :—“ Thought commences and corresponds. with respiration. The reader has ‘before attended to the-presence of the heaving over the body ; now let him feel his thoughts, and he will see that they too heave with the mass. Wher he entertains a long thought, he draws a long breath; when he thinks quickly, his breath vibrates with rapid alternation ; when the tempest of anger shakes his mind, his breath is tumultuous ; when his soul is deep and tranquil, so is his respiration; when success inflates him, his lungs are as timid as his concepts. Let him make trial of the contrary; let him endeavour to think in long stretches, a( the same time that he breathes in fits, and he will find that it is impossible; that in this case, the chopping will needs mince his thoughts. Now, this mind dwells in the brain, and it is the brain, therefore, which shares the varying fortunes of the breathing. Inward thoughts have inward breaths, and purer spiritual breaths hardly mixed with material.”
We have said before that préndyaéma aims at suspending the functions of the physical and mental bodies, and that it tries to do so, among other things, by reducing the beating of the heart through restraining the breath. This is the highest aim of prdndydma.
. But now-a-days those who practise Yoga and préndydma generally do not think of reducing the normal action of the heart. They wish to harmonise the faculties by slow, steady and synchronous breathing. The mind may be compared to a gas flame, which is being constantly agitated by the uneven flow of the gas from the pipe, and not being we]l protected by properly constructed chimneys and shades from external air; the blood which the heart sends to the brain is the gaS which sustains the flame of the mind ; and owing to the various passions and _ feelings, the supply of blood tothe brain is not always constant ; and the mind flickers and flutters, and sheds but a tremulous light. Therefore, by the practice of the prdndydmie method, the Yogi, consciously or unconsciously, sends a constant, uninterrupted and equable stream of blood to the brain, and tries to keep the flame ever steady.
The methods of préndydma are infinite, and a vast majority of them very difficult to practise. Among the Persians, it is known by the name of habs-i-dam, confining of breath. The technical name of inspiration is puraka; expiration is called rechaka, and restraining of breath is known as kumbhaka. One of the methods in general practice is the following :—Close with the thumb of the right hand the right nostril, and breathe slowly through the left one, repeating seven times the word Om; then close both the’ nostrils and restrain the breath for a space of time sufficient for repeating the sacred formula Om tat sat (or any other favourite mantra) fourteen times; and then breathe out through the right nostril, repeating the mystic syllable seven times. This should be practised continually till the Yogi can sit in kumbhaka for minutes together.» It can be done by slowly increasing the period of kumbhaka. by increasing the duration from fourteen to twenty-one times, and so on by every increment of seven. There are ordinary grihastas even, who have carried the practice of kumbhaka to such lengths that they can easily restrain their breath for five or six minutes. A beginner needs not despair if he can, after the practice of a month, withhold his breath for a minute,—as a minute will seem like an hour. :
Another method peculiar to the Persian is the following :— Sitting in a good dsana, inspire slowly, repeating the word nést till the lungs are so much filled that the pressure of the diaphragm is felt at the navel ; then incline the head towards the right breast,
reciting the word hastt, and expel the breath ; and raise the head up, take a deep inspiration, repeating the word magar; afterwards uttering ydzd@n, and, inclining the head on the left side. expel the breath. ‘‘ The devotee makes no pause between the words thus recited.” The formuld is nést hasti, magar yadedan. “There is no existence save God.” In his system, there is no kumbhaka, but rechaka and puraka only, and the period between them is gradually lessened, so that in one minute the devotee repeats the formula more than a hundred times. We saw a Muhammadan friend of ours practising this method ; but he had substituted, instead of the above words, the formula Allah Hu,—raising his head with Allah and throwing it down with Hu. He repeated them so very quickly, and threw his head from one side to the other so incessantly, that within a short time he felt exhausted, and afterwards informed us that he could go into a trance within five minutes by continuing it. Another modification of the same method is that in which the devotee raises and drops his head and utters several formule in one breath, gradually increasing their number. This latter method is more calm and less exciting, and the duration of ‘kumbhaka, being continually increased, approaches more to the Hindu system, and is the real habs-t-dam,-—restraining of the breath.
Another Persian method is:—‘“ The worshipper, having closed the right nostril, enumerates the names of God from one to sixteen times, and, whilst counting, draws his breath upwards, after which he repeats it twenty-two times lets the breath escape out of the right nostril, and, whilst counting, propels the breath aloft, thus passing from the six khans or stages to the seventh ; until, fromthe intensity of imagination, he arrives at a state in which he thinks that his soul and breath are bound like the jet of a fountain to the crown of the head.” After this, there follows a very peculiar and mystical passage :—“ As causing the breath to mount to the crown of the head is a power peculiar to the most eminent persons, so whoever can convey his breath and soul together to that part becomes the viceregent of God.” We do not say that, we have fully understood the above passage, but having some knowledge of the symbolical writing of our forefathers, we think that the above sentence should be construed not in its literal sense, but occult signification. Breath is the vehicle of thought, soul or jtvdtmd ; this jivdtmd must be purified and united with
the paramdétmd, whose seat is represented to be the crown cof the
head. When this unification is complete, man becomes one with Brahma.
The seven stages alluded to above are the following :—(1) between the organ of generation and anus; (2) the root of the organ; (3) the navel; (4) the heart; (5) the throat; (6) between the eyebrows; and (7) the crown of the dead. The first is the seat of the earth; the second, of the water; the third, of the fire; the fourth, of air; the fifth, of the ether; the sixth, of the mind ; and the seventh, of the Paramétma. The human soul must pass through all these stages before it can join with its original source. The first is the cause of the physical body, the second, of vital force, the third, of the astral body or Linga Sartra, the fourth, of the aerial body or Kamripa, the fifth, of the etherial body or elemental spirit, the sixth is the human soul, and the seventh needs no explanation. A Yogi, as long as he does not conquer the first step, stands in need of solid food ; when he reaches the second stage, he can dispense with it, and would require only liquid food; and the more he progresses, the more subtle becomes, his nourishment. We have rather digressed from our subject: intentionally, in order to warn the unguided reader of Yoga/not to take literally whatever he finds in those ancient occult books. Nay, he may méet with some misled and misleading Yogis who will seriously tell him to practise préndydma by drawing his breath forcibly up to the Brahmarandhra,—-a feat which, under the present constitution of our body, is simply impossible. Ignorant, self-taught Yogis are always exposed to the danger.of degenerating into Hatha Yoga. We know of a lady who, putting a wrong interpretation on a passage in the Bhagavat Gité, practised préndydma all night and became mad ; and it was after many days that she regained her intellect, after being daily mesmerised by her brother.
Buddhists enumerate four kinds of respiration :—~“ 1st, the windy; 2nd, gasping; 3rd, emotional; and 4th, pure respiration. The first three modes are unharmonised ; the last is harmonised. When the breath passing in and out of the nostrils is perceived by the noise it makes, it is called windy ; second, although there is no noise in breathing, yet, when the respiration is broken and uneven, as though it comes not through a clear passage, it is gasping ; the third is emotional, when, although there is no noise or gasping, still the respiration is not equable or smooth. Proper and pure respiration is that in which there is neither noise nor gasping nor
uneven breathing, but it is calm and regular, the sign of an equable and well balanced mind.” :
‘Another method of regulating the breath is as follows :— Close with the thumb of your right hand the right ear, and with that of the left hand, the left-ear. Close with the two index fingers the two eyes, place the twa middle fingers upon the two nostrils, and let the remaining fingers press upon the upper and_ the lower lips. Draw a deep breath, close both the upper nostrils at once, and swallow the breath. This act of swallowing, if well done, will make a partial vacuum in the passages of the nostrils and the mouth, and. there will be felt astrain upon the auditory nerves which will be partially paralysed, followed by confused hummingin the ears Keep the breath inside as long as you conveneintly can ; then expire it slowly, and so on. Swallowing ofthe breath not only facilitates the deadening of the nerves of the ear, but after some time the eye in its turn will be affected). Strange coruscations similarly, blue and white flashes like the lightning, will pass before the eyes. These lights must not be mistaken for the pure astral light of which we will speak soon, but they owe their existence to the physical pressure which falls upon the optic nerve.”
“Another mode, which is rather dangerous, is by directing the current of the breath towards the heart. Breath is drawn in such a way that the left lung is distended more than the right, and presses upon the heart. But the process being somewhat perilous, and the present writer having pledged his word to his instructor not.to reveal it without his express permission, though there is “after all nothing much in it worth keeping back, he forbears forthe present from entering into details. Broad hints, however, -have been given in the foregoing lines, which, if understood and practised, might lead to speedy attainment of perfection in prdndydma than any other method.”
Sanskrit authors of comparatively modern period unnecessarily complicate this simple system of prdndydma, as taught by the original teacher, Patafijali, by enumerating five different kinds of véyus or winds. These viyus preside over the various functions in thehuman economy, and are called—tst, the Prana vayu, or the ascending air with its seatat the fore end or tip of the nose ; 2nd, the Apana vayu or the descending air with its seat in the anus ; 3rd, the VyAna vayu moves in all directions, and is present in all parts of the body ; 4th, the Udana vayu is the ascending air, situated
in the throat; 5th, Samana v4yu, the air inside the body, which helps the digestion of food. “These five vital airs originate in the active attribute of ether and other elements. With the five organs action they constitute what is designated “ the life-sac.” From the above classification of vdgus andetheir intimate connection with the life-sac or anna-maya kosacit has been argued that to suspend, though temporarily, the active phenomena of life one must have control over these five winds. But to us all this seems to be altogether unnecessary. Proper regulation of the Praénavayu is sufficient for the purpose, and we need not try to learn the method of regulating the other winds.
’ Pranayama is both natural as well as artificial. Whenever a person thinks intensely on a subject, his breath of vitself assumes proper pranayamic motion. Observe the respiration of one in deep, sleep and you will get some idea of what should be the proper duration, etc., of the breath fora Yogi. A Yogi but conscionsly produces that state of respiration which is favourable for contemplation, as others produce occasionally and unconsciously. Often one can in the stillness of night, when sleep does not visit his eyelids, and ideas flow uncalled and unasked for put himself to sleep by merely drawing in and expelling breath simultaneously and synchronously with that of any other person sleeping near him. Thus often by bringing one’s breath=in harmony with that of another he can enjoy the same state for felicity as the other; and though we cannot vouch for the truth of the theory from our own personal experience, ‘yet we say there might be something in that saying, which asserts: “bring thy breath in harmony with that of another, and thou wilt know what passes in his mind.”
The hygienic effect of praniyama is beyond doubt. We have seen a friend curing small ailments like headache or approach _ of fever and cold, by simply practising pranayama.
There are many points in connection with regulation of breath which we now-a-days class among superstitions, since we have lost the rationale. Thus it is said that one’s undertakings will all prove successful if he commences it when he respires through his right nostril. Similarly, if you start from your home to visit a friend, and wish to know whether you will find him or not at home, examine your breath; if it flows through the right nostril, you will see him, otherwise not. There are others who could tell the hour. of the day from the motion of their breath.
It is said, that in every healthy person the breath (technically . known as sura) changes from one nostril to the other at well-established regular intervals, and thus from its being right or left-sided, those practised in it can approximately say the hour of the day.
Now, for tha fruit or result of praniydma :--“Thereby is removed the obscuration,of the light.” The light here alluded to is the pure sdttvik light which the Yogi sees in his heart when in deep contemplation. It may be the same light which the mesmerised subjects of Baron Reichenbach saw issuing from the poles of the magnet, &c. When mesmerising, we have invariably found that the first thing which the mesmerised person sees, as soon as his eyes are closed in utter darkness, as black as ‘night. Slowly, in this darkness there are seen flashes of blue light which growirg stronger, the subject begins to see a blue atmosphere surrounding ~ him. This is the chid4kds4 of the Vedantins, the region of imagination. Pictures and persons seen in this light are generally the products of the brain of the sensitive, and have no objective reality. This light gives way to pure white electric light, very brilliant, and described as more pleasant, clear and luminous than that of the sun, This is the chiddkds& proper, the light of intelligence or soul, through which the clairvoyant sees.
A further result.of* pranayama is “that the mind becomes fit for acts of attention.” This requires no explanation. When there is harmony in breathing, there also ensues harmony in ideas, and the mind becomes better adapted to acts of attention.
NOTE.
The importance of Prandydma is recpgnized by some of the celebrated medical authorities of the present day as may be gathered from the following extract from ‘“‘ A Lecture on means for the Prolongation of Life” delivered by Sir Hernfann Weber, M D., F.R. C.P., before the Royal College of Physicians of London and published is the British Medical Journal for December 5th. 1903. It in needless to add that “‘ Respiratory Exercises’? mean Prana:
ydma. RespiraToRY EXERCISES.
“The remarkable improvement in the heart’s nutrition and action is, I think, to a great degree caused by the deep inspirations which are necessitated by the act of climbing, especially steady and prolonged climbing. This consideration has led me to pay particular attention to respiratory exercises, which since then have been very useful to myself and many others, especially persons with weak heart muscles. I make no claim of originality for these exercises; they are only a modification of several older systems of gymnastics. As in walking and other bodily exercises, the amount and modus of respiratory movements which are useful, greatly vary with the inidividual condition, and must be adapted to the latter. It is often injurious in-eases of weakness of the heart or lungs, or the sequel of pneumonia or’ pleurisy or other acute disease, | especially influenza, to begin at once with forced respiratory movements, “Ihave mostly commenced with moderately deep inspirations and expirations, continue during three to five minutes, once or twice a day, and have gradually increased the exercise, to ten minutes or a quarter of an hour. The depth of each inspiration and expiration, is likewise to be only gradually increased. At the beginning, a sixth or a quarter or halfa minute, for every inspiration and every expiration ought to be sufficient; if this is well borne, each act may be gradually prolonged in duration, so that in the majority of cases, each inspiration and each expiration may be brought up to a minute. All the movements are to be made slowly, not rapidly. 1 usually advise to inspire in the erect position, with raised arms and closed mouth, and to bend down the body during expiration, ~
so that the fingers touch the ground or tlie -toes. By degrees one can learn to make several up-and-down movements during every inspiration, and bend and raise the body several times during _the expiration. By this alternate bending and raising of the body we gain the additional advantage of strengthening the lumbar muscles and, through this, successfully combating the tendency to lumbago. Another useful combination with the respiratory exercises is the turning of the body round the axis of the spinal column, alternately with deep inspiration from left to right, and with expiration from right to left, with half raised arms. By this movement we bring into action some of the muscles of the spine which are apt to be only imperfectly used by most persons in advanced years ; and the stiffness of the neck and spine, and the tendency to stoop, so common in old people, can be to some degree corrected by this kind of movement, if commenced early enough and practised regularly and thoroughly... The swinging of the arms round the shoulder-joint is, likewise, a useful combination. =o & In addition to the influence on the circulation, the respiratory movements keep up the nutrition and efficiency of the lungs themselves, which undergo.in old age a kind of atrophy ; the walls of the smallest.divisions and 4air-cells become thinner, and a kind of senile emphysema in these exercises is to some degree prevented. Another important influence consists in maintaining the elasticity of the chest walls, which are apt to become stiff in old age, and thus to interfere with free movements of the lungs and the pleura.
“Tffor some reason the erect position should be inconvenient, the mere-respiratory movements can be made also in the horizontal and sitting positions. I have “already alluded to the additional advantage of the compression of the abdomen and the blood vessels and organs contained in the abdominal cavity, and we may further point out that the action of the serous membranes, of the pleura, the pericardium, and the peritoneum are also beneficially influenced by the deep respiratory movements; they constitute a kind of massage to the lungs, the thoracic walls, pericardium, and heart (Sir Lauder Brunton). * * #
“We must, however, not be satisfied with the few minutes of respiratory exercises, but we must makea habit of taking at several other times of each day deep inspirations and expirations, . especially while walking. Breathing exercises are especially useful
to literary workers, statesmen, professional men, and others who are unable to take one of the usual modes of exercise. The most convenient time for practising them is in the morning before or after the bath, when the body is loosely covered with flannel. , I ought to add that they are not suitable for very delicate persons ; they are, for instance, injurious in great: dilatation of the heart with or without valvular disease. * * * * On the other hand, their judicious use may be regarded as one of the preventives of diseases of the lungs, and can also be rendered beneficial in the later stages of convalescence from acute disease, and under medical guidance in some apyrecic forms of chronic tuberculosis.”
CHAPTER X. 5.—Pratyahéra.
“Pratydhdra is as it were the accommodation of the senses to the nature of the mind in the absence of concernment with each one’s own object. This fruit of this is the complete subjection of the senses.” Mind in ordinary men is the slave of the senses. If our sensations are pleasant, we feel pleasure; if painful, we are pained. Senses not only domineer, but tyrannize over the mind. - Therefore, when the Yogi has passed through all the fout stages enumerated above, 7.¢., yama, niyama, dsana and prindydma, he should try to accommodate his senses to the nature of.his mind, When he does not wish to see, let not external things make any impression on his retina, though he may have /his eyes wide open. When he has no mind to hear, let no external sound make any impression on the nerves of the cochlea, and 80 on ; not only he should be the negative master over his senses, 7.¢., restraining them from their functions whenever he wishes, but heshould be so complete and perfect master over them, that they should respond like obedient servants to every call of his mind.’ When his mind thinks of a pleasant picture, let the nerves of the eye catch up the thought and show itto him in objective reality. When he thinks of a sound, let the ears responding to the thought make him hear it as well. When he imagines-of a smell, let his olfactory nerves feel the sensation. In fact, pratydhdra is that state in which the subjective world overcomes the objective, and imagination is exalted ' to such a pitch that all its pictures stand forth vividly on the canvas of objectivity. The practice of pranéy&ma as invariably induces the pratyahira as the passes of a strong mesmeriser produce sleep. Yoga has been very happily termed self-mesmerisation, in which the ‘subject is the mystic’s own body. As in mesmerism, the operator can make his subject see any sight, hear any sound, smell any odour, taste any taste, or feel any sensation which the operator imagines, so the Yogi, who has reached the fifth stage, has a similar control over the organs of his body. He asserts the supremacy of the mind over the body by the same will-force as the ordinary men meriser, and as the latter makes his patient unconscious to all external sensations, so. that a gun may be fired without his hearing it ;
pungent odours like that of ammonia may be held near the nose without his smelling it; brilliant light may pass unnoticed when focussed on his eyes, for the iis remains inert ; pungent chillies may be placed on the tongue, and he will swallow them without showing any sign of pain; so does many a Yogi get supremacy over his own body so as to defy sensation. Pratya&hara is not a distinct method in itself, but is a result of pranfiyama. There are no rules laid down for the subjugation of the senses; as there are for the regulation of the breath ; but it comes in the wake of the other four processes. When in practising pranayama the dbharana. or obscuration of light is removed and the Yogi sees the, pellucid Chidakasha (the pure spiritual light), he enjoys such pleasant sensations that of itself his mind is transferred from taking cognition of the external things to internal ideas, and the senses become inactive.
Thus we have treated of the five externalities of Yoga—the Bahiranga, as they are called. The mind has not yet been reached, as up to this time we have been dealing only with the body. The last of these five stages culminates in the suppression of the senses and total subjugation of the body to the mind. The remaining three stages treat of the methods of subjecting the mind to the soul, and these processes are called antaranga (internal) in relation to the body; while considered in relation to the soul they are Bahiranga.
TABLE OF MBTHODs. —SSSSSSSSSSSSSSSSSE S ——————————————aleeee
I II Il Methods culminating Methods culminating in the Method of union in the subjugation subjugating of the mind, of the human of the body. Atma with the : Paramatma, 2. Niayama = : ao Su: 8. Asana 2 7.. Dhfirana 3a 8 ue on sie . . rinéyéma . ; ene ae ze 26 Nisikalpe $ 5. Praty4Shara : pa- & amdahi, nee F Samadhi FA 3 g om o8 4 get
CHAPTER XI.
(Pratydhéra and Anesthetics.)
We have said . before, that there are other methods of suspending the nerves of consciousness, or physical life, besides Pranayama and Pratyéhara. Some of them are occult; in short, the agency through which these results are produced is-not properly understood by modern scientists; there are others which may be termed scientific in the limited acceptation of the term. All these methods tend to produce unconsciousness, to suspend vitality, and to bring on temporary death. A man in this state of Pratydhara, whether induced by medicinal drugs, or by the occult manipulation of vdyt and dkds is little removed from a vegetable in the external manifestations of life; but his mental consciousness is at the same time much intensified. '
The medicinal drugs which produce .Pratyahara are known as anesthetics. ‘“ When inhaled in the form of vapour, they possess the property of destroying consciousness(?) and at the same time causing insensibility to pain.” ‘The most important of them are (1} chloroform, (2) ether, (3) nitrous oxide gas, etc. Ether was formerly in greater demand than at present; now chloroform reigns supreme ; while nitrous oxide gas, also known as the laughing gas, is used. for smaller operations, by Dentists. The principal condition of their administration is the same, as that required in Yoga, viz.,— “the patient should fast for 5 or 6 hours before chloroform is exhibited,” so also “‘ before administering the nitrous oxide gas ; the only precaution to. be observed is that a meal should not have been recently taken.” Messrs. Lallemand, Perin and Duroy observe :—‘‘ We have usually experimented [with chloroform] ‘only on fasting animals; but once we happened to give chloroform to a dog, whilst it was digesting a full meal. The course of the phenomena was 80 irregular and so grave (the animal dying a short time afterwards) that we considered it our duty to record the experiment. In all experiments wherein the dogs were fasting, the mark of etherism was regular.” But in submitting to “inhalation three dogs, a short time after they had taken food, the results were incomplete. The animals betrayed a painful
“52 YOGA PHILOSOPRY.
anxiety, and rejected the food which loaded the stomach, the vomiting relieved them.”
The nitrous oxide gas is the safest as an anesthetic, leaving no injurious results. It doest not act chemically on the blood, and is soon eliminated out of the system when natural respiration is commenced. The action of chloroform in its various stages towards aneesthesia will do for an illustration :—
“When inhaled in small doses, it produces a slight species of inebriation, with some impairment of vision and common sensibility, consciousness remaining. ‘The sensation produced by these ‘small doses are usually of a pleasurable character.” In the second stage, “if the inhalation be continued longer, the patient passes into a dreamy .?) state, sometimes with considerable mental excitement, but with loss of common sensibility.” This.stage corresponds with PratyAhara, when the Yogi loses common physical sensibility, but still retains consciousness. By carrying on the inhalation “ the patient loses the power of voluntary motion, and he passes into unconsciousness ; then there is an inclination of the eyes upwards, and complete suspension of the mental faculties.” This in Yoga corresponds to savikalpa samddht.. Here modern medical science stops, and does not profess to go beyond. It has studied with great care and precaution, taken note of the minute changes which the body of the patient undergoes successively, but has not been equally successful in tracing the mental side of the picture. The science of Yoga steps in to supply the hiatus. If its results are to be credited(and we do not see why they should not), then we must perforce differ from the scientists who would have us believe that the last stage of anzesthesia is loss of consciousness. We are taught by those who have experimented with the mind, that the last stage, far from being loss of consciousness, is the highest and absolute state of consciousness which the human spirit, in its present stage of development, is capable of. Loss of memory which ordinary men experience when returning to their normal condition from a state of anesthesia is no more proof of léss of consciousness than the Sushuptiavasthd (the state of profound dreamless sleep). It requires special training to transfer the spiritual consciousness back into the physical consciousness. Some are naturally endowed with this faculty, and are born seers and magicians; while others can develope it by a painful and laborious course of mental training, and are known as Adepts, Yogis, &c.
CHAPTER XI. 53
Some of the results of anesthesia and the conditions of its administration throw a curious side-light on the truth of Yoga and the phenomena observed in Pratyahara. We give the following in confirmation of oar assertion from a book on Chloroform by Dr. A. E. Samson, M. B. In the second stage “‘ the senses became affected, frequently, the sounds in,the room are exaggerated in their inten sity, the tickling of the clock becomes like the falling of a ponderous hammer. The surrounding objects become dim and as it were dissolve in light, and then a veil enwraps them all. “A strange effect is the phenomena of narcotic reminiscence. Events, of the past life may be recalled, conversations may be repeated, and actions reproduced. I have heard a young girl, throughout the whole course of a surgical operation, sing, ‘Beautiful star’ correctly, word for word and note for note.” Similarly the precautions, necessary in the administration of anesthetics, are almost the same as required by the Yogi Thus, to quote the same authority :—“ Of all conditions of system, probably the worst to bear chloroform is alcoholism. It is a most note-worthy fact that when we look over the records of death from chloroform, we find that very many have occurred in hard drinkers. Intemperance induces a state of system most inimical to chloroform,” For chloroform substitute Yoga, and it will be equally true. “The average age at which death from chloroform has occurred is 30, the married are almost twice the number.’ Here again we see the necessity of celibacy and the early practice of Yoga.
CHAPTER XII.
ANTARANGA YOGA.
The Psychic or super-normal powers, as enumerated by Patafijali, are many. Men can acquire them by certain training, a training which requires the development of spiritual faculties dormant in every man. That training has een divided into two parts :-——Bahiranga (External or Subsidiary) and Antaranga (internal or Primary). The Bahiranga consist of five parts, viz, Yama, Niyaina Asana, Pranaéy&ma, Pratyahdéra. Yama enjoins the observance of the following five rules :—-1, Not to injure any living being (Ahinsd); 2, Never to tella lie and always to speak the truth, (Satya); 3, Never to steal another’s property (Asteya) ; 4, Always to be pure and chaste, or celibacy (Brahmacharya) ; 5, Never to covet
" any thing (Aparigraha). The Niyama enjoins the observance of the following :— 1. Be always pure, and observe the rulesof purification. (For
a detailed account of these, see “Daily Practice of the Hindus,”
recently published); 2. Be always content;
3. Observe austerity and asceticism ;
4, Study sacred books ;
5. Be perseveringly devoted to God.
The rules of Asana or the postures are various. ‘There are some 84 postures in which a Yogi can sit, some six of which are more important, :
The rules of Pranayéma or regulation of breath have already. been given before.
Lastly, PratyAhara is the accommodation of the senses to the nature of the mind, or, in other words, the complete subjection of the senses.
The above are then the externalities of Yoga on which we need not dwell longer. They may be summed up in the following thirteen rules :—
Do not injure any living creature, but love all.
Always speak the truth.
Never commit theft (or wrongly take another’s property). Observe chastity and celibacy.
Forsake covetousness.
Be always pure in body and mind.
G9 fo
CHAPTER XII. 55
7. Be always contented.
8. Observe austerities and learn endurance.
9, Study sacred hooks and repeat sacred formulas.
10. Love the Lord with all thy heart and soul. 11. While practising Yoga, sit in a posture which is comfortable and easy. 5 12, Being so seated, regulate your breath by observing the _rules of inspiring, expiring and retaining of breath. 13. Completely subdue all your senses and bring them in harmony with mind.
The observance of the above thirteen rules will prepare the aspirant for the attainment of higher powers. How to attain them. is the immediate object of our discussion. All psychic powers are obtained and wonders worked through sanyama.. This sanyama is the harmonious and simultaneous working of the three faculties or conditions of mind, called Dharanaé, Dhyana, and Samadhi. These three constitute the internal or.the primary or the essential part of Yoga. We shall now enter upon a detailed description of these. ,
Dharana is the fixing of the thinking principle (chitta) toa particular locality. This is the definition of Patafijali, and requires explanation to make its meaning clear. When the mind is bound up in a particular objeet or thinks only of a particular thing, it is said to hold (dharan&) that thing. The effort to catch hold of the object, and to keep it before the mind’s eye, or, in other words, the effort to keep the mind fixed on a particular object, is dharana. In Yoga, mind is fixed consecutively on various parts of the body, for example, on the nayel, on the heart, on the throat. &c. A little experience will show that it is a difficult task to bind up the chitta or mind within a specified locality. Try to concentrate your mind, for example, on your heart, and try to keep it within the limit prescribed, and you will find it will soon slide out of it, roving about everywhere else, rather .be confined to the place where you would like to have it. Or, to take another example, try to imagine and realise the picture of a flower, say rose. The effort in catching hold of the idea of the rose and keeping it before the mental -eye is what is meant by the word Dharana, as used by Pataifijali Or, to take another example from the Hindu system of worship. A man is a worshipper of Siva, when he enters on the path of mentally worshipping Siva, sits in an easy posture, puts down
the physical agitation by regulating his breath, composes his mind, and then practises dhdrandés; 7.e., he closes his eyes, and makes mental effort to picture the figure of Siva. When this effort succeeds, the picture is developed and comes out prominently and distinctly in the field of mental vision. Here is then the consummation of the dharana of the devotee.
After dhaxana comes dhydna, which is defined to be the course of uniform modification of knowledge in that placé where the internal organ (chitta) is fixed in Dharané. The word Dhyfna has been translated in English by the word contemplation. In contemplation, as above defined, there is a uniform course of knowledge of the object of Dhadrana. That is to say, in contemplation the mind performs two operations, it uniformly is conscious of the object.of Dharana ; and it rejects every other thought incongruous withthe above. The difference between the Dhdrana and the Dhyana consists in this: the first is the fixing of attention on a particular object or thought, out of many; but it supposes that there are other thoughts also in the mental field, along with the idea on which attention is directed. But in contemplation, all such extraneous thoughts are rejected and driven out, and the mindis fixed on the particular thought which reigns supreme and excludes all other thoughts ; and the mind is conscious and cognisant ofthat idea and of no other, and does not allow any other idea to distract its attention.
After dharand and dhyana, comes Samadhi. In econtemplation or dhyana‘the consciousness, uniform and without break, flows in one channel, z.e., of the object of contemplation. In Samadhi, this state of mental concentration reaches its culmination. It is defined to-be the same contemplation or Dhyana, when it arises’ only about a substance or object of sense, and is then like nonexistence of itself. When by constant practice of contemplation, the consciousness of all other objects than the object contemplated is completely lost, and when the mind is intent upon that contemplated object only, that oneness of mind is Samadhi.
The three states—dharand, dhy&ana and samadhi—rise by gradual gradations. In dh4rané there is an effort to fix the mind on the object to be contemplated; in Dhydna that object having risen vividly before the mental vision, there is an effort to concentrate the consciousness in that object, to the exclusion of every other idea; in samadhi, this effort having succeeded, the mind loses, as if its own form, and becomes one with the object contem-
CHAPTER X11. 57
plated. ‘These three—dharana, dhyana and samadhi—will thus be apparent to be but the various stages of one mental effort or work, viz., the effort of concentration. There is no difference in kind between them, but only one of degree. ‘These three conjointly are called Sanyama. Every effort of concentration consists of these three parts. Z
What is then the result of Sanyama. The result is the attainment of 7 bag
The first psychic power.
The light of Prajua or soul bursts forth when one lias mastered or has obtained full control over Sanyama, When by constant practice and training one can ‘perform sanyama about any object with ease and for long, the light of spiritual-intelligence then manifests itself Through and by the medium of that light, knowledge of higher or sukyma universe is, obtained. Through that astral light wonders are wrought, and the so-called imiracles performed.
APPENDIX I. A BRIEF SKETCH OF VEDANTA AND YOGA.
Q.—Who is the adhikdri, or the person qualified to learn Vedanta and Yoga ? -
A.—He who is pure in his thoughts, mild in his words, aad being free from all evil deeds, is benevolent towards all ; who performs all the duties prescribed by the Sistras and Vedas } who moving in this world is not ensnared by it, and who has a burning, longing, panting and yearning after emancipation.
Q.~-How should such a mumuksu acquire self-knowledge ?
A.-—By means of the four sddhanas :—
(1), Distinguishing between the real and@the non-real, the phenomena and the noumena, the eternal, and the transient, realising that Brahma is the only truth.
(2). Performing works from the most disinterested motives, doing good for the sake of good, without expecting any reward here or hereafter.
(3). Having faith,“ endurance, self-control, _ passivity, abstinence, and intensity of thought.
(4. A strong desire for Nirvana.
Q. —What is thesubject of Vedanta ?
A.—To prove that the Paramatma and Jivatma are one and the same imessence—the human spirit being the reflection of the Divine Spirit.
Q.—-What is the necessity of such a Gisele ?
A.—The aim of all systems of philosophy is to acquire freedom from pain. Worldy philosophies, like medicine, etc., givemomentary relief from pain, which might recur. True philosophy gives eternal peace and bliss. Vedanta does so.
Q.—What are the arguments to prove your position ?
A.—Arguments are three—1l, authority; 2, reason; 3, experience. ;
Q.— What is authority ?
A.—Authority is the Veda, as interpreted by the light of Nature, Upanisads, and the sayings of the great men of different climes and ages. :
APPENDIX I. 59
Q.—Quote some passages from the Veda, to prove the identity of human and divine spirits. : A.—Such passages of the Vedas are known as mahdvakyas. 1. Tat twam asi:—Thou art that (Brahma). 2. Ayam dtma Brahma :~ This self (Atma) is Brahma. 3. Ekamevadwitiyam :—One without a second, 4, Tasya bkasa sarvam idam bibhati:—His light illumines all these. ; 5. Yo savasau Purushah soham asmi:—--What is. this purusha (Brahma), the same am I. 6. Dvitiad vai bhayam bhavati:—From dualitys there is fear. ; 7. Neha ndndsti kinehana:-—All the appearances are nothing. 8. Sarva khalvidam Brahma :—A\Lthis is verily Brahma. Q.—Give some other authorities from the teachings of other nations. ; A.--1l. Socrates said :—“ The soul was allied to the Divine Being by similarity of nature.” 2. Plato believed this world a mirage, non- -veality, and an obstacle to divine knowledge. 3. Cicero said :—“ [would swear that the soul is divine.” 4. M. A, Autoninus says :— Soul is allintelligence, and a portion of the divinity.” 5. Plotinus taught :—“ By reducing the soul to abstraction we are one with the Infinite.” - 6. Philo says :—“ The soul of man is divine.” 7. Proclus : —‘‘ Know the divinity that is within you, that you may know the divine one, of which your soul is a ray.” 8. Spinoza :—“ God is the only substance.” 9. Mansar, a Muhammadam mystic, was crucified, because “he said ‘ Anal Haq’ (Lam God.) 10. Hafiz Shams-i-Tabriz, Mawlana Rumi, Aba Ali Kalendar, were all Vedantists. Christ said: “Ye are gods.” Q.—What are the reasons that the soul i is divine and the world a dream ? *A.—If we believe that the human soul is different from ‘God, then the question arises in what relation does that God stand
If we do not believe the soul to be a portion of divinity and the world a dream, we are forced to the other hypothesis that the soul is separate from God, and
tous? Asaruler, he would seem to be the most tyrannical being, seeing that the world is full of misery. But this need not be a stumbling block, if we believe that the whole world is a dream. We have many consciousnesses—our waking consciousness, our sleeping consciousness of susupti, our dreaming, and our divine consciousness. Now in every one of these States, the ideas presented to us seem to be real, and for the time being we believe them to be real. But no sooner is that state changed, than we think. the ideas of that state to be unreal, and the ideas of our new state to be real. Therefore, the world is an idea, and spirit the only substance,
Q.—The dreams of no two persons ever coincide, nor do the same dreams recur again. If then the world were a. dream,. how do all men see it in the same way, and why does.it always appear the same ?
A.—The world is not a dream of an ordinary man ; the universe is a dream in the consciousness of the Brahma. As a great magnetiser can make his audience see, hear, perceive, &c., anything which he strongly wills, so the eternal will of the Brahma has made this world through his Méy4/ or willforce or delusion. He wills that we should see so and so, and we do so: but when we become He, the delusion vanishes. ;
Q.-—If the world be a dream, there is no such thing as vice or virtue, good or bad, and we are not responsible for what we do.
A.—The world is false from paramarthika point of view, but is real from relative point of view, and for all practical purposes we\must. consider it to be so. As a cup of water will intoxicate-a mesmerised subject, if he is told that it is wine, though water has no such: property, “sa a@ person, as long as he is not emancipated, will suffer the consequences of his karmas, simply because he still is involved in Méyd.
the world is a reality. If these two substances—soul and Matter—be real, then they must be eternal, for to say that they were created by the will of God from nothing is an absurdity, for out of nothing something cannot be produced, To say that the substance of matter came out of God would also be derogatory to His dignity, for then non-intelligence would come out of perfect intelligence. For similar reasons, the materialistic theory, that soul is an evolution of matter is untenable, as, according to this doctrine intelligence would be produced out of nonintelligence. Thus we are led to three alternatives—(1) to believe the soul and matter to be eternal, which would be atheistic : it would do away with God ; (2) the substance of the world is a portion of God—a doctrine derogatory to Godhead ; (8) that the soul is a portion of divinity, and the world a dream,
APPENDIX I. 61
Q.—How do you prove from experience that Paramétn:4 and Jivatmé are one ?
A.—Because the lives of those persons who had reached the ° threshold of Nirvana prove it conclusively. ‘They possessed all those attributes which we ascribe to God. They performed deeds which we in our ignorancé call miracles and supernatural, Persons like Krishna, Buddka, Shankarachir ya show by their lives that they are gods.
Q.—How should one, then, practically unite himself with God?
A.—The method lies through the practice of Yoga.
Q.—Define Yoga. 2
A.—Yoga is the suspension of the various modifications of the mind.
Q.—How many kinds of Yoga are there ?
A.—Many kinds of Yoga have been euumerated by ancient authors, t.¢., Karma Yoga or Hatha Yoga, Mantra Yoga, Raja Yoga, &e But of all these, only the Hatha Yoga and the Raja Yoga need be mentioned here.
Q.—Define and distingtish between the Hatha Yoga and the Raja Yoga.
A.—The Hatha Yoga.is.a process of physical training, in order to strengthen the will» The Raja Yoga is a process of pure mental training, forthe same purpose. The Hatha Yoga is'the lowest, the Raja Yoga the middle, and the Siva Yoga (e., spiritual method) the highest.
Q.—How should one practise Raja Yoga?
A.--The adhikdri, as defined above, should select first a suitable place, free from all disturbances, &c., and a suitable time when his mind is pure and elevated, and his body in its normal healthy state. He should practise yama, niyama, dsana, prdndydma, pratyahara and sanyama.
Q.—Define Yama.
A.—Yama is the first step of Yoga. It requires the adhikdré to practise the following five virtues :—
(1). Ahins4:—Not killing or doing injury to any animal, and not eating animal food.
(2). Satya :—Speaking truth under every circumstance.
(3). Asteya :—Non-stealing.
(4). Bramacharya :—Continence and chastity of mind and deed,
(5). Aparigraha :—Non-covetousness of things of this as well as of the world to come.
Q.—What is Niyama ?
A.—The Niyama is also fivefold—
(1). Saucha:—Purification of body and mind.
(2). Santosa:—Contentment with one’s state, without grumbling.
(3). Tapas :—Purification of bodily senses.
(4). Swadhydya :--Silently muttering any religions formula, and study of sacred books.
(&. Iswara pranidhdna :—Persevering devotion to God.
Q.—What dsana (posture) should one adopt ?
A.—Any posture which is steady and convenient. [o not change it at all.
Q.—What should one do after this ?
A.—Having assumed a steady and pleasant posture, let him practise prdndydma, if he likes. Prinaydma is not absolutely necessary for Rdja Yoga. The «general method of Praénayima “consists in three modifications ofbreathing. The first act is expiration, which is performed through the right nostril, while the left is closed with the fingers of the right hand; this is called Reehaka ; the thumb is then. placed upon the right nostril and the fingers raised from the left, through which breath is inhaled ; this is called Puraka; in the third act both nostrils are closed and breathing suspended ; this is Kumbhaka.” First Puraka, then Kumbhaka and then Rechaka. The Kumbhaka or non-breathing should at least be practised for 80 seconds. To estimate this period, repeat last 30 times the mantra, When the practice of Pranayfma becomes complete, Pratydhéra will follow, z.e., the practitioner will become insensible to all external things. He will not» feel if one pinches his body ; he will not hear if you fire a gun near him, and so on. In Raja yoga you need not practise Pranayéma, in order to bring about PratyAhara,
Q.—How should one practise Raja Yoga ?
A.—The Raja Yoga may be divided into threé parts—
(1). Indriya-sanyama :—Subjugation of the senses.
(2), Mano-sanyama :—Subjugation of the mind.
(8). Laya:—Absorption.
To attain Indriya-sanyama (i.e, Pratyahira,) you should sionglys imagine that you are out of the body and moving in dkdsa.
APPENDIX f. 63
Practise for months till you attain the power of throwing your body into catalepsy whenever you like. It will be easier if you begin step by step, e.g. will strongly that you will not hear any external sound, so much so that you should be able to make yourself deaf, whenever you like. This is hard of course, but not impossible, and requires patience. Having subdued the ear, try_to subdue in a similar way ihe senses of sight, taste, smell, and touch. Having conquered *the external -senses, go to the internal senses, hunger, thirst, and conquer them too. Firm faith and persevering practice will bring about speedy success.
'Q.— What is Mano-sanyama ?
A.—One who has got mastery over his senses, to lim the subjugation of mind is not very difficult. The first blow should be struck at memory and reasoning faculties. Then the association of ideas should be stopped, and so on. Thus the human soul which is pure consciousness, «will be free from the trammels of senses and mind, and become mukta. When it has reached the mukta state, let it try to reach the Laya state, and plunging into the Divinity, become. one with it. This will come last of all, and is known as Kaivalyam. But long before this state is attained, the Yogi will be amply rewarded for his toil by the attainment of psychic powers or siddhis. Even in the first stage, ie, of Indriya-sanyama, he will begin to sce things at a distance clairvoyantly, and will perceive and read the thoughts of others. The whole secret of Yoga consists in making yourself a VOID, a VACUUM. for the influx of Divinity. KNOW THYSELF is the secret of Philosophy, but VOID THYSELF is the secret of Nirvana or Divine Wisdom.
APPENDIX II. AN ACCOUNT OF SADHU HARIDAS.
It was in the year 1839 that I had returned to Lahore, after having visited the Kuropean continent and my native country. I enjoyed the pleasure, on my return, of being the companion of General Ventura, who was also hastening to India to resumeé=his duties. On our voyage, we had many conversations, among whicli, the events which had happened during my absence from Lahore underwent discussion. On that occasion, the Generalrelated to me an occurrence which, at first, I could scarcely believe, thinking it a pttre invention or a mere joke; but I soon became persuaded that he was in earnest. 1 give it here with the remark only, that, alter having arrived at Lahore, 1 heard it confirmed by other persons, in whose statements I could also place confidence.
" Runjeet Sing—thus runs the narrative—was told that a saat, or faqueer, living in the mountains, was able to keep himself ina state resembling death, and would allow himself to be even buried, without injuring or endangering his life, provided they would remove or release him fronthe-grave after expiration of a fixed time, he being in the possession of the means of resuscitating himself again. ‘The Maharajah thought it impossible. To convince himself of the truth of the assertion, he ordered the faqueer to be brought to his court, and caused him to undergo the experiment, assuring him “that no precaution would be omitted to discover whether it.was a deception. In consequence, the faqueer, in the presence Of the court, placed himself in a complete state of asphyxia, having all the appearance of death.
In that state, he was wrapped in the linen 6n which he, was sitting, the seal of Runjeet Sing was stamped thereon, and it was placed in a chest, on which the Maharajah put a strong lock. The chest was buried in a garden, outside the eity, belonging to
-tethe minister, barley was sown on the ground, and the space enclosed with a wall and surrounded by sentinels. On the fortieth day, which was the time fixed for his exhumation, a great number of the authorities of the durbar, with General Ventura, and several Englishmen from the vicinity, one of them a medical man,
APPENDEX 11. 85
went to the enclosure. The chest was brought up and opened, and the faqueer was found in the same position as they had left him, cold and stiff. A friend of mine told me that had I been present when they endeavoured to bring him to life, by applying warmth to the head, injecting air into his ears and mouth, end . rubbing the whole of ‘his body to promote circulation, &., I should certainly not have had the slightest doubt of the reality of the performanve. The minister, Rajah Dhyan Sing, assured me, that he himself kept this faqueer (whose name was Haridas) four months under the ground, when he was at Jummoo in the mountains. On the day of his burial, he ordered his beard to be shaved, and at his exhumation his chin was as smooth as on the day of his interment, thus furnishing a complete proof of the powers of vitality having been suspended during that period. He likewise caused himself to be interred at Jesrota, in the mountains, and at Umritsir, and also by the English in Hindostan.~ In the Caleutta Medical Journal, about 1835, there isa full description of the faqueer, and we are there informed, that.he preferred having the chest, in which he was enclosed, suspended in the air, instead of its being buried beneath the earth, as he feared the possibility of his body being attacked by ants, whilst in that middle. state between life and death. Having, however, refused to undergo another trial, several of the English people there doubted the truth of the story, and refused credence is so astonishing a power.* But it is quite certain that had there been any deception as regards the interment of the faqueer, rendering his ‘experiment easy of accomplishment, those engaged or associated with him, and to whom the task of restoring the vital energies was necessarily » entrusted, would, of necessity, be acquainted with the mystery, and be able, since his real decease, to emulate his example; that,
however, is not the case. It appears, consequently, that the , faqueer was the only one then in possession of that power; and, as a further corroboration of this view of the case, I may mention that I myself inquired in the Panjab, in the mountains and valleys of Cashmere, and in other parts of India, and made every exertion to find a person possessed of this power, in order to take him to Europe, or at least to Calcutta, but without success. Several , * To corroborate the above, my readers can refer to General Ventura (Paris) and also the Colonel Sir C. M. Wade (London), who were present, and assisted at the restoration of the faqueer, some accounts of whom have heen
published from the Colonel's statement, Q
‘Hindcos told me that such faqueers set no value upon money ; I replied to them, however, that,-af all events, they fully appreciated other worldly pleasures. They did not like to hear this statement, implying thatthe faqueer was a debauchee. Several complaints had, however, been made of him, on which account Runjeet Sing intended to banish him from Lahore. Heanticipated the intention, by eloping with a Khatrani (woman of a Hindoo caste) to the mountains, where he died, and was burned according to the custom of the country. His elopement with this woman may serve as a proof (in contradiction to other statements) that he was neither an eunuck nor a hermaphrodite.
Doubtless, it is a difficult task, and not within the power ofevery.one, to acquire the skill necessary far the performance of this experiment, and those who do succeed must undergo a long and continual practice of preparatory measures. 1 was informed that such people have their frenulum lingue cut and entirely lcosened, and that they get their tongue prominent, drawing and lengthening it by means of rubbing it with butter mixed with some pellitory of Spain, in order that they may be able to lay back the tongue at the time they are about to stop respiration, so as to cover the orifice of the hinder part of the fosses nasales, and thus (with other means for the same purpose, which I shall mention) keep the air shut up inthe body and head.* Novices, in trying the experiment, shut their eyes, and press them with their fingers, as also the cavities of the ears and nostrils, because the natural warmth of the body might cause such an expansion of the enclosed gas as otherwise to produce, by the violence of its pressure, a rupture-of some of those delicate organs not yet accustomed by practice to endure it. This, I am told, is esperially the case with the eyes and the tympanum of the ear. For the better acquisition of this power, they are accustomed to practise the holding of the breath for a long period. They swallow a small strip of linen, in order to eleanse the stomach, and by a tube draw a quantity of water through the anus into the intestines to rinse them. This is performed while sitting in a vessel filled with water to the height of the arm-pits. It is said that the faqueer in question, a few days previous to his experiments, took some kind of purgative, and, subsisted for several days on acoarse milk regimen. On the -day of his Pp A I
A similar process is explained in some of the Encyclopedias, in the
article on’ “ Engastrimythe,” or the mechanism of the voutriloquists,
- APPENDIX Ii, BY
burial, instead of food, he slowly swallowed, in the presence of the assembly, a rag of three: fingers in breadth and thirty yards in length, and afterwards extracted it, for the purpose of removing all’ foreign matters from the stomach, having previously rinsed the bowels in the manner I have before mentioned. Ridiculous. as this operation may appeas to the reader, and as it appears, indeed,
to me also, yet these artists must, of necessity, be complete masters of their body and its organism, and possess a more than ordinary power over the muscles. We are scarcely capable of swallowing.a somewhat long piece of maccaroni if it is not well boiled and moistened with butter, &c., to render it palatable. It is probable, however, that they may have lost the sense of taste, and thei” neck-muscles may be relaxed to such a degree that the long lines strip does not meet with any resistance in the throat.. These preparations being made, the faqueer stopped all the natural openings of the body with plugs of aromatic wax, placed back his tongue in the manner I have before indicated, crossed his arms over his breast, and thus suffocated himself, in the presence of a multitude of spectators. On his exhumation, one of the first operations is to draw his tongue into its natural position ; after this, a warm aromatic paste, made from pulse meal, is placed on his head, and air is injected into his lungs and also through the ears, from which theplugs are withdrawn. By this operation; the pellets in the nostrils are driven out with considerable force and noise, and this is considered the first symptom of his resuscitation. Friction is then strenuously applied all over the body, and at length he begins to breathe naturally, opens his eyes, and is gradually. restored to consciousness. It is related. that,. two hundred and fifty years ago, in the ‘time of the Gooroo Arjun Sing, a Jogee faqueer was found in his tomb in a sitting posture, at Umritsir, and was restored to life. This faqueer is reported to have been below the ground for one hundred years; and when he revived, he related many circumstances connected with the times in which he had lived. Whether this tradition -be true or false, it is impossible to say ; but I am of opinion, that he, who can pass four months below the ground without becoming a prey: to corruption, may also remain there for one year. Granting this, it is impossible to fix a limit to the time during which a suspension of. the vital functions may continue, without injury to their subsequent power.
68 YOGA PHILOSOPBY.
‘However paradoxical or absurd this statement may appear, and however persuaded I may be that many a reader, believing himself to be a wise man, will smile at the relation, I cannot, nevertheless, avoid confessing freely, that I do not entirely reject all the details given respecting the circumstances, for as Haller observes :—‘‘ In the interior of nature, no mortal can penetrate; happy is he who knows a small part, even of its surface.” We find much eredence given to such phenomena in the most ancient traditions. Who will not remember the history of Epimenides of Creta, who, after a sleep of forty years in a grotto there, is reported to have again re-entered the world, from which he had so long been separated ! Who will not remember also the seven holy sleepers, who, according to a Vatican manuscript, were concealed in a grotto near Ephesus, in order to escape the persecutions of the Christians, during the reign of the Emperor Dacius, and who, 155 years subsequently, in the time of Theodosius IJ, returned to consciousness ? But even rejecting these traditions, have we not also similar examples in the animal kingdom? Have not animals, especially toads, been detected in rocks, wherein, according to the ealculations made, they had been enclosed for severa] centuries, jn a state of sleep or torpor, and which animals, after having been brought into the air, have recovered their vitality ; and it is not necessary to remind the naturalist of the fact, that many species of animals invariably pass the winter season in a kind of sleep, awaking in the spring with renewed and unimpaired energies. Among recent cases, which demonstrate the great ‘endurance of human life, is the following relation :—At Vienna, some years» ago, a Hungarian was, during a period of twelve months, in a comatose state, and his jaw-bones were so firmly closed. that it was impossible to open his mouth # the physicians were consequently obliged to extract some of his teeth, in order to administer some remedies and broth, to preserve life; he, nevertheless, at last recovered.
In the Philosophical Transactions for 1705 (Nov. and Dec., Vol. XVII, p. 2177), the history of a case is related, which supports what has been previously mentioned :—‘‘A man of about twentyfive years of age, living in the neighbourhood of Bath, fell suddenly asleep, and continued for nearly a month in that state. Two years afterwards, he was again in a similar condition: his -jaw-bones closed themselves; he was unable to eat, but fell asleep,
APPENDI ‘i, ° 68
and continued to be devoid of sensation for seventeen weeks. This occurred at the time when barley was being sown, and when he again awoke it was quite ripe. In the month of August, he again fell asleep. He was bled; stimulating remedies were employed; and every means of restoration was used which the medical skill of the period could suggest, but in vain; he did not awake until the month of November.” In Plott’s Natural History of Oxfordshire (c. 8, sec. 1], p. 196, published in 1677), a case is alluded to, which, not being generally known, I will quote here, it being another evidence of the length of time during which a person may exist without nourishment.
“Rebekah Smith, the servant-maid of one Thomas White, of Minster Lovel, being above fifty years of age, and.of a robust constitution, though she seldom ate flesh (it scarcely agreeing with her), after she came from the communion on Palm-Sunday, April 16, 1671, was taken with such a dryness in her throat, that she could not swallow her spittle, nor any thing else to supply the - demands of nature ; and in this state she continued, without eating or drinking, to the amazementof all, for about ten weeks, viz., to the 29th of June, being both St. Peter’s and Witney fair day ; by whieh time, being brought very low, her master made inquiry, and foittout a person who gave him an amulet (for, it was supposed, she was bewitched) against this evil ; after the applica- ‘tion of this amulet, within two or three days (though I dare not suppose there was any connection between the medicine and the
disease), she first drank a little water, then warm broths in small quantities at’ a time, and nothing else till Palm-Sunday again, twelve months after, when she began to eat bread and other food as she had formerly done; and the record states that she was then about the age of sixty, and still living in the same place, ready to testify to the truth of the matter ; as were also Thomas White and his wife, who were the only other persons living in the house with her, and who would confidently assert (for they carefully “observed), that they did not believe she ever took anything whatever in those ten weeks time, nor anything more than what is before mentioned until the expiration of the year.”
The London Medical and Physical Journal, Vol. XXXV, p. 509, states that :—~
“An account of the sleeping woman of Dunnibald, near Montrose, was read by the Rev. James Brewster, at the
Royal Society of Edinburgh. Her first. sleeping: fit lasted from. the 27th to the 30th of June, 1815. Next morning she again fell into a sleep which lasted seven days, without motion, food, or evacuation. At the end of this time, by moving her hand and pointing to her mouth, it was understood she wanted food, which was given-to her; but she remained in her lethargic state till the 8th of August, six weeks in all, without appearing to be awake, except on the 30th of June,” &c., &c. This.case is well authenticated. And in J. N. Willan’s Miscellaneous Work, published’ by A. Smith, M. D., p. 339, he states that he had seen many, mostly Jews anfl other aliens, of a dark, swarthy complexion, sometimes lie six or eight weeks in the torpid, insensible condition above described.—Honnigberger’s “ Thirty-five years in the Bast.”
TRANSLATED BY
RAI BAHADUR SRISA CHANDRA -VASU
THE PANINI OFFICE, BHUVANESWARI ASRAMA, BAHADURGANS,
Printep sy Apurva KrisHna Bose at THE INDIAN Press
Cuarter I
II
TABLE OF CONTENTS.
Cuarter I. HBexistence one only. wk ard Rerareraged aaa Raed} eg weaT | agateafateaniiar & area atere aad ne a The Jiiana [Gnosis] alone is eternal; it is without beginning or end ; ‘there exists no other real substance, Diversitiés which we see in the world are results of sense-conditions; when/the latter cease, then this Jfiana alone, and nothing else, remains. - wy wgTntse aft Arrga4raay to aw: ahyarararaghnagran: Wt 2 u wag fargsitarrtad gaatqay | MAMMA Yararaaanaarany i 2 lt 2-3. I, Ishvara, the lover of my devotees, and Giver of spiritual emancipation to all creatures, thus declare the science of Yoganusdsana (the exposition of Yoga). “In it are discarded all those doctrines of djsputants, which lead to false knowledge. I€ is for the spiritual disenthralment of persons whose minds are undistracted and fully turned towards Me. Differences of opinion. wed Shreaaata aa: Art gare | aai afacndt ala aanisnary lis 4 4, Some praise truth, others purification and asceticism ; some praise forgiveness, others equality and sincerity. Sfagr seats frasd saree | ‘wfaend siete Sfagcragany tt & tl 5. Some praise e alms-giving, others laud sacrifices made in honor of one’s ancestors ; some praise action (Karma), others think dispassion (Vairdgya) to be the hest,
afrageenatia sxieier Rraerar: | afaeratize wa aur wfarat Bre: te 6. Some wise persons praise the performance of the duties of the householder ; other authorities hold up fire-sacrifice &c., as the highest.
meant maar Sretuigeary | ad aggiaieg saga fe gat foil 7. Some praise Mantra Yoga, others the frequenting of. places of pilgrimage, Thus diverse are the ways which people declare for emanci-
pation.
. TS TAA SS GANTSAAAIT Har: | aright veste get: UTRART: MN SN 8. Being thus diversely engaged _ in this.world, even those who still know what actions are good and what evil, pa eh free from sin, become subject to bewilderment.
TarAaTasralt Al SIT ghagrae l AANAT: VST AAAI Nt &
9, Persons who follow these doctrines, having committed good and bad actions, constantly wander in the worlds, in the cycle of births - and deaths, bound by dire necessity.
aetifanat Asa asrnaacazt: |. MANAT wee Tea He Aaa Lo 10. Others,-wiser among the many, and eagerly devoted tothe investigation of the occult, declare that the souls are many and eternal, and omnipresent. ; quran agerarita aera | Ha: SNiga: aaa Misaaraar: yz tt 11. Others say, ~“ Only those things can be said to exist which are perceived through the senses and nothing besides them ; where is heaven or hell?” Such is their firm belief.
STATA Key er Kfacat Pz: | * mTae Tee SGT TTS HR 12, Others believe the world to be a current of consciousness and no material entity ; some call. the void as the greatest. Others believe in two essences-—Matter (Prakriiz) and Spirit (Purusa),
serafranaa: qeardacregen: | qaae g fare zara MNTaT Wt BU
Ptpaitg sre: Daca aura | aafa Be gaat fahren te
13-14. Thus. believing, in widely different doctrines, with faces turned away from the supreme goal, they think, according to their understanding and education, that this universe is without God ;~ others believe there is a God, basing their assertions on various irrefutable arguments, founded on texts, declaring difference between soul and God, and anxious to establish the existence of God.
ae are ST gaa AeA garrrae | mrerg ear fa SHA u. qafxargairerat ae TS A TIT | arafessaat: aa ghnaniaieer at: ween
15-16. These and many other sages with various different ‘denominations, have been declared in the Sastras as leaders of the human mind into delusion. It is not possible to describe fully the doctrines of these persons so fond of quarrel and contention ; people thus wander in this universe, being driven-away from the path of emancipation. _
Yoga the only true method. WA TAM Ward wz ga: ga: | wath gern’ Arran” we AAT HN Lo 17, Having studied all the Séstras and having pondered over them well, again and again, this Y: oga Sdstva has been found to be the only true and firm doctrine. , afer Ma Bee are wate MPTAA | afeneaitera: ara: Rraereorerariva utc 18. Since by Yoga all this verily is known as a certainty, all exer- |]; tion should be made to acquire it. What is the ie then of any l< other doctrines ? " arrererfad Frerrenie: aftr). Gaeta warted AVSA a AEreAA H Wl
19. This Yoga Sastra, now being declared by us, is a very secret
doctrine, only to be revealed to a high-sou. jous devotee throu hont) 4 ee oe
the three worlds. -
Karma Kanda.
Hants Araneae ser frat wa: 11 Ro Il wate fbrar det aranseq HAT: | Ro Il 20. There are two systenis (as found in the Vedas’. Karma Kénda (ritualism) and Jfidna Kanda (wisdom)., Jfidna Kanda and Karma Kanda are again each subdivided into tio parts.
fara: waaroe: eatfatafafirgs: WRI
21. The Karma Kéanda is twofold —consisting of injunetions and prohibitions.:
fitentencat ard safe fiaagq | friar aaace goa’ vale Raa RR 22. Prohibited acts when done, will certainlybring forth sin; from performance of enjoined acts there certainly results merit. far AR: eufsatiraaraa: | Raised Pafead cater’ fas Ge Wa 23. The injunctions are threefold—nitya “ (regular), naimittika (occasional), and kaémya (optional). By» the non-performance of nitya -or daily rites there accrues sin; but by their performance no merit is _gained. On the other hand, he occasional and optional ons if done . or left undone, produce merit or demerit.
fafrag we ea eal ate ca a | eat atatftaad a acai aur waa y Vz
24. Fruits.of actions are twofold—heaven or hell. The ‘heavens . are of various kinds and so also hells are diverse,
gear & ql ace: areeathe | mararna afeataanr waht war nF Ol
25. The good actions are verily heaven, and sinful deeds are verily hell; the creation is the natural outcome of Karma, and nothing else.
seqhrargya & wit aTaTgerhl a | ararberant Seater ATH Saath FW VU
26. Creatures enjoy many pleasures in heaven ; many intolerable pains are suffered in hell.
CTIRAAMNT Te quanieTeTeT | aenreqanedt frat gua’ vpet wa HN VWI 27. From sinful acts pain, from good acts happiness, results, For the sake of happiness, men constantly perform good actions.
qrTaTaAMAa F FASHA WAVAG | qeaaimagena g ateaat waka ATT 1 Re I 28. When the sufferings for evil actions are gone through, then there take place re-births certainly ; when the fruits of good actions have been exhausted, then also, verily, the result is the same.
earisht gaat: qesitgararkey | Baus _ Aaa Gg ae weet ee AUT NR 29. Even in heaven there is experiencing of pain by seeing, the higher enjoyment of others ; verily, there is no doubt of it that pris whole universe is full of sorrow. aemanene: sited qua’ arate fier | gragrgqaar aeat seat wale mau go I 30. The classifiers of Karma have divided it’into two parts; good and bad actions; they are the veritable bondage of the embodied souls each in its turn.
Ped ceIga Tesh ane wa sesta | _frratitraes ear” cage Arh srererat WE
31. Those who are not desifous of énjoyin njoying the fruits of their actions in this or next world, should renounce all actions which are done with an eye to their fruits, and having similarly discarded the attachment for the daily and the naimittika-acts,-should employ themselves in the practice of
Jiidna Kanda, HARCSLY ALCTAY HAT anit aaM | TANITT BHl AARwS TAIT 1) 22 Nl
32. The wise Yogi, having realised the truth of Karma Kduda (works), should renounce them; and having left both virtue and vice, he must engage Je Jiiana Kanda (knowledge).
_ | ARAL aTsty Rea maaans aegia: at Gar aaraaa Afar ZaqqThaA | Ba Ut -
33. The Vedic texts,—“ The spirit ought to be seen,”—‘ About it one must hear,” &c., are the real saviours and givers of true knowledge. They must be studied with great care.
gitag a grag ar ahi aenqarg |
Ais TAIa HAT ANAT ATTAT Ut
Va EMaA ast ai aay swt | a afgatsquette abeat a g faa uae tl
34. That Intelligence, which incites the functions into the paths of virtue or vice, am J. All this universe, moveable and immoveable, is from me; all things are preserved by me; all are absorbed into me (at the time of pralaya).; because there exists nothing but spirit and I am that spirit.— There exists nothing else. -
ASUS TATA BA aay |
THT VAIS ARTIST A TIA I
saitg Wray ar aear gaa wx |
ar ereat weet ae CAT aA TINT NBS |
35. Asin innumerable cups full of water, many reflections of the sun are seen, but the substance is the same; similarly individuals, like. cups, are innumerable, but the vivifying spirit, like the sun, is one.
aan: RetH: kad ararkerfraaeaa | Srey auarctenetla IZA AAT ae
36. As in a dream the one soul creates many objects by mere
willing; but on awaking everything. vanishes but the one soul; so is
this universe. eigfaa ar wal get at caaaA: | agaaitg Rea’ Rad wares it 29 0 37. .As tlirough illusion a-rope appears like a snake, or pearl-shell like silver ; similarly, all this universe is superimposed in the Paramdtmi
(the Universal Spirit.)
TSHATAUTAT AW Megas Maaa | araararaat ae Reangate ara ac it
38. .As, when the knowledge of the rope is obtained, the erroneous notion of its being a snake does not remain; so, by the arising of the knowledge of self, vanishes this universe. based on illusion.
Rorenfiafta’ aft gofararrut aq li vo I anaaihata’ ae arena Bat aa4r tl ae 1
39. As, when the knowledge of the mother-of-pearl is obtained, the erroneons notion of its being silver does not remain; so, through the knowledge of spirit, the world always appears a delusion.
kar dat wrarketagasrergarg | / aar swag wifaearaneargarg | go tt.
40, As, when a man besmears his eyelids with the collyrium prepared from the fat of frogs, a bamboo appears like a serpent, so the world appears in the Paramétmd, owing to the delusive pigment of habit and imagination,
MMATATA athe WYBATRUYAA: | war drraaregas: Nar vale aerate DB REtAararqrarte sara TeAT Nl Vt 41.° As through knowledge of rope the serpent appears a delusion 3 - similarly, through spiritual knpwledge, the world. As through jaundiced eyes white appears yellow ; similarly, through the disease of ignorance, this world appears in the spirit ;—an error very difficult to be removed.
_ daar aan Jat Daa Ua waz YHAATTMSTAA MAT TAT SAT WV NW 42, As when the jaundice is removed the patient sees the colour as it is, so when delusive ignorance is destroyed, the true nature of the spirit is made manifest.
atesafe a aay isa Gat wae | qatar A Aaya’ Torarar FressTA? tt V3 Ul 43. Asa rope can never become avsnake,.in the past, present or future. ; so the spirit which is beyond all aunds and which is pure, never becomes the universe. AUTATSTRAAT SAAT AAA AALS? | mImaraa Fait orentatyhiaay tt ve u 44. Some wise men, well-versed in Seriptures, receiving the know-
ledge of spirit, have declared that even, Devas like Indra, etc., are non-eternal, subject to birth and death, and liable to destruction.
aur aaa geTaT: HAGE | AMM ATs AA ATHTT tt By Il 45» Like a bubble in the’ sea risingthrough the agitation of the wind, this transitory world arises from the Spirit.
maar area fe FETA aq araa frarirarkaaisa gat waar uve i 46. The Unity exists always; the Diversity does not exist always ; there comes a time when it ceases: two-fold, three-fold, and manifold _ distinctions arise only through illusion. |
wey we wey 8 qaind aie @t aaaa anigg Rad ATAIATAT UN BO Ut
47, Whatever was, is or will be, either formed or formless, in short, all this universe is superimposed on the Supreme Spirit.
qeud: ferent Pret rer sat agora | ayes wed wd ae wfaealet ne tt -
48. Suggested by the Lords of suggestion comes out Avidyd. It_ is born of untruth, and its very essence is unreal. How can this world with such antecedents (foundations) be true ? ?
The Spirit. Qaeneadyera SAATETSTH | aaread qa ater a aarti ve 0
49, All this universe, moveable or .immoveable, has come out of Intelligence, Renouncing everything else, take shelter. in it (Intelligence.) a
aera at wer TAT Taga amana at ger BAT TTT MAM W Ko tt
50. As space pervades a jar both in and out, similarly within | and beyond this ever-changing universe, there ~~ . Universal Spirit.
MASA TTHIA Rreamgag wag | TASB UA, F BT AAT aaa Nt . n
51. As the space pervading the five false states of matter does not mix with them, so the Spirit does not mix with this ever-changing
universe. Sausareasarnaareay AAA | waiea ataae: gut gatafssia: 04 u 52, From Devas down to this material universe all are pervaded by one Spirit. Thére. is one Saehchidinanda (Existence, Intelligence _and Bliss) all-pervading and secondless. TEARARTAAT attest STK AIGA | SACHA AARSATS TAT SATA: SASTH? U4 53. Since it is not illumined by another, therefore it is selfluminous; and for that self-luminosity, the very nature of Spirit is Light. . ot Sy: . nafeat aat ara arereereree: | TIAA: BIA ACATATAT TAY wacag Ni 4s 4 54. Since the Spirit in its nature is not limited by time, or space, it is therefore infinite, all-pervading and entirety itself.
agente Pret are denytteren®: | aeataren wWafeereratat a aaa Nos |
55. Since the Spirit is unlike this world, which is composed of five states of matter, that are false and subject to destruction, therefore, it is eternal. It is never destroyed.
TATA aAete TMT RSet BT | qearagen Feat Surat Gait wag AT ll 4 lt 56. Save and beyond it, there is no other substance, therefore, it is one; without it everything else is false ; ; therefore, it is True
; Existence. aR Haat Fa Aa | | AUUGTAAIT SUTRA HAGA Mt GTM 57. Since in this world created by ignorance, the’ destruction of sorrow means the gaining of happiness ; and, through Gnosis, immunity from all sorrow ensues ; therefore, the Spirit is Bliss. Terataaaa Tat Kerarcay THA AIHA Ba THTCATATAAT Ne 4c tt . 58, Since by Gnosis is destroyed the Ignorance, which is the cause of the universe ; therefore, ane Spirit. is.Gnosis; and this Gnosis is consequently sternal: rear Patra fos’ agr Sa, waked N agaer BT Tara, Reaarqrafea? tl ue ‘59. Since in time this manifold universe takes its origin, therefore, there is One who is verily the Self, unchanging through all times. Who. is one, and unthinkable. : : BEIT Rik Gil Rrarat arita ere: wat ara Mada mat gahratsia: Neon 60. All these external substances will perish-in the course of time ; (but) that Spirit which is indescribable by word (will exist) without
a second, ae arya arfitar a Le giittaal Raeara Aeaciy qanret HAAG EL 6I. - Neither ether, air, fire, water, earth, nor their combinations, nor the Devas, are perfect ; the Spirit alone is so. - Yoga and Méyd. MIATA AV TeTETTae TAL | AAAKATAMA ABMATATTAE: UW ER I 62. Having renounced all false desires and abandoned all false worldly chains, the Yogi sees certainly in his own spirit the Universal Spirit by the self. .
MATA Aaa TETAA TSAR | ‘faege Poa’ cad Garretts fe 63. Having seen the Spirit, that brings forth happiness, -in his own spirit by the help of the self, he forgets this universe, and enjoys the ineffable bliss of Samddhi (profound meditation.)
alata Roasad arar avararar,| wat wat aaa ea” afer car ay ll ee Ul 64. Mdy4 (illusion) is the mother of the universe. Not from any other’ principle has the universe been created; when this Méyé is destroyed, the world certainly does not exist. @q adhd aq arated ar | aat a sittreqergragercs i st 65, He, to whom this world: is but the pleasure-ground of Maya, therefore, contemptible and worthless, cannot find any happiness in riches, body, etc., nor in pleasures. . aftiraqaretareatrd eke sr | aaetg Rad eeat aera Ga: Il frarirarigaiqeg Tegy Para: ESA WRG 66. ‘This world appéars_in three different aspects to men—either friendly, inimical, or indifferent; such is always found in worldly dealings ; there is distinction also in substances, as they are good, bad or indifferent. manaraMnss waegavy Arar | aratretad Roa” erecta aftgina: srartrarargnat oa" gaica afr 1 &9 0 67. That one Spirit, through differentiation, verily becomes a son, a father,etc. The Sacred Scriptures have demonstrated the universe to be the freak of Mdyd (illusion). The Yogi destroys this phenomenal universe by realising that it is but the result of Adhydropa (superimposition) and by means of Apavdda (refutation of a wrong belief). Definition of a Parama Hansa. . ffactarthiar & gar wale ger: | Tag Praratsasaraan MAA? WR UI 68. When a person is free from the infinite distinctions and states of existence as caste, individuality etc., then he can say that he is indivisible intelligence, and pure Unit.
CHAPTER I. 69-74. iI
Emanation or Evolution. Ql GAIT: Fee GAT A AH: TAI | afar aaa aenraearireat SATaTT: Ut GS Ul ; 69. ‘The Lord willed to create his creatures ; from His will came out Avidy4 (Ignorance), the mother of this false universe.
Qe sera Gaal rear wat wag 1 AAAAAA Ala Wr ATATAT A: | Go it
70. There takes place the conjunction between the Pure Brahma and Avidya, from which arises Brahma, from which comes out the
Akasa. _ ARAN ATA aa AA | THU Ta? Qe HegaT’ frat GU vk tl ' 71. From the Akasa emanated the air; from air came the fire; from fire—water; and from water came the earth: This is the order of. subtle soos cae . VIATATAANTTA GANTT: | eanese. MAAMAAATTAT TET WS Nl 72. From ether, air; from the air and ether combined came fire ; from the triple compound of ether, air and fire came water ; and from the combination of ether, air, fire.and water was produced the (gross) earth. & Mega ayaa aa: eTIsAT | engisaw aa: alee Tasetay tt TRAST UBT AN ATTA Hale VA WRU 73. The quality of ether is sound; of air motion and touch. Form is the quality of fire, and taste of water. And smell is the quality of the earth, There is no gainsaying this. °
eargnwarara Pat AZT | ade fara 231 wareraaraa oT: Hl Req: LIMAT BT aT TAT eae a! Ta ATM yet HeTH: REAASTAT U oe Wy 74, Ak&sa has one quality; air two, fire three, water four, and earth five qualities, viz,—sound, touch, taste, form and smell, This has been declared by the wise.
“eager Ua od aad are gee 1 LAT TAA, LANATST ATTA FT NS TIO WA wet Raat aks aera tt se
75-76. Form is perceived through the eyes, smell through the nose, taste through the tongue, touch through the skin and sound through the ear. These are verily the organs of perception. ©
Aarneaqyan AAMT Tracy | | afer Serer earatfen Saier fasraq 9S It
77. From Intelligence has come out all this universe, movable and immovable ; whether or not its existence can be inferred, the“ All Intelligence ” One does exist. ;
Absorption or Involution.
Gen sral aS nat wes AAS as | Sra TA gar AAr sarfet grat wa’ Var ht atarat aararat Siaa wa qT Se
.. 78. The earth becomes subtle and is dissolved’ in water ; water is resolved into fire ; fire similarly merges in air; air gets absorption in ether, and ether is resolved in Avidyé (Ignorance), which merges into the Great
Brahma. Rataracat aRRgcargersheat kt
«MSHA ARTATAT TATAaATAr i Sk & 79. There are two forces—viksepa, (the out-going energy) and Gvarana (the transforming energy) which are of great potentiality and power, and whose form is happiness. ‘The great Mayd, when non-intelligent and material, has three attributes sativa hyena) vajas (energy) - and tamas (inertia).
at Rratacanrasarrerreraerrat N quasgHe a etaraa: y co | 80... The non-intelligent form of Mdy4 covered by the dvarana force (concealment), manifests itself as the universe, owing to the nature of vikgepa force.
aat guntrer Rear ar ar gat wag eaqay Sac wagatd da aggre eraritrat @ ar Bre werht: earfterettrat | Sara’ agahke Reta aaa n <8 nt . 81, When the avidyé has an excess of tamas, then it manifests itself as Durga; the intelligence which presides over her is called Isvara. 81 (a). When the Avidyd has an excess ‘of Sattva, it manifests itself as the beautiful Lakshmi ; the Intelligence which presides over her is called Vishnu, -
craarbesr fae Far at & aces | afarceaatr walt serae TAT: <2
82. When the avidya has an excess of rajas, it manifests itself as the wise Saraswati ; the intelligence which presides over her is known as
Brahmé. a — tara, aret Far SHIA IATA | adaas at ar Prat aaa saw tt <3 ti 83. Gods like Siva, Brahm, Vishnu, etc., are all seen in the great Spirit ; bodies.and all material objects are the various products of avidyd.. qaaty Reed Herat Hearantay TLAMTATA HAA RITAPAT Btigar ll v0 84. The wise have thus explained the creation of the world— tatiwas (elements) and not-tattwas (non-elements) are thus produced—
not otherwise. sitacatizetra Va TCT WHET | fataaeatarata ASr wale areaat ll ce tl 85. All things are seen as finite, etc. (endowed with qualities, etc.), and there arise various distinctions merely through. words and names; but there is no real difference. _
AAT ACYAMWAT UTART TAT? VT | ASUAT HID ARI FEY BTCA || <8 Ut 86. Therefore, the things do not exist; the great and glorious One that manifeststhem, alone exists; though things are false and” unreal, yet, as the reflection of the real, they, for the time being, appear
real. aR wagktaawas gat anit aaa afta Mag | CATT Gs HUAT MT YR A STATA ATT, UCM 87. The One Entity, blissful, entire and all-pervading, alone: exists, and nothing else; he who constantly realises this knowledge is freed from death and the sorrpw of the world-wheel.
weIVaaagrat aT At SY Nat: | @ ht ada arwafeadarrara a ll ¢é Wl 88. When, through the knowledge that all is illusory perception (aropa) and by intellectual refutation (apavada) of other doétrines, this universe is resolved. into the one, then, there exists that One and nothing: else ; then this is clearly perceived by the mind. -
Karma clothes the Jiva with body.
fageanaresratsrat ganna: | ATSC AT Sa TAMMATTT FCT MN ce,
89. From the Annamaya Koga (the physical vehicle) of the father, and in accordance with its past karma, the haman soul is re-incarnated; therefore, the wise consider this beautiful body asa punishment, for. the suffering of the effects of past Karma.
atentwargasnizetid ara HIS PAAIty ars AafagaHagq it eo tt 90. ‘Fhis temple of suffering and enjoyment (human body), mad. up of flesh, bones, nerves, marrow, blood, and intersected with blood
vessels ete., is only for the sake of suffering of sorrow: qreasairg ant tenqaarhiad | HNwATh Pagans Herwagq Wee i 91. This body, the abode of Brahma, and composed of five elements and known as Brahmanda (the egg of Brahmé or microcosm) has been ‘made for the enjoyment of pleasure or suffering of pain.
fieg: Rar cat afernhieaceay | ATA AAA TAT ASSTAT NAR Ut 92, From the self-combination of the Spirit which is Siva and the | Matter which is Sakti, and, through their inherent inter-action on each other, all creatures are born.
ATSNAMIST AAAI TAAT: | AAS TEA Tt Mars KANT Ut TRATSARATT ANT MrTeaha Nl &3 Ut 93.-From the fivefold combination of all subtle elements, in this universe, gross innumerable objects are produced. The intelligence that is_confined in them, through Karma, is called.the Jéva. All this world is derived from the five elements. The Jéva is the enjoyer of the fruits
of action. _ qanargiraa witritt azarae | As: Taye selon wakes ars it ee 94. In conformity with the effects of the past karma of the Jivas, I regulate. all their destinies. Jtva is immaterial, and is in all things; but it enters the material body to enjoy the fruits of karma.
wereeqnaraet Hraredt rar waz | FrTAeaIy HH KAT STST FAY TA? NR 95. Bound in the chain of matter by their karma, the J boas receive
various names. In this world, they come again and again to undergo the consequences of their karma.
WrearaTz waa draraenat @ weeau: i ee II
96. When the frais of karma have been enjoyed, the Jiva is absorbed in the Parambrahma.
Cuaprer II. (1). The microcosm. @esierada Ae: caataaataa: | Sha: BMT: Tar Aare TaTSsAt ut LU In this body, the mount Meru—i.e., the veftebral column—is surrounded by seven islands; there are rivers, seas, mountains, fields; and lords of the fields too. : HEIN YAU? VST AAT TEA | gradrate Rare qaeat Tagaar wz 2. There are in it seers and sages ; all the stars and. planets as well. There are sacred pilgrimages, shrines ; and presiding dieties of the shrines. wfedercnaltr any uRrarentr | ain ara ager ae ged aaa TW 3 3. The sun and moon, agents of creation and destruction, also move init. Ether, air, fire, water and earth are.also there. (2). The Nerve Centres. Saree are aah att aati Fea: | Re Gey TdT BAIT TATA Ue 8 I 4. All the beings that exist in the three worlds are also to be found in the body; surrounding the Meru they are engaged in their respective functions. . rare a: ears a ait arr aaa: WG 5. (But ordinary men do not know it). He who knows all this is a Yogi; there is no doubt about it. , HENISATS SF AMNsat szetferter: | Fert qackaaeenatga: tte 6. In this body, which is called Brahmanda (microcosm, literally
the mundane egg), there is the nectar-rayed moon, in its proper place, on the top of the spinal cord, with eight Kalas (in the shape of a semi-circle),
qadsefaat Arie gat ater: | asad Range aft get gat a swe tt 7. This has its face downwards, and rains ‘nectar day, and night. The ambrosia further sub-divides itself into two subtle parts:
RSTATT geri arte sqrt |. gears wae tefreravin Afar i <i 8. One of these, through the channel named Ida, goes over the body to nourish it, like the waters of the heavenly Ganges—certainly this ambrosia ee the whole body through the channel of Ida. aw dqaehente areas eater: 1 qT: Basra RSRUT ASST | mania asad at dart aarar ve 9. This milk-ray (moon) is on the left side. The other ray, brilliant as the purest milk and fountain of great joy, enters through the middle path (called: Sushummnd) into the spinal cord, in order to create this moon. Req’ fra: aa: + RSTRITTATE: | : qfat aft cignfrtaeged sromrafer u.2n 10. At the bottom of the Meru there isthe sun having twelve Kalas. In the right side path (Pingala) the lord’ of creatures carries (the fluid) through its rays upwards. aractkarrate aq male 497 | aAtcAses GAT ANA TAA W LL At 11. It certainly swallows-the vital secretions, and ray-exuded nectar. Together with the atmosphere, the sun moves through the whole
“body. ; ae Gat GU aaa: Pravai gfe ae | AEA SHAT TANITA? WN LRU 12. The right-side vessel, which is pingald is another: form of the ‘sun, and is the giver of Nirvana. The lord of creation and destruction (the sun) moves in this vessel through auspicious ecliptical signs. — (3).—The Nerves. Mdsera’ ater: afer Terat FaMy WATAYAT ASAE ATA ACMATTTA Wt LB 13. In the body of man there are 3,50,000 nadis ; of them, the principal are fourteen ;
quer finer a ahd eftatiiger | Er ACSA Ft aia as TATA U Le qrerqazgert 24 freated aafert | garg Ret gear: eq: frgder qatar n tt 14-15.\ Sushumné, Ida, Pingalé, Gandhéri, Hastijihvika, Kuhu, Saraswati, Pusé, Sankhini, Payaswani, Varuni, Alumbusa, Vishwodari,
and Yasaswani. Among these Ida, Tahgals and Sushumna are the chief.
Ww. SIVA SAMHITA.
frater quia ger aritftagat | AMMA Heat ate ia & SAU ve 0 16. Among these three, Sushumn& alone is the highest and beloved of the Yogts, ‘Other vessels are subordinate to it in the body: alsueg at aaraszat: qaaeghar fear: | Qs Gara araquiivetar uv won 17. All these principal nddis (vessels) have their rnouths..downwards, and are like thin threads of lotus. They are all supported by the vertebral column, and represent the sun, moon and fire. atat avy at altel FAT AT AA AAt | TATASa wag WeNTAenat Bag wc 18. The innermost, of these three is Chitrdé; itis my beloved. In that there, is the subtlest. of all hollows called Brahmarandhra.
gsqquisdet Get qual Aart | FeeNTST at Farar MTT TAT Ni Leu 19. Brilliant with five colours, pure, moving in the middle of Sushumna, this Chitra is the vital ‘part of body and centre of Su-
shumné. . : Reais stragaraegarcng | waranty Arig ears PAtAIT Ui Ro | 20. This has been-called in the Sastras the Heavenly Way ; this is the giver of the joy of immortality; by contemplating it, the great Yogt destroys all sins.
(4).—The Pelvic Region.
TMT Tage Fara ga TST A | aqunqerencarane aia GAT Rez Il 21. Two digits above the rectum and two digits below the organ is the ddhdra lotus, having a dimension of four digits.
aferaraeaa & efierat qavzat Praror waa Aree aaastg Arar wv Az 22. In the pericarp of the ddhéra lotus there is the triangular, beautiful yonz, hidden and kept secret in all the Tantras. aa Pragarerct Hest weaar | - aera gta garat ariaferar W 2a i 23. ‘In it is. the supreme goddess Kundalint of the form of electricity, ina coil. It has three coils and.a half (like a serpent), and is in the mouth of Sushumna..
Psliicnt bid er mala @aareat | | SaaS agar aT RAAABTAT Mt Rw Ut _ 24, It represents the creative force of the world, and is always snanped in creation. Itis the goddess of speech, whom speech cannot manifest, and who is praised by all gods.
RBTATET g AT are staal srafeaar at aaessed TAATATGS MAT Wt Vs Ul 25. The nédi called Id& is on the left side coiling round the Sushumné, it goes to the right nostril. — freer ara ar ast qetart sraferar | WaAet aahyea qarArang? TAT Ul VW Ut 26. The nddi called Pingala is onthe right side; coiling round the central vessel, it enters the left nostril. qerftinsaay qarar ar vay | aeeTag @ wake Veaet Bhat Hg? WW 27. The nadi which is between Ida and Pingal& is certainly Sushumna. It has six stages, six forces,* six lotuses, known to the
Yogis. : gaara qyrarat arate ease a | TATAATAAT AAA ANS MTT? WR Ut 28. The first five stages ‘tof Sushumné are known under various names ; being necessary, they have been made known in this book. |
WAT ASAI ATS FSracicargferat |
THATATATA ataigs Tt MTT
gierneiqusd erat GTB ATHA
went at & Pardes aNTAA_RAT Ut 2 1 290. The other nadis, rising from Mulddhdr, go to the various parts ‘ of the body, e.g. the tongue; organ,, eyes, feet, toes, ears, the abdomen, the ‘armpit, fingers of the hands,” the scrotum and the anus. Having risen
from their proper place, théy stop at their respective destinations, as above
described. area Ta ATS TST TTTAA: RATE | aware” ste Terra” sraferery it 0 Ut 30. From all these (fourteen) nddis, there arise gradually other branches and sub-branches, so. that at last they become three hundred thousand and a half in number, and supply their respective places.
That is, the functions of the Cord, viz :—Reflection, co-ordination, etc.
f The parts of which the Spinal Cord is composed are the Tantrik stages viz. = Cervical, Dorsal, Lumbar, Sacral and Coccygeal,
Tat AMA AST TATAASACTATsT: | Matar: gaara AgafenBsar i Be “31. These nddis are spread through the body cross-wise and lengthwise ; they are vehicles of sensation and keep watch over the movements of the air 7.e,, they regulate the motor functions also. (5).—The Abdominal Regiog. qa niseavae: RBTETATT: | aieta sazaigade araqras: | ay daratting an aataraeras: | witfa faired ote oritat Featiera: i ae Ul 32. In the abdomen there burns the fire—digestor~of food—situated in the middle of the sphere of the sun having twelve Kalas. Know this as the fire of Vaiswanara; it is born froma portion of my own energy, and digests the various foods of creatures, being inside their bodies.
BE: TeTaat ages gfe ark a | adteareasarly eretrTagAg Mt 83 33. This fire increases lifeyand gives strength and nourishment, makes the body full of energy, destroys all diseases, and gives health. aeMTaRatacasal Heater racepat: | % afeane gaat sae weltratar tt Be 1 34, The wise Yogi, having kindled this ViswAnaric fire according to proper rites, should sacrifice food into it every day, in conformity with the teachings of his spiritual teacher. RaITaTS 82 rath SEA a | RACH MITA AASATAT WTR lt 4 Ul 35. *This body called the Brahm4inda (microcosm) has many parts, but I have enumerated the most important of them in this book. (Surely) they ought to be known. aTarrenrcatatia earatit feral at aaa Rae art afrg’ Aa area 0 Be 36. Various are their names, and innumerable are the places in this human body ; all of them cannot be enumerated here.
(16).—-The Jtvdtma. get cafeaa 23 Mar aalt asd: | _ qararaararensecaa: way ae Nasu
37. In the body thus described, there dwelleth the Jiva, all~pervading, adorned with the garland of endless desires and chainéd (to the
body) by karma. 7 ararkreginte: waeararcencer: 1. qaifsartr satie gate Referee au Rc n
38. The Jiva possessed of many qualities and the agent of all events, enjoys the fruit of his various karmas amassed in the past life.
Qaaeqaa Se as aewsanray | gat Halgatta sequinragatey J Ie
39. Whatever is seen among men (whether pleasuye or pain) is born of karma. All creatures enjoy or suffer, according to the results of their actions. .
xa sBTATgaT TIM: FAT aIgraat: | a & aa cada Sraentgarea? i got
40. The desires, etc., which cause pleasure or pain, act according
to the past karma of the Jiva. . quaraceeart sramesitenta. Seger | ST Gray sep Aisraeg BIVTAT | Vt tl
41, The Jiva that has accumulated an excess of good and virtuous. actions receives a happy life; and in the world he gets pleasant and good things to enjoy, without any trouble.
TM RAGGA Ys at Tears s |
araraHaan fa ref Raza ui
Dahat wash akeat a g Fea |
araraadaranears aq THTIT Ni vz I
42» Iu proportion fo the force of his karma, man suffers misery or
enjoys pleasure. The Jiva that has accumulated an excess of evil never stays in peace—it is not separate from its karmas; except karma, there is nothing in this world. From the Intelligence veiled by Mdy4, all things have been evolved. .
qaretaie ara seqat Rares: | aut qTTATICTR tHattrgd wag tt TAT SAWANT KATHATTAT STAT Ut V3 I - 43. As in their proper season, various creatures are born to enjoy the consequences of their karma ; as through mistake a pearl-shell is taken for silver, so through the taint of one’s own karmas, a man mistakes Brahman for the material suniverse.
22 oe peas TA.
= “qmramatrersteqzmtremtn | STANTS CASA AMATATAT Nt Ve Ul | _ 44, From desire all these delusions arise ; they can be eradicated with great difficulty ; when the salvation-giving knowledge of the unreality of the world arises, then are desires destroyed. ereargareteeg arerenritie fry | BIL AAMT AFA VY VA ankar 3% I 45. Being engrossed in the manifested (objective). world, the delusion arises about that which is the manifestor—the subject: There is no other, (cause of this delusion). Verily, verily, I tell-you the truth. areatesttaa arereararenttiy aaa | Qt f& neatis Gent air Fa Prada ven 46. The illusion of the manifested (objective world) is destroyed when the Maker of the Manifest becomes manifest. This illusion does not cease so long as one thinks, ‘ Brahmis not.” Rentgrararaeg Raaqaarraa | SRM a Mahe: LareSsaa THTAA Ul Vs 1
47.. By looking closely and deeply into the matter, this false knowledge vanishes. It cannot be removed otherwise ; the delusion of silver
remains. UTATTT AT AAEM MCSA | araceratin wari zeae Pra an ve i 48. As long as knowledge does not arise about the stainless Manifestor of the universe, so long all things appear separate and many.
war Salida @¢ Malt arr aq! war aitcaad Gas Cae ATTGT Nee -\,49. When this body, obtained through karma, is made the means of obtaining Nirvana (divine beatitude); then only the carrying of the burden of the body becomes fruitful,—not otherwise. ateatt arerar yer gaa Marae | arent qed srg: SVNTSAA AAA Wt xo | | 50. Of whatever nature is the original desire‘ (vasan4), that clings to and accompanies the Jiva (through various incarnations) ; similar is the delusion which it suffers, according to its deeds and misdeeds.
Sarrané aT aaSwAaT TAT: | SAT ATI HA Heas ATTATT tl 4 Ul 51, If the practiser of Yoga wishes to cross the ocean of the world, he should perform all the duties of his dshrama, (the condition - of life), renouncing all the fruits of his works. aaqagen Avg Gacrs: | SraTrearavar Taras ATTRA GR I 52.. Persons attached to sensual objects and desirous of sensual pleasures, descend from the road of Nirvana, througl{ the delusion of much talk, and fall into sinful deeds, aTTATAAT Tere PAE Teah | war wariteath & Srarshea Ae Aa es 53. Whena person does not see anything else here, having seen the Self by the self; then there is no sin (for him if he) renounces all ritual works. Thisis my opinion. BAA Asad ans TA ATAAr | WAT TATA AS ATT THAT Nl 4 - 54, Alldesires and the test are dissolved through Gnosis only, and not otherwise. . When‘all (minor} tattvas (principles), cease to exist, then My Tattva becomes manifest.
Cuapter ill. On Yoga Practice. The Vadyus. gata agsi Rev fafega yikaq | wtlzsratattd arqardenpiirag 2 it In the heart, there is a brilliant lotus with‘ twelve petals adorned with brilliant signs. It has the letters from k to th (ze, k, kh, g. gh, | 4, ch, ehh. j, jh, tiga, th.), the twelve beautiful letters. min waft ata atearniiedea: | AATBAALTS: MACHCATa: 2 Ul 2. The Prdéna lives there, adorned with various. desires, accompanied by its past works, that have no beginning, and joined with egoism (ahankdra.) . Note :—The heart is in the centre where there is the seed q sited gfaata sare fsa at ward ata aatie sig’ Re Teas na 3. From’ the different modifications of the Prdna, it receives various ~ names ;-all of them cannot be stated here. TIASTTA: SATA SATATAT THs: | aT: KAT HK Sagat aAGT Hl 4. Prana, “apana, samdna, udéna, vydna, naga, kurma, Krikara, devadatta, and dhananjaya, Ta AAT Beret AAAHNE UTR | Saha Asx Hratite Sifter sews 4 a 5. These-are the ten principal. names, described by me in this Sastra ; they. perform all the functions, incited thereto by their own actions. : mente aaa: wser Yeats VEIT: FA | aatfe sewelte srarqar waza a & 6. Again, out of these ten, the first five are the leading ones; even among these, the Prdna and Apana are the highest agents, in my
18) inion. c ck srt IIASA: erat ataaws | VATA HeSAAA Arar TTTATT I 9 I 7. The seat of the Préna is the heart ; of the apdno, anus; of the samana, the region about the navel; of the uddna, the throat; while the vyana moves all over the body. re
amas: ged & aha a Ane | TMUeMaAG ZaSarat Rat a WAR ui ¢ i
8. The five remaining vdyus, the ndga, ete. perform the following functions in the body :—Eructation, opening the eyes, hunger and thirst, gaping or yawning, and lastly hiccup.
saa fairer at & weg Af Aaa! ear a: a ate qeat we Ne _ 9 He who in this way knows the microcosm of the body, being absolved from all sins, reaches the highest state. (2)—The Guru. agat Sakreathr Rat Aver faz | arate araeftafea arian arrears. Loot 10. NowI shall tell you, how easily to attain»success in Yoga, by knowing which the Yogis never fail in the practice of Yoga.
waged Prat geaetegaat |) WIM HAA Latadtarenageaagyq ul Le li 1l. Only the knowledge imparted. by a Guru, through his lips, is powerful and useful; otherwise it becomes fruitless, weak and very painful. - Te arditeg gers FB Rengqaraa | wae arash: HeaeAaH AT Wt Lz Ml 12. He who is devoted to any knowledge, “While pleasing his Guru with | every attention, readily obtains the fruit of that knowledge.
wer fat gente gegat a (ART ! HAT AAA AAT ATA: TATAT L2 13. There is not the least doubt that Guru is father, Guru is mother, and» Guru is God even; and as such, he should be served by all with their thought, word and deed.
Enatga: Ga wera mara ACA Tatiaarqan + yw AIH Ww Nl 14, By Guru’s favour everything good relating to one’s self is obtained. So the Guru ought to be daily served; elsethere can be nothing auspicious. . , ceferarsra® eat VIET aaa TTAAT | . Butta aneqate qearqatregg lh 15. Let him salute his Guru after walking three times tound him, and toneling with his right hand his lotus-feet.
(8).—The Adhikdrt. srgurmaat gat Rafeafe fbrat | aqua 4 fale: TaGeMAAA arqzagq tl Le Il 16. The person who has control over himself attains verily success through faith ; none other can succeed. Therefore, with faith, the Yoga should be practised with care and perseverance. .¢
a waa aursReatkrarary |
qeqatatarat aar a agaranyz il Ws
erargcarat a aur Preecarirany |
Teardadarat a fais: catengtaa u Vou
17. Those who are addicted to sensual pleasures or keep bad com-
pany, who are disbelievers, who are devoid of respect. towards their Guru, who resort to promiscuous assemblies, who are addicted to false and. vain controversies, who are cruel in their speech, and who do not give satisfaction to their Guru never attain success.
casera Reaver: RAe: TAABAU |
fara’ srxar gat gata” gaqseary
aga aaa waafrakaed |
ag a scitarert aaa’ Aa Bert n ten
18. The first condition of success is the firm belief that it (vidya)
must succeed and be fruitful ; the second condition is having faith in it; the third is respect towards the Guru ; the fourth is the spirit of universal equality ; the fifth isthe restraint of the organs of sense; the sixth is moderate eating, these are all. There is no seventh condition.
arragat dora seat Artie TEA | waaigetatrar Rrar ffsrer raza Nt ke 19. Having received instructions in Yoga, and obtained a Guru who, knows Yoga, let him practise with earnestness and faith, according to the method taught by the teacher. qatar as avit wareaawarad | MANA VAT TAVATAATALT Nt Zo Il 20. Let the Yogi go toa beautiful and pleasant place of retirement. or acell, assume the posture padmdsana, and sitting on a seat (made of kusa grass) begin to practise the mouleuce of breath.
BARA: Geywar TUT a get gir | : gat ara a eat a sgretient ga 8k
21. The wise beginner should keep his body firm and inflexible, -his hands joined as if in supplication, and salute the Gurus on the left side. He should also pay salutations to Ganega on the right side, and again to the guardians of the worlds and goddess Ambika, who are on the left side. (5).—The Prandydma. dar qaiqea Rear fine? gir | CSA LABIA WANAFAN | FRAT hh - aceergt finwargeta a aera: 1 RN 22. Then let the wise practitioner close with his right thumb the pingald (the right nostril), inspire air through the ida (the left nostril) ; and keep the air confined—suspend his breathing—as long as he can; and afterwards let him breathe out slowly, and not forcibly, through the - right. nostril. 3 - qa: fireatssga garerret g Beate | gear tetarey a Aa arta: 1 RR 23. Again, let him draw breath through the right nostril, and stop breathing as long as his’ strengthpermits; then let him expel the air through the left nostril, not forcibly, but slowly and gently. eg irate galiatrgerarsy | adarating wm: cad rarer | 22 0 24. According to the above method of Yoga, let him practise twenty ‘kumbhakas (stopping of the breath). He should practise this daily without neglect or idleness, and free from all duals (of love and hatred, and doubt and contention), etc. — _ MNKs a aeng qatek arecrsry } HANI AAA Haag FearHez lt BU 25. These kumbhakas should be practised four times:—once (1) early in the morning at sun-rise, (2) then at mid-day, (3) the third at sun-set, and (4) the fourth at mid-night. ret atawy Halqnaert Ra Re | aan arsaafa: carghesaa Pir 2G 26. When this has been practised daily, for three months, with regularity, the nddis (the vessels) of the body will readily and surely be
purified.
war y asthe: earettrarearaahera: | wer Rrereatrrar HAqATaATAgT? It VS Ul 27. When thus the nddis of the truth-perceiving Yogi are purified, then his defects being all destroyed, he enters the first stage in the practice of Yoga called drambha.
fagtin Sifter FE exara asap: | RUA F AAAI TATA AAT ye It 28. Certain signs are perceived in the body of the Yogi whose nddis have been purified. I shall describe, in brief, all these various signs, SARA: Qrieteasr Talla ATATTT: | MUAITHVAST AU WRATH lt feufa: aadarig Aenaeat vafta ae: tl Re 4 29. The body of the person practising~ the regulation of breath becomes harmoniously developed, emits sweet scent, and looks beautiful and lovely. In all kinds of Yoga, there are four stages of préndyama :— 1, Arambha-avasth& (the state of beginning); 2, Ghata-avastha (the state — of co-operation of Self and Higher Self); 3, Parichaya-avastha (knowledge) ; 4, Nishpattiavastha (the final consummation).
MCAT: BUaseAUNATal aaa | ITT: HA TaTHTS FATTAAA: W go tt 30. We have already described the beginning or Arambha-avasthé of pranayama; the rest will be described hereafter. They destroy all sin
and sorrow. — _ a + gant @ qdiaaeqae: | aqaega anit aateneaariraa: ara QrtarsagaAacad RSA y ALU
31. The following qualities are surely always found in the bodies of every Yogi :—Strong appetite, good digestion, cheerfulness, handsome figure, great courage, mighty enthusiasm and full strength.
° grt aat gaearits Qrorant ge | aa aargiates areal areata arf vu aru
32. Now I tell you the .great obstacles. to Yoga which must be
avoided, as by their removal the Yogis cross easily this sea of worldly
Sorrow. 5 {6).—The things to be renounced.
ane sa aor Rew saw ATs HEA! BES AAT qa? cara Aaaeny i
era’ fat Wag waTeP_iTAAAA | VUTAHASSAT AAT ATTAINS AT It eftagainaai a agterd firarttrey | aaa Arava Beit AIATare Pray 2a tt
33. The Yogi should renounce the following :—1 Acids, 2 astringents, 3. pungent substances, 4 salt, 5 mustard, and 6 bitter things; 7 much walking, 8 early bathing (before sunrise) and 9 things roasted in oil; 10 theft, 11 killing (of animals) 12 enmity towards any person, 13 pride, 14 duplicity, and.15 crookedness; 16 fasting, 17 untruth, 18 thoughts other than those of moksha, 19 cruelty towards animals ; 20 companionship of women, 21 worship of (or handling or sitting near) fire, and 22 much talking, without regard to pleasantness or unpleasantness of speech, ond lastly, 23 much eating.
(7).—The means.
sutra a staqeart feat aiveq az inetd arratat da Barag Nae A 34. Now I will tell you the means by which success in Yoga is quickly obtained ; it must be kept secret by the practitioner so that -success may come with certainty.
ae att a frat ange tafser |
aq t Ptgt Re’ gas qencTRt |
fara Re AUPE TTT |
“araegtert Pret: ququad Guz I
aft: ear ag ata dtakra‘seaaq |.
qaatet ot anit Haare qarata aq 3% Wl
35, The great Yogi should observe always the following obser-
vances :—He should use 1 clarified butter, 2 milk, 3 sweet food, and 4 betel without lime, 5 camphor; 6 kind words, 7 pleasant monastery or retired cell, having a small door; 8 hear discourses on truth, and 9 always discharge his household duties with vairagya (without attachment) 10 sing the name of Vishnu; 11 and hear sweet music, 12 have patience, 13 constancy, 14 forgiveness, 15 austerities, 16 purifications, 17 Bee, 18 devotion, and 19 service of the Guru.
amasaraa a tree ahr aa erat sferd aftr arate ererhrerd 38 4 36. When the air enters the sun, it is the proper time for the Yogi to take his. food (7.2, when the breath flows through the Pingalé) ; when
the air enters the moon, he should go to sleep (z.e., when the breath | flows through the left nostril or the Idd).
wat waste ghia anata: frat get |
MATHS TAA FAATISTATAA I A Hi
37. The Yoga (prdéndydma) should not be practised just after the
meals, pcr when one is very hungry ; before beginning the practice, some milk and butter should be taken. aa
aatsara fertaya a aresaane: |
sentart Rarer eth KtRAATAaT |
| qaknara gata gereresfrarat tl acu
38. When one is well established in his practice, then he need not observe these restrictions. The practitioner should eat in small quantities at a time, though frequently ; and should practise kumbhaka daily at the stated times.
aat qaet Ulet Larahar ape | qa ame: gears: reafa ma; HIS HAR Vs fe Tease aria 1 ae
39. When the Yogi can, ofthis will, regulate the air and stop the breath (whenever and how long) he likes, then certainly he gets success in kumbhaka, and from the success in kumbhaka only, what things cannot the Yogi command here?
The first stage. Sag: Gatad TF Afra: saaraa | al Mast CAT ATA HATA ara Ras argarst vale Arita: it vo - 40. Incthe first stage of prandydma, the body of the Yogi begins to perspire.. When it perspires, he should rub it well, otherwise the body of the Yogi loses its dhdtu (humors). The second and third stages. feat & waewat eeh weak var) | AAPHATIATATTTTAATATTH? I BE N-
41. In the second stage, there takes place the trembling of the body ; in the third, the jumping about like a frog; and when the practice becomes greater, the adept walks in the air.
Vadyusiddhi. ani qaraaeststt garqeast Tada 1 TARR SAT SEN TEA THT AUT VR
42. When the Yogi, though remaining in Padmdsana, can rise in the air and leave the ground, then know that he has gained Vdyu-siddhi .(success over air), which destroys the darkness of the world.
aaente spite atirakraane7 | mecha gts a eats Asi az TAA Wl va li
43. But so long (ag he does not gain it), let him practise observing all the rules and restrictions laid down above. From the perfection of pranayama, follows decrease of sleep, excrements and urine.
airteandiacd tiara: 1 War star Bhat g Asda a aay | Ve. 44, The truth-perceiving Yogi becomes free from disease, and sorrow or affliction; he never gets (putrid) perspiration, saliva and. intestinal worms.
aniraterd a armed Heat afarntd araneg Arista: y vs ll
45, When in the body of the practitioner, there is neither any increase of phlegm, wind, nor bile ;.themhe may with impunity be irregular in his diet and the rest.
"Ma agar asa Ait a aaa Ra: | TIAMAT MAMT zart Rafgaregara ll aur eswaeqat af: earariarsata ve 46. No injurious results then would follow, were the Yogi to take a large quantity of food, or very little, or no food at all. Through the strength of constant practice, the Yogi obtains Bhuchari-siddhi, he moves as the frog jumps over the ground, when frigates away" “by the
clapping of hands. wrest seat Prat areat gMarcat: | aurfe aratatit mt: Kona ut vs |
47, Verily, there are many hard and almost insurmountableobstacles in Yoga, yet the Yogi should go on with his practice at all hazards ; even were his life to come to the throat.
aa weegars: arse: aaatea: | rere seaete Rrarat arazaa yee hl 48, Then let the practitioner, sitting in a retired place and restraining his senses, utter by inaudible repetition, the long pranava OM,
in order to destroy all obstacles, Note.—The A.U.M. all three should be distinctly uttered,
qaifrara satity sraratia Phare 1 aATTATaTIAT TaArhesrarxaret ST i ve Ul 49. The wise practitioner surely destroys all his karma, whether acquired in this life or in the past, through the regulation of breath.
qarfrarit oral gare Prarie a1 aragensaararawaad Ait Tag A yo y 50. The great Yogi destroys by sixteen -prdndydmas the various virtues and vices accumulated in his past life. MAT SATATA Ag aATATLAAT ! caer Cag a: weneqea area 1G e - 51. This prdndydma destroys sin, as fire burns away a heap of cotton; it makes the Yogi free from sin; next it»destroys the bonds of all his good actions. orang Beiket wrpaaieatet S | qaguaratt deat Trevacarirarg tt 4 il _ 52. The mighty Yogi having attained, through prdydydma, theeight sorts of psychic powers, and having crossed the ocean of virtue and vice, moves about freely through the three worlds.
Increase of duration.
adismemate asaiaad wag | aa earanarareatita: eater vt az ll 43 53. Then gradually he should make himself able to practise for three gharis (one-hour and a half at a time, he should be able to restrain breath for that. period). Through this, the Yogi undoubtedly obtains all the longed-for powers. "ss Siddhis-or Perfections. arfeaih: ervarter grefreniia a | gous qeaete: TeHraTaTAT Ul asa wqdazeaaca TAT | wera aatin Sard & APrargz y ye 54, The Yogi acquires the following powers :—vdkya ‘siddhi (prophecy), transporting himself everywhere at will (Kémachdéri), clairvoyance (duradristhi), clairaudience (durashruti), subtle-sight (shukshma-drishti), and the power of entering another’s body (parakéypravesana)sturning base metals to gold by rubbing them with his excrements and urine, and the power of becoming invisible, and lastly, moving in the air. . -
II —The Ghata Avastha,
Ut AAT TAAVATAT VT | AST AMTCARTAA A VT PATAT fl 4 Ut 55. When, by the practice of Praéndyama, the Yogi reaches the state of ghata (water-jar), then for him there is nothing i in this circle of universe which he canngt accomplish.
MOTTA EM AA TCA: | fafseat gza aenTaEnta se TSAy W-4R UW 56. The ghata is said to be that state in which the préna and the ‘apana vdyus, the néda and the vindu, the jivdtmd (the Human Spirit) and the Paramdimd (the Universal Spirit) combine and co-operate.
AAAS TET Ta BAT: Vasey: | TREAT earatat wate a COD 57. . When ‘he gets the power of holding~breath (4.e., to be in trance) for three hours, then certainly the wonderful state of pratyahdr is reached without fail.
ae arate ariteed aera arataq | atietataaaieheasn WAT W ue Il 58. Whatever object the Yogi perceives, let him consider it to be the spirit. When the modes of action of various senses are known, then they can be conquered.
QAAA Wat YU AAqvaTaAAAa? | qKart spate aqt art & HaHa tt {iste Ast aTafreTat Stat wag | Barnaragiges sgrqeacgqynr nt 4e i 59. When, through great practice, the Yogi can perform one kumbhaka for full three hours, when for eight dandas (=3 hours) the © breathing of the Yogi is suspended, then that wise one can_ balance himself on his thumb ; but he appears to others as insane. IIT.—The Parichaya. aa: ataarren ahasaraat AIT | an agedgad ag ett here ag: VAT ay: YET ete Tay tt o 60. After this, through exercise, the Yogi reaches the Parichaya avasthdé. When the air leaving the sun and the moon (the right and the left nostrils), remains unmoved and steady in the ether of the tube
sushumnd, then itis in the parichaya state,
34 SIVA SAMEITA.,
Prarafes gétkata qatfereat gahaay | Tar WRIT IA AAG AAT? Nl frat atut det aver veate Mfaayz Sk 61, Whenhe, bythe practice of Yoga, acquires power of action (kriyd shakti) and pierces through the six chakras, and reaches the sure condition of parichaya, then the Yogi, verily, sees the three-fold effects of karma.
aaa RAgKete cada Haraway ! & anit sentry HraeTe TAraty | Gz Mt
62. Then, let the Yogi destroy the multitude of karmas by the pranava (om) ; let him accomplish kéyavyuha (a mystical process of arranging the various skandas of the body), in order to enjoy or suffer the consequences of all his actions in one life, without the necessity of re-birth. <
afernrs ert tea aca ate dar rere: eared waraarqEr Wt eB
63. At that time let the great. Yogi practise the five-fold dhérand forms of concentration on “Vishnu, by which command over the five elements is obtained, and fear of injuries from any one of them is removed. (Earth, water, fire, air, dkas cannot harm him.) ,
Note,—He should perform 5Kumbhakas at each centre or Chakra. arate after da fanart aia a | age shen wa athens eet tt qa var da after area | aur yerear at Beet A WAI BB Ul
64. Let the wise Yogi practise dhdrand thus :—five ghatis (24 hours) in the ddhara lotus (Muladhara); five ghatis in the seat of the linga (Svadhisthan4), five ghatis in the region above it, (in the navel, Manipur), and the same in the heart (Andhata) ; five ghatis in the throat (Visuddha) and, lastly let him hold dhérand for five ghatis in the space between the two eye-brows (Ajn4pur). By this practicé the elements cease to cause any harm to the great Yogi.
: wart aaqarat arcat a: aaa | Barer AA a Ray nes 65. The wise Yogi, who thus continually practises concentration - (dhdrand), never dies through hundreds of cycles of the great Brahma. * ©
IV.~-The Nishpatti.
aaiaremaaes Meghan wae | aarendsitsnt ft Fratsaa’ aq u ee Nt 66. After this, through gradual exercise, thé Yogi reaches the Nishpatti-avasthd (the condition of consummation). The Yogi, having destroyed all the seeds of karma which existed from the beginning, drinks the waters of immortality. aqt Meqhadats aad: Aaa | . Wrargaey utsey waeiced Aria: aat Peqhaaen: aa: cassar wag | whiat Raat arg: frarafs a acnanz i eareamticatiear & arta Maia ut as W 67. When the jivan-mukta (delivered in the present life,) tranquil Yogi has obtained, through practice, the consummat.on of samddhi (meditation), and when this state of consummated samddhi can be voluntarily evoked, then let the Yogi takehold of the chetané (conscious intelligence’, together with the air, and with the force of (kriyd-sakti) conquer the six wheels, and absorb it in the force called jfdna-sakti, qqrat BUI aay ATANAAT_ I aa Gercamery ATTETHAATA FA WES 68. Now we have described the management of the air in order to remove the troubles (which await the Yogi); through this knowledge of vdyu-sddhandé vanish all sufferings and enjoyments in the circle of
taal argys a: carakrart aera: | fracaranate seq Ararat Garar WAT tl G2 4 69. When the skilful Yogi, by placing the tongue at the root of . the palate, can drink the prdna ‘vpdyu, then there occurs complete dissolution of all Yogas (¢.¢., he is no longer in need of Yoga).* armcsar frag ata at fraera: | TMA: A WargiMATA: | Go | , 40. When the skilful Yogi, knowing the laws of the action of Prana and Apna, can drink the cold air through the contraction of the mouth, in the form’of a crow-bill, then he becomes entitled to liberation.
this universe.
Some texts read *rai instead of Brut in which case, it will mean “ freedom from all diseases,”
aa @ fag’ sed APrar gtr | meat MAT AAIEATAAT 9 Ul 71. That wise Yogi, who daily drinks the ambrosial air, according to proper rules, destroys fatigue, burning (fever), decay and old age, and injuries. caanpeant Sear ware Ties fag | areata avivet aq safe Piaraa 1 62 tt 72. Pointing the tongue upwards, when the Yogi can drink the nectar flowing from the moon (situated between the two eye-brows), within a month he certainly would conquer death.
usgated me airer Arar aa 1 Tear FoSisat Fat qomaa Hiden 2 it 73. When having firmly closed the glottis by the proper yogic method, and contemplating on the goddess Kundalini, he drinks (the moon fluid of immortality), he becomes asage or poet within six months. aradsa Rigg eater i Hassrgr FS waar AIciTEyT AAT | 2 Il : 74. When he drinks the air through the crow-bill, both in the morning and the evening twilight, contemplating that it goes to the mouth of the Kundalini, consumption of the lungs (phthisis) is cured. wefaadt Preentt sracdsar Rraaa: | Rraearatire aeq trata eet WAT FU, fag cefeeat carga By US i 75. “When the wise Yogi drinks the fluid day and night through the crow-beak, his diseases are destroyed : he acquires certainly the powers of clairaudience and clairvoyance. qatdrarramnier Raggy wt 1 | wae: gant aay safe areca 98 0 76. When firmly closing the teeth (by pressing the upper on the lower jaw), and placing the tongue upwards, the wise Yogi drinks the fluid very slowly, within a short period he conquers death. wonramaare a: Heeler HA RA adaraiaity at trrarsaqaa RH | 4 99 77, One, who daily continues this exercise for six months only, is freed from all sins, and destroys all diseases.
GHAPTER II. 78-84. it
ATACTSTHAA RA AA WAT | wiuatigauigsar fray Bay iW 9c ht 78. If he continues this exercise for a year, he becomes a Bhairava ; he obtains the powers of anima &c., and conquers all elements and the
elementals. ceaarqeint gear aunt ats faker | aaa gerd ant arkrareqgaeeAr: 0 ve, 79. If the Yogi can remain for half asecond with his tongue drawn upwards, he becomes free from disease, death, and old age. vant staat Rerarat fariaaey | AAW HAA BY? BA Aes wAarigaa co 80. Verily, verily, [ tell you the truth that the person never dies who contemplates by pressing the tongue, combined with the vital fluid or Prana. camaraama arazar ara: | @ opat a get Mat Aa qeSt Tara ck tt 81. Through this exercise and Yoga, he becomes like a K&madeva, without a rival. He feels neither hunger, nor thirst, nor sleep,- nor swoon. maag Praaa ariratsahaces | waeeesTATe se warqeaitafsa: <2 82. Acting upon these methods the great Yogi becomes in the world perfectly independent; and freed from all obstacles, he can go everywhere. : 7 a ata garafantga geet qraqrda eater qaqracaa we ueau $3." By practising thus, he is never reborn, nor is tainted by virtue and vice, but enjoys (for ages) with the gods.
The postures.
| aatatrearaanfa ae ararfrart at RAAF HAGA AIBA HARTA tt | Reraqeat aa: weraasatel a caer Ul ce I
84. There are are eighty-four postures, of various modes. Out of them, four ought to be adopted, which I mention below :—I, Siddhasana ; 2, Padmisana ; 3, Ugrasana; 4, Svastikdsana.
1.—Siddhdsana.
der ater ata qayAsa avers: |
Agia aaqe Aaaatraeaar ii
areal’ Ate ered Peres: eaafee: |
Fadiitormsreat ceegaratsia: u
cafantad wa Rrarat Rafeqrany Nl cy
_ 85. The Siddhdsana that gives success to the practitioner “is as
follows:—-Pressing with care by the heel the yont, the other heel the Yogi should place on the lingam; he should fix his gaze upwards on the space between the two eyebrows, should be steady, and restrain his senses. His body particularly must be straight and without any bend. The place should be a retired one, without any noise.
Fararramestet ArarearaarT Lala | Rreraat Gar Qed qearearar qe Nl ce 86. He who wishes to attain quiek. consummation of Yoga, by exercise, should adopt the Siddhdsana posture; and practise regulation of the breath. aa Garam waa wat aay ata: qrat gesarea Peart ae tt | Rargerraaray et qeanfETAa ui co ut 87. Through this posture the Yogi, leaving the world, attains the highest end and throughout the world there is no posture more secret than this. By assuining and contemplating in this posture, the Yogi is freed from sin. 2.—The Padmasana. sattr acir Hear HAeea TAMA | Heras aararar aay Hear aati area Reragets’ qearqesa gat Suter Prach set Seater Gat Wet UN BaATIa TATHeY Wagge Ae | war wea Tard tadehtrza: CF TaTAA Sten” aerPrareay Ue 88. I describe now the Padmésana which wards off (or cures) all diseases :—Having crossed the legs, carefully place the feet on the opposite thighs (i.e., the left foot on the right thigh, and vice versa); cross both the hands and place them similarly on the thighs; fix the sight on the
tip of the nose; pressing the tongue against the root of the teeth, (the chin should be elevated, the chest expanded) then draw the air slowly, fill the chest with all your might, and expel it slowly, in an unobstructed stream. : : | goad Ja Sake Haar way qwx ii et 89. It cannot be practised by everybody; only the wise attains success in it. : BISA BA Aw Aawaals aaa | HATAAT AAFATAHLA FA AUT lt So Ut 90. By performing and practising this posture, undoubtedly the vital airs of the practitioner at once become completely equable, and flow ’ harmoniously through the body. qaraa fedt et srararafraraa: | qua frge: eacaed Gat gaTHTAT NS Ut 91. Sitting in the Padmasana posture, and knowing: the action of the Préna and Apdna, when the Yogi performs thé regulation of the breath, he is emancipated. I tell you the truth. Verily, I tell you the truth. 3.+The Ugrdsana. TMG ALUSY WeIcAaIay | wun ge gear arqat Her swag maaing tea wehagaaay | Ferqaaraara qghaararadany a Gaga igs Tae ATaIega: | ay: GRaaaria aay Beate Ta eR 92, Stretch out both the legs and keep them apart; firmly take hold.of head by the hands, and place them on the knees, This is called Ugrdsana (the stern-posture), it excites the motion of the air, destroys the dullness and uneasiness of the body, and is also called Paschimauttina (the posterior crossed posture.) That wise man who daily practises this noble posture can certainly induce the flow of the air per viam posteriori. ¢ Gaqearesirerat aaah: svaraa | «Tea scat a arraieerrATaT 11 83 93. Those who practise this obtain all the siddhis; therefore, those, desirous of attaining powers, should practise this diligently.
etd cad a a 2a aey Hea | aa che’ aeaherdae Zebra een 94. This should be kept secret with the greatest care, and not be given to anybody and everybody.- Through it, véyu-siddhi is easily obtained, and it destroys a multitude of miseries. ‘4,—The svastikdsana. . wtypivat aargar wears sz | ARRAD FAA: Arh TATA tl & Ul 95. Place the soles of the. feet completely under the thighs, keep the body stfaight, and sit at ease. This is called the Svastikésana. aaa brat anit ared araaegqeyne | ge a Had arhreeq arger Rrzaleru ee tt 96, In this way, the wise Yogi should practise the regulation of the air. No disease can attack his body, and heobtains véyu siddhi. qereatd ite arrearmTa! wafed Uhiriiey” caaitacagqaAy tt es 1 97. This is also called. the Sukhdsana, the easy posture. This health-giving, good Svastikésana.should be kept secret by the Yogi.
Yoni-Mudri. The Sacred Drink of the Kaulas.
MAT qeH Mia anane Gea: | Uqrerat Hearargy sa TATA WL
First with a strong inspiration fix the mind in the ddhdr' lotus, Then engage in contracting the Yoni, which is situated in the perineal
space.
: meer eater sit weceafrad | anak cater aaiteiraay i award g Rreragar FATA IATKST | wat aeanranaaatya Rae 2
2. There let him contemplate that the God of Love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes Pheenieia)—brilliant as tens of millions of suns, and cool as tens of millions of moons. Above this (Yoni) isa very small and subtle flame, whose form is intelligence. Then let him imagine that a union takes place there between himself and that flame (the Siva and Sakti),
seakr merariten Pearce & | aad atx pled qaraeeerag | Pawn axa qarncsattay | Gat gerd Rear gata frtege 2 3. (Then imagine that)—There go up through the Sushumna vessel, the three bodies in their due order (t.¢., the etheric, the astral and the mental bodies). There is emitted in every chakra the nectar, the characteristic of which is great bliss. Its colour is whitish rosy (pink), full of splendour, showering down in jets the intmortal fluid. Let him drink this wine of immortality which is divine, and then again enter the Kula (u.¢.; perineal space.) ‘Note. —While these subtle bodies go up, they drink at every stage this nectar, called Kulémritaa Al,» Ser cps
qnte HS TeSearsa4nty avert | ot a otaAtena afer est waar ue 4. Then let him. go again to the Kula through the practice of
mdtré Yoga (ie, pranayama.) This Yoni has been called by me‘ in the
Tantras as equal to life.
gu stat ceat wrareaighraaTTy | areragat ser fer sacar: waif: | aa aaAaa aentr ge aaa 4 Wl . 5. Again let him be absorbed in that Yoni, where dwells the fire of death—the nature of Shiva, &c. Thus has been described by me the method of practising the great Yoni-Mudra. From success .imits practice, there is nothing which cannot be accomplished.
Baraweg F ae: Aiwar: wifrarest 3 | t Rrerdtar afeareg facezat: wert Tara Tar wer Maratisar: | aiftaat far & a Areffat: aeaafitar: | war aeta Gara afteat: wararsat: i fanaa a dagen miata g | fafeararar: aa gear fara: 0 qrahrear Frama afafisa aeerar | aar aenftrereraaer qarseaifaar ue u 6. Even. those mantras which are deformed (chhinna) or paralyzed _(Kilita), scorched (stambhita) by fire, or whose flame has become attenuated, or which are dark, and ought tobe abandoned, or which are evil, or too old, or which are proud of their budding youth, or have gone over to the side of the enemy, or weak and essenceless without vitality ; or which ‘have been divided into hundreds of parts, even they become fertile through time and method. All these can give powers and emancipation when properly given to the disciple by the Guru, after having initiated him according to proper rites, and bathed him a thousand times. This Yoni-mudra lias been described, in order that the.student may. deserve (to be initiated into the mysteries of) and receive the mantras.
FMEA ASIA TAIT | . ara fecafa arta armazimaraatg to - 7. He who practises Yoni-Mudr4 is not polluted by sisi, were he “to murder a ‘thousand Bralmanas or kill all the inhabitants ofie three worlds :—
geet @ quit @ stat @ qeacaT: | ; ad: gia acta artgrimaerata li ¢ tl ‘8. Were he to-kill his teacher or drink wine.or commit theft, or ‘violate the: bed of his preceptor, he: is not stained by these. sins also, by virtue of this mudra.
aenrazareas her sated Arent hak: | marae & Raferarendreaarcgara ui &
9, Therefore, those who wish for emancipation should practise this daily. Through practice (abhydsa), success is obtained ; through practice one gains liberation. 5 diag wadsaenentipararsraaa |
gaat fafecar argzarargigarray tl PSASAAMVAANTA AAAA WaT Mt Lo tt
10. Perfect consciousness is gained through practice. Yogais — attained through practice; success in Mudras comes by practige; through practice ig gained success in prandy4ma. Death can be cheated of its prey through’ practice, and man becomes the conqueror, of death by
practice. - artrarg: arated wAgearaararg
argar We Tear a Tart weg wear I
aaa da grasa mt: sna tt V2 tt
11, Through practice one gets the power of vdch (prophecy),
and the power of going everywhere, through mere exertion of will. This Yoni-mudré should be kept in great secrecy, and not be given to everybody. Even when threatened with death, it should not be revealed or given to others,
The Awakening of Kundalini.
agar sear arti ee Ty | Arata’ qkrarat art qwageay il wt 12. Now Ishall tellyou the best means of attaining success in Yoga. The-practitioners should keep it secret. It is the most inaccessible oe BAT TEAM Agr sts Foss | aar aati amit fart meqaTie TNA . 13. When thesleeping goddess Kundalini i is awakened, through the grace of Guru, then all the lotuses and the bonds are readily pierced | through and through. aeneaaayad strafugabaey | TAVAZS’ Fat FARMA AaTaray Ul Fe Ul 14. Pherefore, in order that the goddess, who is asleep in the mouth of the Brahmarandhra (the innermost hollow of Sushumné) be awakened, the Mudras should be practised with the greatest care,
ARIAR NErsea Agee Vac | wrsatr qeqar ataaitear vu sgt Sa ast qUa TimaSAT | aq & garqark qararquarany ue tt 15. Out of the many Mudrds, the following ten are the best :—(1) Mahémudra, (2) Mahdbandha, (3) Mahavedha, (4) Khechari, (5) Jalandhar, (6) Mulabandha, (7) Viparitkarana, (8) Uddana, (9) Vajrondi, and? (10) Shaktichalana. HT ARTAATHAAT | netgat saearit arasheraa ase | at srer rar: fae” a aiterat: gervant 9 Xe Hl 16. My dearest, I shall now describe to you 'the Mah4mudré, from whose knowledge the ancient sages Kapila and.others obtained suecess in (1.)—Mahd-Mudra.
qe AREY WaASA Agra | qeagua wit Beaeredcasay ear carta oe scar aig 3 | wage dam Rah eqarat 1 faa Raw qe TAATLTATAT ! aErgaraag ay waar river u TAA AMAT FATSAVATATA MUA SA Heart Avi MAaTATAa? Wt LS hl : 17. Inaccordance with the instructions of the Guru, press gently the perineum with the heel of the left foot. Stretching the right foot out, hold it fast by the two hands. Having closed the nine gates (of the body), ! | Place the chin on the chest. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so Jong as one can comfortably keep it). This is the Mahamudr4, held secret in all the Tantras. The steady-minded Yogi, having practised it on the left side, should then . practise it on the right side; and in all cases must be firm in prandyaéma ~~the regulation of his breath. aaa frat aet waren Rewer | aataraa aretai area Pregarcary u Mary Rwaeq waarat fF Ferararaay | aaa sscT IA
ag sifaanat scrgearararay |
ativan Qreatfrarasa aw j
cage eatin Sraracer Arf: |
Wagraraaisara’ ars Brat Prarcay ll ec 0
18. In this way, even the most unfortunate Yogi might obtain
success. By this means all the vessels of the body are roused and stirred into activity; the life is increased and its decay is checked, and all sins are destroyed. All diseases are healed, and the gastric fire is increased. Tt gives faultless beauty to the body, and destroys decay and death. All fruits of desires and pleasures are obtained, and the senses. are conquered, The Yogi fixed'in meditation acquires all the above-mentioned things, through practice. There should be no hesitation in doing so. ‘
: Rear stasta gra’ AeqeRa | at g srex wareara: ct aeafta Sri pte 19. Oye worshipped of the gods! know that this Mudra is to be kept secret with the greatest care. Obtaining this, the Yogi crosses the ocean of the world. Wal BIACA a arererat AAA | WATAVD HAN a Zar qeq Hear Il Ro y 20. This Mudra, described by me, is the giver of all desires to the practitioner; it should be practised in secrecy, and ought never to be given to everybody. —
(2).—Maha-Bandha.
WY ASAT RTA |
aa: verite: oat fraea agqerit | WaMia aary'ea Fear qaraypary | raktear Aaaa Feat oMAIA_aAy It SIA TA TMUTTAT A: FT |
phased aeraes: RaharisgTaT: | argrsrergaeqet qata aria Arr BAVA ATAAARAAH YAIAT: URL I.
21. Then (after Mahamudra), having extended the (right) foot, place it on the (left) thigh; contract the perineum, and draw the apana vayt upwards ahd join it with the samdna vayu; bend the prana vayt downwards, and then let the wise Yogi bind them in trinity in the navel (ze, the prdna and the apéna should be joined with the Saména in the navel.)
T have told you now the Mahabandha, which shows the way to emancipa- _ tion. By this, all the fluids in the vessels of the body of the Yogi are propelled towards the head. This enould be practised with great care, alternately with both feet. :
WAGATTAT arg: qaat HeqaEAT |
aaa agu: gfag SqeASATTAT 1
aqaeeat anit vata arfita:
-ardarita ante: araieaaatftaar 0 22 ;
22. Through this practice, the wind enters the middle channel of the Sushumn4, the body is invigorated by it, the bones are firmly knitted, the: heart of the Yogi becomes full (of cheerfulness). By this | Bandha, the great Yogi accomplishes all his desires. (3.) ~Mahd-V edha. wa nerararay |
> ararasrartn tea wear Pngaaoate |
nerafear frit genqa arazar |
Rear aarwtataraarsyT saat Aa wean
23. O goddess of the three worlds ! when the Yogi, while performing
the Mahabandha, causes the union ofthe préna and apdna véyus and filling in the viscera with air drives it slowly towards the nates, it is called
Mahfvedha. arama efron aregar Arse | BR QaTATD serif Arraar Uw 2V 0 24. The best of the Yogis having, through the help of the vdyu, pierced with this perforator the knot which is in the path of Sushumné, should then pierce the knot of Brahma. a: HUra Sawa Red qrrirag | AQAA ATIATUATATA NN 2S Ut 25. He who practises this Mahavedha with great secrecy, obtains vdyu-siddhi (success over the wind). » It destroys decay and death. ama feat tar: Haier ayATSAry | ~ - Hogan aararar Fara ar sas wu 2e 26. The gods residing in the chakras tremble owing to at gentle -influx and eflax of air in pranayama; the great goddess, Kurfali Maha Maya, is also absorbed in the mount Kailasa. wErqarnetaedt Rrener avatar aenTat sata Berle aT. HATE NAS |
27. The Mahdmudra and Mah4bandha become fruitless if they are not followed by Maha-vedha ; therefore, the Yogi should practise all these . three successively with great care. ks waaay waa agar were a: | TMA AY AIAT A TTT UW Re At . 28. He who practises these three daily four times with great care, undoubtedly, conquers death within six months.
mereraey arated frat arene Fae: apara ante: at fae aerate & 0 2e UI | 29. Only. the-siddha knows the importance of these ghree and no one else; knowing these, the practitioner obtains all success. near yaaa rae: Rfeateqhr | Brae a a fa: Tare_gaAsy Pars: ti Qo Ul 30. This should be kept in great ‘secrecy by the practitioner desirous of obtaining power; otherwise, itis certain that the coveted powers can never be obtained through the practice of Mudras. . (4.;—Khechari.
wa Sadigarnaay | aarcanai gfe’ frara qeat gat: | sahreraa aw araraacara fata uu ofaand faa na caat rata | eiraaaraea GARI Preaera: | Fan Vall Net HHTArAgTerag: | Be I 31. The wise Yogi, sitting in vajrdsana posture, in a place free from all disturbance, should firmly fix his gaze on the spot in the middle of the two eyebrows,; and reversing the tongue backwards, fix it in the hollow underthe epi-glottis, placing it with great care on the mouth of the well of nectar, (ze. closing up the air passage). This mudré, described by me at the request of my devotees, is the Khechari-Mudré.
Rata waa afar aa sranbrafsar | vatganararcdtys sare aq . aa fanetaf: eaaaeqarretead Wa;
32, 0, my beloved ! know ‘4a source of all success, : > this he obtains
wars: feat ar aataet varsfrar | wall Geq BSI FT A Yat As TAT: tl 23 I 33. Whether pure or impure, in whatever condition one may be, if success be obtained in Khechari, he becomes pure. There is no doubt of it. arurg get aeg Heat wanenhary | Rahm st aeHs @ ARTA It Be I 34. He who practises it even for a TT crosses the great ocean of sins, and having enjoyed the pleasures of Deva-world is born into a noble family. qau @at weq aura eater: | memes arars waa RE a Wa 35. He who practises this Khechari-Mudra*calmly and without laziness counts as seconds the period of hundred Brahmas. weataa qat a ava @ahiharg | — atararazar eitara & anf acai af ag 36. He knows this Khechari-Mudra according to the instructions of his Guru, obtains. the highest end, though immersed in great
sins. St TURE gar aletenfere Tas | NSHAA HAVA FRU FETA 0 As tt 37. O, ye adored of gods! this Mudra, dear as life, should not be given to everybody ; it should be kept concealed with great care. (5.)—Jélandhara, MA AAPATINT | aamehicse E72 Rak Pra | wRatseae: sat Teraraks goa it attreaigstqat TEARATETAA | fraeitqafrent aga aratizar i 3¢ UI 38. Having contracted the muscles of the throat press ‘the chin on the breast. This is said to be the Jalandhara-Mudra. Even gods reckon it as inestimable. The fire in the region of the navel (2.e., the gastric juice) drinks the nectar which exudes out of the thousand-petalled lotus. [In order to pz “to be thus consumed], he should practise this
39. Through this -Bandha, the wise Yogi himself drinks the nectar, and, obtaining immortality, enjoys the three-worlds. Breratt aa oe Rrarat iaqrae | ware: figaat Mer’ anit fatafresar ti vo u
40. This Jalandhara-Bandha is the giver of success to the practitioner ; the Yogi desirous of success should practise it daily. (6.)—Mula-Bandha. WA FIT | araqea aiter gear gaferay | ABIATANHS HANKS FAA | BAAS FSA ATTATWMATATA Ul VV N 41. Pressing well the anus with the heel, forcibly draw upwards the apdna wdyu slowly by practice. This is described as the Mula- Bandha—the destroyer of decay and death. MIUAMTAT THAT STA | gaara Gat Aargar areaees vz 42. If, in the course of the practice of this Mudra, the Yogi dan unite the apéna with the prdya vdyu, then it becomes of course the
Yoni-Mudra. avai armgatat fe a Rreafe yao | PIAA Taga wa area: | qaraa fear ait gaqeass TAA 1 82 43. He who has accomplished Yoni-Mudraé, what ean he not accomplish in this world. Sitting in the padmdsana posture, free from idleness, the Yogi, leaving the ground, moves through the air, by virtue of this Mudra. ; Gad Asia aa Beqtat THAT | wacame ag alssarht F Negra: Nee 44, lf the wise Yogi is desirous of crossing the ocean of the world, let him practise this Bandha in secret, in a retired place. (7.) Viparit-karana, ay fata gatl yas atrgeN & ATT | faaiastat at adaetg Arar uve Ht 45: Putting the head on the ground, let him stretch out his legs upwards, moving them round and round. This i is Viparit-karana, kept
secret in all the Tantras.
STVA SAMHITA
ae: get Meare ATA arey” rele er arsir sree arity either ee a 46. The Yogi who practises it daily for three hours, conquers death, and is not destroyed even in the Pralaya. grasa & Karat avatar | @ Gea aderanra’ aaRa were a ve Nl 47. He who drinks nectar becomes ‘equal to Siddhas ; he who-practises this Bandha becomes an adept among all creatures. (8.)—Uddana-bandha. arent ara aeraarate | THaTATT Qe areas araraya: Ul set Ghar’ ara aa g BTA! SSTATAST GANT BUIAlaARHaAT ll Ve 48. When the intestines above and below the navel are brought to the left side, it is called Uddina-Bandha—the destroyer of all sins and sorrows. The left side viscera of the abdominal cavity should be brought above the navel. This is Uddana-Bandha, the lion of the elephant of death. | er’ a: Sad Ant agate a Ra | wey aeg Bre: ards Rrat vara yy Ve ' 49. The Yogi, who always practises it four times a day, purifies thereby his navel, through which the winds are purified. VAAN wea wale Afar | aerate wage: sary u yo 50. “By practising it for six months, the Yogi certainly conquers death ; the gastric .fire is kindled, and there takes place an increase of the-fluids of the body. ‘ aaa gat Pafefaared ssa | Cearrat Srerereertt Seite rake LAT WR « 51, Through this, consequently, the vigrahasiddhi is also obtained. All the diseases of the Yogi are certainly destroyed by it. ‘gtreven sa@a areata frau: | PSA Ged Sh aed aca TSA GR I 52. -Having learnt the method from the Guru, the wise Yogi should practise it with great care. This most inacessible Mudra should be prac: tised in a retired and undisturbed place.
CHAPTER IV. 53-58. iL
(10.)--Shakti-chdlan.
aa afmareagar | MWaACHAS gat atekegesel eer | AUTAAIANSEDT Tataracy gears | ; afeareaggd caaiereaat 0 4k | 53, Let the wise Yogi forcibly and firmly draw up the goddess Kundali sleeping in the adhér lotus, by means of the apana vdyu.. This is Shakti-Chalan Mudra, the giver of all powers. afmarenta & nee a: Garatqyy aga heaaaey trarwi a Praga Ul Gesu 54. He who practises this Shakti-Chalan daily, gets increase of life and destruction of diseases. Rrera Aor aert aps waaay | aenrqvarad era anirar Reed resar i as 0 55. Leaving sleep, the serpent (i.e. the Kundali) herself goes up ; therefore let the Yogi desirous of power practise this. — a Rite aqnar akpasayzaa | aa fanefafe: enrqiuareaaset | WRIA TEA BAITAA Fa? Ul GE tl _ 56. He who practises always this best Shakti-Chélan according to the instructions of his guru, obtains the vigraha-siddhi, which gives the powers of animé, etc., and has no fear of death. qeagawaed fatrar afrarear | a: auf saa aed fafecgea: | qHraad Haat Ny: akrarsayz Ut 4s I 57. He who practises the Shakti-Chalan properly for two seconds, and with care, is very near to success. This Mudré should be practised by the Yogi in the proper posture. ~ ‘maraqgqarears a ye a afecafer 7 daaich tetas Real ete Miner eI 58. These are the ten Mudras whose equal there never was nor ever shall be: through the practice of any one of them, a person becomes a siddha and obtains success.
aft siRiaaarat echidart qarnad arma agqiace: qara: Wl ett [Vajrondi Mudré described in this chapter in the original is omitted here, ag it is an obscene practice indulged in by low class Tantrists, Translator.]
WA IAA: Wea? Il aft geqara ui wie & areca weard he see | & fra: afta Srarat aq a fra Ty uen Pérvati.—O Lord, O beloved Shankar! tell me, for the sake-of those whose minds search after the supreme end, the ohecatles and the hindances to Y oga. deazt sara oru afa sacar gar faa feat: aar! qf oft acramsa Art: WAARTA: M2 Nt 2. Siva. ~—Hear, O Goddess ! ‘I shall tell thee, all the obstacles that stand in the path of Yoga. For the attainment of emancipation, enjoyments (bhoga) are the greatest of all impediments. Bhoga (enjoyment).
aa arrewamfaaRaay | ard meqaa tet tamer faery \ anqunerara usibeifingea: | Qa’ dey’ gar are CeSaTTS AAT: | urfiger’ ITTY eT Tite Pryor | Sait Tor BeRAT TA TAVTTEAA arcraent fawar faa ot satiate | AUVTST FA FART VAGITMAETY | 3 Ul
3. Women,. beds,. seats, dresses, and riches are obstacles to Yoga. Betels, dainty dishes, carriages, kingdoms, lordliness and powers ; gold, silver, as well as copper, gems, aloe wood, and kine ; learning the Vedas ‘and the Sastras.; dancing, singing and ornaments ; harp, flute and drum; riding on elephants and horses ; wives and children, worldly enjoyments ; all these are so many impediments. These ate the obstacles which arise from bhoga (enjoyment). Hear now the impediments which arise from | ritualistic religion. :
Dharma (ritualism of Religion.) eT TACIT HHA | eat qarfatieta’ car Ararat fea: | aaqararaaareatiarae: | WAT AMT TAM AAT TTa enfafgarg al
AAHIASHMAAA TAR STAT |. ae argiaa ges drat fafaent a Beas a ca frat aaata afeaar: ti 2 tt 4, The following are the obstacles which dharma interposes :— ablutions, worship of dieties, observing the sacred days of the ‘moon, fire . sacrifice, hankering after moksha, vows and penances, fasts, religious observances,,silence, the ascetic practices, contemplation and the object of contemplation, mantras, and alms-giving, world-wide fame, excavating and endowing of tanks, wells, ponds, convents and groves ; sacrifices, vows of starvation, Chandrayana, and pilgrimages. Jiidna (K nowledge-obstacles). ay graaataraay | ‘ae, fan’ waserd erat atraa | angel eared Bear Enfant wt ag | argrersarehrena TACIT AA ! ghrerares fant sara ehearearar | arsenal were Att saat BA Ns Ut
5. Now I shall describe, O Parvati, the obstacles which arise from knowledge. Sitting in the\\Gomukh posture and pvactising Dhauti- (washing the intestines by Hatha Yoga). Knowledge of the distribution of the n&dis (the vessels>of the human body), learning of pratyahira (subjugation of senses), trying to awaken the Kundalini force, by moving quickly the belly (a process of Hatha Yoga), entering into the path of the indriyas, and)knowledge of the action of the nédis; these are the obstacles. Now listen to the mistaken notions of diet, O Parvati.
aATANgTa ira yrrsnreanrsacga: | anaes aah: cathy myahts ory eu 6. That samadhi (trance) can be at once induced by drinking.
certain new chemical essences and by eating certain kinds of food, - is. a mistake. Now hear about the mistaken notion of the influence of company, . cee
aya Tes argat ears UT THATS |
Tae TIM asa ASKIN Oy
7. “gKeep the company of the virtuous, and avoid that of the vicious” (is @ mistaken notion). Measuring of the heaviness and lightness of the inspired and expired air (is an erroneous idea).
b4. SIVA SAMHITA.
Roser aueeisay weed aaa | se aT ETAST TATTATT | cad eitrar fara araeet aaferat: u< W 8. Brahman is in the body or He is themaker of form, or He has a form, or He has no form, or He is everything—all these consoling doctrines are obstacles. Such notions are impediments in the shape, of
Jnafia (knowledge). a : Four Kinds of Yoga.
aeatnir eoqad wanreqara: t
- Wee ae er nae
© agat wr UIST SAT HATTA: eA 9. The Yoga is of four "kinds :—First Mantra-Yoga, second Hatha- Yoga, third Laya-Yoga, fourth Raj-Yoga, which discards duality. Sadhaks (Aspirants). agar ATH war srqaeaiearret: | I afrarsaa: fat warchr SaaaTA: Ro It 10. Know “that aspirants are of. four orders:—mild, moderate, ardent and the miost. ardent—the_best who can cross the ocean of the world. (Mild) ‘entitled to Mantra-Y oga. at aearrssaTy | maar ganar aufret qezen: | anh aafagta agit ararra: tt AIS Baer Wet qeresarskaeye: | WHAM HAA Maa STATA | aiqune aahatataes aaa: TH HeaarRraee S AAT DST TAL MW Le ul 11. Men of small enterprise, oblivious, sickly and finding faults with their ‘teachers ; avaricious, sinful gourmands, and attached helplessly to their wives ; fickle, timid, diseased, nof independent, and ‘cruel ; those Pies clintanters ate bad and whorare wenk=euow: alll the above-to be: mild sidhaks. With great efforts such men succeed in twelve years; them the teacher should know fit for the Mantra-Yoga. (Moderate) entitled to Laya-Y oga, anata: wage: gearatet Bria: | ‘WA: atertg AAT: TTT AAT:
comer gafidtae ghee ea u gR
12, -Liberal-minded, merciful, desirous of virtue, sweet in their speech; who never go to extremes in any undertaking—these are the middling. . These are to be initiated by the teacher in Laya-Yoga.
- (Ardent) entitled to Hatha Yoga
aa ARATTANIHSay, fercgizd? ge: cantar drtarattr | ARIANA FAB? AAAs Bearary it BR ALM MSA Wearawatygsen: | ATPAAAGAT TTAATATALTAT TT: area Rie: read aqeMNaaATa: | caret Gad ett caterer GEA Ut 23 13. Steady-minded, knowing the Laya-Yoga, independent, full ‘of energy, magnanimous, fall of sympathy, forgiving, truthful, courageous, full of faith, worshippers of the lotus-feet of their Gurus, engaged always in the practice of Yoga,—know such men to be adhimatra. They | obtain success in the practice of Yoga within six years, and ought ,to be initiated in Hatha-Yoga and its branches. (The most ardent) entitled to all Yogas - NA AUAAMIAATATARGAAT | nerdalfeactrcandt ware: MzTaraey | Meageqrates Matar AUF aaaaaaat Hrarerh Refs: | Pelzer greet grat aadsaera? arnt fat ara aaesrata: arett | quer aden @ quae: freiag: 0 mrakearaawal Taqar 2 wanton mereate faratsta: OfaMTAATAT TANNED ANT? | fait: daca’: ffstaca arr aaa: y esate @ art Brat Frere y Le Wl
14, Those who have the largest amount of energy, are enterprising, ‘engaging, heroic, who know the gastras, and are persevering, free from the effects of blind emotions, and, not. easily confused, who are in the prime of their youth, moderate in their diet, rulers of their senses, fearless, clean, skilful, charitable, a help to all; competent, firm, talented, contented, forgiving, good-natured, religious, who keep their endeavours secret, of sweet speech, peaceful, who have faith in scriptures and are worshippers
of God and Guru, who are averse to fritter away-their time in society, and are free from any grievous malady, who are acquainted with the duties of the adhimdtra, and aré the practitioners of every kind of Yoga— undoubtedly, they obtain success in three years; they are entitled to be initiated in all kinds of Yoga, without any hesitation.
Invocation of the shadow (pratikopasana). WA TARAATAAZ |
THAW HAY FLECHSNAT |
Gara SAAT ATT HAT frac Wh Ly
15. The invocation of Pratika (shadow) gives -to the devotee the objects seen as well as unseen; undoubtedly,’by its very sight, a man becomes pure. :
: mead eanftiaiatat Ale PemRasraagay | aal aa: Gauls canes arsed aearaaa aeate ye
16. In aclear sun-lit sky, behold «with a steady gaze your own divine reflection ; whenever this is seen even for a single second in the sky, you behold God at once in the sky. ,
sere agaet At 8 eam aT | MAT PAA TAT: TAHT i VN
1%. He who daily sees his shadow in the sky, will get his years
increased and will never die an accidental death. aa qeafes qaqa wana aay l ag wana ary” AB aeatey Ne 0
18. When tie shadow is seen fully reflected in the field of the sky, then. he obtains victory ; and conquering the vayu, he goes everywhere.
How to invoke.
At the time of the rising sun, or by moon, let him steadily fix his-gaze on the neck of the shadow he throws ; then, after sometime, let him look, into the sky ; ;ifhe sees a full grey shadow in the sky, itis auspicious.
an etre eqrare errant Tq TEL | - quiasagad TTHHTATT: UN Le Ul :
19. He who always practises this and knows the Paramétmé,
becomes fully happy, through the grace of his shadow.
ararate frat @ ga wate age | AIAs GATS! TABTAASATT Ul Ro tl 20. At the time of commencing travel, marriage, or auspicious work, or when in tronble, it is of great use. This invocation of the shadow destroys sins and increases virtue.
Rerarserarargat wale way . wat ghana Ant aaa W Ae Ut
21.. By practising it always, he begins at last to see it in his heart, and the persevering Yogi gets liberation.
: Raj Yoga. AYSrATYA ata artvat freraa | ATS & TeaRATAATARAt Fe FSA eer ated’ Set aga aa ag | aat wawatara NATE @ TeaHA uv 22 Ul .
22. Let him close the ears’ with his thumbs, the eyes with index fingers, the nostril with the middle fingers,.and with the remaining four * fingers let him press together the upper and lower lips. The Yogi, by having thus firmly confined the air, sees his sout in the shape of light.
aa aT eeaa at AUT MTHS aaaratieg me arate seat aay NAN | 23. When one sees, without obstruction, this light for ,even a moment, becoming free from Sin, be reaches the highest end.
Prarpaararavt faraaeas: t waaay frerea agra: ea’ ae 1 e 24. The Yogi, free from sin, and practising this continually, forgets his physical; subtle and causal bodies, and becomes one with that soul. -
a Hite Aqrard Warata AAT: | GS aEAGA:, LTTE THATAT ae 24 U 25. He who practises this in secrecy, is absorbed in the Brahman, though he had been engaged in sinful works. MENT TAT AT: AATHITH | Prataqraat Sr& ara” aa age: | aig: Aarad TET HAUTEATATATTA Fj VE Ut 26. This should be kept secret; it at once produces conviction ; it gives nirwdna to mankind. This is my most beloved Yoga. * From practising this gradually, the Yogi begins to hear the mee: sounds
oS SIVA SAMHITA,
; Andhad Sounds. AATFAVAUTAIT TT: TAT KATA | TAMA AA TRAE, MATTLATA ATA AT I! STAT: THAT ATTA TA: waar afeanar grat aqt sr Beta: 0 AGl AKAs ALT SALT AA AGH ll Vo Nt 27. The first sound is like the hum of the honey-intoxicated. bee, next that of a flute, then of a harp; after this, by the gradual practice of Yoga, the destroyer of the darkness of the world, he hears the sounds of ringing bells; then sounds like roar of thunder. When one fixes his full attention on, this sound, being free from fear, he getsabsorption, O my beloved !
aa az var Pra cae Arar war rarer Vas ater asa Ge TFA UW Re Nt 28. When the mind of the Yogi is exceedingly engaged in this sound, he forgets all external things, and is absorbed in this sound. qagraania feat aaa | aaraagterh Rrararat Pras wv Re, 29. By this practice of Yoga he conquers all the three qualities (i.e, good, bad and indifferent); and being free from all states, he is absorbed in chidékds (the ether of intelligence). . A Secret. aaa saat A graaET aq a aaltant Far A AZaATA SA: Re 30. There is-no posture like that of Siddhdsana, no power like that of Kumbha, no Mudré like the Khechari, and no © absorption like that of ndda (the mystic sound). _ earat safyearh qaeangag fa | AAA BAA gin Wageitfy Greve: 0 2e 31. Now Ishall describe to thee, O dear, the foretaste of salvation, - knowing which even the sinful aspirant may obtain salvation. SMYSy ae MIPHAT FT IyPIAy, | 7 T year TS Gearea Alaa ft 22 | 32. Having adored the Lord God properly, and having completely | performed the best of the Yogas, and being in a calm and steady state and posture, let the wise Yogi initiate himself into this Yoga by pleasing his Guru.
rare ane veq’ gear arnfed gEA | ararearfesaeaa Stra gers Ta tl BW 33. Having given all his cattle and property to the Guru who knows Yoga, and having satisfied him with great care, let the wise man receive this initiation. Parsee Fart aravisrsayar | AATSA YR cat TICTASR AMAA Ul BS WN 34, Having pleased the Brahmans (and priest), by giving ‘them. all kinds of good things, let the wise man receive this auspicious Yoga in my house (i.e., the temple of Shiva) with purity of heart.
dareaaa fafzar crema Praveen || yer aagqatt wgrareanraa | RH 35. Having renounced by the above. methods all his previous bodies (the results of his past karma), and being in his spiritual (or luminous) body, let the Yogi receive this highest Yoga. qaraafwar ant aacniratsa: | famraarstixacansyatrat mirage 4 | 36. Sitting in the padmasana posture, renouncing the society of men, let the Yegi press the two vyfidna nddis (the vessels of consciousness, perhaps coronal arteries) with his two fingers. fas agitate gaan Mess | afeargitern: arat 2a rat wacearg uu 29 yi 37. By obtaining success in this, he becomes all happiness and unstained ; therefore, let him endeavour with all his might, in order to ensure success. a: wre erqreanet en Raat Gea _— arafafalaaen marta a eta wae "88. He who practises this always, obtains success within a short time ; he gets also véyu-siddhi in course of time. - See Ket ante os ara aey eaTeTEAA TAT TAT ars STA: We 39. The Yogi, who does it even once, verily destroys all sins ; and undoubtedly in him the véyus enter the middle channel. qaareatar a @ anit taghra: | maraguigea atqyaasa | ve Wi
40. The Yogi who practises this with perseverance is worshipped even by gods; he receives the psychic powers of animd, laghimé etc., and can go everywhere, throughout the three worlds, at pleasure.
a qretererararagaaey rae: | fadqruah Fara cage: ated wT Wve 41, According to the strength of one’s practice in commanding the vdyu, he gets command over his body; thé wise, remaining in ‘the spirit, enjoys the world in the present body. agent at te a 2y qeq Hea | i Tard: SAAT HAA VT AA, UVR 42. This Yoga is a great secret, and not to be given to every body ; it might be revealed to him only, in whom all the qualifications of a Yogi are perceived. - Various kinds of Dharana. ant qaraa frsencsRe aq We | Regt wear aregqe eqferarant Praga wean 43, Let the Yogi seat himself in the. Padmasana, and fix his attention on the cavity of the throat, let him place his tongue at the base of the palate; by this he will extinguish-hunger and thirst. HUSHAUTTAT VTA HAAS AATAT | afer ant aa gwar Rrawta wharag tee 44, Below the cavity of the throat, there isa beautiful nddi _ (vessel) called kurma ; when the Yogi fixes his attention on it, he acquires great concentration.of the thinking principle (chitta). fie: ware extar’ frac Rearterar | aar sate: svete: ear agesraae | cefaerrert wm ararat eferar a2 | TTALISKT Gear Sas WA Taq Ml Vy lt 45. When the Yogi constantly thinks that he has gota third “ye—the eye of Shiva—in the middle of his forehead, he then perceives a fire brilliant like lightning. By contemplating on this light, all sins are destroyed; and even the most wicked person obtains the highest
end. rafal wat Prat acne fraera: | faurat Gara seq ATMS WATHAT tt VE Nt 46. If the experienced Yogi thinks of this light day and night, he sees the Siddhas (adepts), and can certainly converse with them.
Rea Tee ATL BAT AISBAMEh Ay | aqraTTAN Beit Rqreat frstae a ve a
47. He who contemplates on gunya (void or vacuum or space), while walking or standing, dreaming or waking, becomes altogether etherial, and is absorbed in the chid akada.
Qasaa eet ara Arftar Pafeesar | AcratHarararaag Geat Aaqway | CASA AVTAN AIA THAT AAT tt Ve il
48. The Yogi, desirous of success, should always. obtain this knowledge ; by habitual exercise he becomes equal to me ,through the force of this knowledge, he becomes the beloved of all.
Bars yar Ha Heat Prcraireaftae: 1 “arent eat Fa qaraanaa FI _ AAT aa aeT SeaEF NTA yak,
49, Having conquered all the elements, and being void of all hopes and worldly connections, when the Yogi sitting in the Padmasana, fixes his gaze on the tip of the nose, his mind becomes dead and he obtains the spiritual power called Khechari.
wife: qata anire: get yaraaraay | AAVATAISAT VAG AAT WAT Nl 4O Ul
50. The great Yogi beholds light, pure as holy mountain (Kail&s), and through the force of his exercise in it, he becomes the lord and guardian of the light.
TUATIT YN Frat LATA AeA |
aa sataarany wet Avht fraea |
fre: Garg anred eat WeqTat wag qa efearira gage: aitatiaa: 0 4e tt
51. Stretching himself on the ground, let him contemplate on this light; by so doing all his weariness and fatigue are destroyed. By contemplating on the back part of his head, he becomes the conqueror of death. (We have described before the effect of fixing one’s attention on the space between the two eyebrows, so it need not be enumerated
here). aghiaer ary cet at Bras | am aca fintger aRares: 0 Sagas Resta gearker wea 42M
52. Of the four kinds of food (i.e., that which is chewed, that which is sucked, that which is licked and that which is drunk), which a man takes, the chyle fluid is converted into three parts. The best part (or the finest extract, of food) goes to nourish the linga sharira or subtle body (the seat of force). The second or the middle part goes to nourish this gross body composed of seven dhdtus (humours). ,
7 arte facqsrean gata: aaar aie: 0 MATAR AST: NHCAT: HST Bey | aerate agaigarangqasacaary tt 42
53. The third or the most inferior part goes out of the body in the shape Of excrement and urine. The first two essences of food are found in the nddis, and being carried by them, they nourish the body from head to foot.
amir: aatuaty: areata aat. asaracar FF arwate TaAGa Nv 4s“ Ut
54. When the vdyu moves through all the nédis, then, owing to this vdyu (oxygen ?), the fluids of the body get extraordinary force and energy.
agqeuat aT e Sarat gerard: | A AGAMA TUASANTANS ST: 4
55. The most important of these nddis are fourteen, distributed in different parts of the body and performing various functions. They are either weak or strong, and the prdva (vitality) flows through them.
. The six Chakras. Mulddhar Chakra. agente Reataearers | wasatea aa’ TG p AAATEGLISA Ut GE UI
56. Two fingers above the rectum and two fingers below the linga, four fingers in width, is a space like a bulbous root.
aferarfrger: nie gag reece \
aN Hrd Taeata ait FES ATT aarq waet ws are eEzorHa: |
ge Aiea at ges qgriflazt feat un ys!
57. Between this space is the yont having its face towards the back that space is called the root; there dwells the goddess ‘Kundalini. It surrounds all the nddis, and has three coils and a half; and: catching its tail in its own mouth, it rests in the hole of the Sushumnd.
GAN Aga ear aT SHLAA TAT SqAT | aigacairretenrar agar STAT GSU 58. It sleeps there like a serpent, and is luminous by its own light. Like aserpent it lives between the joints; it is the goddess of speech, and is called the seed (vija).
gat atate Preanfeprer eqarareanct | ata Coetner Re Tara Hl 4, 2 59. Full of energy, and like burning gold, know this Kundalini to be the power (shakéi) of Vishnu; it is the mother of the three qualities—sattwa (rhythm), rajas (snes) and tamas' (inertia). am aepngeasd araatet aie | HoeAAA It cawMAaceiraT y Fo 4 60. There, beautiful like the Bandhuk flower, is placed the seed of love (si) ; itis brilliant like burnished gold, and is described in Yoga as eternal.
qgrmit a afeeet dtst aa at ferry | acSeiz ent AereTAaceHeaTy WN quan araieaetraed | aad fisata aan frgicat, n
. eftsrerg” ceo os aca feterL WBE -
61. The Sushumnd also “embraces it, and the beautiful seed is there ; there it rests shining brilliantly like the autumnal moon, with the luminosity of millions of suns, and the coolness of millions of mobns. The goddess Tripara Bhairavi has_these three (fire, sun, and moon) taken together, and collectively she is called the vija. It is also called the great
energy. i faattaraakeeat get aeatar aaa | ? sfasiguasaan gen’ ature tl areedt acat As: eaeheqis rear URN
62. It (vija) is endowed with the powers of action (motion) and sensation, and circulates throughout the -body. It is subtle, and has a flame of fire; sometimes it rises up, and at other times it falls down into the water. This is the great energy which rests in the perinaeum, and is called the swayambhu-linga (the self-born).
araicaaaahe akreathtr Hea: | » Utegrunaraagad agqear ne tl
63, All this is called the ddhaér-padma (the support lotus), and the four petals of it.are designated by the letters 4(v) § (8), ¥(g), 4 (g).
enti qaati BIVVFANAT | faxast a9 Rrattiea srt ae Fara u ceTMATTIAT SReAT gueat frat | AEM INI CHTIH: araatst cutis i] a: wera wat watt Toran, Rrerera aey eae | Pafeey Bremen & i Ge ll 64. Near this Swayambhu-linga isa golden region called—Kula . (family); its presiding adept is called* Dviranda, and its presiding goddess called Dékini. In the centre of that lotus is the Yoni where resides the Kundalini ; the circulating bright energy above that, is called kama-vija (the seed_of love). The wise man who always contemplates on this Muldadhér obtains Darduri-siddhi (the frog-jump power) ; and by degrees he can altogether leave the ground (i.¢., rise in the air). age: arirasewe4> soufaaaaay | UAT TEAST TIRAITT HTAT 8 Nt 65. The brilliancy of the body is increased, the gastric fire becomes powerful, and freedom from disease; cleverness, and omniscience ensue. qa ved areas af ae aarcay | TT AAT MNT ATELA AAT, AA Ml BE Nl 66, He knows what has been, what is happening, and what is to be, together with their causes; he masters the unheard of sciences together with their mysteries. qT ATA TA Gat gees Harey | mrafaiaaea HUST T AAA: NS Ul 67. On his t tongue always dances the goddess of learning, he obtains mantra-siddhi (success in mantras), through constant repetition only.
AUATUS AAA BUT: | UE LAA Val BT Waaearar qe! SAAT D Aviat qeaa aafersey Ut ee 68. This is the dictum of the Guru:—“It destroys old age, death, and troubles innumerable.” The practitioner of prandy4ma ought always to meditate upon it; by its very contemplation, the great Yogi is freed
YSU aT ATT SINTER | AQT TAMAS TW TUTE ATTTTUT AAL HRS,
from all sins.
- 69... When the Yogi contemplates this Mulddhdr lotus—the Swayam-, bhu-linga—then, undoubtedly, at that very moment, all’ his sins aredestroyed.
Gy wtaa a ad & GHeTargae PeratEearared weafa faqfnar t afgeraraz Ve Tang waa | ae vsan daaragier ad AA | vo Nl 70. Whatever the mind.desires, he gets; by habitual exercise he . sees him, who gives ‘salvation, who is the best both in and out, and who is to be worshipped with great care. Better than Him, I know-none. mrmnded re aaa aed a aaa | ecaed froeqeasa aad sirararat ot a 71. He who, leaving the Siva (God) who ig.inside, worships that which is outside (viz., worships external forms), is like one who throws away the sweetmeat in his hand, and wanders away in search of food. arenkimaa gatqareed Ra Ra | aey earner Raferater etal Praca i 93 Wt | 72. Let one thus meditate daily, without negligence, on his own Swayambhu-linga ; and have no doubts that from this will come all powers,
Aeacsanmerceoard: Rfenga4e | MEY ATMA FRUTAHTAT TA Ul 9B Ml 73. By habitual exercise, he gets success in six months; and -undoubtedly his vdyu enters the middle channel (the Sushumnd). AANAIsA GAA arg hrgtrarcarg | — Rfearghan erat ae ANA: WSs i ‘74, “He conquers the mind, and can restrain his breath and his
semen ;then he gets success in this as well as the other world, without doubt. 2.. Swédhisthdn Chakra. (Prostatic Plexus), 2 a erbrsrraneracar -
fadrrg atreca feéaas aafeag |
akerd @ tga Vea TETeA, "
erfisrariea ag das TET |
araredt aa Rratsfer 2a aenfea TARR Ut wot 75. The second Chakra is situated at fhe hast base of the organ. It
has six petals designated by the letters b, bh, m,-y,.r,1 Its stalk is
called Swadhisthan, the colour of the lotus is blood-red, its presiding adept is called Bala, and its goddess, Rakini.
at sara aan fed eartrerarciereg ay |
TRY BANAT Sat aed HAATTAT: Nt Se tt 76. He who daily contemplates on this Swddhisthdn lotus, becomes _ an object of love and adoration to all beautiful goddesses.
. fifrasanra ure’ Peagt § waaay | eating’ St Sls ala Prag: wos y 77. He fearlessly recites the various Sastras and scierices unknown. to him before ; becomes free from all diseases, and moyes throughout the universe fear ‘leasly.
ATG Brad aa & arf a ara 1
aeq zaraent fafeciveigaasat
ay: Bsaca FB waafaiaay Taq!
MATT ATS ATTA, TAT Ml SCI
78. Death is eaten by him, he. is eaten by none; he obtains the
highest, psychic powers like animé, laghimé, etc. The vdyu moves equably throughout his body ; the humours of his body also are increased; the ambrosia exuding from the etherial lotus also increases in him.
3. Manipur Chakra.
ay Auqranfracay | aad agst ara 3 maU TTT | qaicerignrcara aia Bray oe, 1 79. -The third Chakra, called Manipur, is situated near the navel; it is of golden color, having ten petals designated by the letters d, dh, egret am Rretisia GANFSAIAT: ' arareat wit atet zat acai ar lt co y 80. Its presiding adept i is called Rudra—the giver of all auspicious things, and the presiding goddess of this place is called the most sacred
Lakini. afeay vara eat anit wera wages | ger gare: eifeeracgeraer i - SRease waists ceatrfrarsad | - HIBEY arqasahl wera Ul cy y.
81. When the Yogi contemplates on the Manipur lotus, he gets the power called the pitdl-siddhi—the giver of constant happiness. He becomes lord of desires, destroys sorrows and diseases, cheats death, and can enter the body of another.
sreqaarieate Rearat geht Haq | ~ Meneitgstasenth Mreitat qart aan <2
82. He can make gold, etc., see the adepts (clairvoyantly), discover
medicines for diseases, and see hidden treasures. 4. Anédhat Chakra.
eqasaed ata aga West aq antiararrena stqancaaraat tl aieara ages sargeraatitay ca tl 83. In the heart, is the fourth Chakra, the Anahat. It has twelve petals designated by the letters k, kh, g, gh, 8, ch, chh, j, jh, 8, t, th. Its color is deep blood-red ; it has the seed of vdyu, %, and is a very
pleasant spot. . qaeed cere BS grate saftey | YY CATUMA UW PVSTCHS SAT i C2 84. In this lotus is aflame called vdylinga ; by contemplating on this, one gets objects of the seen and the unseen universe. fra: frarat aaret art ae aa | Taereages Sart CITAT Hetfet Nl AIA ALI HAT Y grarat evarha? cy hl 85. Its presiding adept is Pinakt, and the Kakini is its goddess, He who always.contemplates on this lotus of the heart is eagerly desired by celestial maidens. grasa cea frarafraqnrag | qorfeg tafe: Asser arat Adz <e 86. He gets immeasurable knowledge, knows the past, present and future time ; has clairaudience, clairvoyance and can walk in the air, whenever he likes. Rrarat qalasarte aritat gata aart weather Sarat HVT Ul 69 Ut 87. )He sees the adepts, and the goddesses known as Yoginis; obtains the power known as Khechari, and conquers all who move ‘in thé air,
an a at ees graft fRataHT | aad qatt Biawdae a Gas: 0 cen
1 Rb te =P
88: He who contemplates daily the hidden Bénalinga, undoubtedly obtains the psychic powers called Khechari (moving in the air) and Bhuchari (going at will all over the world).
qawaaey arated afg Aaa) RIT AHA Tar Maafer qcieeaTTT tt <e, tt 89. I cannot fully describe the importance of the meditation of this lotus ; even the gods Brahma etc, keep the method of its,» contempla-
tion secret. 5, Vishuddha Chakra.
wa Ageanhracay | sseaaivd oa fas aAsaAT | geal watria Ueuacagay i Browsishe Rata ariket atzA tt eo. 90. This Chakra situated in Ais throat, is the fifth, and is called _the Vishuddha lotus. Its color is like brilliant gold, and it is adorned with sixteen petals and is the seat of the vowel sounds (i.e., its sixteen petals: are designated by the-sixteen vowels—a, d, i, 4, u, a, ri, ré, Lri, lri, é, at, 0, au, am, ah. Its presiding adept is called Chliagalaets, and its presiding goddess is called Sakini.
ated Stee ar Red | aripacafara: | - Preaea aitarseasa Aeparet ates gear Perareree aegear PART SR ' Ol. —He: who always contemplates it, is truly the lord of the Yogis, and deserves to be called wise ; by the meditation of this Vishuddha lotus, the Yogi at once understands the four Vedas with their mysteries. TeraTa Fade Avie aq mteTaT AA AIT AHR THT HII AT ATA? 1 ez tl 92. “When the Yogi, fixing his mind on this secret spot, feels angry, then undoubtedly all three worlds begin to tr emble. i EE Ma AAT YET Saqretiad Bar | AST MAT TRAIT Tqrrat TAA Wary Ut OB «98, Even, if by chance, the mind of the Yogi is absorbéd.“in this place, then. he becomes. unconscious of the. external world, and enjoys certainly the inner world.
vey a afanrana eqardtceq afar | waraaee ft asifratsae Fu ee tl 94, His body never grows weak, and he retains his full strength for a thousand years, it becomes harder than adamant.
agt wale ama arigisahaws | Mal AACA AeAy aeTT BAT eS I 95. When the Yogi leaves off this contemplation, then to-him in this world, thousands of years, appear as so many moments. 6. Ajria Chakra. aa Maramaacay | ATT BATA gata fawsTT geri aPRETRTE: Raat Fors qr Wee 96. The two-petalled Chakra, called the Ajiia, is situated between the two eye-brows, and has the letters h, and ksh’; its presiding adept is called Shukla Mahékdla (the .White Great Time? ; its presiding goddess is called Hakinié. wegen aareacaitst fast Pray | Gall WAAISA Bsalkat aaah 0&9 0 97. , Within that petal, there is the eternal bija (the syllable - % tham), brilliant as the autumnal ‘moon. _The wise anchorite, by knowing this, is never pulled down.
case Was: aaayg aad | Raat oct fae waa ars aaa: ec 98. This isthe great light held secret in all the Tantra; by contemplating on this, one obtains the highest success, there is no doubt
of it. ata’ Pree fat age gina: | SAAT Arve ATTA AAA wT WE, u » 99. I am the giver of salvation, I am the third linga in the turiya (the state of ecstacy, also the name of the thousand-petalled lotus). By contemplating on this, the Yogi becomes certainly like me.
get f& flier earar acurentr Brea | eect amaa Roaarita arta: i too 100. The two vo vessels called the [dé and the Pingald aré the real Varana and Ast. The space between them is called Vardnast™ (Benarés, ‘the holy city of Siva). “There it is said that the Vishwanatha (the Lord “of the universe) dwells.
qaearrer nrercenatanreaeaatann: | - MAG IA Ate a aT Gurfvary tl Lok tt 101. The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. Its great secret has been very eloquently dwelt upon by them. 4. The Thousand-Petalled Lotus. ByU ReUr_srat Hee’ TarsHet & | TAT T TUT AATATTATATT | araarengé aria sifife aittras n 02 Nt 102. The Sushumnd goes along the. spinal cord up to where the Brahmarandhra (the hole of Brahma) is situated. Thence by a certain flexure, it goes to the right side of the Ajiia lotus, whence-it proceeds to the left nostril, and is called the Ganges. petat & aad agent vata | am wait ar meat wet ates: | PreruracaReyr gar ale Aaayz i Ksrataad aa ad cafe aaar: | aad ae ace arered MTaATT araaratge atte sear f& Ary: 0 Lo8 n 103. The lotus which is situated in the Brahmarandhra is called Sahasraéra (the thousand-petalled). In the space in its centre, dwells the moon. From that triangular place, elixir is continually exuding. This moon-fluid of immortality unceasingly flows through the Id4. The elixir flows in a stream,—a continuous stream. Going to the left nostril, it receives fromthe Yogis the name of the “ Ganges.” MUM IFATAAATAAATGS TAT | Sqvaela TAS ACM GATEAT Ut Low i 104," From the right-side portion of the Ajiia lotus and going to the left nostril flows the Idd. Itis here called Varana (the northward-flowing
Ganges).
aat gare wer g arcrmenas Reade
aqTHIet (aT aqraTHASIaAy
— wararenga afer stenrerrcettfa & W Lou tt 105. Let the Yogi contemplate on the space between the two (Ida
and Pingald) as Véranasi (Benares).” The Pingala also comes-in the same way from the left sideportion of the Ajiia lotus, and goes to the right nostril, and has been called by us the Ast.
qerae f& gerd agreed srafead | ; aa aeae ar timereat atl sqafeera: y Lot tt 106. The lotus which is situated in the Muladhar has four petals. Tn the space between them, dwells the sun. meqa misearias ace ar finsrat fat aa aadalt area tt Los tt 107. From that sphere of the sun, poison exudes continuously. That excessively heating venom flows full through the Pingald. fae aa aedt at ancred Prac — SatATEg? ark aeadag qa tt Loc i 108. The venom (sun-fluid of mortality) which flows there continu-
ously in a stream goes to the right nostril, as the modn-fluid of immortality goes to the left.
MAGSAAMMLUTAAT ATS TAT | sqeaer fierht gurenit sraticar n Loe, t 109. Rising from the left-side of the Ajiia lotus and going to the right nostril, this northward flowing Gingalé has been called a yore the Asi.
MATIN Shep aT Tar AVac: | Rera aaate Rew’ anak 1 aafeegargerraret 1 TSI syaTeray n Veo tt .- 110. The two-petalled Ajiia-lotus has been thus described where dwells the God Maheshwara. The Yogis describe three more sacred stages above this. ‘They are called Vindu, Nada and Sakti, and are situated in the lotus.of the forehead. a wie agrarmararraey Arita | eteegt wa Prastahrtraa: yee 111, He who always contemplates on the hidden Ajiia lotus, at once destroys all the karmas of his past life, without any oppostion. ge faa gat anit ears Halfareraty | aqt wire aftat garTATaTag MN LL2 112. Remaining in this place, when the Yogi meditates constantly, then to him all forms, worships and prayers appear as worthless. FAUTATTA AAATT HALT: | aes Ga aeY GF TET TATA A Wea Ul
113. The Yakshas, Rakshashas, Gandharvas, Apsaraés, and Kinnaras, all serve at hig feet. They become obedient to his command.
aire caat dit siest Aatama wasrag Tag Ta ward WANTS aier ot war zea AUNT aaasasy | wer aatier wars Sere ater TeeTUT, Il 202 114. By reversing the tongue and placing it in the long hollow. of the palate, let the Yogi enter into contemplation, that destroys all fears.. All his sins, whose mind remains steady here even for a second, —are at once destroyed. at ae & stan gaat Heres | are wala qatidasararRatea Hu (4 tl 115. All the fruits which have been described above as resulting from the contemplation of the other five lotuses, are obtained through the knowledge of this one Ajiia lotus alone. a sti aaivaraarar Ta Parera: | qTAAA Haraeesd AaceHeT MATT It VLE it 116. The wise one, who continually practises contemplation of this Ajialotus, becomes free from the’ mighty chain of desires, and enjoys happiness. MUTTUAAT AeA Is WTA: | MME B TAHT WAM STAT it LVS | 117. When atthe time of death, the Yogi contemplates ,6n this lotus, leaving this life, that holy one is absorbed in the Paramatmé. fear nee cage sae At vata HEA AT: | wanafrgarat aie Assia Pifest u Ue 118." He who contemplates on this, standing or walking, sleeping or, waking, is not touched by sins, even if it were possible for him to do sinful works, nat aeaigeg a: staat maar way | faqararamerad aig’ ta wee I senk@aara @ Risaendt Aafea Jn Vee 0 119. The Yogi becomes free from the chain by his own exertion. The importance of the contemplation’ of the two-petalled lotns cannot be fully described. Even the gods like Brahma, ete., have learnt only a portion of its grandeur from me, |
7. The Thousand-Petalled Lotus. Wa He AAS agarcarreey | ate at qgrarar ae afrat far tl 20 I 120. Above this, at the base of the palate, is the thousand-petalled lotus, in that part where the hole of that Sushumnd is.
MBAS THM er wWArasat Taqaa | Fol MUI: Adarer: Barra: ti at attengerereter satarisre tear: Nt tRe
121. From the base or root of the palate, the Sushumnd extends downwards, till it reaches the Mulddhdr and the perinaeum :_ all vessels surround it, or are supported by it. These nddis are the seeds of mystery, or the sources of all principles which constitute a-man, and show the road to Brahma (i.e. give salvation).
TAMA FT yeast azene gufeay | aene Ataris Garage AA WW Lz Ut
122.. The lotus which is at the root of the palate is called the Sahasrdr (the thousand-petalled); in its. centre, there is a Yoni (seat or force-centre) which has its face downwards.
qe ae qgratar ae afrat fea | TALAT ATATHAASUACTFAT | [22 ll
123. In that is the root of the Sushumnd, together with its hole; this is called the Brahmarandhra (the hole of Brahma), extending up to the Mulédhar padma,
AAMT Ashe: YATU Foest aar | qqarat aq Tay Rear ara ayy tt aeat wa Aa Hat nercraTReTAT LR’
124, In that hole of the Sushumnd there dwells as its inner force the Kundalini. In the Suskumné there is also a constant current of force called chitrd, its actions or modifications should be called, in my opinion as Brahmarandhra, ete.
FAM AOA HATA TATA | arate ae aT yA Gat AAT tl LV tl
125, By simply remembering this, one obtains the knowledge of Brahman, all gins are destroyed, and one is never born again as man.
( wife aang ga wer Raga FAUT A TEVA Tear GaltTaH It L2G Ul
74 SIVA SAUHITA.
126. Let him thrust the moving thumb into its mouth: by this the air, which flows through the body, is stopped. > aa Garcan ier aadiata wag |
aq & scaded Set a sramares | TAR aa ware aret ear argagay |
ee gisieat get wat Uae arAUT Ul Wo Ul 127, Owing to this (vdyw) man wanders in the circle of the universe ; the Yogis, therefore, do not desire to keep up this circulation ; all the nddis are bound by eight knots ; only this kundalini can pierce these knots and pass out of the Brahmarandhra, and show the way to salvation. aat qatg altyg afaeaitareat | area pase yet Tag TAA Ue It 128. When the air is confined fully in allthe vessels, then the Kundalini leaves these knots and forces its way out of the Brahmarandhra. quarat etary ateraadica: | qeratwar wralagqeawaraa: i CeTisATAKes Yaar AAV tt Le 129. Then the vital air continually flows in the Sushumna. On the right and the left side of the Mulédhar, are situated the Idd and the Pingald. The Sushumné passes through the middle of it.
SETA Y TIT YOrITMTAvSs | ar stale @ ge: waleRAaratRaeT: tt LRo I 130. The hollow of the Sushumna in the sphere of the adhar is called theBrahmarandhra. The wise one who knows this is emancipated from the chain of karma, RACAZA AAt MATA: LATTA? | aferena caraarat gen: Carqatrerag: i Faz ii 131. All these three vessels meet certainly at the mouth of the Brahmarandhra ; by bathing at this place ono certainly obtains salvation.
The Sacred Triveni (Praydq). MA_AANy TEA ALAA! | | arat.g ana <arat ae are at afer RRR Ul
132. Between the Ganges and the Jamuna, flows this Saraswati : by bathing at their junction, the fortunate one obtains salvation.
ger int ger svat Ree enigtogr : aA ATA sitet arat arseSar W LAW U .
133. We have said before that the Tdé is the Ganges and the Pingalé is the daughter of the sun (the Jamuna), in the middle the Sushumnéa is the Saraswati;—the place where all three join is a most inaccessible one.
feat’ ema at AAT eatanrate 1 waaratamay ent ark ser Tara AT HN Be
134, He who performs mental bathing at the junction of the White (Ida) and the Black (Pingala) becomes free from all sins, and reaches the
éternal Brahma. fravat ank ar 8 fens aaratq ~ arefreat Prarerateer arfer aeat mfaer Ww 83% 0
135. He who performs the funeral. rites of his ancestors at the junction of these three rivers (Triveni) procures salvation for his aucestors and himself reaches the highest end.
Ped Sines ered ged a: aarate | Rae Arata Area Kear ara NAR 136. He who daily performs the threefold duties (i.e., the regular, occasional’ and the optional\ones) by mentally meditating on this” ‘place, receives the unfading reward. TBM: FSt Carel eat Sed yafen a 1 qa qrarmanesd Ant gaat: Tq a9 u 137. He who once bathes at this sacred place enjoys heavenly felicity, his manifold sins are burned, he becomes a pure-minded Yogi. wafers: oat at aatrert wey at | CATATATUATA TA AAT ATTA Wt VRS 138. Whether pure or impure, in whatever state one might be, by _ performing ablution at this mystic place, he becomes undoubtedly holy. BARNS Gd te kon aws qari PARA ARATE AT ArTATCT ATA Ut LAV W 139, At the time of death let him bathe himself in the water of this Trivent (the Trinity of rivers): he who dies thinking on this, reaches salvation then and there. anqet ger fig Sag rad! MA ASAT A NV KaTaa lt Vo tl
76 SIVA SAMEITA.
140. There isno greater secret than this throughout the three worlds. This should be kept secret with great care. It ought never to be revealed. 7 a ;
RET AAT rar aus wiz fers | | ersaratting a & arf acat ar gk U
141. If the mind becomes steadily fixed even for half a second’ at
the Brahmarandhra, one becomes free from sins and reaches the highest
end. afeigtd? car aea a anit afs daa | RWATUOMAPT LASSAT FEN: Lwr tl 142, The holy Yogi whose mind is absorbed in this,is absorbed in me after having enjoyed the powers called animé, laghimé etc. CANAAN W Ay: Tent fereagar A wales | arafger qkaamiterd, ar geararaargad J 230 143. The man knowing this Brahmarandhra, becomes my beloved in this world; conquering sins, he becomes entitled to salvation; by spreading knowledge, he saves thousands of people. agg areiaqacas airaga | Maett Gitey aan’ waa N wee Ul 144, The Four-facedand gods can hardly obtain this knowledge. it is the most invaluable treasure of the Yogis; this mystery of the Brahmarandhra should be kept a great secret. The Moon of Mystery. QT AMAT A Ait: VEST Aer | ACISAT AIS GAR ATA faa ga: Ww Lee W
145, I have said before that there is a force-centre (yont) in the middle of the Sahasrdra ; below that is the.moon; let the wise contem-
plate this. aey TATHATTT Aviegisarrass | gear vale Sarat Rearat aaa NIT Ul Le 146. By contemplating on this the Yogi becomes adorable in this world, and is respected by gods and adepts. fire-nqrefrat vategreae ra hry am Reet agent ca aay Fafaraa | U Bou 147, -In the sinus of the forehead let re contempléte on the ocean of milk; from that place let him meditate on the moon, which is in the Sahasréra,
frusnstaat ecsnsat za: | farer ara’ Prosar | PrcrereaerTeaTean fea aeafe aq | gfearite watt qeera & Gras: ll Lee 148, Inthe sinus of the forehead there is the nectar-containing moon, having sixteen digits (kalds, i.e., full). Let him contemplate on this stainless one. By constant practice, he sees it in three days. By merely seeing it, the practitioner burns all his sins. = eeu fraahedaeag | a: Gents geht HErataRIsAET Mt Leet 149. The bai reveals itself to him, his mind becomes pure; and though he might have committed the five great sins; by a moment’s contemplation of this he destroys them. MTRCT at atk TI ALIYITAT | WAM TH aka FR TIAA AG | Sahqubtehliadtteqene | SATARTATT SAT ATT HAY Praca | waar at vale aera | Sed MA Ya: A_AA Gea vagy ay | Aaressahed arhrat afaqrang Nye tt 150, All the heavenly. bodies (planets, etc.,) become auspicious, all dangers are destroyed, all accidents aré warded off, success is obtained in war; the Khechari and the Bhuchari powers are acquired by the seeing of the moon whichis in the head. By mere contemplation on it all these results ensue, there is no doubt of it. By constant practice of Yoga one verily becomes an adept. Verily, verily, again most verily, he becomes certainly my equal. The continual study of the science of Yoga, gives success to the Yogis. “ Here énds the description of the Ajiiapura Chakra. The Mystie Mount Kailas, BT THAVTH AAT | wa aed Rare eee ates | mETUSTEIeY teer ater Peeks qfaaH TRUS a 151. Above this (z.e., the lunar sphere) is the. brilliant thousandpetalled lotus. It is outside this microcosm of the body, it is the giver of salvation,
Sorat arr gets asa as rete | aRorensharait am eraafe rasta: tt 42 Wt 152. Its name is verily the Kazlés mount, where dwells the great Lord (Shiva,) who is-called Nakula and is without destruction, and without increase or decrease. AMACAT AAA TUE, aartshearaaat Rat TA | “Waar array Ca Tareas alee: AAA Ut Lu I 153. Men, as soon as they discover this most secret place, become free from re-births in this universe. By the practice of this Yoga he gets the power of creating or destroying the creation, this aggregate of elements. ea qt gakharenyza, Aoraaretie Aer t ant erences: BarkrargRat Wat PAAR te Wes. 154. When the mind is steadily fixed at ‘this place, which is the residence of the Great Swan and is called Kailas, then that Yogi, devoid of diseases and subduing all accidents, lives for a great age, free from death. Prazhaagt Star Foret qeipat | aat carrera AeT Reawat THM Las U 155. When the mind of the Yogi is absorbed in the Great God called the Kula, then the fullness of the Samadhi is attained, then the Yogi gets steadfastness. Araceae vata snfgenca wag | eat taerace Arran sree sta W GEN 156. - By constant meditation one forgets the world, then in sooth the Yogi obtains wonderful power. cenigfeadige fae fear | waite a Frarary, qe fra ated i | WA Greist aimed ae gartrar | ag awafra afedtaa GRATHP tt LYS 1 157. Let the Yogi continually drink the nectar which flows out of ; by this he gives law to déath, and conquers the kuld. Here the kuld ie force is absorbed, after this the quadruple creation is absorbed in the Param Atman. _ The Raja Yoga.
aserat mer fied Praga stat aia, aiteard arity ete PecqaaH Wee
158. By. this knowledge, the modifications of the mind are suspended, however aetive they may be: therefore, let the Yogi untiringly and unselfishly try to obtain this knowledge.
Presrraqtar afer art waz a7 | aat Raratsavsarasar Fess: it L4e 1 - 159. When the modifications of the thinking principle are.suspended, then one certainly becomes a Yogi; then ig known the Indivisible,. holy, pure Gnosis. FANSMET Ghia wands sNnzaT | qAaaT meSga faratafatraa: geo a,
160. Let him contemplate on his own reflection in * the sky as, beyond the Cosmic Egg: in the manner previously described. Through that let him think on the Great Void unceasingly.
Bane ATTA TATTA |
ae eadrarnrey Rafa are ee 161. The Great Void, whose beginning is void, whose middle is”
void, whose end is void, has the brilliancy of tens of millions of suns, and the coolness of tens of millions of moons. By contemplating continually on this, one obtains success.
rant aal Faleaised Ra RA
ae caterer Rafedeercrars Gara? W242 Ul
162. Let him practise with energy daily this dhyana, wath a year” he wilt obtain all success undoubtedly.
gard Aas ay AAT Gea AAT wa | @ aa an age: adaray gra: Lea Nl 163). He whose mind is absorbed in that place even for a second, — is certainly a Yogi, and a good devotee, and is reverenced in all worlds. - TET FATAMAMAAMTT ALAT WE Ui 164, All his stores of sins are at once verily destroyed. ed apt a cara qeqerarcaca | MAI TAA SG Maa TWAT tt Le Ul
165. By seeing it one never returns to the path of ‘this mortal universe ; let the Yogi, therefore, practise this with great care by the path of the Swadhisthén.
VACUA ARs AAT AG A TA | a: araata aria. Stent arta: Wt Les Ul
80 SIVA SAMHIPA,
166. Icannot describe the grandeur of this contemplation. who practises, knows. He becomes respected by me. waraza fasta faftawanra | MADAMA AAT A ANA VRS N 167. By meditation one at once knows the wonderful effects of this Yoga (z.e., of the contemplation of the void); undoubtedly he attainsthe psychic powers, called animé and laghimd, etc. cra wareara: Baaeag Arita: | * Senherersartrsi HUI AATAa it LSS 168. Thus liave I deseribied the Raja Yoga, it is kept secret in all ' the Tantras ; now I shall describe to you briefly the Rajadhiraj Yoga. The Rajddhirdj Yoga. eahtansarad gear Tas segakwea | YS AST AAA LATAHATAATATT WARE Il 169. Sitting in the Swastikdsana, in.a beautiful monastery, free from all men and animals, having paid respects to his Guru, let the Yogi practise this contemplation. Pere Wisita sear Aqragrna: | rte na Seat a Peivaherraegen: u RSe I 170. Knowing through the arguments of the Vedanta that the Jiva is independent and self-supported, let him make his mind also self-supported ; and let him not contemplate anything else.
qagararnaaeraaa a Te: | qiadia aa: Heat qed Sy AFa Nl LSz Wi 171. Undoubtedly, by this contemplation the highest success (mahd-siddhi) is obtained, by making the mind functionless; he himself becomes perfectly Fall. araacaad a a a art fanaee: | meatal at Safer gaara Bara uv 292 tt 172. He who praetises this always, is the real passionless Yogi, he never uses the word “J,” but always finds himself full of Atman. &l GT; HET AT Atal TH TRAeerat ( a: | aetna Ae Met @ AT ATT AAT: Ul L933 It 173. What is bondage, what is emancipation ? To him ever all is one ; undoubtedly, he who practises this always, is the really emancipated.
a oy ant AAG: TASTey Fara? | ‘menentit Aenea STATATITATAAT | we BAATAY Ura; Arava | anearraqataeat at oF Rstaa | ardtaarrart aaranitaisra: tt oe tl ' 174. He is the Yogi, he is the true devotee, he is worshipped in_ all the worlds, who contemplates the Jivatma and the Paramatma as related to each other as “I” and “Am,” who renounces “I” and “thou” and contemplates the indivisible ; the Yogi free from all attachment takes shelter of that contemplation in which, through the knowlédge of superimposition and negation, all is dissolved. sratret Fagrarg qa @ UVPFT AAP: Gira aratta a Heat yet waver FU wo tI 175. Leaving that Brahma, who is manifest, who is knowledge, who is bliss, and who is absolute consciousness, the deluded wander about, vainly discussing the manifested and the unmanifested. acraciirg frat attet a: strife a water’ oe nat IH aheAT TSAI UN LSE 176. He who meditates on this movable and immovable universe, that is really unmanifest, but abandons the supreme Brahman—directly manifest—is verily absorbed in this universe. AARCUAR WAT Atatargy way | Bae Fea Ant ar ayaa ut (99 177. . The Yogi, free from all attachment, constantly exerts himself in keeping up. this practice that leads to Gnosis, so that there may not be again the up-heaval of Ignorance. eafxarity gary Rreteit freeru: | - farther qgacta feerafratia: u yen 178. .The wise.one, by restraining all his senses from their objects, and being free from all company, remains in the midst of these objects, as if in deep-sleep, 7.¢., does not perceive them. STI Mes SHA THT At | ata’ afaaautet Raat qe. : AVAAMT TAT Ba TATA 1 LOR 179. Thus constantly practising the Self-luminous becomes manifest : here end all the teachings of the Guru; (they can help the student no further).
Henceforth he must help himself, they can no more increase his reason or power, henceforth by ‘the mere force of his own practice he must gain the Gnosis. Tat aA Madea AAMT AAT AE | AAINTAS aA a VATA ATA aA It Ro tt 180. That Gnosis from which the speech and mind turn back baffled, is only to be obtained through practice ; for then this pure Guosig bursts forth. of itself, gd fear crear cart Fear es: | aeaeTaaa Art ad GA RAKia: Lee Ul 181. The Hatha Yoga cannot be obtained without the Raja Yoga, nor can the Raja Yoga be attained without the Hatha Yoga. Therefore, let the Yogi first learn the Hatha Yoga from the instructions of the wise
Guru. é; faa a2 staf @ anit a raat aa! shraratadrig a sitafr a aera: 2 0 182. He who, while living in this physical body, does not practise Yoga, i is living merely for ge sake of sensual enjoyments. MATAURI rears CeCe WA water erat Har Se WeTatEa Nh Leg WN 183. From the time-he begins till the time he gains perfect mastery, let the Yogi eat moderately and abstemiously, otherwise, however clever, he cannot gain success. udaarquennata cakatacar 1 wife foscard agrerafratia: | asad wed ay aaa wae TNT | WAN A waegke aes aay narzary li ew 1 184. The wise Yogi in an assembly should utter-words of highest good, but should not talk much: he eats a little to keep up his physical frame ; let him renounce the company of men, let him renounce the company of men, verily, let him renounce all company: otherwise he cannot attain muktt (salvation) ; verily, I tell you the truth,
185. Let him practise this in secrecy, free from the company of men, in a. retired place. For the sake of appearances, he should remain in society, but should not have his heart in it. He should not renounce the duties of his profession, caste or rank; but let him perform thes merely, as an instrument of the Lord, without any thought of the event. By thus doing there is no sin.
ud Aaa ghar geet aqrate | agt fafcwarmtia ars stat Rrarcar u we 186. Even the house-holder (grihastha), by wisely following this method, may obtain success, there is no doubt of it. . qrageafaig ew: aterargarss: | a wae fage: care az frsraqr get a Nageaits cra arraRt AaT TE | HAAY TAT TWNTHTT SHAT Ul LO 187. Remaining in the midst of the family, always doing the duties of the-house-holder, he who is freé-from merits and demerits, and has restrained his senses, attains salvation. The house-holder practising ‘Yoga is not touched by sins, if to protect mankind he does any ain he is
not polluted by it. The Mantra at & ar wt
WIA AIAN AesTarITaqaay | Rkenrgtange aa carghrtrra wwe 188. Now .I shall tell you the best of practices, the j japa of mantra : _from this, one gains happiness in this as well in the world beyond this,
afenenet at gra anihederg | MAA AIRTLT THAIS W Le, i . 189. By knowing this highest of the mantras, the Yogi certainly attains success (siddhe) : this gives all power and pleasure to the one-
pointed Yogi. qerntia aaa aggseantaay | " ane qrad ate fregued atserry I to j 190. In the four-petalled Muladhér lotus is the bija of speech, brilliant as lightning (7.¢., the syllable a aim.) gaa arneitsig WLRFYATAT | areas eae STR TaATT Ul daaaire tei afnghanestay | garnet Set araiakranre W262 I
_ ¥91. -In the heart is the bija of love, beautiful as the bandhuk flower (et” klim.) In the space between the two eyebrows (7.e., in the Ajiia lotus,) is ‘the bija of Sakti eft” strim), brilliant as tens of millions of ‘moons. These three seeds should be kept secret—they give enjoyment and emancipation. Let the Yogi repeat these three mantras and try to attain success.- : 2
(N. B.—The mystical names of these bija mantras are not given in the text.. The whole mantra is Om, aim, klim, strim. arnt atrenat a ga a frei | aenaacaa Reahqrraar Iq y LAR I 192. Let him learn this mantra from his Guru, let him repeat it neither too fast nor too slowly, keeping the. mind-free from all doubts, and understanding the mystic relation between the letters of the
mantra, arraaahrear mneteahrat gir | Rereg geen Gar Tea TAA HATH RAN 193. The wise Yogi, intently fixing his attention on this mantra, performing all the duties peculiar to his caste, should perform one hundred thousand homs (fire sacrifices,) and then repeat this mantra three hundred thousand times in the presence of the Goddess (Tripura;
RAMA TEANIATAT | Hrs AreaSA Aatgqarea Gemegat: eeu 194, At the end» of this sacred repetition (japa), let the wise Yogi again perform hom, in a triangular hollow, with sugar, milk, butter and the flower of karazz (oleander).
age Sa stanqaagar Hat wad | aar gate erat Fat fgets hl ey 0 “195. By this performance of Homa-Japa-Homa, the Goddess Tripura Bhairavi, who has been propitiated by the above mantra, becomes pleased, and grants all the desires of the Yogi. _ Oe ear Aageear aesatraay | aaa Pfzar gat neqaretsh rate nee 196. Having satisfied the Guru and having received this highest of mantras, in the proper way, and performing its repetition ‘m the way laid down, with mind concentrated, even the most heavy-burdened with past Karmas attains success.
BRAS HIEg Ars ARraera: | qaataer pare | afer AEATAT: I afta arr Pst AAA: NLRs Wt 197. The Yogi, who having controlled his senses, repeats this mantra one hundred thousand times, gains the power of attracting others. aaa Aqikoedt w a afentqae frat: | apreatet aaa Rqngahaer: Ml gait act aded awia & ah feat: W Ree N 198. By repeating it two lacs of times he can control all persons—— they come to him as freely, as women go to a pilgrimage. | NY give him all that they possess, and remain always under his control.»
PaPrdet evarsrt f deedie: SAVES | | auaratiea & ae ars arat Parcargeen . 199. By repeating this mantra three lacs of times, all the deities ‘presiding over the spheres as well as the spheres, are brought under his dominion. ,
MSAAAUS TAMISATEAT ll Roe Ul 200. By repeating this six laes of times, he becomes the vehicle ‘of Power—yea, the protector of the world—surrounded by servants.
wet cigars: | aaaratta & af sret gaa Prem: 0 208 Wt 201. By repeating this twelve laes of times, the lords of Yakshas, - Rakshas and the Ndgas come under his control; all obey his command
constantly. : frosaaeraccdeg aTerheer saat | atranacted ¢ nerabeacatran: aaatatia & ae ars atat Parca | | earegaaarad Target TAI tl RoR tl 202. By repeating this fifteen lacs of times, the Siddhas, the . Viddyadharas, the Gandharvas, the Apsaras come under the control of the Yogi. There is no doubt of it. He attains immediately the knowledge of all audition and thus all-knowinghood. :
america Seat ATH: | sfasagat apt Razegeg aTat Il And Vesa SS at wale Heer y 202 a 203. By repeating this eighteen lacs of times, he, in this body, can rise from the ground: he attains verily the luminous body ; he goes all over
the universe, wherever he likes; he sees the pores of the earth, i.¢., he sees the interspaces and the molecules of this solid earth. aufiaaniaa fraracaiag | AIRY TASTATERTATSA ARTA: Ringe curser aaegaa aaa | wet afefieet cacermatfanr: tt — HAT HEAT Sar WA We | THEY VAIN T Ia AaTsa? ll Row Nl ~ 204. By pat this 28 lacs of times, he becomes the, lord of the Viddyadharas, the wise Yogi becomes kdma-ripi (1.é., can assume whatever form he desires.) By repeating these thirty lacs of times he becomes equal to Brahmé and Vishnu. He becomes a Rudra, by sixty lac repetitions, by eighty lac repetitions he becomesall-enjoyer, by repeating one tens of millions of times, the great Yogi is absorbed in the Param Brahman. Such a practitioner is hardly to be found throughout the three worlds. fag? fageraa Rat gota MAY AAT WraATATAATAAA | BRASH A VPI etaragaAaagq tt Ros 205. O Goddess! Shiva, the destroyer of Tripura, is the One first and the Highest cause. The wise attains Him, who is unchanging, undecaying, all peace, immeasureable and free from all ills—the Highest
_ Goal, Rrafren were gar ara aber | — agiitaieg eer Aretranat ga 1 208 1 206. O great Goddess! this. science of Shiva is a great science (mahavidyd), it had always been kept secret. Therefore, this science revealed by.me, the wise should keep secret.
aera whrat arta Raraesa | wager Dar Peffat a warrar i Roo 207. The Yogi, desirous of success, should keep the Hatha Yoga as a great secret. It becomes fruitful while kept secret, revealed it loses its
ower. : q ee qa Rearend Praau: | anfahedaaey RAT a TTT | ama’ waa tara ef Femsaq tl Rec 208. The wise one, who reads it daily from beginning to end, ‘undoubtedly, gradually obtains success in Yoga. He atiains emancipation ‘who honors it daily.
dvathterer Garr anges: sraaafe | Prange fafa: cargfiaer HUMAIT | Roe Ut 209. Let this science be recited to all holy men, who desire emancipation. By practice success is obtained, without it how can suc-
cess follow. aanfemarkraraa scream ariga: 1” ASSSAA YS SAPITATT: Il TEMAMNTANAH SF FR ATPAraAarg tl Bo tl 210. Therefore, the Yogis should perform Yoga according to the rules of practice. He who is contented with what he gets, who restrains his senses, being a house-holder, who is not absorbed in the house-hold duties, certainly attains emancipation-by the practice of Yoga.
qeeaat wifafeiacrat ata 2 | aaanhiparat Tenaga DE WALL tt
211. Even the lordly house-holders obtain success by japa, if they perform the duties of Yoga properly. Let, therefore, a house-holder also exert in Yoga (hig wealth and ‘condition of life are no obstacles in
thie.)
he fren -gaareregt:
aE VP aArat Baw |
fehag fea ware Tew:
mraear S Aare Ararat UALR Ul .
212. Living in the house amidst wife and children, but being ~
free from attachments to them, practising Yogain secrecy, a house-holder even finds marks of success (slowly crowning his efforts), and thus following this ‘teaching of mine, he ever lives in blissful happiness.
afer sititrraarat ecthiearg arrest
GaA: WEG: BATA NN VATA
GHERANDA SAMHITA
TRANSLATED. BY.
RAI BAHADUR SRISA CHANDRA VASU
THE PANINI OFFICE, BHUVANESWARI ASRAMA, BAHADURGANY,
Printep sy Apurva Krisuna Bose, at THE INDIAN Press,
TABLE OF CONTENTS.
ON THE TRAINING OF THE PHYSICAL BODY.
Page,
Salutation... eae as The Seven Exercises... eee The Six Purificatory Processes... The Four Internal Dhautis ase Antar-Dhanti ... oes ee VAtasfra-Dhauti aee Sea Varisfra-Dhauti east ise Agnisara, or Fire Purification vee Bahiskrita-Dhauti a Dantadhauti, or Teeth pariteation Danta-Mula-Dhauti Me Ste Jivh4é Sodhana, or Tongue-Dhauti ... Karna-Dhauti, or Ear-Cleaning wae Hrid-Dhauti .., | aes es Danda-Dhauti are vee Vamana-Dhauti nee ies Vastra-Dhauti ie Mula Sodhana, or Purification of the
Rectum . .. wee A 8 End of Dhautis ee ms 8 Bastis 9 Jala-Basti ... ies ec 8 Sthala-Basti ... a see 9 End of Basti-Karma >, ‘te OD Neti _ to we 8 Laukiki-Yoga... es we : Tr&taka, or Gazing so §:10 Kapflabhati ... Ses « 10 Vama-Krama.... aes we Vyft-Krama ... toe ow ll Sit-Krama ... hee saat “LL End of the First Lesson ie AL
SECOND LESSON.
The Asanas, or Postures... we «12 Different Kinds of Postures wwe 12 The Siddhésana one wwe §«:18 The PadmA&sana > sei we ««sdB. The Bhadrésana oe we «= The Muktdsang se oes 4
antnr ITM e@ Aaa mh ww Oe De
Page, The Vajrasana, or the Adamant Posture sos sas vo «14 The Swastikaésana toe aw 14 The Simbasana ooo sey 14 The Gomukhasana abe ww 14 The Virasana wey we 15 The Dhanurasana f.. « «5 The Mritasana Yad we 15 The Guptasana ». ow §15 The Matsyasana see we «1G The Matsyendrasana ..» oe « 18 The Paschimotténa-Asana 1. 16 The Gorakshaésana cee . 16 The Utkatasana eee - ae 16 The Sankatasana aap om AT The. May drasana soe we «a1 The Kukutdsana eae, oe 17 The Karmésana - wow WY The Uttana Karmasuna... ee 7 The Maaduk4sana on oe §18 The Utténa Mandukasana wo §(18 The Vrikshasana vee oe §: 18 The Garudasana Ses wo. 18 The Vrishf&sana vee oe «18 The Salabhaésana tee re &) The Makardsana one ve §19 The Ushtrasana om ww» §19 The Bhujangisana eee o §6.:19 The Yogiésana ose oe §6.19 THIRD LESSON, On Mudras ... oe ree!) The Advantages of Practising - Mudrés eee ee §—.20 Mahémudré. ... eee we «21 Its Benefits ... oes oe « AL Nabho Madra... vee rr + | Uddiy4na-Bandha ave oe SL lts Benefits ... vee ve «21 Jalandhara ... eae BB Its Benefits ... aes se «so MAlabandha ... tee coe « 2B Its Benefits .., wpe we 9
Mahabandha ... Mahavedha ... Khechari Mudr& Viparitakarani Yonimudré ... Vajroni Mudré Sakti Chalant Tagagi-Mudré Ménduki-Mudra Sambhavi-Mudra
The Five Dhéranaé-Mudras
Parthivi ves {ts Benefits ... Ambhast a. Agneyt ‘es Viyavi ise Ak4st Dhéyand Advini-Mudré, P&gini-Mudra... Kaki-Mudré .... Métanginf-Mudra
Bhujangini-Mudraé
Tts Benefits...
The Benefits of Mudr4s...
PAGE.
Fourta Lesson.
Praty4hara, or Restraining the Mind 36
Firta Lesson.
_ Pranéydma, or Restraint of Breath... Place os oes ses Time eae oe ‘is Six Seasons ... se ves The Experiencing of Seasons ». Moderation of Diet ooo Py Prohibited Foods ous » Purification of Nadis .... ee
“Kinds of Kumbhaka wy ids Sahita ss ont ob Sfryabheda-Kumbhaka ... ies Its Benefits ..... bee The Vayus a wee Their Seats ... ss or Ujjayt ea ase a Sitali ae + ae Bhastrika <i anf wes Bhrémari (or Beetle-Droning Kum-
bhaka) eee a Y see Marchhé.,.. us a Kevalt ine aes ea
SrxtH Lesson, Dhyana-Yoga ... $38 3a Sthila Dhyana oii ‘ay Another Process sae soe Jyotir Dhyana tee oon Another Process vos see Sakshma Dhyana vee oes SEVENTH LESSON.
Samadhi Yoga ote ies Dhy4na-Yoga Samadhi ... eos Nada-Yoga Samadhi... wis Rasananda Yoga Samadhi on Laya-Sidddhi Yoga Samadhi ee Bhakti Yoga Samadhi... oes Raja-Yoga SamAdhi __.., oe Praise of Samadhi vr ise
The end eos son eo
THE GHE RANDA SAMHITA
ON THE TRAINING OF THE PHYSICAL BODY.
SALUTATION.
I bow to that Lord Primeval who taught in the beginning the science of the Training in Hardiness (Hatha Yoga)—~a science that stands out as the first rung on the ladder that leads to the supteme heights of Royal Training (Raja Yoga).
Note—The Training of the body is the first-step to the training of the ini: A healthy mind can exist only ina healthy .vody, Hence the Hatha Yoga or training of the body is the first step to the training of the mind or Raja Yoga. Hatha may be translated as “hard” or the training of or in Hardiness, Raja in this connection may be translated as royal or softness, or training in royal graces or mental discipline.
TIAA |
aR aise Sosserq | sur frauen Scos aitossia we 1, Once Chanda K4péli going to the cottage of Gheranda saluted him with reverence and devotion. atawwarniveara— Tear arta aaqaraey BTU | eqrat stg ira aripac ag wat Ue tt
Chanda K4pali said :—
2. O Master of Yoga! O best of the Yogins! o> I wish now to learn the Physical Discipline (Yoga), which leads to ¢ nowledge of truth (or Tattva-jfiana). 4
ae sara— Nyx ArT Agtarer aemreay’ ages | - Rage fe A aq Qrrararaeagyey } 2
2. THE GHBRANDA SAMHITA.
GHERANDA REPLIED.
3. Well asked, indeed, O mighty armed, I shall tell thee, O child, what thou askest me. Attend to it with diligence. arfer araraa: orait atfer Brmeat aa | aagratatr aegategiq att fg: ue il 4. There are no fetters like those of Jllusion (May4), no strength like that which comes from discipline (Yoga), there is no friend. higher than knowledge (Jfiana), and no greater enemy than Egoism (Ahapkéra).
TATRATA Tar TVA IIIT | . «Tat AT ATEN aeawasa Baz I II 5. As by learning the alphabets one can, through practice, master all the sciences, so by thoroughly practising first the (physical) training, one acquires the Knowledge of the True. qeagsa: sristaa otfwat ge: | agaist A stat quar aque 6. On account of good and bad deeds, the bodies of all animated beings are produced, and the bodies give rise to works (Karma which leads to rebirth) and thus the circle is continued like that of a Persian Wheel. Reals gad ugaftees’ nat qaaaqs | agenaamissrar « qas Rea: 9 7.: As the Persian’ Wheel in drawing water from a well goes up and down, moved by the bullocks (filling and exhausting the buckets again and again), so the soul passes through life and death moved by its Deeds. MAGN Latest HaAU: Tet Tz: | armasa age aegis aaratqy cu 8. Like unto an unbaked earthen pot thrown in water, the body is soon decayed (in this world). Bake it hard in the fire of Training i in order to age and purify the body. ay aay | haa Teat Ta Vey Haass wraay | sy ffgusa uzer qaarsaq i © THE SEVEN EXERCISES. 9. The seven exercises which appertain to this Training of the body are the following :-~Purificatory, strengthening, steadying, calming, and those leading to lighiness, perception, and isolation,
TY AAaTqAsaay | sential qraasy awreaaa wage! gaat feat Qa senertu fear ui tou MUAALAASSA «VATA RAAT | aattiart afsasa qhata a aa u ek 10—11. 1st.—The purification is acquired by the regular performance of six practices (to be mentioned shortly); 2nd—Asana ‘or posture gives Driddhata or strength ; 3rd—-Mudra gives Sthirata or steadiness; 4th—-Pratyahara gives Dhairyata or calmness; 5th—-Prandyama gives lightness or Laghima; 6th—Dhyana gives perception (Pratyakshatwa) of Self; and 7th—Samadhi gives isolation (Ngtip tg which is verily the Freedom. aI araTAay | 7 Se afta attateat stek aa arenes Teale GATaATT Uke Hl THE SIX PURIFICATORY. PROCESSES.
Kapalabhati are the Shatkarmas or six practices, known as Sadhana.
Part I. aa Orr: | mrarairaaate airy oaraay |
ff agfrat wear az Hleg Aas it v2 kt THE FOUR INTERNAL DHAUTIS, 13... The Dhautis are of four kinds, and they clear away the impurities of the body. They are:—(a)-Antardhauti (internal washing); (6) Dantadhauti (cleaning the teeth) ; (c) Hriddhauti (cleaning the heart); (d) Mulashodhana cleaning the rectum). aa erate: | gaat atta agent ate , azeq Maratea eecatargitar i te ll (a) ANTAR-DHAUTI. 14. Antardhauti is again sub-divided into four parts :— Vataséra (wind purification), Varisira (water purification), Vabnisara (fire purification), and Bahiskrita.
DA AAMT | areasqagiera fag aa: eT I aexeget 4 Tantgeaar tahesa: Nes il
(a?) VATASARA-DHAUTL
15. Contract the mouth like the beak of a crow and drink air slowly, and filling the stomach slowly with it, move it therein, and then slowly force it out through the lower passage. _
aac a ined dahrioarcuq | wdimeaant Zeahae a ll Ue tl _ 16. The. Vatasara is a very secret process, it causes the purification of the body, it destroys all diseases and increases the gastric-fire.
AY aac: | meas qagt aw 4 feaesa: | areagatire SATU AIGT: n Wen
(a*) VARISARA-DRAUTI.
17. Fill the mouth with water downto the throat, and then drink it slowly ; and then move it through the stomach, forcing it downwards expelling it through the rectum.
atiteré at fer tehrhwarcnq | arazaaaa Fate waa ne
18. This process should be kept very secret. It purifies the body. And by practising it with care, one gets a luminous or shining body.
aftert at Sf arse: saqa: |
aeee wratreat Fae ToT Wwe ; 19. The Vérisara is the highest Dhauti. He who practises it with ease, purifies his filthy body and turns it into a shining one.
UI MAAe | arate Regs warasa wae | afranan Srftatiat amisfeet yo 0
(a?) AGNISARA OR FIRE PURIFICATION.
20. Press in the naval knot or intestines towards the spine for one ‘hundred times. This is Agnisdra or fire process. This gives success in the practice of Yoga, it cures all the diseases of the stomach (gastric juice) and increases the internal fire.
square secia Rata I car &i: ger area faraafe gear | gad Siesta Fazer wWacsay y Re
21. This form of Dhauti should be kept very secret, and it is hardly to be attained even by the gods. By this Dhauti alone one certainly gets a luminous body.
wa afecncinta: | _ eratgat ANTAAT Tagge ca grag arsiagaaat | met Stite: quitter a cargar KeTTT HRN a‘) BAHISKRITA-DHAUTI.
22. By KAékachafichu or crow-bill Madra fill the stomach with air, hold it there for one hour and a half, and then force it down towards the intestines. This Dhauti must be kept a great secret, and»must not be revealed to anybody.
TA GAGA | a atfrasat 3 frat aisaret asta | Rta. ensaatel araraswrasaq | araetatter ASIA Sql AMAT aA: Wt 2 ll
23. Then standing in navel-deep water, draw out the Saktinddf (long intestines), wash the Nadi with hand, and so long as its filth is not all washed away, wash it with~care, and then draw it in again into the abdomen. wt cared Net tara ceuq ! eae Gifiata taget adnan Re hl .
24. This process should be kept secret. It is not. easily to be attained even by the gods. Simply by this Dhauti one gets Deva-deha
(Godlike body.) za afesea ifs 1 ura arcut ake are arate: | afecad ngattenada a saan acti
25., As long as a person has not the power of retaining the breath for an-hour and a half (or retaining wind in the stomach for that period), so long he cannot achieve this grand Dhauti or purification, known as
Bahiskritadhauti. wer gare TITS a Gass HAVA: | aqreted ged aera Reiraa nae } (b).—DANTA-DHAUTI, OR TEETH PURIFICATION, 26. Danta-Dhauti is of five kinds: purification of the teeth, of the root of the tongue, of the two holes of the ear, and of the frontal-sinuses.
ar aragqaenta: | argu waa afanar a Bear | asaeaqess yrafeaaqaretg ll 29 Hi (}) DANTA-MULA-DHAUTI, 27. Rub the teeth with catechu-powder or with pure earth, so long as dental impurities are not removed. wage ge Seaiat area | mer genera a aacai a amr | eae” arearigenrear’g anftrat wer u 2 i 28. This teeth-washing is a great Dhauti and an important process in the praciice of Yoga for the Yogis. It should be done daily in the morning by the Yogis, in order to preserve the teeth. In purification this is approved of by the Yogis. ma Rerarsay | aaa: asaenh Raritan : AUMIATUANgTATMAAASsST HA (b}) JIVAA SODHANA, OR, TONGUE-DHAUTI. 29. I shall now tell you the method of cleansing the tongue. The elongation of the tongue destroys old age, death and disease. ag Ta | ATHATAATAT ASM TAIT: | AIIISAA.g a aaysy | gia: qaaisfieat snart Maiq uae 30. . Join together the three fingers known as the index, the middle and the ring finger, put them into the throat, and rub well and clean the root of the tongue, and by washing it again throw out the phlegm. MAIAAMAAT area gat ga | aad Seas waka at als ae , 81. Having thus washed it, rub it with butter, and milk it again and again ; then by holding the tip of the tongue with an iron instrument pull it out slowly and slowly. fer galery equate | asa a far’ “ar efter Qaat aq BRI 32. Do this daily with diligence before the rising and setting sun. By so doing the tongue becomes elongated.
aa euaraaarn | AMTAATAH AAA, KUCMAT MerAvateaAaria argreat THTUAT NAS Ul
(b*) KARNA-DHAUTI, OR EAR-CLEANING, 33. Clean the two holes of the ears by the index and the ring fingers. By practising it daily, the mystical sounds are heard. WT RUTBTTAATT: 1 TAS MIA FAW ARARTSTAHA | TaAMAIa RHA Haq as tt KAPALA-RANDHRA-DHAUTI.
34. Rub with the thumb of the right hand the ‘depression-in the forehead near the bridge of the nose. By the practice of this Yoga, diseases arising from devangenienta of phlegmatic humours are cured.
- ast Masat aft Revefe: carat | mare trsaet a Raa a ia ea aun
35. The vessels become purified and clairvoyance is'induced. This should be practised daily after awakening from sleep, after meals, and. in the evening.
. wa gate: gala’ fitrat geatecsaanaiaar uae Ul (c) HRID-DHAUTI. 36. Hrid-Dhauti, or purification of heart (or rather throat) i is of three kinds, viz., by Danda (a stick), Vamana (vomiting), ‘and by Vastra (cloth). wags ekege aaqes aaa a | aa wanes Ge TAME: 11 AS MN (c}) DANDA-DHAUTI. ‘
37. Take either a plantain stalk ora stalk of turmeric (Haridra) or a stalk of cane, and thrust it slowly into the zsophagus and then draw it out slowly:
Snr Aa Bs taagedactat t qusmniaianaa zeit art cgay i ae
38. By this process all the phlegm, bile and other impurities are expelled ‘out of the mouth, By this Danda-Dhauti every kind of heat: disease is surely cured. ;
ax aaa: 1. Taara Raat arnvagqitd qi: | seal efe’ aut gear ase anaega: | Ramaaama aad Rarctq 1 ae il ; (c?) VAMANA-DHADUTI.
39. After meal, let the wise practitioner drink water full up to
the throat, then looking for a short while upwards, ‘let him yomit it out
again. By daily practising this Yoga, disorders of phlegm and bile are
cured. | seq areata: i agreqetent qeaaer mavaa qa: nerettacitreaa Snfraat ay vo Hi ‘ — (e*) VASTRA-DHAOTI. 40. Let him swallow slowly a thin cloth, four fingers wide, then let him draw it out again. This is called Vastra-Dhauti. Temamierenned Ragas | amttny qugfze wAGET RA RAN Be W- ; 41. This cures Gulma or abdominal diseases; fever, enlarged spleen, leprosy, and other skin diseases and disorders of phlegm and bile; and day my day the practitioner gets health, strength, and cheerful-
ness... aI FEUNTAT i AUTARTA AAAS a UTA | aearedsraaa qagihraaratay Wel tl (d) MULA SODHANA, OR PURIFICATION OF THE RECTUM.
42. The Apanayayu does not flow freely so long as the rectum is not purified. .Therefore with the greatest care let him prague this purification of the large intestines.
fraqven qa aeccarsafeait at; aaa areaqge after a ga: ga: ea - 43... By the stalk of the root of Haridra (turmeric) or .the middle _ finger, the rectum should be carefully cleansed with water over.and over
again. ardeargaisararasa Parez BITa Sihargdter afgnves sraaq nl ve tt 44. This destroys constipation, indigestion, and dyspepsia, and increases the beauty and vigour of the body and enkindles the sphere of
the fire (2. e., the gastric juice). End of Dhautis.
Part I. aa afearacay | waafta: genaftadfea: exrefetrar ear 1 awafed ae quicgenafed ear Rar Hes W
BAsTIs, 45. The Bastis are described of two kinds, viz: Jala Basti (or _ water Basti) and Sukshma Basti (or dry Basti). Water Basti is done in water and dry Basti always on land. aa waafer: | MMAATS TA VaTarsgenzraay | TESA Tata Heated Garate tt ve JALA-BASTI.
46. Entering water up to the navel and assuming the posture called Utkatésana, let him contract and dilate the sphineter-muscle of the anus. This is called J. ala-Basti.
qaess sara TAT Maa | adwacergtea HratTaat Faq it Vs A
47. This cures Prameha (urinary disorders), udavarta (disorders of digestion) and Kruravayu (disorders of the wind). The body becomes free from all diseases and becomes as beautiful as that of the god Cupid.
afte afaarata arafier Tacs | abatgqgar wayarasaae aia Neen STHALA-BASTI.
48. Assuming the posture called Paschimottana, let him move the intestines slowly downwards, then contract and dilate the sphinctermuscle of the anus with Ad’wini-Mudra. .
VaMAAIMAA RASTA 7 raza | fragasasufarmate Rarer yy Btu 49. By this» practice of Yoga, constipation never occurs, and it ’ increases gastric fire and cures flatulence.
End of Bastt-Karma. .
Part III. at afer: | fafeaara qenase ararare TATA! qerfaratctand seat afrnien uso NETI, 50. Take a thin thread, measuring half a cubit, and insert it into the nostrils, and passing it through, pull it out by the mouth. This ig calléd N oti-Kriyé.
arattrame ahaa | enarar agate Rafe: caaa nee 51. By practising the Neti-Kriyé, one obtains Khechari Siddhi. It destroys the disorders of phlegm and produces clairvoyance or clear
sight.
Part IV. wey Data | mmrqana oq g aAIgaaes a: | adtrnftethe tererag aq 4 0
LAUKTIKI-YOGA.
52, With great force move the stomach and intestines from one side to the other. This is called Laukiki-Yoga... This destroys all diseases and increases the bodily fire. :
Part V HA NEHA MATA BIA Qeaaey Hts | araqea tafe sree stead gis 42 y TRATAKA OR GAZING. 53. Gaze steadily without winking at any small object, until tears begin to flow. This is called'Trataka by the wise. THAT MEAT AAR srevy | aati flagata Reefs: saree a ye i 54. By practising this Yoga, Sambhavi Siddhis are obtained ; and certainly all.diseases of the eye ate destroyed and clairvoyance is induced.’
Part VI.
mer nate: | qamATEgeRAD atronae fare: | meats Rrar galennare Marcag ns il KAPALABHATI. 55. The Kapalabhati i is of three kinds: Vama-krama, ‘Vydt-krems, and Sit-krama. They destroy disorders of phlegm.
BY araTRTSsae: | tear quay’ taaagergs: | fegear qefiat qrarga TaIq_ Un 4E WP
VAMA-KRAMA. 56. Draw the wind through the left nostriland expel it through the right, and draw it again through tlie right and expel it through the left. qeh tas Sear aa a F asaAg | TAMAAU BHAT MATCAT U4 i 57. This inspiration and expiration must be done without any force. This practice destroys disorders of phlegm. , WA HAR TBAta | waa sauteed gadexa tag | TS Te BHAT CScAIreg Maa “en vy0T-KRAMA 58. Draw the water through the two nostrils and expel it through the mouth slowly and slowly. This is called Vyat-krama which destroys disorders of phlegm.
ae aremanateata: | direeea ean geau araraefatatre | gama HAaaTAT wagT 4s Ul . SIT-KRAMA. 59. Suck water through the-mouth and expel it through the nostrils. By this practice of Yoga one becomes like the god Cupid.
@ aaa ares a sac aa saad |
Wawassqteasr RHA Haag NW ko ef siecsakerat Meowaqrsaay Tears AA TAATITT:
60.. Old age never comes to him and decrepitude never disfigures
him. The body becomes healthy, elastic, and disorders of phlegm are : destroyed. ;
End of the first lesson.
of Asanas described by Shiva.
Seconp Lesson. facitaraear: | aq area | aes varaq— SAAT SALA Uraear Mrasweaea: | agrinawarna faa sai an ty
THE ASANAS OR POSTURES.
GHERANDA SAID :-—1.
There are eighty-four hundreds of thousands The postures are as many in number as
there are numbers of species of living creatures in this universe. ast at fare Meir’ aa saz | aat at aware gifting gag 2 a
2. Among them eighty-four are the best ; and among these eighty-
four, thirty-two have been found useful for mankind in this world. ay araart wat |
faa’ we aa ag ge aaee caftanq |
faasa tg” Fit aguarata sl 3 i
Wa Oe aM aed aera a
ina ofatard sez axe aan Sh
AZL FIRS FIT TUaTATIATH_RIAA |
SUIANIE FA AIH TET TW | U
NSA AKC AE FARoaAIATAAay |
aittinereatiag aware Riser &
DIFFERENT KINDS OF POSTURES,
3—6. The thirty-two Asanas that give perfection in this mortal
world are the following :—
Siddham (perfect posture),
. Padmam (Lotus posture).
Bhadram (Gentle posture),
» Muktam (Free posture). . Vajram (Adamant posture), . Swastika (Prosperous posture).
Sihham (Lion posture).
.» Gomukha (Cow-mouth posture),
Vira (Heroic posture). Dhanur (Bow posture).
. Mritam (Corpse posture). . Guptam (Hidden posture). . Matsyam (Fish posture).
. Matsendra. - ”
. Goraksha.
. Paschimottaina,
Utkatam (hazardous posture), Sankatam (Dangerous posture) Mayuram (Peacock posture).
. Kukkutam (Cock posture). . Korma (Tortoise posture). . Uttana Manduka.
. Uttana Kurmakam,
Vriksha (Tree posture), Manduka (Frog posture).
. Garuda (Hagle posture)
Vrisham (Bull posture). Salabha (Locuse nostuve). Makara (Dolphin posture). Ushtram (Camel posture). Bhujangam (Snake posture),
ay wraarat waa au fara | ereaTRAE ESA ae yenat arate aferara fagé ser ef eurftay | VNU Gahaketsasea WaT w AWCAT- addratraaanesc Rarer sitsaa non. 1,.—THE SIDDHASANA.
7. The practitioner who has subdued his passions, having placed one heel at the anal aperture should keep the other heel on the root of the _ generative organ ; afterwards he should affix his chin upon the chest, and being quiet and straight, gaze at the spot between the two eyé-brows. This is called the Siddh-A&sana and leads to emancipation.
AI NAA | qraract aire’ fe ata’ gener ara aur qatecit qhaaa Bitar gear Hct Zeq | weet ead Pray Rah araraarara?- faaniraraaraast varaa Msgs <A 2,—THE PADMASANA. ,
8. Place the right foot.on the left thigh and similarly the left one on the right thigh, also cross the hands behind the back and firmly catch hold of the great toes of feet so crossed. Place the chin on the chest and fix the gaze on the tip of the nose. . This posture is called the Padmasana (or Lotus posture). This posture destroys all diseases. |
WT AAAAT | TSA aj TUE qemaa earica: | Ug RCVASaT Yat aga ue MSI AAAD AMAAATSrHAT | vA HAacratarhaarawy ll Lo I 8.—THE BHADRASANA.
9—10. Place the heels crosswise under the testes attentively ; cross the hands behind the back and take hold of the toes of the feet. Fix the "gaze on the tip of the nose, having previously adopted the Mudra called Jalandhara. This is the Bhadrésana (or happy posture) which destroys all sorts of diseases.
- - Ta Waar! WARS TAT TASH TATA | areata qatar BTU Le Hl
4.—THE MUKTASANA. 1t. Place the left heel at the root of the organ of generation and the right heel above that, keep the head and the neck straight with the body. This posture is called the Muktésana. It gives Siddhi (perfection). Be TATA | SHSIat TWH Tees WAT | agreed witaatinat fafraraanq ut 22 tl §,—THE VAJRASANA OR THE ADAMANT POSTURE. 12, Make the thighs tight like adamant and place the legs by the two sides of the anus. This is called the Vajrasana. It gives psychic
powers to the Yogi. ay cafenraay | atqatvrat Hear anit agqas sz | MYRNA BANA: cafes aera ll 2 6.—THE SWASTIKASANA,
13. Drawing the legs and thighs together and placing the feet underneath them, keeping the body imits easy condition and sitting straight, constitute the posture called the Swastikdsana.
aa fearaaq | meat a qIMVTTa Aeaaaat nar | fafa aftreret gear a srgarait te a SUHAFA RSMO ATAAASTHAT | feerad aataq adenfarang Uv A 7.—THE SIMHASANA.
14—15. The two heels to be placed under the scrotum contrariwise (z.e., left heel on the right side and the right heel on the left side of it) and turned upwards, the knees to be placed on the ground, (and the hands placed on the knees), mouth to be kept open; practising the Jalandhara mudré one should fix his gaze on the tip of the nose. This is the Simhésana (Lion-posture), the destroyer of all diseases.
ae Argeraay | wat a. yatt Geary geaesr FATE | fercard Gara Mga Ararat ue 4 8—-THE GOMUKHASANA,
16. The two feet to be placed on the ground, and the heels to be placed contrariwise under the buttoeks ; the body to be kept, steady and and the mouth raised, and sitting equably: this is called the Gomukhé- ©
sana: resembling the mouth of a cow.
ey Veraay | qtargngneararageataay | cack vargiziaatraritay | &s ut . 9.—THE ViRASANA.
‘17... One leg (the right foot) to be placed on the other (left) thigh, and the other foot to be turned backwards: This is called the :Virasana (Hero-posture),
wa wgraay | rarer wat ae gore Her a IS Taya | wan ageqeraftatsarg Pv anit age xe TCH 10.—THE DHANURASANA.
18. Spreading the legs on the ground, straight like a stick, and catching hold of (the toes of) the feet with the hands, and making the body bent like a bow, is called by the Yogis the Dhanurasana or Bowposture.
oT WaraAy | Sata TAATAT AAG, VATA | wares staet Rrararrantcag te tt 11.—THE MRITASANA.
19, Lying flat on the ground like a corpse is called the Mritaésana (the Corpse-posture). This posture destroys fatigue, and quiets the agitation of the mind.
BY WATAAA | arqateeat grat seat oat ew haere | qatat a aearay Us gatas fre: Ro 4
i2—THE GUPTASANA.
20, Hide the two feet under the two knees, and place the anus on the feet. This is known as the Guptdsana (Hidden-posture).
UY ANTAL) GRIMM HI Saranqasary | Hina tr Asay Aeeareaaeg Teer tt 2k ; ‘18.—THE MATSYASANA,
21. Make the Padmasana-posture (as_ stated in verse 8) without the crossing of the arms; lie on the back, holding the head by the two elbows. . This is the MatsyAsana (Fish-posture), the destroyer of diseases.
BY AeA | sat Gfaarata Bert fash wera: 1 ASE ataatg Ee qeraqte aq wR q
aT US RISA IR T TTR | watt Tat giz: He areteggeaa yy 23 u 14.—TRE MATSYENDRASANA.
22—23, Keeping the abdominal region at ease like the back, rel ing the left leg, place it on the right thigh ; then place on this the elbow of the right hand, and place the face on the palm of the right hand, and fix the gaze between the eye-brows. This is called the Matsyendraposture. :
aq qerararararag | mend tet ger gaze agentes Rafer aaa war a gat acest Inieghs gfarararaare: 22 4
15.—THE PASCHIMOTTANA-ASANA.
24. Spread the two legs on the ground, stiff like a stick (the heels not touching), and place the forehead on the two knees, and catch with the hands the toes. This is called the Paschimottana-Asana.
at Jrcarearay | sarqateat oar surat samerferat | TCR ASH CANVAS AAT AIMa? NW tt SwVARAT FA aAwMarsranaz | Irenaahang antrat eRrarem tt Re
16.—THE:GORAKSHASANA.
25—26. Between the knees and the thighs, the two feet turned upward and placed ina hidden way, the heels being carefully covered by the two hands outstretched ; the throat being contracted, let one fix the gaze on the tip of the nose. This is called the Gorakshdsana. It gives success to the Yogts.
Wy Senetaay | aypsraaaea at gear a @ ars ama ge ser Reagqenereraq tl Ws 4
17.—THE UTKATASANA.
27. Let the toes touch the ground, and the heels be raised in the air ; place the anus on the heels: this is known as the Utkatasana.
ay I and Raye aera aaiae | qggvea wea), AeaeragTaRT | MAGA RWATAAAAFTATAAT W Re y
18.-THE SANKATASANA., 28. Placing the left foot and the leg on the ground, surround the left foot by the right leg; and place the-two hands on the two knees, This is the Sankatésana. aa Aqua | qatar Hreaarat aaRIt caifiaanfeonoeec vataa qeagitua: @ argraacragqita Faq NR HE HEVTATAH UTA PATAT Aagiansctie awenteRey | ate aae trary Tenssagraaia nagrsarad staquy {ow | 19.—THE MAYURASANA,
29-30. Place the palms of the two hands on the ground, place the umbilical region on the two elbows, stand upon the hands, the legs being raised in the air, and crossed like Padmasana. This is called the MayGrdsana (Peacock-posture’. The Peacock-posture destroys the effects of unwholesome food; it produces heat in the stomach; it destroys the effects of deadly poisons; it easily cures diseases, like Gulma and fever ; such is this useful posture.
WY HFFRETAAT | TMA GANA. AyPANTAt Br | Hina anrawa saan HeRrraay N 22 20.—THE KUKUTASANA.
31. Sitting on the ground, cross the legs in the Padmasana posture, thrust down the hands between the thighs and the knees, stand on the hands, supporting. the body on the elbows. This is called the Cock-
posture. 7 wa R_ataay | ae = quent aentu aarear | segeraktita gateraiarita y ae tl 21,—THE KORMASANA. 32. Place the heels contrariwise under the scrotum, stiffen (or keep at ease) the head, neck and body. This is called the Tortoise-posture. BT SAAHABTAAT, | grpciaaared strat yanraay 1 S HAITAAAATaaRART | 32 u 22.—THE UTTANA KURMASANA, 33. Assume the Cock-posture (as stated in verse 31), catch hold of the neck with the hands, and stand stretched like a tortoise. This is
the Uttana Kfirmasana.
aa AIsTTaaAT | Waren Gett ws F a sega | MARA TST MAMA LRT AAT lt Be 28,—-THE MANDUKASANA,
34. Carry the feet towards the back, the toes touching each other,
and place the knees forwards. “This is called the Frog-posture. RA VaaAagaraagq | wea Hiceat yi fre | Taq ARASAAAAT AAA HH Nt 3% tt Z 24.—THE UTTANA MANDUKASANA,
35. Assume the Frog-posture (as in verse 34), hold the head by the enone and stand up like a frog. This is called the Uttana Manduk4sana. HI TATA |
aes Bw we Pera g | fesa aerraatt gareaiig Pgs nl 3e | 25.—THE VRIKSHASANA.
36. Stand straight on one leg (the left), bending the right leg, and placing the right foot on the root of the left thigh; standing thus like a tree on the ground, is called the Tree-posture.
WA WSSlIAAT | w@teat uci Ger feacatr fang | atqat aca Testaaqead y 2 Nl 26.—THE GARUDASANA.
37. Place the legs and the thighs on the ground pressing it, steady the body with the two knees, place the two hands on the knees: this is called the Garuda-posture. ‘
wa gaTeaay | Te age aah aac | fredte wate, fi qareaatig wag y ac tt 27,-THE VRISHASANA.
38. Place the anus on the right heel, on the left of it place the left
leg crossing it opposite way, and touch the ground, This is called the
Bull-posture. aq ysuraay | mater Dawa ayfareq atresrag | wat a ae a Rate Aretagha Ae aed garar a XW I
28.~-THE SALABHASANA. 39. Lie on the ground face downwards, the two hands being placed on the chest, touching the ground with the palms, raise the legs in the air one cubit high. This is called the Locust-posture.
NMI ARtIaAAT | wearer: 2a aga faa wit a at @ saraartr | Reet Tat HcqeeWVAaTesnxt antray aq y ve tl 29,—THE MAKARASANA.
40. Lie on the ground face downwards, the chest touching the earth, the two legs being stretched: catch the head with the two arms, This is Makardsana, the increaser of the bodily heat.
UI SwraeAay | 3 mare | Ta wad 98 Paraf ge stray | xem: arecet ae sneer safe nee n 30.—THE USHTRASANA.
41, Lie on the ground face downwards, turn up the legs and place them towards the back, catch the legs with the hands, contract forcibly the mouth and the abdomen. This is called the Camel-posture.
BY YNRTAAT | ageing | Ree | HTASHA ICt TIT Headatras Heit Rt v2 tafdea Rei adie - sinfa agent. tt asmraaaraarey ea
81—THE BHUJANGASANA. .
42—43, Let the body, from the navel downwards to the toes, touch the ground, place the palms on the ground, raise the head.(the upper portion of the body) like a serpent. This is called the Serpent-posture. This always increases the bodily heat, destroys all diseases, and by the practice of this posture the serpent-Goddess (the kundalini force) awakes.
Ba Irea#xayz | Sarat adr Fear pili MAA | araaat Goerag Sara BATH Ui ve ll qeaalgniasa aramaaarnag | amaa wsaatirat Arveray vey tl
ef ooftaceeaiRarat «= axeeavecrar? wat | -aTH frararagas ara: |
82,—THE YOGASANA, 44—45, Turn the feet upwards, place them on the knees ; then place the hands on the ground with the palms turned unwards ; inspire, and fix the gaze on the tip of the nose. This is called the Yoga-posture, assumed by the Yogis when practising Yoga,
TuirD LESSON. adtaaea: |
mq qarHaagq | qs yara— Megat Agar seta Asay | qeard aerard agrtaer wath 2 yp SP) Ratan nadstét afraret 1 — ft O aS aregat gar MATH WTI TT NR y aba ait sent atagt a asieat | ceoattraria gata faaqrie ata Woe ON MUDRAS. - Gheranda said :—-1—3. There are twenty-five mudras, the practice of which gives success to the Yogis. They are :—
(1) Maha-mudr4, (2) Nabho-mudré, (3) Uddiyana, (4) Jalandhara, (5) Mélabandha, (6) Mababandha, :7) Mahavedha, (8) Khecharti, (9) Viparttakart, (10) Yoni, (11) Vajront, (12) Saktichdlant, (13) Tadagi, (14) Mandavi, (15) Sambhavt, (16) Panchadhérané, (five dhdrands), (21) Asvini, (22) Pasint, (23) Kaki, (24) Matang? and (25) Bhujangint. -
aq qarat Hana |
quot Tae a ated aa aferar |
aa Reraarie aaiife: carat it eu
Nee TRA a ad ver seahay | _ stag ariarsta ged aearafir iy 1 ADVANTAGES OF PRACTISING MUDRAS, varts-when addressing his consort, has recited is advantages of Mu these words: “O Devi! I have told you all the Mudras ; their knowi€dge leads to adeptship. It should be kept secret with great care, and should not be taught indiscriminately to every one. This gives happiness to the Yogis, and is not to be easily attained by the maruts (gods of air) evgn.”
5 aq AaTAAIeUAT |
WAYS WATeh aiey Teaaa: |
aemae carta st gaggia: eH
Hrsaarad SAT wares Hoag |
nergatirat gat gat fa ath 0 4.
" 1.— MARAMUDRA.
6—7. Pressing carefully the anus by the left heel, stretch the right leg, and take hold of the great toe by the hand ; contract the throat (not expelling the breath), and fix the gaze between the eye-brows. This is called Mah4-mudra by the wise.
at AIQATHER IA '
RAHA qaraa gterstrasat aur 1
araaeaatinter Helga aTaata Ut <1!
-8. The practice of Maha-mudra cures Soneamipeon: the obstruction of the bowels, the enlargement of the spleen, indigestion and fover—in fact
it cures all diseases. aa ATARI RITA 1 ; aa ax feat aut aderag aaa | wate: fat year aaa waeagr aargal Basa Aritrat Verarray ue 2,--NABHO MUDRA,
9. In whatever business a Yogi may be engaged, wherever he may be, let him always keep his tongue turned upwards (towards the soft palate), and restrain the breath. "This.is called Nabho-Mudra ; it destroys alk the diseases of the Yogi.
aapsgrataget Sqr Gad ara aaa {HITT | Sgla Had yatqteaanead aera 1 Sgtarat ar aesit wEgMaGeTE tt NW gon 8.—UDDIYANA-BANDHA.
10;~Contract the bowels equably above and below the navel towards the back, so that the abdominal viscera may touch the back. He who practises this Uddiyana (Flying up), without ceasing, conquers death. The Great Bird (Breath), by this process, is instantly forced up into the Sushumna, and flies (moves) constantly therein only.
. WI sgrarearaey ReRIA | VAMTAIANT Sy agg_iara fakaeaay | S¥taa aura gfe: carat wa Ve
il. Of all Bandhanas, this is the best. The complete practice of
this makes emancipation easy.
BA MIA IHIRAAT | wIsahiad Bat Rags TATA | Hrsraqrt Ha WI sararcaqay | HNSIHEIAA Feta aaHitat i eet 4.—JALANDHARA.
12. Contracting the throat, place the chin on the chest. This‘is called Jélandhara. By this Bandha the sixteen Adharas are closed. « This ‘and the Mah4&-mudra destroy death. ,
BY MBraITITET HRT | fees aterat get Ariat reqranq | TaTAVITaE wa Wat asa aay ka
13. The Jalandhara is a success-giving and well-tried Bandha ; he
who practises it for six months, becomes an adept, without doubt. aa yw | ufttar araqgey ateargsarea: | arirated Raqe’ Giter gaa: ait: ee ae’ qfeageh g sears waraty | surat gat qeaet Roardt 1 te Ul 5.—MOLABANDHA.
14.—15. Press with the heel of the left foot the region between the anns and the scrotum, and contract the rectum ; carefully press the intestines near the navel on the spine ; and put the right heel on the organ of generation or pubes. This is called Malabandha, destroyer of decay.
wT FoaIET HewIAy | aaragg adaheda a gaz! feed aaet eat qaitat aaa | ke I TAMA TATA wey | arate agar afe art g Aare: th wo
16—17. The person who desires to cross the ocean of Existence, let him go to a retired place, and practise in secrecy this Mudra. By the practice of it, the Vayu (Prana) is controlled undoubtedly; let one silently practise this, without laziness and with care.
UI AeArTH ATA | TANGA Bent ways trae! FANTA AYER AST aaa: gat Ww eeu
met Taree Tite arrargsatresa: | Hsreat MCA Ma AEraear Perera tt Ve 6.—MAHABANDRA.
18—19. Close the anal orifice by the heel of the left foot, press that heel with the right foot carefully, move slowly and slowly the muscles of the rectum, and slowly contract the muscles of the yoni or perineum (space between anus and organ): restrain the breath by Jélandhara. This is called Mahabandha.
aq AETaraty KHoRTAay | HEAT: FA BA ACAcUMATA A: | TAATIRT GIL ara adasayq Woy’ 20. The Mah&bandha is the Greatest Bandha; it destroys decay and death : by virtue of this Bandha a man accomplishes all his desires. EE REaRIAy 1 eatraaarary artrat ged far | ASATALTIA wera. far war egw HETHT AAA seragras aly | Aeaaaresa artrat aarsvas 220 7.-MAHAVEDHA. .
21—22,: As the beauty, youth and charms of women are in vain without men, so are Milabandha and Mahabandha without Mahavedha. Sit first in Mahabandha posture, then restrain breath by Uddéna Kumbhaka, “This is called Mahavedha—the giver of success to the Yogis.
WA AVATST HSHRAA | neTraqeen Aerts aaa | TUE Fat seg |B Avit Basar Vz a waa wa ata age aeq aa feta: sada Aare arigya vn vet
23—-24. The or who daily practises Mahabandha and Malabandha, accompanied with Mahavedha, is the best of the Yogis. For him there is no fear of death, and decay does not approach him : this Vedha should be kept carefully secret by the Yogis.
: wa eadigarnaty | frat art aBat cant ateta at | | Fret tall waar NR
24 THE GHERANDA SAMAITA.
8.—KHECHARI MUDRA.
25. Cut down the lower tendon of the tongue, ‘frenulum linguae) and move the tongue constantly : rub it with fresh butter, and draw it out
{to lengthen it) with an iron instrument.
'N.B.—This is the preliminary to Khechari Mudr&. Its object is so to lengthen the tongue, that when drawn out it may touch with its tip the space between the eye-brows, This can be done by cutting away the lower tendon. It takes about three years to cut away the whole tendon. I saw my Guru doing it in this wise. On every Monday he used to cut the tendon one-twelfth of an inch deep and sprinkle salt over it, so that the. cut portions might not join together. Then rubbing the tongue with butter he used to pull it out. Peculiar iron instruments are employed for this purpose; the painful process is repeated every week till the tongue can be stretched out to the requisite length.
« &f Re aarrenghan Gat saa | wWagesy BAA aqnesia @aty WEN
26. By practising this always, the tongue becomes long, and when it reaches the space between the two eyebrows, then the Khechari is accomplished. |
teat agus g Ta aa: saat | mureget Pet ser aaa | aaa nat efegar afr Gael 20 1
27. Then (the tongue being lengthened) practise, turning it upwards and backwards so as to touch the palate, till at length it reaches the holes of the nostrils opening into the mouth. Close those holes with the tongue (thus stopping inspiration), and, fix the gaze on the space between the two eyebrows. This’is called Khechari. wa Sad yg ReTIAT |
Wa Yl gat avr Aarwed saad | aq ti ser audate: @ Tra 2 Il
28. By this practice there is neither fainting, nor hunger, nor thirst, nor laziness. There comes neither disease, nor decay, nor death. The body becomes divine.
atfrat qe ara” a draaftt area a%é Saqarath gay Bawa vu Ae yy
29. The body cannot be burned by fire, nor dried up by the air,
nor wetted by water, nor bitten by snakes. aravasa waxtT aatttatat § ray | BUNSITTAN CHAT THAT AT tt Ro Ut,
30. The body becomes beautiful ; Samadhi is verily attained, and
the tongue touching the holes obtains various juices (it drinks nectar.)
atataaggaaaed a Rt Ra!
Mat BaWMTy aahrHanTAy WAL aatd ga att af amagiht | Rata IzT Ars CAAT WRN
31—32. Various juices being produced, day by day the man experiences new sensations; first, he experiences a. saltish taste, then alkaline, then bitter, then astringent, then he feels the taste of butter, then of ghee, then of milk, then of curd, then of whey, then of honey, then-of palm juice, and, lastly, arises the taste of nectar. ;
EO Rraftancitgarerty ! aifaAsaaqaaengys a aeqat t wad waa qaeTat WITH AT Bll wa a TAIT qasergea WT WA! fatranét qareadant gy mitftar Nae 0 yar Gitar Gee Heya aareas | swag: futr year adaatt war i as 1
9.—VIPARITAKARANI.
33—35. The sun (the solar Nadi or plexus) dwells at the root of the navel, and the moon at the root of the palate ; the process by which the sun is brought upward and the moon carried downward is called Viparitakarani. It is a secret Mudra in all the Tantras. Place the head on the ground, with hands spread, raise the legs up, and thus remain steady. This is called Viparitakarani.
waaancangqaa: KHeHaay |
gat a ararafeed act aes area | @ faa: adareg saasit a eae Naen
, 36. By the constant practice of this Mudra, decay and death are deatigyed. He becomes an adept, and does not perish even at Pralaya. wea Wigan | 7 feared wares eiragaangey | MFSATAMAT AAA ATAIT AI II SIT Ma GHA AUR Bara | azamlin ATMA F CAATAT FAT | Re araaraagat Afgat ar ystfyat | Tae afeat uf; agqerea wast MRS I
fens: tay yeat qt Raa GEA |
artge Mensa Frag wi qari vo Ul Rranframarntard alr arate | WATAUAAT Yeat VE Heifer aaa Weel agar ver Arar tararalt Tear |
Gog snake: amen ara wv vz i
10.— YONIMUDRA,
37—42. Sitting in Siddhasana, close the two ears with the two thumbs, the eyes with the index fingers, the nostrils with the middle fingers, the upper lip with the fore fingers, and the lower lip with the little fingers. Draw in the Prana-Vayu by K4ki-mudr4, (as in verse 86) and join it with the Apana-Vayu ; contemplating the six chakras in their order, let the wise one awaken the sleeping serpent-Goddess Kundalini, by repeating the mantra Hun ( *), and Hansa (@@:), and raising the Sakti (Force-kundali) with the jiva, place them at the’ thousand-petalled lotus. Being himself full of Sakti, being joined’ with the great Siva, let him think of the various pleasures and enjoyments. Let him contemplate on the union of Siva (spirit) and Sakti(Force or energy) in this world. Being himself all bliss, let him realise that he is the Brahma. This Yoni-mudr4 is a great secret, difficult to<be obtained even by the Devas. By once obtaining perfection in its practice, one enters verily into Samadhi.
WA AMity_AKnenaway | HET UMEIT FTN WeTTTT: | ad: att Recta MnPyatererrarg eR I arie ararit Serer TTATAI Are ST | atm eatin agate atigqaitaeraaz | aenrpaed paterte gfe aires uv vet
48—-44. - By the practice of this Mudra, one is never polluted by the sins of killing a Brahmana, killing a foetus, drinking liquor, or polluting the bed of the Preceptor, All the mortal sins and the venal sins are completely destroyed by the practice of this Mudra. Let him therefore practise it, if he wishes for emancipation.
met qetutgqaraaay | amas eeaenaped Ratearayet Ree: F afar Buta astitgat yaar agra es W
11,—VAJRONi MUDRA.
45, Place the two palms on the ground, raise the legs -in the air upward, the head not touching the earth. This awakens the Sakti, causes long life, and is called Vajront by the sages.
aq aMUt_IIT Hens | ara Sit teria artat qferarcary | aa fant ait aka Rafaqran: Nee RaeTTANTA Rargitfastae way | Ree faedt neraa fi a Rreakrzaa 1 ve I Wha weat get a aat aaraty | aarft anor Rmxeteq walt Afra a ee
Tis benefits. :
46—48. This practice is the highest of Yogas; it causes emancipation, and this beneficial Yoga gives perfection to the Yogis. By virtue of this Yoga, the Bindu-Siddhi (retention of seed) is obtained, and when that Siddhi is obtained what else can he not attain in this world, Though immersed in manifold Pea if he practises this Mudra, he attains verily all perfections.
aa aferarGargareeary FOTN aAIMgvsst WTA |. cara RTT araasaftaa 11, 88 tl 12.SAKTI OHALANi.
49. The great goddess Kundalini, the energy of Self, Atma-sakti (spiritual force), sleeps in the Maladh4ra (rectum); she has the form of a serpent having three.coils and a half.
arag or mixat 2% arasita: cya | | ala a sad aragq Sant amaag 1 yo |
50. So long as she is asleep in the body, the Jiva is a mere animal, and true knowledge does not arise, though he may practise ten millions of
SMAT BASSET TAT geanat 1 a Hretsrat: Tavaa TaTAIT TAA | 4 51. As by a key a door is opened, so by awakening the Kundalint by Hatha Yoga, the door of Brahma is unlocked. alfa Gateaq gata a a azar aiefeerer: | » retro’ feucar afte ateaaerata GR 52. Encircling the loins with a piece of cloth, seated in a secret room, not naked in an outer room, let him practise the Saktichalana,
faftanka FG ent agqryay | ges was Bet Avatareaay | , qaamagesa aitaia arta ll 42 53. One cubit long, and four fingers (3 inches) wide, should be the encircling cloth, soft, white and of fine texture. Join this cloth with the Kati-Siatra (a string worn round the loins.) waa Ws Give ered aaratd | AAA MIUASY AWA BAIT asta, | |S ataqgsaige Uaeikerityzar | AAKSST FGA TAY: TRAITS Ml 4 I . 5455, Rub the “body with ashes, sit in Siddhdsana-posture, ine the Prana-Vayu with the nostrils, forcibly join it with the Apdna. Contract the rectum slowly by the Asvini Mudra; so long as the Vayu _ does not enter the Sushumné, and manifests its presence. aq agseaa altar a gate | 4 SOATARA YT HAAG ATAT Wl aR N 56. By restraining the breath by Kumbhaka in this way, the Serpent Kundalini, feeling suffocated awakes and rises upwards to the Brahmarandhra.
Rar ainaeaa ayer a Reale | wet asa Reygt qarTaq tt yo 57. Without the[Saktichélana, the Yoni-Madra is not complete or perfected ; first the Chalana should be practised, and then the Yoni-Mudré should be learnt. ees chra afta arenas ofarsa | ata sada RA RA aAAaa | 4c | 58. O Chanda-Kapéli ! thus have I taught thee the Saktichdlana. Preserve it with care : and practise it daily.
ay UfBatstgara ReRTANy | gaa war her scracaarrt | aeTqaet ares Brie: Riarehah: ui yen ; Its benefits. ss
59. This mudra should be kept carefully concealed. It destroys decay and death. Therefore the Yogi, desirous of perfection, should
practise it. F Raa saad anit Rafer st frat | wea Rimefate: earitarat ear waa Ul go ¥
60. The Yogi who practises this daily, acquires adeptship, attains Vigraha-siddhi and all his diseases are cured, aq astitqgraay | get uamaa sear a asimefa) aTSrt St arya atraeg ara ya ut ; 18.—TADAGI-MUDRA. 61. Sitting in Paschimott&na-posture, make the stomach like a tank (hollow), -This is Tadagt (Tank) Mudré, destroyer of decay and death. TEE ATEgRyrRTA | ga aged gat faye wareaq | ualacas arntegat qfiet fe: eR a 14.—MANDUKI-MUDRA.
62. Closing the mouth, move the tip of the tongue towards the palate, and taste slowly the nectar (flowing from the ce aa Lotus.) This is Frog-mudra.
wey arg Hyg: HSRUAT | qivad amd Aa area etraayq | 4 FQ AAA WHT a Fallrarareg nig y 82 it Lts benefits. . 63. Tho body never sickens or becomes old, and it retains perpetual youth ; the hair of him who practises this never grows white. AT MATAR RIAT | amg’ aararaa wend moe | ar adearaat gat adaeig Arran eeu 15.—~SAMBHAVi-MUDRA.
64, Fixing ‘the gaze between the two eye-brows, behold the 2 Self existent. This is Sambhavi, secret in all the Tantras. ©
BY MIMAa ARIA: HRI | AEMSgaaie ArAraiwTt Ct | ag Mea qar gar Faagqita ll ey
65. The Vedas, the scriptures, the Purfnas are like public women, but this Sambhavi should be guarded as if it were a lady of a respectable family.
@ Wt aaa aa arcrem: aay | Ba Ra afore at gat afer gravis 4
30 THE GHERANDA SAMEITA.
. 66. He, who knows this SAmbhavi, is like the Adinatha, he is a Nérdyana, he is Brahma the Creator. aa at ga qa ANH aAvAr | grerat at Aartard Fa xa A ATT be ES Ul 67. Maheswara has said, “Truly, truly, and again truly, he who knows the Sambhavi, is Brahma. There is no doubt of this.” WT TTNCUTYATR IA | wat MAT Yat TyA Wwerasrca4y | arcane career fei at Rreait azerS Wee a THE FIVE DHARANA-MUDRAS. 68. ‘Fhe Sambhavi has been explained ; hear now the five Dharanas. Learning these five Dharands, what t cannot be accomplished in this world ? wat AIA IG TAATTAA | namiriaee Sart a areqar wee tt 69. By this, with the human body one can visit and revisit Svarga-loka, he can go wherever he likes, as. swiftly as mind, he acquires the faculty of walking in the sky. These five Dh4rands are :—Parthivi (earthy), Ambhasi (Watery), Vayavi (aerial), Agneyt (Fiery), and Akést
(Ethereal). at offrdtearcargarnerag | aewetcratactd ata saraftad aqret Hasraaa aed grat cle ere | sta as fadia qagtarfirarrad arcaqureamaradt aa fafista” qateararcar i se 4 (a).—PARTHIVi.
70. The Prithivi-Tattva has the colour of orpiment (yellow), the letter (la) & is jts segret symbol or seed (#&), its form is four-sided, and Brabmé, its stingy Place this Tatva in the heart, and fix by Kumbhaki the Praéna-V Bas and the Chitta there for the period of five ghatikas (2} hours). This is called Adhodharana. By this, one conquers the Earth, and no earthy-elements can injure him: and it causes steadiness.
arr qhitarcangqarn: Tew | afitdrarcargat a: astra a Preven: | . TAT way Ais | Rat are yh 9k y
. 71. He who practisés this dhaéran&, becomes like the conqueror of “Death ; as an Adept he walks over this earth,
WT MITATATATLAT AT RAAT | ag rgatass gqaad aed Pate” oy aedtquarncsaitaaed aS 9 war Rrewar | od at Sety gsanizatiaead areatar HACAINGETAT LaTaTHTaT MATA Vv 92 Mt (b).-AMBHASi.
72. The Water-Tattva is white like the Kunda-flower or a conch or the moon, its form is circular like the moon, the letter @ (va) is the seed of this ambrosial element, and Vishnu is its presiding deity: By Yoga, produce the water-tattva in the heart, and fix there the Prana with the Chitta (consciousness), for five ghatikés, practising Kumbhahka. This is Watery Dharana; it is the destroyer of all sorrows. Water cannot injure him who practises this.
aa wiraaiqzran Henway | armrat qat gat ar maria @ ara t ‘SS @ MH Ez ava aeq ar wag Wt 93 ea g War gar Arata waa: | sara fairer: Tare Bea afea ST aaa? Ul 8 |
73.—74, The Ambhast is agreat mudr&; the Yogi who knows it, never meets death even in the deepest water. This should be kept carefully concealed. By revealing it success is lost, verily I tell you the truth.
BT MIAIAcaMy_grHway =| aattierateaitcaent ats fratranf eet aa aSrag agraaea egw aq fseag | ord as rd qeanfariaenfad araaur sramictrecat dearak arca4y i 9% tl
75. The Fire-Tattva is situated at the navel, its col¥ur is red like the Indra-gép insect, its form is triangular, its seed is (ra, %) its presiding deity is Rudra. It is refulgent like the sun, and the giver of success. Fix the Prana along with the Chittain this Tattva for five ghatikas. This is called Fire-Dhaéran4, destroyer of the fear of dreadful death, and fire cannot injure him. ,
By AAMTACUTR: HsHtAay, wae sama aat aie waft aren: | CEQA S rae TATE HSE A
32 THE GHERANDA SAMHEITA.
76. Ifthe practitioner is thrown into burning fire, by virtue of this Mudra he remains alive, without fear of death. BT TAAATUIGRTHAAy | afaargrggqaraarg qe a aes aang wnicaea” aeeatt Zaar | wa as feta qeaaizarfaratad arcaaT @ naa Hore aitrat TaATTa ATAT I. G9 It
(a). —VAYAVi.
17. The Air-tattva is black as unguent for the eyes (collirium), the letter @ (ya) j is its seed, and Isvara its presiding deity. This Tattva is full of Satva quality. Fix the Prana and the Chitta for five ghatikas in this Tattva. This i is Vayavi-Dh4rana. _By this, the practitioner walks in the air.
BY ATITACUGAI: HERWAY | xa g ata gar sera | argat fixaa aft. @ vatar sathizt noc wera afegiara a tar ger eatery | qe @ Rafer: TAT, Gea" afer s see SY
Lts-benefits,
78—79. This great Mudra destroys decay and death. Its practitioner is never killed by any aerial disturbances ; by its virtue one walks in the air. This should not be taught to the wicked or to those devoid of faith. By so doing success is lost; Oh Chanda! this is verily the truth.
A MBALAATUTATHAA | aq feat acgearteaes etd at arid ad tauaqfuaa ata ats enrciiaagqs ma as Reta qeaaitarfarenftad acytar Franareagand saladracany tt <o |
(e). —AKASi DHARANA.
80. The Ether-Tattva has the colour of pure sea-water, € ‘ha) is its seed, its presidipg deity is Sadasiva. Fix the Prana along with Chitta for five ghatikés in this Tattva. This is Ether-Dharan& It opens the gates of emancipation.
WT MHA AM TATRA: — \ sretararcat gat ar ate wa amiaa |
a qgulad ae wee araeltaier We ce t
EESSON THIRD. 33
81. He who knows this Dharana is the real Yogi. Death does not approach him, nor does he perish at the Pralaya. ay areaatyRrnway | MFSART WEFT WHTAMAA FA: FA: | ar aaateadt gar aasaranritat i cz 21.—ASVINi-MUDRA,
82. Contract and dilate the anal aperture again and again, this is called Agvini-mudra. It awakens the Sakti (Kundalini),
aaghent de senrencat ety tt 3.
83. This Adsvini isa great Mudra; it destroys all diseases of the rectum ; it gives strength and vigour, and prevents premature death. ae aritqarnaay | meaga fate wal errs eearerary | arag othr gar af sarererite Wl cen
22, PASINi-MUDRA.
84. Throw the two legs on the neck towards the back, holding them strongly together like a Pasa (a noose). This is called Pasini-mudré ; it awakens the Sakti (Kundalini.)
aa Urigqgran KeRTAy | ata near qat aegferrarkrt | arrdia sada array: Rakearsfartr: y cy 0
“85. This grand Mudra gives strength and nourishment. It should be practised with care by those who desire success. aa srlqararay | graasqagrena fraarg’ wt aa: | mratiqar watar aatinfeartarat ye 23,—-KAKi-MUDRA, 86. Contract the lips, like the beak of a crow, and drink (draw in)
the air slowly and slowly. This is Kaki (crow) mudra, destroyer of all diseases.
VT RRA: KERAAT | wager wt qa adaeag Miter | WEI WAGATIT A Writ HRA ArT co tt
87. The K&ki Mudra is a great Mudra, kept secret in all Tantras. By virtue of this, one becomes free from disease like a crow. ae Atafeatgqarnaay | Hrsna ae fecart ararat sanratq | qenferiaye wana Tadeaa AVE tt el aranat taal Tara, FATS FA? FA | arate wer gar Hera arharat ce,
24.—-MATANGINI-MUDRA.
88—89. Stand in neck-deep water, draw in the water through the nostrils, and throw it out by the mouth. ~Then draw in the water through [the mouth and expel it through] the nostrils. Let one repeat this again and again. This is called Elephant-mudra, destroyer of decay and death. :
+ ReRTA | ate aa aa feat Sarmaraza: | gararated gat wae ct TTA tt eo I aa aa fect qaawaaege | ata aaa areaegizant Wa Wee a
-90—91-~-In a solitary place, free from human intrusion, one should practise with fixed attention this Elephant mudré: by so doing, he becomes strong like Elephant. Wherever he may be, by this process the Yogi enjoys great pleasure ; therefore this mudra should be practised
with great care. wer gaigerggrnray | ara faq grea aad neat fae | ar wag gst gar seraeg Rahat Wt €2 tt 25.—BHUJANGINi-MUDRA. ' 92. Extending the neck a little forward, let him drink (draw in) air through the esophagus; this is called Serpent-mudré, destroyer of decay and death.
ysigngqaran qenwarz | aaa bal ei UMA Percent
AL AT arMdary Tr qar gaia wes
93. This Serpent-mudré quickly destroys all stomach diseases, especially indigestion, dyspepsia, &c. aa qarat Re wway | CF GT qa Hitat ave a yay! aga aaararat AcACMATAT A Oe THE BENEFITS OF MUDRAS, ‘ 94. O Chanda-Kapali! thus have I recited to theethe chapter on Mudras. This is beloved of all adepts, and destroys decay and death. . Tata afagara + Fa geq Heahaa Reta waka Ted wearahy teen
95. This should not be taught indiscriminately, nor to a wicked’ person, nor to one devoid of faith ; this should be preserved secret with great care ; it is difficult to be piano’ even by the Devas.
KAT Wrahay ean F | HSraTy salar’ ArrgiargraHy Ws tt
96. These Mudras which give happiness and emancipation should be taught to a guileless, calmand\peace-minded person, who is devoted to his Teacher and comes of good family.
qarat wees at at ada Rare i Ramarao souftrertay ll es Wl
97. These Mudras destroy all diseases. They increase the gastric fire of him who practises them daily. ;
‘a aea aaa aeqatey acrige ar | afiaeaa cea arch Har AAT Ne
98. To him death never comes, nor decay, &c.; there is no fear to him from.fire and water, nor from air. ‘
Hla: Sara: ater SS Ww agentes Rien: i qatat araaraa farqaita at aaa: 1 ee, 4 99. Cough, asthma, enlargement of spleen, leprosy, being diseases of twenty sortg, are verily destroyed by the practice of these Mudras. | agar fitaraa ant asa a saz | Aika qarad ficaq fafad falta Wl Yoo i ale starcogeritarat AcwPAVANT IsU-
ATH FaAaAat ata TarAgsTe: | 100. O Chanda! What more shall I tell three? In tien there is ,
nothing in this world like the Mudras for giving quick success.
Fourts Lesson.
aaa; l aww varq— wara: araqears searecKnqgany | aeq faraarin srareitgarray yt PRATYAHARA, OR RESTRAINING THE MIND. GHERANDA SAID :~—1. Now I shall tell thee, Praty&hara-Yoga the best. By its knowledge, all the passions like lust, &c., are destroyed. aat war frarcis AAATSATARTT l acer Rataqraae ag ata te i 2. Let one bring the Chitta ‘thinking principle) ‘under his control by withdrawing it, whenever it wanders away drawn by the various objects of sight. qrentd fateatre quired ar warn | TaMentaatagrerrg TH ATT WR 3. Praise or censure ; good speech or bad speech ; let one withdraw his mind from all these and bape the Chitta under the control of the
Self. gnea art gird aug waa wa: | ARAL TLMMELTARLAAT IT ATT US i 4. From sweet smellsor bad smells, by whatever odour the mind may be distracted or attracted, let one withdraw the mind from that, and bring the thinking principle under the control of his Self. AQUPRAHa Ta Agr wa: | \ Wreara, mematgaqrata ayt ata non af stiegaftarat aeuqweeany azeah seneresatir ata aqatagtar: | 5. From sweet or acid tastes, from bitter or astringent tastes, by whatever taste the mind may be attracted, let one withdraw it from that, and bring it within the control of his Self.
Sess Lesson.
GaATeT: | axe sara— ware: aaraqearitt srararaea aah | Ieq ATAAATAT Faget AIA: ll LH PRANAYAMA, OR RESTRAINT OF BREATH. _- G@ueranpa saiD:—1l. Now TI shall tell thee the rules of Pranayama or regulation of breath. By its practice a man becomes like a god. aral wara tat ere Harare aware | as MAB Aas data sarata a areata 2
2. Four things are necessary in practising Prandyama. First, a good place ; second, a suitable time; third, moderate*food ; and, lastly, the purifications of the nadis, (vessels of the body, ze. alimentary canal, ol
aa eramta: UID TMTY Trees Taras | Sree a gata saga izET aes. nau Place.
3. The practice of Yoga should not be stieinsieds in a far off country (from home), nor in a forest, nor in a capital city, nor in the midst of a crowd. If one does so, he loses success.
afeare grtq ar chrafsiag | Brarcey sqaraey geal Ati Masago el
4. Ina distant country, one loses faith (because of the Yoga not being known. there); in a forest, one is without protection; and in the midst of a.thick population, there is danger of exposure (for then the curious will trouble him). Therefore, let one avoid these three.
gia afaa ust gia Rea | adh Bart seat ore? aaa Wy
5. Ina good country whose king is just, where food‘is easily and abundantly procurable, where there are no disturbances, let one erect there a small hut, around it let him raise walls.
pls dire @ Trae & | jared a Hat Kizafita ue A
6. Andin te centre of the enclosure, let him sink a well and dig a tank. Let’the hut be neither very high nor very low: let it be free from insects,
38 THY CHERANDA SAMHITA.
arinnaied a Hsreearstiad | ag ag TAG word aNAaZ ll 9 il 7. Itshould be completely? plastered over with cow-dung. Ina hut thus built and situated in such a hidden place, let him practise
Pranayama. BT HTT: | dard ArRrt sites qatat a att ae | Maced a gta wa Arr RK ta ny < t . Time.
8. The practice of Yoga should not be commenced in’ thesef our seasons out ef six :—hemanta (winter), sidira (cold), grishma, (hot), varsha (rainy). If one begins in these seasons, one will contract diseases.
qard we sta Arena Garatq |
® qaant wag at tenegat aT WaT 1 kt
9. The practice of Yoga should be commenced by a beginner in spring (vasanta); and autumn (Sarat). By.so doing, he attains success ; and verily he does not become liable to diseases.
Farkqegqarea a anwaerakas | at at areal seguir aguracag gag: u Lo A
10. The six seasons 6ccur~in their order in the twelve months beginning with Chaitra and ending with Phalguna: two months being occupied by each season. But each season is experienced for four months, beginning with. Magha and ending with Phalguna.
qaranas Sarr sagraret as tase | eal rreqmaTaeat aeqiaaasey | Santina q’aaea: fiefhtr arrnraatr nent
Srx SEASONS. |
11, - The six seasons are as follows :—
8 eagon. ; Months (Sanskrit). 3 ae English.
Vasanta or Spring | .. Chaitra and Vaisaékha «March, April. ‘Grishma or Summer .. Jeshtha and Asédha +» May, Jane. Varsh& or Rainy .. Savana and Bhidra +. duly, August, .. Sarat or Autumn .. Asvinaand Kértika + =. Sept., Oct. Hemanta or Winter ase Agrahfyana and Pausha ss... Nov., Dee.
; Sisira or Cold . Magha and Phalguna +. January, February.
aga sreeatit Rat a aarizay
arerkaraarag Terargad rg: Wek
az areata a Marenguad faz: |
arene ataara’ srrarsad Aes ute ok ararheamranratra actisgaad fag: |
atfantizararatea Qaeararad Pz: |
amimager ara Rrrerguad As We
The experiencing of seasons. 12—14.- Now I shail tell thee the experiencing of seasons. They are as follows :—
Beginning from. Endia, ith. ae : English. Magha - vide Vaisikha sous Vavehanubhava or January to April.
_ Chaitra “4. Asfidha .. Grishmanubhava ... March to June. Asidha =... ~S Asvina .. Varshanubhava™ .. June to September, Bhidra «. .Agrahéyana .. Saradanubhava..., August to Nov. Kartixa vee Magha oe Hemanf&tanubhava... Oct. to Jan. Agrahéyana ... Phalguna .. Sisiraénubhava ~ .. Nov. to Feb.
aera arty ack aranzaraaraztg | aat iit waa atrararaa seat nt
15. The practice of Yoga should bé commenced either in Vasanta (spring) or Sarat (autumn). For in these seasons success is attained with-
out much trouble. meq Rrarerc: | . Maret Rat aeg Aenea’ g swag aTart waaeq MBaatir a Ras ke a 3,—Moderation of diet. 16. He who practises Yoga. without moderation of diet, incurs various diseases, and obtains no success.
aera gaits at Arqaitres car | qriaraaante Ba a quafsay uv 17. A Yogi should eat rice, barley (bread), or wheaten bread. He may eat Mudga beans aa aa (Phaseolus Mungo), Masha beans (Phaseolus Radiatus), gram, &c. - These should be clean, white and free from chaff. GS Was ars TEAS ST Baran | atfeat anet cat grad ezqveer Mt Uti aaa weteat wages qT ASR | aatat qek eisarit aeamaratg te 18~19 A Yogi may eat patola (a kind of cucumber, yea), jackfruit, ménakachu (Arum Colocasia), kakkola (a kind of berry), the jujube,
40. THE GHERANDA SAMBITA.
the bondue nut (Bonducella guilandina), cucumber, plantain, fig ; the unripe plantain, the small plantain, the plantain stem, and roots, brinjal, and medicinal roots and fruits (e.g., riddhi, &c.) MSM RMSWh TU wtsqHZ | qaqa suetaraeqe eatery 0 Re 4 20. He may eat green, fresh vegetables araurs, black vegetables (satan), the leaves of patola, the Vastfika-s4ka, and hima-lochika Saka, These are the five sakas (vegetable leaves) praised as fit food for Yogis. ga qryt Rand Squreararsay | Baa Geer Sten Prarercita’ gw Re ii “21. Pure, sweet and cooling food should be eaten to fill half the stomach: eating thus sweet juices with pleasure, and leaving the other half of the stomach empty is called. moderativn in diet: mata qed ara g TATRA! sqreq ghraiat areigrzancy yp 22 Ii 22, Half the stomach should be «filled with food, one quarter with water : and one quarter should be kept empty for practising prindy4ma. aca cau faa we a ait amen! grbrent aur nef are & ae Tar HRB I
Prohibited foods,
23. Inthe beginning of Yoga-practice one should discard bitter, acid, salt, pungent and roasted things, curd, whey, heavy vegetables, wine, palmuuts, and ovefyjpe jack-fruit.
Poet AAC MWg” Hears, aKqISeT | gaitarentet a gvzedt gersrng it 22 I
24, So also kulattha and masur beans, pandu fruit, pumpkins and vegetable stems, gourds, berries, katha-bel, (feronia. elephantum), kantabilva and.palasa (Butea frondosa).
nar weit Rea og oye aq! aacg fare a figenendtagay tt 8
25. So also Kadamba (Nauclea cadamba), jambira (citron), bimba, lukucha (a kind of bread fruit tree), onions, lotus, Kamaranga, piydla (BuchanAnia latifolia), hinga (assafcetida), s4]mali, kemuka.
” Funes ass quatazaaa | mata ge ett aS where Sera it 2g 4 qatnt ate aiseaaRraraaq); qrargeaat art canrgratstary if 20 4
LESSON FIFTH. ai
26—27. A beginner should avoid much travelling, company of women, and warming himself by fire. So also he should avoid fresh butter, ghee, thickened milk, sugar, and date-sugar, &c., as well as ripe plantain, cocoa-nut, pomegranate, dates, lavani fruit, 4mlaki (myrobalans), and everything containing acid juices.
aarertreagy’ ao few seg ateter | qdast aqt a anit aerTarata ll Rt | 28. But cardamom, jaiphal, cloves, aphrodisiacs or stimulants, the rose-apple, haritaki, and palm dates, a Yogi may eat while practising
sys fra" Rant ae atgadteay | aatstatta’ er” ait ArseaArata lt VW tt 29. Easily digestible, agreeable and cooling foods which nourish the humours of the body, a Yogi may eat according to his desire. ateea eta’ gaqer ag fear aa afratra’ aritarea wea’ art Rasa ul 2° y 30. Buta Yogtshould avoid hard (not easily digestible), sinful food, or putrid food, or very hot, or very stale food, as well as very cooling or very much exciting food. . mHeararqaany sae aad aur) CHAT CRIT AAA TA HITAG Ml BL Ut . 31. He should avoid early (morning before sunrise) baths, fasting, &c., or anything giving pain to the body; so also is prohibited to him eating only once a day, or not eating at all. But he may remain without food for 3 hours. ae fatitraraa srorart aaratg | Ta TTA Hale aera’ Reraiteay | Wats Va Garg whaagaararg 22 WV 32. Regulating his life in this way, let him practise Pranayama. In the beginning before commencing it, he should take a little milk and ghee daily, and take his food twice daily, once at noon, and once in the
evening. gf Rarer: |
NT AS? | Sura amir ana as Has | Valera Baraha: MSF AQIS | AQ Taras HMTATs GATT i BR Ul
4.—PURIFICATION OF NADIS,
88. He should ‘sit ona seat of Kuga-grass, or an sneiepe skin, or tiger skin or a blanket, or on earth, calmly and quietly, facing east or north. Having purified the nédis, let him begin Pranayama.
; AVSHTATS | a ed gurasigraca atest | aaa wtgeaith age gars Be 0 Chandak&ép4li said :—34. O ocean of mercy! How are nAdis purified, what is the purification of nadis; I want to learn all this ; recite this to _- Sree sara—
ASTHSTE ATS araat Aa Tesla |
vrata: Het Rearagr wet BAL
AEATSTAY ATSYLa’ Tara TaArSeAST tt 3% It
Gheranda said :—35. The Vayu does not (cannot) enter the nAdis so long as they are full of impurities (¢.g., feeces, &c.). How then can Pranayama be accomplished? How can. there be knowledge of Tattvas?
“Therefore, first the Nadis should be purified, and then Pranay4ma should
be practised. aver fraser Stent oo l aaa wag Falfeig’ Sasa y ae
36. The purification-of nadis is of two sorts :—Samanu and Nirmanu. The Samanu is done by a mental process with Bija-mantra. The Nirmanu i is performed by physical cleanings.
Srerea ger sre” cemdaraa quart. NUT ag aE atsatea ar wag t Bs Nl
37. The physical cleanings or Dhautis ‘have already been taught. They consist of the six Sadhanas. Now, O Chanda, listen to the Samanu process of purifying the vessels.
sqaure Brit Trad aaTAte | galhereadt gate aia geartaq i agra seater srararareapea tt ae u
38. Sitting in the Padm4sana posture, and performing the adoration of the Guru, &c., as taught by the Teacher, let him perform purification of N&dis for success in Prandy4ma.
aga’ aat waren gered” aasvay | et? after Steaa: qi Nant
AIM aay az HBA TTT | aI aemtsar aa" aa ater & Pa Ul Vo tt ~ 39—~40. Contemplating on Vayu-Bija(é.e., 4), full of energy and of asmoke-colour, let him draw in breath by the left nostril, repeating the Bija sixteen times. This isPa@raka. Let him restrain the breath fora period of sixty-four repetitions of the Mantra. This is Kumbhaka. Then let him expel the air by the right nostril slowly during a period occupied by repeating the Mantra thirty-two times. ~ arirqerategenst MASAMSTATTATT | afedtateaa qa aten a qq Nett APIA ATA @ PRTRAT VAT | atta arta arg” aftated & THT VV 41—42. The root of the navel is the seat of Agni-Tativa. Raising the fire from that place, join the Prithivi-Tattva with it ¢ then contemplate on this mixed light. Then repeating sixteen times the Agni-Bija (¥), let him draw in breath by the right nostril, and retain it for the period of sixty-four repetitions of the Mantras, and then expel it by the left nostril. for a period of thirty-two repetitions of the Mantra, arena serge eateat saieearaatqay | & disttedaa gear qeanaq | 22 Nl ARICM MAM ST MALT MAT | aga’ gaa carat arratra’ Marat | SHA gt ata Te vred fAtaazg ll ve 43—44, Then fixing the gaze on the tip of the nose and contemplating the luminous reflection of the moon there, let him inhale through the left nostril, repeating the Bija tham () sixteen times; let him retain it by repeating the Bija (&) sixty-four times; in the meanwhile imagine (or. contemplate) that the nectar flowing from the moon at the tip of the nose runs through all the vessels of the body, and purifies them. Thus ‘contemplating, let him expel the air by repeating thirty-two times the Prithivi Bija lam (#). aefrat arstare Hear aret Aaitaaq | Sar yaaa HA MUTA SAAT Ut Vs Ul 45, —By these three Prénfyémas the nddis are purified. Then sitting firmly in a posture, let him begin regular Pranayama. > afta: qa dger garrett atraet aett aferat aad qet Fast aregharar: 1 se Ul
KINDS OF KUMBHAKA.
46. The Kumbhakas or retentions of breath are of eight sorts ; Sahita, Sarya-bheda, Ujjéyt, Sitali, Bhastrika, “Bhrémari, Marchhé and
Kevali. . aieat GRra: See: emiatents: | anit steryera’ Aerat aeafea: yoo Hl 1.—SARITA.
47, The Sahita Kumbhaka is of two sorts :—Sagarbha and Wirgat. bha. The Kumbhaka performed by the repetition of Bija Mantra is Sagarbha ; that done without such repetition is Nirgarbha,
stared aad a rat eral By Taras seiea cS ZA ay TSYa? | HAART csitgrat cnebeerden Weed
48. First I shall tell thee the Sagarbha Prdndy4ma. Sitting in Sukhfsana posture, facing east or north, let him contemplate on Brahmé full of Rajas quality of a blood-red colour, in the form of the letter a.
Sa rary’ araar Wek gr GUANA GATHTD HAARTPATAH: Nl Ve
49. Let the wise practitioner inhale by the left nostril, ‘repeating i sixteen times. Then before he begins retention (but at the end of inhalation), let him perform Uddtyanabandha.
weary eftvaran sant guarding | APICI T ATIA RABAT VATA Ul Go 50. Then let him retain breath by repeating ¥ sixty-four times, contemplating on Hari, of a black colour and of Satva quality. ~ aaray’ fret waar aat gaadee oo aiBfgrarsrar da taaighrar ga: &e a “51. Then let him exhale the breath through the right nostril by repeating man (#) thirty-two times, contemplating Siva af; a white colour and of Tamas quality. ga: figaargqa’ gertaa aad | Tal Pare Tas ARIAT BAT _ it 4X Wl
52. Then again inhale through Pingala (right nostril), retain by Kumbhaka, and exhale by Ida (left), in the method taught above, changing the nostrils alternately.
fa gnc aA F ATTA | SIC YAMAGATA | isha ates erorrereay RAT HGR
53, Let him practise, thus alternating the nostrils again and again. When inhalation is completed, close both nostrils, the right one by the thumb and the left one by the ring-finger ‘and little-finger, never using the index and middle-fingers.. The nostrils to be closed so long as Kumbhaka is, - .
ora Raraeg Rar dea ara | arastquiraeaara arias wag | mera Ts eT quprrataag 1 48 n 54. The Nirgarbha (or simple or mantraless) Pranayama is performed, without the repetition of Bija mantra;.and the period of Pfiraka (inhalation or inspiration), Kumbhaka Getaution, and Rechaka *expiration), may be extended from one to hundred mAtras. saat faatratat treat wat aaat | | | AAT Tiga Ara oraratarferat STAT Wa
55. The best is twenty Matrds: 7.e., Paraka 20 seconds, Kumbhaka 80, and Rechaka 40 seconds. The sixteenmAatras is middling, ze. 16,64 and 32. The twelve matras is the lowest, ¢.¢., 12,48,24. Thus the Pranayama is of three sorts.
WAAISIAY TAT —s ANTAL suare yiratataed afer 1 4k Ul
56. By practising..the lowest Pranayama for sometime, the body begins to perspire copiously ; by practising the middling, the body begins to quiver (especially, there is a feeling of quivering along the spinal cord.) By the highest Praénéyéma, one leaves the ground, i.e., there is levitation; These signs attend the success of these three sorts of Pranayama,
MMT VAs TTBrTAarg Treas | WMA ATASSr ATUTATAT HALT 1 mumegt aad Fast crust get waa U4 lt
57. By Prandydma is attained the power of levitation (Khechari Sakti), by Prandy4ma diseases are cured, by Prénayéma the Sakti-(spiritual energy) is awakened, by Prénéyéma is obtained the calmness of mind. and exaltation of mental powers (clairvoyance, &c.); by this, mind becomes. full of bliss ; verily the practitioner of Pranayama is happy. —
BI qaNeRTTR: eve sara— etd afta gril qaaqat ay |. Raa aaaten = anak aietog, Uae N
antceguatn grasa srarat: l MAT WF ATRIA aa FY FRITH UG ye
2,-SURYABHEDA KUMBHAKA.
Gheranda said :—5&—59. 1 have told thee the Sahita Kumbhaka, now hear the Sfryabheda. Inspire with all your strength the external air through the sun-tube (right nostril) : retain this air with the greatest care, performing the Jaélandhara Mudra. Let the Kumbhaka be kept up so long as the perspiration does not burst out from ‘the tips of the. nails and the roots of the hair.
srUtsaya: SATA A aia al ANT FAT FH TATA TAHA: jt Ko Ul
THE VAYUS.
60. The Vayus are ten, namely Préna, Apana, Samana, Udana and Vyana ; Naga, Karma, Krikara, Devadatta and Dhananjaya. i sat aafreraartr genes | Aart afuzat J Tata: Rosacea: nu ek ll ara rey THR | Waar: Ysa |TIAT: | saat: ase eaay ATT GSAT TIT Ut ER It Their Seats.
- 61—62.. The Prana-moves always in the heart; the Apana in the sphere of anus ; the Sam4na in the navel region ; the Udana in the throat ; and the Vy&na pervades the whole body. These are the five principal Vayus, known as-Pranadi. They belong to the Inner body. The N&gadi five Vayus belong to the Outer body.
aerate @ qearat erat & Taree | STMT AT WNT FATAHTSA Sa? 22 Hl PSU AHA Tat Faget Mara)
at ref Ga aft aden? saga: nest
- 63—64. I now tell thee the seats of these five external Vyus. The Naga-Vayu performs the function of eructation; the Karma opens the eye-lids; the Krikara causes sneezing; the Devadatta does yawning; the Dhananjaya pervades the whole gross body, and does not leave it even after death.
attr agif Saxi qed a aera Mat Hala Herat agua g |
AAG ATES eTUATT a PGT 1 BG
65. The Naga-Vayu gives rise to consciousness, the Karma causes vision, the Krikara hunger and. thirst, the Devadatta produces yawning and by Dhananjaya sound is“produced; this does not leave the body
ever, ad & qadirar ager ageta) tsar tat care Sfareaazara: tl eG tt qa: qag ATHY grafuear ae) tafser Aaqzwg RAW ST Fargqa: u ss Ul ’ 66—67. All these Vayus, separated by the Sfarya-naédi, let him raise — up from the root of the navel; then let him expire by the Ida-nadi, slowly and with unbroken, continuous force.. Let him again draw the air through the right nostril, retaining it, as taught above, and exhale it again. Let him do this again and again. In this process, the-air is always inspired through the Sarya-nadi. ; VAR: IAT WITT PraTare: | ara Feat afer tee tarad Masta | i a afd ave qaaqaqaaT i een
68. The Sarya-bheda Kumbhaka destroys decay and death, awakens the Kundali sakti, increases» the bodily fire. A Chanda! thus have I
taught thee the Sdraybhedana Kumbhaka.
N.B-—The description of this process, as given in Hatha-Yoga Pradipiké, is somewhat different. Soon after Paraka (inspiration), one should perform Jalandhar and at the end of Kumbhaka, but before Rechaka perform the Uddiyanabandha. Then quickly contract the anal orifice by Milabandha, contract the throat, pull in the stomach towards the back ; by this process the air.is forced into the Brahma-n4di (Sushumn&). Raise the Apana up, lower the Prana, below the Kantha ;a Yogi becomes free from decay: the air should be drawn through the right nostril and expelled through the left,
WT SS FRR Ararat agqarasy qare a Pea eqrstat aaa ay ase a aTTA een 3,—UgJAYi. a 69. Close the mouth, draw in the external air by both the nostrils, _and pull up the internal air from the lungs and throat ; retain them in the mouth. yer Teter Seareey galerarat aa: | mas ark gear area traa: i so t 70. Then having washed the mouth (ie. expelled air ees mouth) perform Jaélandhara. Let him perform Kumbhaka with. all. his might and retain the air unhindered.
48 THE GHERANDA SAMEITA.
seardtgerh gear ederatiey areata | | Wag weir HeaTTT TTA wee anara: Bz: Brat SaTHET a fared i a Srearat araqwaw: sz tl 71—72. All works are accomplished by Ujjayi Kumbhaka. He is never attacked by phlegm diseases, or nervous diseases, or indigestion, or dysentery, or consumption, or cough ; or fever or [enlarged] spleen: Let
a man perform Ujjayi to destroy decay and death. _ N.B,—See the Hatha-Yoga Pradipike, Chap. I1.—51, 53 for a different i dc of this.
ay $ figar argaraca sgt er 1 Be a gs BeAr weavat Tada qa: Wg 4,—SiTALI.
73. Draw i in the air through the mouth (with the lips contracted and tongue thrown out), and fill the stomach slowly. Retain it there for a short time. Then exhale it through both the nostrils.
ada arate srasteeah B7F 1 astra’ aafrasa fa cea saad tt ve I
7A, Let the Yogt always practise this Sitalt Kumbhaka, giver of
bliss ; by so doing, he willbe free from indigestion, phlegm and bilious
disorders. wet arerRTReT: | aera Stenrtrat quate ear | arate” ST ATA YRAAE ATSASSA WS 5.—BHASTRIKA (BELLOW). 75. As the bellows of the ironsmith constantly dilate and contract, similarly let him slowly draw in the air by both the nostrils and expand the stomach ; then throw it out quickly (the wind making sound like |
bellows). oy infant eat Fala FerKA |
apa aretary’ gate a aeriahr nog
frat anaes aeaneeasé gi: -
aati aa Fax wg & a RA u 9s 4
76—77. Having thus inspired and expired quickly twenty ee
let him perform Kumbhaka; then let him expel it by the previous method. Let the wise one perform this Bhastrika (bellows-like) Kumbhaka thrice: he will never suffer any disease and will be always healthy.
Bq qAIERAT: | waded na ait seqat wgatsa 1 wait fray eeeat Gale THHRTAA Ul Ve I 6.—BHRAMARi (OR BEHTLE-DRONING KUMBHAKA).
78. At past midnight, in a place where there are no sounds of any animals, &c., to be heard, let the Yogi practise Piraka and Kumbhaka, closing the ears by the hands.
weg sd aad Gaal
- eat Rasantarg FT TATATT TT TAT U8, Aoakeaatt qested aa: WH | qeatraggrigitargrangesht: ll co tt
79—80. He will hear then various internal’ sounds in his right ear. ‘The first sound will be like that of crickets, then that of a lute, then that of a thunder, then that of a drum, then that of a beetle, then that of bells, then those of gongs of bell-metal, trumpets, kettle-drums, mridanga, military drums, and dundubhi, &c.
Ot ATA AST HAe raat |
AACA WFET TET TFET a wai WRN
waavand sitter sateeatad aa | |
amar fred aie atgsin: qe cae |
aq statatata: erates ate Hern
81—82. Thus various sounds are cognised by daily practice of this
Kumbhaka. Last of all is heard the Anaéhata sound rising from the heart; of this sound there is a resonance, in that resonance there is @ Light. In that Light the mind should be immersed. When the mind is absorbed, then it reaches the Highest seat of Vishnu (parama-pada).. B success in this Bhramari Kumbhaka one gets success in Samadhi.
WA FAFA | yaa gah BA AAaT qiteaca ‘& ae Rang wate waNESt Gara | v4 | TRAE RAAT AUATTATARST Rice waa a <3 8 7.—MURCHHA,
83, “Having performed Kumbhaka with comfort, let hia wihaae the mind from all objects and fix it in the space between the two eyebrows. This causes fainting of the mind, and gives happiness. For, by thus joining the Manas with the Atma, the bliss of Yoga is certainly obtained,
50 THH GHERANDA SAMHITA.
WT RAAT | data afeata aarta feta ga wearer Parent aeereinfiarte: | amat ara atest Har waft aden ce ul 8.—KEVALi.
84. The breath of every person in entering makes the sound, of “sah” and in coming out, that of “ham.” These two sounds.make atseq (so’ham “Iam That’’) or g@: (hamsa “ The Great Swan”). ‘Throughout a day and a night there are twenty-one thousand and six hundred such respirations, (that is, 15 respirations per minute). Every living being (Jiva) perfoms this japa unconsciously, but constantly. This is called Ajapa gayatri.
qarat aut gaa & ck a1 aut arargzaa fafutaaaran: ji cy 2
85. ‘This Ajap4 japa is performed-in three places, 7.e., in the Maladhara (the space between anus and membranum virile), in the Andhat lotus (heart) and in the Ajiya lotus (the space where the two nostrils join).
TUTAFHATA NOE FATT | Rerqaenar gra: ATT aTAATF RT: w <a aaa Steutgedt ara fare | aafaaigia: G8 Marat Parez: | aya wef age’ aria @ aartrng ti co 86—87. This body of Vayu is ninety-six digits length (7.¢., six feet) as astandard. The ordinary length of the air-current when expired is ‘twelve digits (nine inches); in singing, its length becomes sixteen digits (one foot); in eating, it is twenty digits (15 inches); in walking, it is twentyfour digits (18 inches); in sleep, it is thirty digits (243 inches); in copulation, it.is thirty-six digits (27 inches), and in taking physical exercise, it ig more than that. wars nega gear: sada | MPAA ArH ASA AATTA ce il
88. By decreasing the natural length of the expired current from ‘nine inches to lese and less, there takes place increase of life ; and by increasing the current, there is decrease of life.
aera ota fea &2 aca ta oraz | agat qTeaeara Waa FATHRABA Ne 89. So long as breath remains in the body there is no death: When
LESSON FIFTH. 5l
the full length of the wind is all confined in the body, nothing being allowed to go out, it is Kevala Kumbhaka. WAHT RATATAT ISTT | mara wi aenad tasiaa peo tl wa aa & sd Sadigraar ad | SAS AAT Raya | AAA HLL 90—91. All Jivas aré constantly and unconsciously reciting this Ajap& Mantra, only for a fixed number of times every day, Buta Yogt should recite this consciously and counting the numbers. By doubling the number of Ajapé (i.e, by 30 respirations per minute), the state of Manonmani (fixedness of mind) is attained. There are no regular Rechaka and Paraka in this process. It is only (Kevala) Kumbhaka, aaa ays es has’ FHT att warignag: oie areag at RA N-eR | 92. By inspiring air by both nostrils, let him perform Kevala Kumbhaka, On the first day, let him retain-breath from one to sixty-four
times, . ;
Sack aeat gate an ate AA RR
Baa wast Hate aut aq waa a u ea a
maaagaag me ubragis 1
fravcqaetar qalq anata a RA un ee il
93—94. This Kevalf should be performed eight times a day, once
in every three hours; or one may do it five times a day, as I shall tell thee, First in the early morning, then at noon, then in the twilight, then at midnight, and then in the fourth quarter of the night. Or one may do it thrice a day,.2.¢, in the morning, noon and evening,
qeaat Ra afratth o RA ear |
waagtard a arg Rafe: sata ll es tt
cara saat a aar agle amie | :
Bast gare ra Pes Rreraknyas 0 ee ti
ef sittcosakarat Scsacereary aeatsTaca srararasattt AIA GSaaTaSaT: | 95—96. So long as success is not obtained in Kevali, he should
increase the length of Ajapa japa every day, one to five times. He who knows Pranayama and Kevali is the real Yogt. What can he not accomplish in this world who has acquired success in Kevali Kumbhaka?
eR ee
StxtH Lesson. qeivea: | MAUTAATT: | {wre Fata —
eye Sarftreaur qer waraea Pfr fre: |
wae afdad ste sarretaraad aur |
qui farguy ser qeesiqczaar tk DHYANA-YOGA,
GHERANDA SAID :—1, The DhyAna or conten plation is of three sorts: gross, subtle and luminous. When a particular figure, such as one’s Guru or Deity is contemplated, it is Sthala or gross contemplation. When Brahma or Prakriti is contemplated as a mass of light, it is called Jyotis contemplation. When Brahma as a Bindu (point) and Kundali force are contemplated, it is Sakshma or Subtle contemplation.
ay wysatTaq |
VARTITTA LATA FATA FTAT | aad Kast g qraagniaAay Wt RN
wate fers agqeanitaay | aererenpesied qiter ra vu an ASAT AANTA ATTA TT | arftertat: eamTUtratATeaysg_e: uel aay qentarit Herat AaETy ! aameragqad Rergenattaay W&M qncr: @imerras asafta Perea a warrant feutr year nenniteqqaveqy ue tl aa g cataht wig quareny | Z wavtaat aqua geawag uo w aea daey agg Gat yTWaTEAy | ax,9 waa Red eyerarate fre: ucu
. 1.—STHULA DHYANA.
2—8. (Having closed the eyes), let him contemplate that there is ‘a. sea of nectar in his heart: that in the midst of that sea there is an island of precious stones, the very sand of which is pulverised diamonds and rubies. That on all sides of it, there are Kadamba trees, laden with sweet flowers; that, next to these trees, like a rampart, there is a row of flowering
‘ LESSON SIXTH. eR 53.
trees, such as mAlati, mallik4, jati, kesara, champaka, p4rijdta and padmas, and thatthe fragrance of these flowers is spread all round, in every quarter. In the middle of this garden, let the Yogt imagine that there stands a beautiful Kalpa tree, having four branches, representing the four Vedas, and that it is full of flowers and fruits. Insects are humming there__ and cuckoos singing. Beneath that tree, let him imagine a rich platform — of precious gems, and on that a costly throne inlaid with jewels, and that on that throne sits his particular Deity, as taught to him by his Guru. Let him contemplate on the appropriate form, ornaments. and vehicle of that Deity. The constant contemplation of such a form is Sthala Dhyana. : THAT |
TEENIE Hata Bursrat reas |
frevaitd wa’ srqneeeyqay We
greah rest erga dtsrantiersy
CARHASAY CHA TAHA M1 Lo.
ara efirstat a sreneaTie versa |
CSaaMaga THs aT Ta | LLU
ANOTHER PROCESS.
9—11. Let the Yogi imagine that in the pericarp of the great thousand-petalled Lotus (Brain) there is a smaller lotus having twelve petals, Its colour is white, highly luminous, having twelve bija letters, sa kha phrem). In the pericarp of this smaller lotus there are three lines forming a triangle #, *, 4 (a ka tha): having three angles called g, @, Y (ha la ksha) sand in the ‘middle of this triangle, there is the Pranava arg I
arafigna’ fe entree ware | aetet Cag TEA TT TIT UL It 12, Then let him contemplate that in that there is a beautiful seat having Nada and Bindu. On that seat there are two swans, and a pair of wooden sandals or shoes. . wrTrayt Te Tt fragt a Pedrow: Bareacat Ft TETAS TA w L3 I DHIIAT AteT cerafrernateaay | aeRrrecarara Syperara area Wks 13-14. » There let him contemplate his Guru Deva, having two arms and two eyes, and dressed in pure white, anointed with white sandal-paste,
wearing garlands of white flowers; to the left of whom stands Sakti of blood-red colour; . By thus contemplating the Guru, the Sthfla Dhyana is
attained, ay sarfavarag |
Ses Astras TY F | aenaa arnkafacrenseaeta eu ty ll
2,.—JYOTIR DRYANA.
Gheranda ait: :~—15. I have told thee the Sthfla Dhyéna; listen now to the contemplation of Light, by which the Yogi attains success and sees his Self.
“ qarnt qugfet asararcatiat | Srarar fete as stieniearste: | water Say” ser Avene TeATTL Ae lt
16, Inthe Méladhara is kundalini, having the form of a serpent. The Jivatmé is there like the flame of a lamp. Contemplate on this flame as the Luminous Brahma. This is the Tejo Dhyana or Jyotir Dhyéna,
gait eh ST TPM TWANATHT | warag Farerarage Isirvearet ata f W Vou ANOTHER PROCESS,
17. In the middle of the two eye-brows, above the Manas, there is a Light consisting of Om. Let him contemplate on this flame. This is another method. of contemplation of Light.
ay SUNITAT | axe vara— areas Y caus quay syer 7 | BENIN TT PUTS HAG AAT Ween TrMAT HEATH jacrarfertar | ate asa @ asaqucarea eeat It Le HI 8.-S0KSHMA DHYANA.
Gheranda said :—18—19. O Chanda! thou hast heard the Tejo Dhyana, listen now tothe Sakshma Dhy4na. When by a great good fortune, the kundali is awakened, it joins with the Atma and leaves the body through the portals of the two eyes; and enjoys itself by walking in the royal road (Astral Light). It cannot be seen on account of its © subtleness and great changeability.
LESSON SIXTH. 56
art carer Rrealer guna trea’ Zararafr coat 20 Ul 20. The Yogt, however, attains this success by performing Sambhavi Mudra, 7.e., by gazing fixedly at space without winking. (Then he will see his Sakshma Sartra). This is called Sdkshma Dhy4na, difficult to be attained even by the Devas, as it is 3 great mystery. WowUrTaresaga Aanarad Tawa | FATVATNGATA Haart Treqweyz Az 21. The contemplation of Light is a hundred times superior to contemplation of Form; and a hundred thousand times superior to Tejo Dhy&na is the contemplation of the Sakshma. ° gr ania’ que waar grea | ALA Atay AAT Vearaearcaaa Areas wen efe shticesahtarat ivgacsdargs. azeuat qaaaraa vara ATA WHITM: . 22. O Chanda! thus have I told thee the Dhyana Yoga—a most precious knowledge ; for, by it, there is direct perception of the Self. Hence Dhyana is belauded.
Seventu Lesson.
SAANIST | a Barat: | aw vara— eatfier att frit agar aaa | - IT SUTATA car ake uu SAMADHI yvoa,
Gheranda said :—1. The Samadhi is a great Yoga ; it.is acquired by great geod fortune. It is obtained through the grace and kindness of the Guru, and by intense devotion to him.
RarsHk: caqgaherarshaaa: sara | a RA gee waa_|@ anit quiaanaragals wa WRN
2. That Yogi quickly attains this most beautiful practice of Samadhi, who has confidence (or faith) in knowledge, faith in his own Guru, faith in his own Self ; and whose mind (manas) awakens to intelligence from day to day.
aztige aa seat tea” Hale aera aad & &entarqaest gait nan _ 8. Separate the Manas. from the body, and unite it with the Paramatma, This is known as Samadhi or Mukti from/all states of consciousness.
sre ma we cared shet mitare! a TRAE | afaqrae tise Page: waa We A 4, Iam Brahma,},I am_nothing else, the Brahma is certainly I, 1
am not participator of sorrow, Iam Existence, Intelligence and Bliss ; always free, of one essence,
aareat Ga Baal araat aregzar |
wart arg catare suftigargftar ny 0
wan afaaita aargest = vefrar |
oe hr atse TITAN: TAGATATAA Hen
..5~6. The Samadhi is four-fold, ze. Dhyana-Samsdhi, Nada-Saméadhi,
Rasinanda Samadhi, and Laya-Samaédhi: respectively accomplished by Sambhavi Mudra, Khechar? Mudra, Bhramari Mudra and Yoni-Mudra. The Bhakti-Yoga Samadhi is fifth; and Raja-Yoga Sam4dhi, attained through Mano-Marchha Kumbhaka, is the sixth form of Samadhi.
LESSON SEVENTH. 57
MT CATAMTATATT: | arerat giget gear areraatAraae | frgmead ggr nae esau ou 1,—DHYANA-YO@A SAMADHI,
7. Performing the Sambhavi Mudra perceive the Atma. Having seen once the Brahma in a sa (point of light), ‘fix the mind in that point.
qa Fe arena sree au get alent aa eer a macht aaa t SRATAM YT BAIA WART: Ut ii
8. Bring the Atma in Kha (Ether), bring the Kha (Ether or Space) in the Atma. Thus seeing the Atma full of Kha (Space or Brahma), nothing will obstruct him. Being full of perpetual bliss, the man enters Samadhi (Trance or Ecstasy).
_, we argamanr | | araataaatiqat caaranat at | aar aarfatata: exter ararcafinaay 0&0 2.~NADA-YOGA SAMADRI.
9. Turn the tongue upwards, closing the wind-passages, by performing the Khechari Mudra; by’so doing, Samadhi (trance asphyxiation) will be induced ; there is no.necessity of performing anything else.
WY CAAUATATAATET: | ame aaia amtrgerh ata ae we Mada WHAT aa HAT Wt Lot WR AAA Al ay aat aaa \ aafiataa ax aa: Qiserera: Wh LL 8.—RASANANDA YOGA SAMADHI.
10—11. -Let him perform the Bhréamari Kumbhaka, drawing in the air slowly : expel the air ‘slowly and slowly, with a buzzing sound like that of beetle. Let him carry the Manas and place it in the centre of this sound of humming beetle. By so doing, there will be Samadhi and by this, knowledge of ‘so’ ‘ham’ (I am That) arises, and a great happiness takes place. .
wa wafafsarrani: 1 - fngat aarara eri ufeair wad! GURMCate eta Te n eR
MATA Vyat Tey aay TAA | wg wale aga aarireta sae wean 4.—LAYA-SIDDHI YOGA SAMADHI.
12—13. Perform. the Yoni-Mudré, and let him imagine that he is Sakti, and Paramatma is Purusha; and that both have been united in one By this he becomes full of bliss, Sid realises Aham Brahma, ‘I am Brahma.’ This conduces to Advaita Samadhi.
ay apHarreaank 1
waiagga eraetarerey
faate aera sib H wen
MAA Gssa TAA sw |
aah: BAaaa ana Aateaat tt Ls I
5.—BHAKTI YOGA’ SAMADBHI. 14—15. Let him contemplate within his heart his special Diety ; let
him be full of ecstasy by such contemplation, let him shed tears of happiness, and by so doing he will become entranced. This leads to Samadhi
and Manon-mani. BT rHIMTAAT: | WAUASS AAT AA aie AAA | qua TAMA Bas Aaa, aa U Rell 6.—RAJA-YOGA SAMADHI.
16. Performing Manomfrchh4 Kumbhaka, unite the Manas with the
Atm4&. By this Union is obtained Raja-Yoga Samadhi. aq aaramareieay |: dt & asfiaare anitrifaeaa | UBAPTAA: carterenehe araagy | SUN AENMIM Bl Berararsase Ul eo tl 7.—PRAISE OF SAMADHI.
17. O Chanda! thus have I told thee about Samadhi-which leads to emancipation. R&ja-Yoga Samadhi, Unmant, Sahajdvasthé are all synonyms, and mean the Union of Manas with Atma.
ae fier: wa Acuficy: dant | SMaAtegS Prey: at Megad wag WL tt 18. Vishnu is in water, Vishnu is in earth, Vishnu is on the peak of the mountain ; Vishnu is in the midst of Volcanic fires amyl flames: the whole Universe is full of Vishnu.
LESSON SEVENTH. . 59
yam Aauarat araear Sverre eT? I TATHSM ITAA ait qaatt | ad wer Praha aa weatt ara y 28 ‘19. All those that walk on land or move in the air, all living and animate creation, trees, shrubs, roots, creepers and grass, &c., oceans and mountains—all, know ye, to bé Brahma. See them all in Atma. MAT TeMAAyagaT WHAT Ty | setfahraar arcat dacrt Faraay tl 20 Il 20. The Atma confined in the body is Chaitanya or Consciousness, it is without asecond, the Eternal, the Highest ; knowing it separate from body, let him be free from desires and passions. ad fra: earths: ear aaageratsa | ear’ gaaqurizarraay awarizg eag maar yar wart AAA ATA NN Re u 21. Thus is Samadhi obtained, «free from all desires. Free from attachment to his own body, to son; wife, friends, kinsmen, or riches ; being free from all, let him obtain fully the Samadhi. ae avd sara’ trea’ Rrata’ Pra a | ast satqarara wars” qasetay tt 22 Ul 22. Siva has revealed.many Tattvas, such as Laya Amrita, &c. ; of them, I have told thee an abstract, leading to emancipation.
eft. a afiaeres aariges: ot | BW Qa A GAH SIA BATS I 23 Il 23. _O-Chanda! thus have I told thee of Samadhi, difficult of attainment. By knowing this, there is no rebirth in this Sphére. ee sthceakaat Acgawaat weamaraa aneq aaart aaa aa aAaatT: Tara: |
HATHA YOGA PRADIPIKA
TRANSLATED INTO ENGLISH
PANCHAM. SINH.
SUDHINDRA NATH VASU, THE PANINI OFFICE, BRUVANESWARi ASRAMA, BAHADURGANS, Prfyrep By Apurva Krisuna Bosk, aT THE Tnphay Press
Hat tor
TABLE OF CONTENTS.
Introduction
Chapter I—on Asanas ae oy see » if , Pranayama ies "mr ae ” I 9 < Mudras e ce oor oon
b> IV ” Samadhi eee aee ‘ eee
INTRODUCTION.
‘There exists at present a good deal of misconception with regard to the practices of the Hatha Yoga. People easily believe in the stories told by those who themselves heard them second hand, and no attempt is made to find out the truth by a direct reference to any good treatise. It is generally believed that the six practices, (wena) j in Hatha Yoga are com-
- pulsory on the student and that besides being dirty, they are fraught with danger to the practiser. This is not true, for these practices are necessary only in the existence of impurities in‘the Nadisand not otherwise.
There is the same amount of misunderstanding with regard to the Pranayama. People put their faith implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death ; and this is done without the help of any teacher. Pranayéma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue® restraint ; and if this is accomplished by patiently keeping the flow slow and steady, there can be no danger. Tt is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains.in the ears, the eyes, the chest, etc. If the three bandhas (qa) be carefully performed while practising the Pranay4ma, there is no possibility of any danger.
There are two classes of students of Yoga: (1y those who study it theoretically ; (2).those who combine the theory with practice.
Yoga is of very little use, if studied theoretically. It was never - meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so fap_as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail-in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language © of the books, but this is far from being satisfactory. or instance, a Pandit without any knowledge of the science of Materia Medica will explain wean as REGEMe: HeHTe or an enemy of thorns, ie., ‘shoes,
while it is in reality the name of a medicinal plant,
ii INTRODUCTION.
The importance of a practical Yogi as a guide to a student of Yoga cannot be overestimated ; and without such a teacher it is next to impossible for him’ to achieve anything. The methods followed by the founders of the system and followed ever afterwards by their followers, have been wisely and advisedly kept secret; and this is not without a deep meaning. Looking to the gravity of the subject and the practices which have a very close relation with the vital organs of the human. body, it is of paramount importance that the instructions should be received by students of ordinary capacity, through a practical teacher only, in order to avoid any possibility of mistake in practice. Speaking broadly, all men are not equally fitted to receive the instructions on equal terms, Man inherits on birth his‘mental and physical capitals, according to his actions in past births, and has to increase them by manipulation, but.there are, even among such, different grades: Hence, one cannot-become a Yogi in one incarnation, as S Says Sri Krisna agatsenaraea, aragqeftatca tand again agearat aEry sfirerate Ree | qaatatttearat afaaata aaa: | frat &
There are men who, impelled by the force of their actions of previous births, go headlong and accomplish their liberation ina single attempt; but others have to earn it in their successive births. Ifthe student belongs to one of such souls and being earnest, desires from his heart to get rid of the pains of birth and death, he will find the means too. It is well-known that a true Yogi-is above temptations and so to think that he keeps his knowledge secret for selling it to the highest bidder is simply absurd. Yoga is meant for the good of all creatures, and a true Yogi is always desirous of.benefitting as many men as possible. But he is not to throw away this precious treasure indiscriminately. He carefully chooses its recipients, and when be finds atrue and earnest student, who _will not trifle with this knowledge, he néver hesitates iii placing his valuable-treasure at the disposal of the man. What is essential in him is that he should have a real thirst for such knowledge—a -thirst which will make him restless till satisfied ; the thirst that will make him blind to the world and its enjoyments. He should be, in short, fired with qyaea: or desire for emancipation. To such @ one, there is nothing dearer than the aceomplishment of this object. A true lover will risk his very life to gain union with his beloved like Tulasidés. A true lover will see everywhere, in every direction, in every tree and leaf, in every blade of grass his own beloved. The whole of the world, with all its beauties, (s a dreary waste in his eyes, without his beloved. And he will court death, fall into
INTRODUCTION. iii
the mouth of a gaping grave, for the sake of his. beloved. The student whose heart burns with such intense desire for union with Paramitmé, is sure to find a teacher, and through him he will surely-find Him It isa tried experience that Paramatma will try to meet you half way, with the degree of intensity with which you will go to meet Him. Even He Himself will become your guide, direct you on to the road to success, or put you on the track to find a teacher, or lead him to you.
Well has it been said fa -% at faa atgat vet attr Qe | 8 arat = a4 BAM TH Parr ae a It is the half-hearted who fail. They hold. their worldly pleasures dearer to their hearts than their God, and therefore He in His tarn does not consider them worthy of His favours, Says the Upanisad : — :
araARAT aaa SAT A aT A AEAT MAA I aay gua aawraaets
arat ra ageany nu
The 4tm4 will choose you its abode only if it considers you worthy of such a favour, and not otherwise. It is therefore + necessary that one should first make oneself worthy of His acceptance. Having prepared the temple (your heart) well fitted for His installation there, having cleared it of all the impurities which stink and make the place unsuitable for the highest personage to live in, and having decorated it beautifully with objects as befit that Lord of the creation, you need not wait long for Him to adorn this temple of yours which you have taken pains to make it worthy of Him. Jf you have done all this, He will shine in you inall His glory. .In your difficulé moments, when you are embarrassed, sit in a contemplative mood, and approach your Parama Guru submissively and refer your difficulties to Him, you are sure to get the proper advice from Him. He is the Guru of the ancients, for He is not limited by Time. He instructed the ancients in bygone times, like a Guru, and if you have been unable to find a teacher in the human form, enter your inner temple and coasult this Great Guru who accompanies you everywhere, and.ask Him to show you the way. He knows best what is best for you. Unlike mortal beings, He is beyond the past and the future, will either send one of His agents to guide you or lead you to one and put you on the right track. He is always anxious to teach the earnest seekers, and waits — for you to offer Him an opportunity to doso. Butif you have not done your duty and prepared yourself worthy of entering His door, and try to gain access to His presence, laden with your unclean burden, stinking with Kama, Krodha, Lobha, and Moha, be sure He will keep you off from’ Him. a
iv INTRODUCTION.
The Asanas are a means of gaining steadiness of position and help to gain success in contemplation, without any distraction of the mind. If the position be not comfortable, the slightest inconvenience will draw the mind away from the lak#ya (aim), and so no peace of mind will be possible till the posture has ceased to cause pain by regular exercise.
Of all the various methods for concentrating the mind, repetition of Pranava or Ajap&é Japa and contemplation on its meaning is the best. It is impossible for the mind to sit idle even for a single moment, and, therefore, in order to keep it well occupied and to keep other antagonistic thoughts from entering it, repetition of Pranava should be practised. It should be repeated ti!l Yoga Nidra is induced which, when experienced, should be eticouraged by slackening all the muscles of the body. This will fill the mind with sacred and divine thoughts and will bring about its one-pointedness, without much effort.
Andbata Nada is awakened by the exercise of Pranfydima. A couple of weeks’ practice. with 80 pranfy4mas in the morning and the same number in the evening will cause distinct. sounds to be heard ; and, as the practice will go on increasing, varied sounds become audible to the practiser., By hearing these sounds attentively one gets concentration of the mind, and thence Sahaja SamAdbi. When Yoga sleep is experienced, the student should give himselfup to it and make no efforts to check it. By and by, these sounds become subtle and they bocome less and less intense, so the mind loses its waywardness and becomes calm and docile ; _and, on this practice becoming well-established, Samadhi becomes a voluntary act. This is, however, the highest stage and is the lot of the favoured and fortunate few only.
During contemplation one sees, not with his eyes, as he does the objects of the world, various colours, which the writers on Yoga call the ‘colours of the five elements. Sometimes, stars are seen glittering, and lightning flashes in the sky. But these are all fleeting in their nature.
At first these colours are seen in greatly agitated waves which show the unsteady condition of the mind ; and as the practice increases and themind becomes calm, these colour-waves become steady and motionless and appear as one deep ocean of Jight. This is the ocean in which one should dive and forget the world and become one with his Lord—which is the condition of highest bliss.
Faith in the practices of Yoga, and in one’s own powers to accomplish what others have done before, is of great importance to insure speedy success, I mean “faith that will move mountains,” will accomplish
INTRODUCTION. v
anything, be it howsoever difficult. There is nothing which cannot be - accomplished by practice. Says Siva in Siva Samhita.
PSAIAAT AA AMT TEAMNAIT | arahahe: srrariter waqeanrearna: ll ao 2 ate &— 2k
Through practice success is obtained ; through practice one gains liberation.
Perfect consciousness -is gained through practice ; Yoga is attained through practice ; success in mudras comes by practice. Thropgh practice is gained success in prandyéma. Death can be evaded of its prey through practice, and man becomes thé conqueror of death by practice, And then let us gird up our loins, and with a firm resolutian engage in the practice, having faith in RACVaiARa AT Hg HzTaaA, and the success must be ours. May the Almighty Father, be pleased to shower His blessings-on those who thus engage in the performance of their duties. Om Sam.
AJMER: : i - PANCHAM SINA.
On Asanas.
Snanfrarana aarseg Te Braker esata Prasat SrerrermierartetreatrchraRats we Salutation to Adinatha (Siva) who expounded the knowledge of Hatha Yoga, which like a staircase leads the aspirant to the high pinnacled Raja
Yoga. I. rary site’ ard earenrerate Sehr RAS.TATT Tslratagyeasy ti 2 Yogin Switmarama, after saluting first his Gurd Srindtha explains | Hatha Yoga for the attainment of Raja Yoga. 2. Bian aganata assay | eonativent Ta SAKATA: BATHE: tt BU Owing to the darkness arising from the multiplicity of opinions people are unable to know the Raja Yoga. Compassionate Swatmaraéma composes the Hatha Yoga Pradipika like a torch to dispel it. 3.
eoftat & aceigaitcaran frerat vu TALARTATSAAT AV ATA ASTATTaT: uu _ Matsyendra, Gorakga, etc., knew Hatha Vidya, and by their favour Yogi Switmarama also learnt it from them. 4, PAARL ATAT: Ut areatt ataitcafreararsaran: Wi The following Siddhas (masters) are said to have existed in former
times :— Sri Adinatha (Siva), Matsyendra, Natha, Sabar, Anand, Bhairava,
Chaurangi, Mina natha, Goraksanftha, Virupiksa, Bilesaya. 5. senate Feet abt Se aes ses: 0 Size: quae: Rrearges TH: 0 & i Manth§na, Bhairava, Siddhi Buddha, Kanthadi, Kfrantaka, Sura. . nanda, SiddhipAda, Charapati. 6.
earat qeaareea Herat Pista: 1 Ha EAI HHA HATTERAS: UG I Kanert, Pajyapada, Nityanatha, Nirafijana, Kapéli, Vindunatha, Kéka Chandidwara. 7. BET: TaTATS Srerarst a A: 1 WAM AIT Gs: Hrgewera4 i < Allama, Prabhudeva, Ghoda, Choli, Tintini, Bhanukt, Nardeva, Khanda KapAlika, etc. 8. - CATH ACA LSA ITATaAg: Sein reds sane Hatt J 0% 1 These Mahasiddhas (great masters), breaking the-sceptre of death, are roaming in the universe. 9. DATATITATA AHTATAAS ES: it DUTT HTAUATA HAST FSi Nl Ot Like a house protecting one from the heat of the sun, Hatha Yoga protects its practiser from the burning »heat of the three Tapas ; and, similarly, it is the supporting=tortoise, as it were, for those who are constantly devoted to the practice of Yoga. 10.
eofrat ¢ viear after PaRechresat 1 wagtaadr gar Patat g wetrar nu 22 A Yogt desirous of success should keep the knowledge of Hatha Yoga secret ; for it becomes potent by concealing, and impotent by expos-
quse ones Tat Ghret Frew 1 ag: TATaTee retreat 1 canta wiser eared esata wv 22 0
The Yogi should practise Hayha Yogain a small zxcom, situated in a solitary place, being 4 cubits square, and free from stones, fire, water,
disturbances of all ki i country where justice is properly administered, where good people live, and food. can be obtained easily jand plentifully. 12.
verrrSftere Ree FRUOTTTARSAAAS Megastar tt
areal RETR RTA sremceTa Rt
stei Serrsey saruis Resse: uw 22
The room shoyld havea small door, be free from holes, hollows, neither too high nor too Iow, well plastered with cow-dung and free from Girt, filth and insects. On its outside there should be bowers, raised platform (chabootra), a well, and a compound. These characteristics of aroom for Hatha Yogis have been described by adepis in the practice of Hatha. 18.
ode’ ad ferean aatranatie
Teakearta frag GATT tt Ls Ul Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru. 14. ; RTE: THATS THC KATE Sree Set a Teathr Pema ues u Yoga is destroyed by the following six causes :—Over-eating, exertion, talkativeness, adhering to: rules, ¢.¢., cold bath in the morning, eating at night, or eating fruits only, company of imen, and unsteadi-
SCAT AMEA AAAS PTAA MoeTATTTTETS AMAT: MATHIEU The following six bring speedy success:-——Courage, daring, perseverance, discriminative knowledge, faith, aloofness from company.
Wt AMAAT: Ul qasre frarerc: Riel oa ce: ul isi The ten rules of conduct are: ahimsa (non-injuring), truth, non-steal-
ing, continence, forgiveness, endurance, compassion, meekness, sparing diet and-cleanliness. 17.
aT: Ga wea qrretbacysee It
Rreivareasreat staat Se aa Faq
eae gar Gasikene SreravetAaTS: Let
The ten _niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajiia, 18.
Met TTA eer saahmanretuaged u ” garage Smtr ASTI tt 2S
Asanas. Being the first accessory of Hatha Yoga, asana is described first. I, should be practised for gaining steady posture, health and lightness of body. 19.
atiprates giirieedgracs Beith: PUSAPATAAM KATA BATA Uw Ro Ul I am going to describe certain Asanas which have been adopted. by Munis like Vasigtha, etc:, and. Yogis like Matsyendra, etc: 20.
o Spat aerqRET TTS TH I _ ERT anretta: cater aeTaaTg ti Re ut
Swastika-dsana. ve kept both the hands under both the thighs, with the body straight, when one sitscalmly in this posture, it is called Swastika. 21. o Te aRragen’ a gems Maree afartshy eran ered haze Arges ut 22 0 Gomukha-ésana. Placing the right -ankle on the left side and the left ankle on the right side, makes Gomukha-dsana, having the appearance of acow. 22.
> ok ag cdahaParagen Perez ti cachtierat aie" arereahrarterz tt 23 1 Virdsana. One foot is to. be placed on the thigh of the opposite side; and so alse the other foot on the opposite thigh. This is called Viraésana. 23.
0 Ut Pregea Jearat aera ees: 0 ated wagalefe dear fre: we Kurmdsana.
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 K@rma-dsana. 24..
qareara FT reeg aTACaT Her i Paes yar sercy Arey FHTTAAT Nt 2 tl Kukkuta asana. Taking the posture of Padma-dsana and carrying the hands under the thighs, when the Yogi raises himself above the ground, with his palms resting on the ground, it becomes Kukkuta-asana. 25.
SRtaag aN Beal” Arg HITT I AAFHATAMT CITA ATFHAT Ht 2 Ul
Uttina Kirma-dsana.
Having assumed Kukkuta-Asana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttana K@rma-asand, from its appearing’ like that of a tortoise. 26.
anatandh g erie tearerrarafitn © aguete Faker graayTae tt | 2s tl
Dhanura dsana.
Having caught the toes of the feet with both the hands’ and gavvisas them to the ears by drawing the body like a bow, it becomes Dhanura
dsana. 27. qareqetaqaa srarakatraaraa saa fsatatain: sftaccrataarat eng ur u © Aeaahs ascrdie wasenizeteareny ii " RITE strand agkucd a gare Favgz tl 28 Ul Matsya-dsana.
Having placed the nght-foot at the root of the left thigh, let-the toe be grasped with the vighthand 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. Thisis the Asana, as explained by Sri Matsyanatha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalini,.stops the nectar shedding from the moon in people. 28-29.
vara wat yt gear seat warafRad wetear “Saat Rrewaregan Takes Tararaarg: tt Re U Paschima Tana.
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 sits with his ferehead resting on the thighs, it is called Paschima,Tana. 30.
ef qRanaranreaace var aferrarite trie SHG WSTASeA FATT VIAL Tat T FMT NAV it This Paéchima Tana carries the air from the front to the back part
of the body ae, to the susumna), It kindles gastric fire, reduces obesity and cures all diseases of men. 31.
aR HUI aHiceernaes: TMAA FST leres: AAATATTATS TST tt BZ Mayitra-dsana.
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 Mayfra-asana. 32.
etranetrirngy gerade a gerne sitar BE RAY A FATA Haale ASR AIRS |i 23 Il
This Asana soon destroys all diseases, and removes< abdominal disorders, and also those arising from irregularities.of phlegm, bile and wind, digests unwdolesome food taken in excess, increases appetite and destroys the most deadly poison. 33.
TAM ATTHAT WI THAT aarad sitet Rrafietrearcny nu 22 11 Sava-dsana. .
Lying down on the ground, like’a corpse, is called Sava-dsana. It
removes fatigue and gives rest to the mind. 34.
agrirenraara Raa sere RATATAT ARS KAFTSA Rs
Siva taught 84 Asanas. Of these the first four being essential ones, Tam going to explain them here. 35. fra an’ aren fie ae at age i earn @ ge fers iterereat war nl 2% These four are :—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-Asana, being very como one should alyays
practise it. 36.
nheaandiraeats Bear et faery
ae wqnitsaa eet sereg gta
wry: aahdinsavem wrerirtat
derhrernarene ert Reread HEAT it Bs
The Siddhdsana Press firmly the heel of. the left foot against the perineum, and the
right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows. This is called the Siddha Asana, the opener-of the door of salvation. 37.
watat J Fergak fever aed TER’ Tarait vi ~ ented a fares Reqrerairg wag tt Re u This Siddhasana is performed also by placing the left heel on Medhra (above the male organi), and then placing the right one on it. 38,
cafeereret sree tare fre: BRIA TAH MST ATT gt BE Some call this Siddhasana, some Vajrasana. Others call it Mukta Asana or Gupta Asana. 39. aataa frarercafeat raat qe aalaavaian ara fee: wo u Just as sparing food is among Yamas, and Ahims& among the Niyamas, so is Siddhdsana called by adepts the chief of all the
dsanas. 40. agrinriéy Rata ana staatrarerat agra ASAT It BF ut
Out of the 84 Asanas Siddh&sana should always be practised, because it cleanses the impurities of 72,000 nadfs. 41.
MAA Maret aaqggrawaearwayz $l aqt Harernaarah eqhawang ll sz tl By contemplating on oneself, by eating sparingly, and by practising Siddhasana for 12 years, the Yogi obtains success. 42, Praetegit: 2: Rert Rrra af 1 MUMS AAI TE HATH AF | VR Other ‘postures are of no use, when success has been achieved in Siddhasana, and Prana Vay becomes calm and restrained by Kevala Kum-
Sq Meraqwpeanceqawaraa Ht | adaferag 22 Bre Rare af | TTATTAATMAKTAAAIMAT ll VV tt
Success in one Siddhfsana alone becoming firmly established, one gets Unmani at once, and the three bonds (Bandhas) are accomplished of themselves, 44.
area WAI A Hw: KRASTTA: i A VACA FAT A ATACAT SA: v4 Ul
‘Phere is no Asana like the Siddhdsana and no Kumbhaka like the Kevala. There is no mudr4 like the Khechari and no laya-like the Nada (Anfhata Nada.) 45. z
BD Tare amareat grat @ aca deme art ar get wat aaa fiat gear ecreat ger | aagatrarrant afrat paras TAT 1 Vk Ut
. Padmdsana.
Placeche right foot on theleft thigh and theleft foot on the right thigh, and grasp the toes with the hands crossed over the back. Press the chin against ‘the chest and gaze on the tip of thenose. This is called the Padmasana, the destroyer of the diseases of the Yamis, 46.
SAA ACA Hear HVE TAA: At Har TAA ara SAT ART EA UW Bs Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards. 47. went Prrtgragaqe g fea vu seha Rah qereqrarey oe TA: Nt Be tl Gaze on the tip of the» nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, .i.¢., pull the apéna-v4yé gently upwards, 48. TS TUT Stes Aeon aaAT I Gert Fa Hark Hera Seas AT nv ve 0 Thisis:called the Padmdasana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learnt by intelligent people.in this world, 49.
went eafear att gaat gen g yee md seat erftrara Rags eae Teas |
Having kept both the hands together in the lap, performing the Padmasana firmly, keeping the chin fixed to the chest and contemplating _on Him in the mind, by drawing the apina-vaya up (performing Mila Bandha) and pushing down the air after inhaling it, joining thus the prina
and apana in the navel, one gets the highest intelligence by awakening
the Sakti (kundalint) thus. 50.
N.B.—When Apains Vaya is drawn gently up and after filling in the lungs with the air from outside, the prana is forced down by and by so as to join both of them in the navel, they both enter then the Kundalini and, reaching the Brahma randhra (the great hole), they make the mind calm. Then the mind can contemplate on the nature of the stmana and can enjoy the highest bliss.
quire ferat dei arsrartar Faz tt AUST AAT ST FAT ATT AAA: U4 Ul The Yogi who, sitting with Padimdsana, can control breathing, there is no doubt, is free from bondage. 51.
ary feereaa geht @ qewera: stam: wd ar at hart GRIER F FATEH F TTH | 4R Ul The Simhdsana, Press the heels on both sides of the seam of Perineum, in such a way
that thé left heel touches the right side’and the right heel touches the left side of it. 52. CEN F MA: Searcy aay: Saws = Ut SHAT MT at Ara GeraTeer: wR Place the hands onthe thighs, with stretched fingers, and keeping the mouth open and the mind collected, g4ze on the tip of the nose. 53. Ferg wataeg eet aehrg’Aa: — waRrerattars Fad GrereatraAy tt 4s Ut This is Simhasana, held sacred by the best of Yogis. This excellent Asana effects the completion of the three Bandhas'(The Mflabandha, Kantha or Jalandhar Bandha and Uddiyana Bandha). 54.
WY VATA geht a qrwers: ata: daar Rat SHRISH TH TT FATEH F TAT 4s qed ana FT Uta es ge Geez I VATA AATAATSAM TAA AT NE
The Bhadrasana.
Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one‘on the right side, hold the
feet firmly joined to one another with both the lands. This Bhadrasana is the destroyer of all the diseases. 55 and 56. tS Rrearitra: 0 TARY Aeigt fAerersra: Uw eo tt The expert Yogis call this Gorakda Asana. By sitting with this fsana, the Yogi gets rid of fatigue 57. . ECCUCC CO Ol a ae area Sh Ret qared weal aa we tl The Nadis should be cleansed of their impurities by performing the mudr&s, ete., (which are the practices relating to the air) Asanas, Kumbhakag and various curious mfidras. 58. WT ATZAAMAVAA THA CS | TTA Rarer ae Aereceza: | WATTS TITS ArT HAY APATITE 4 tt
By regular and close attention to Nada (andhata 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. 59.
‘a fafa: 1 rae Rreeasitet Rrararc: @ seat tt Fou Abstemious feeding is that in which 3 of hunger is satisfied with food, well cooked with ghee and sweets, and eaten with the offering of it to
HERS TUM SIUM CLT araetetreerty wet AIT | arany ate ah ter BVT Fs Rrears Felay Taare HTT ATE: WL tt Foods injurious to a Yogi. Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating -liquors, fish, meat, curds, chhaasa pulses, age a asafcetida (hinga), garlic, onion, etc., should not be eaten. arama Rrenequceireitedt wa CASTS BPLTATTAIRS TTA | ahgetatraarranat ataaraty tt &2 tt Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be erten. - Fire, women, travelling, etc., should be avoided, 62.
arene areata qa eamare Vt TratraTy I TT TTT TTB RTAAA AAT BR.
qamnaeaggh ST satay it 82 I ge gage Raed Teg argTarrary Tass Ie Brit ArsaeAATaTT Ut BS
As said by Gorakga, one should keep aloof from the sagiety of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion. 63.
Wheat, rice, barley, shastik (a kind of .rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water, these are very beneficial to those who practise Yoga. 64.
A Yogi should eat tonies (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body, according to his desire. 65.
: aan satstraet ar entrar saershy aru srarenatearatir Barter RE Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practises Yoga. 66. _ fragrant fac: errefeaer eet wae a mrersarae arse: weTAs Ui Bo - Success comes to him who is engaged in the practice. How can one get success without practice ; for by merely reading books on Yoga, one can never get success. 67. m Swarcal as KIA a eT finde sical fre: Gata ST Ni Ee Success cannot be attained by adopting a particular dress (Vesa). It cannot be gained by telling tales. Practice alone is the means to success, This is true, there is no doubt. 68. Soret warkkersr Rear scare = | Salwalt wena TSETRSTAR th 8
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.
xf geudiftenrany saarazet: 0
End of chapter Ist, on the method of forming the Asanas.
On Prénéydma. feetatae: marert 2 anit att Rararaa: i TRUTCATA TMIMATFMNAAT NL At Posture becoming established, a Yogi, master of hiraself, eating
salutary and moderate food, should practise pranayéma, as instructed by his guru. 1. °
a3 are sre Ra Pree Aree AT
avi eyructaranie TAT aT” MATAAT Utz Ut
Respiration being disturbed, the mind’ becomes disturbed. By restraining respiration, the Yogi gets steadiness of mind 2.
araaty: feat FF aTATATASAA It aca wer Prepiftrenatt arg: Perea 3 So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath, 3.
AOTPOTT ASG Areal At WAM a ANCA: HART: Her AAT WS Hl The breath does not pass through the middle channel (sugumna), owing to the impurities of the nidis. How can then success be attained, and bow can there be the unmani avastha. 4. - greats aa aa agra were It ATT HAS Avy scrarerrde aT UV When the whole system of n&dis which is full of impurities, is cleaned, then the Yogi becomes able to control the Prana. 5. TMI aa: Hathret area rar TN Guarana wet: BRE rather aw su Therefore, Pranayama should be performed daily with satwika
buddhi (intellect free from raja and tama or activity and sloth), in order to drive out the impurities of the sugumné. 6.
aera Ie wa aga Trg earch aerate sya: are VT NG tt TTA TAU ATH ATATTE TA: I fitraee wh Beant garda Pay < ti Method of performing Prandydma.
Sitting in the Padmasana posture the Yogi should fill in the air through the left nostril (closing the right one); and, keeping it confined according to one’s ability, it should be expelled slowly through the sfrya (right nostril). Then, drawing in the air through the sfirya (right nostril) slowly, the belly should be filled, and after performing Kumbhaka as before, it should be expelled slowly through the chandra (left nostril). 7 and 8.
ya UR Ter areralatraa: tt tates aaa MALT a Ara: We I
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, «
srrat Aficean feaferatie ayatsrrear tae Gen finer anita TeNTaAANTT | qaiagrarcaa fararae aan acaat er aera wae ahrat araaTSe: Lo 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 jt there, it should be expelled through the left nostril. By practising in this way, through the right and the left nostrils alternately, the whole of the collection of the nadis of the yamis (practisers) becomes clean, 1.e., free from impurities, after 3 months and over. 10. MATH AAT SB VTBTL Ul WAC AAT GAIT WW LZ
Kumbhakas should be performed gradually 4 times during day and night, z.e., (morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320. 11.
BNA AAA HAT Wal WEA Ut saa carne wat arg” Petra 22 In the beginning there is perspiration, in the middle stage there is quivering, and in the last or the 3rd stage one obtains steadiness; and then the breath should be made steady or motionless. 12,
HOA MAMTA MAAS AATATT lt SSA STAT Dey Aa MNTST STAT 11 LRU _The perspiration exuding from exertion of practice should he rubbed into the body (and not wiped), as by so doing the body becomes strong. 13.
TAMNAHS TTT Tee MftcSAarseAT tt TASHA FETS A AES reaATAT: Wt Ls Ul 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.
ger feat Tat saret aE Tas TA: ate Star argcerar ef aren es Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (7.2, by being hasty or! using too much force) it kilts the practiser himself. 15.
NUTT TATA AAT It PARRA TATA AT LE
When Prandyfma, etc., are performed properly, they eradicate all diseases ; but an improper practice gencrates diseases. 16.
far saraga arava Rrematferdaar: 0 aefer fra tem: qaaet THAT: 1h V9 Ut
Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds of diseases are generated by the disturbance of the breatln 17.
ae ae way ae GH TW I Fh FH A Terass Reerareeneg ti Le tt The air should be expelled with proper tact and should be filled ©
in skilfully ; and when it has been kept confined properly it brings
N.B.—The above caution is necessary to warn the aspirants against omitting any instruction ; and, in their zeal to gaiu success or siddhis early, to begin the practice, either - by using too much force in filling in, confining and expelling the air, or by omitting any instructions, it may cause unnecessary pressure on their ears, eyes, &¢,, and cause pain. Every word in the instructions is full of meaning and is necessarily used in the slokas, and should be followed very carefully and with due attention. Thus there will be nothing to fear whatsoever. We are inhaling and exhaling the air throughout our lives without any sort of danger, and Prandyaéma being only a regular form of it, there should be no cause to fear.
ae g arerghe: eaves Rarer ater: tt are Hara Hilredar saa Maerz uv Le tt When the ndidis become free from impurities, and there appear the outward signs of success, such as lean body and glowing colour, then one should feel certain of success. 19. - VINNTA AATAST TATA AAeARATNS TIT ATSAMNTATT UW Ro tt 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. cRqeteniter: TS se sally arate tt DAY AACA STAT AT AATATAT: WAL tt If there be excess of fat or phlegm in the body, the six kinds of kriyas (duties) should be performed first. But others, not suffering from the excess of these, should not perform them. 21.
Sridiereran ARrenes Mies ea u | Sorenatfergttanht te ality Taea h 2e Ut
The six kinds of duties are: Dhauti, Basti, Neti, Trataka, Nauti and Kapéla Bhati. These areealled the six actions ena oe:
THT Mey TEANTAHT CRT pec Sn, ibaa
These six kinds of actions which cleanse the body should be kept secret, They produce extraordinary attributes and are performed with
earnestness by the best of Yogts. 23. aa Orie: 0 aqiyetent qeadaqaraay tl atl Rei Tet TARAT OF: NANEteag eet Aras TT Vs Mt The Dhauti (Qf) A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown
by the guru, and is taken out again. This is called Dhauti Karma. 24. N.B.—The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little; thus, first day 1 eubit, 2nd day 2 cubits, 8rd day 8 cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken ¢ué slowly and
gently.
SROAMTAEHS HHLeTIgS ater: Snfrendsraraa svaterer STITT 1 2
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.
ATMGATS TWAT AAT STEHT I MTANTH ta Fates TRAHA ATW RE The Basti (aftasa)
Squatting in navel-deep water, and intrcducing a six inches long, smooth piece of $an inch diameter pipe, open at botly ends, half inside the anus ; it (anus) should he drawn up (contracted) and then expelled. This washing is called the Basti Karma. 26.
Teagargt arly qraktranareats ut aernantaa Bat ARS: WR Ul 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.
PATA ASARAHT Ut Ve Ul By practising Basti with water, the Dhatds, the Indriyas and .the mind become calm. It gives glow and tone to the body and increases the appetite. All the disorders disappear. 28. ay AT aa fafa gfeaet areata waar erferiar baton Ae: rashes wn 38 The Neti (af&). A cord made of threads and about six inches long, should be passed °
through tie passage of the nose and the end taken out in the mouth. This is called by adepts the Neti Karma. 29.
STS Sa Reaefesrekrat wereteratrtres Arey Pelfer tn Re ut The Neti is the cleaner of the brain and giver of divine sight. It
soon destro}s all the diseases of the cervical and scapular regions. 30,
| wy Teh Prokr freasean qeneed aati: tt PHATATAT ATATAMSH SIAL WL I The Trdtaka (Atz%).
Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is called Trataka by acharyas. 31.
Arad Feervat aarstat eae wz | qos Tes TaN eeHITHT tt BQ Ul
Trataka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery. 32.
STATE: aaaTaaaaa FS ASATATA: | water aratter Ariss: rea WAR The Nauli (Art).
Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in ‘this bent posture the belly is moved forcibly from left to right just, as invomiting. This is called by adepts
™the Nauli Karma. 33.
siatrerdiararane eater agact ala tt wate rerraaredt & eshrararkel a Ares: 0 Be It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation, and causes happiness. It dries-up all the disorders. ‘his Nauli.is an excellent exercise in Hatha Yoga. 34.
aq Harsarter:
HOTA Lager TEAAr tt HUSA CATAT BARITHANTAT NA tt The Kapéla Bhati ware ater. When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up-all the disorders from the excess of phlegm, and is known as Kapala Bhati. 35. —
TERA PASAT ARTISTE: Ul craved ae: gateararea reat nae When Pranayéma is performed after getting rid of obesity born of the defects phlegm, by the performance of the six duties, it eas brings success. 36.
TTUMTAALS Ha TECH AV TT marae Ff Baa AT ATTA RS Some acharyas (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Pranayama. 37.
TI TeTHTRT Sq TAIITA TaAAIATAy Kos 1 MARAT TITS HTA a Kev asst: i Re Wt Gaju Karard (seca).
By carrying the Apana Vayu up to the throat, the food, ete,, in the stomach are vomited. By degrees, the system of Nédis (Sankhint) becomes known. This is called in Hatha as Gaja Karani. 38.
perreatsty frqan: Trans TAT MTTATHANAAMATA, MAT | 2S i Brahma and other Devas were always engaged in the cxercise of Pranayama, and, by means of it, got rid of the fear of death. Therefore, one should practise pranayama regularly. 39. WAAR AVE Tatars Pryor lt arag fig area areaeRTERT FA: Ut Bo; So long as the breath is-restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death. 40.
fahrrerracrendaterarch Prarie 1 agaraaa fret gartgae ated: tt 2 tt
When the system of Nadis becomes clear of the impurities by properly controlling the prana, then the air, piercing the entrance of the
Sudumné, enters it easily. 41._ wy WAT
MET TITAS WUVERT TAIT ar aageatara: QTM AAT Be Manomant. (Ratera) Steadiness of mind comes when the air moves freely in the middle. That is the manonmani (aaa condition, which is attained when the mind becomes calm. 42.:
20 THE HATHA YOGA PRADTPIRA.
aaa’ Praag saree fifrre werarenieraat feferarranrg ti et To accomplish it, various Kaumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained. 43. WY SAKA: MIATA Stent atas var i afernt anret Feet greeters Haat: uve Different kinds of kumbhakas. Kumbhakas are of eight kinds, viz., Sarya Bhedan; Ujjayi, Sitkari, Sttalt, Bhasttika, Bhramart, Marchha, and Plavint. 44. ‘Genta g wen seat srsarcrrs: B wHias Laws Hacaeqigarss: wes i At the end of Paraka, Jalandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyana
Bandha should be performed. 45. N.B.—Paraka is filling in of the air from outside.
Kumbhaka is the keeping the air confined inside. Rechaka is expelling the confined air. The instructions for Paraka, Kumbhaka and Rechaka will be found at their proper place and should be carefully followed.
WIAMF AAAY HSATHTAT FA Ut WY CRAAATAA TATSTTANT HATATISAT: 1 BEN
By drawing up from below (Mala Bandha) and contracting the throat (Jalandhara Bandha) and by pulling back the middle of the front portion of the body (7.e., belly), the Prana goes to the Brahma Nadi
The middle hole, through the vertebral colama, through which the spinal cord passes, is called the Susumné Nadi of the Yogis. The two other sympathetic cords, one on each side of the spinal cord, are called the Id4 and the Pingala Nadis. These will be described
later on. oe att ' anit safes: ar Areaegaat AAT Ut Vo Ut
By pulling up the Apana Vayu and by forcing the Prana Vayu down the throat, the Yogi, liberated from old age, becomes young, as it were
Note.— qq srr Desa: Bara araws | Sata: Hrsareant aa arate | Rradarany we y we 6! The seat of the Prana is the heart; of the Apina anus; of the Sam{na the region about the navel ; of the Udana the throat ; while the Vyana moves throughout the body.
wey ATA arat gaz anit gear Sarat Aer: SAATSAT AATHAT Tet Tas TWA: ve Satrya Bhedana (qa Wea). Taking any comfortable posture and performing the. dsana, the Yogi should draw in the air slowly, through the right nostril. 48,
marae ebay BAT Mea? WA: AeaarSt Payeqas TWA: tl ve Then it should be confined within, so that it fillsfrom the nails to
the tips of the hair, ard then let out through the left nostril sloyvly. 49. Note,—This is to be done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versa.
HATSANAT ATAATTA BMA Ge GAR Hrd qaATATIAT Nt 4 I
This excellent Sdrya Bhedana cleanses.the forehead (frontal sinuses), destroys the disorders of Vita, and removes the worms, and, therefore, it should be performed again and again, 50.
Note.— denvara sea aed rat AmBga hsa:-aras ayers sestaseat Fa: 9 Te dere Ree eed Gedaary ariger gags Aare vera, 2 I Ba at ad wa ofkerneat ag pawaaer Gere aaa Tere kW qa a ati wera Afiadeg 1 aden stam aafy ana RAs TUT BRA | seid NAS aT Cases neu aturnmacatyatedniseaaraa amma: | adeadgtaal ot ata TUAAT | WA APIS WH AAT | AVAST | x awl Rete grees | mata AT SATE: Fy Rrawmrent gat aici creda | aniigriese sally Rana ot Bt gee |
wasare Intigny areata arrey | ge saat anit asia gama: ws 0 agra eghs green 1 mrt aadet Targa Re AA Ne eral wet wad ger: qaarea: 1 ait: sua gafqrard Sata: go ad nga: | qhigaea deagiededt: u99 u gated sftadian: 1 afaata aavaer saleeqraarardt N92 Ni BAT WHAT Te away qa | aa! TATA aTeTT Flenaray ery 9 tl Te Seat Faariqaes | searagaa: eat gaigeds ater nse i ea eA Gea: Eh: 1 qeate Prameaes Poffgres Troverz ae p
z2 THE HATHA YOGA PRADIPIKA.
Sila tial qeaatewassraa ll Gataht eatin visvarvd a Agtg Wag u aRent eyes aaa tret aan saat eRe vet TaATAATAT eo | wantatgaiarguamaasay | gerasaaaly ara aatadt et: wast art weary gearit qaaqrada. | aa Rrafear sear Raarsearaarate wae - sreqrartavaral aide ar ga: | sas esa Aqeneaaaat ti zo W fartat ¢ seat arerantaat: | aaa Ta: AT A seg Wd Translation : Iam going to describe the procedure of the practice of Yoga,.in order
that Yogis may succeed, A wise man should leave his bed in the Usa Kala (ie, at the peep of dawn or 4 o'clock) in the morning. 1.
Remembering his guru over his head, and his desired deity in his heart, after answering the calls of nature, and cleaning his mouth, he should apply Bhagma (ashes). 2.
Ta a clean spot, clean room and charming ground, he should spread a soft asana (cloth for sitting on), Having seated on it and remembering in his»mind his guru and his
Having extolled the place and the time and taking up the vow thus: ‘To day by the grace of God, I will perform Pranayamas with 4savas for gaining samadhi (trance) and its fruits.’ He should salute the infinite Deva, Lord of the Nagas, to ensure success in the Asanas (postures). 4.
Salutation to the Lord of the Nagas, who is adorned with thousands of heads, set with brilliant jewels (manis),and who has sustained the whole universe, nourishes it, and is infinite. After this he should begin his..cxercise of asanas and when fatigued, he should practise Sava d4sana. Should there be no fatigue, he should not practise it. 5.
Before Kumbhaka, he should perform Viparita Karni mudra, in order that he may be able to perform d4landhar bandha comfortably. 6.
Sipping a little water, he should begin the exercise of Prandydma, after saluting Yogindras, as described in the Karma Purina, in the words of Siva. 7.
Such as “Saluting Yogindras and their disciples and garda Vinayaka, the Yogt should unite with me with composed mind.” 8. =
While practising, he should sit with Sirabasenaa and having performed bandha and Kumbhaka, should begin with 10 Prandy amas the first day, and go on increasing 5 daily, 9.
With composed mind 80 Kumbhakas should be performed at a time; beginning first with the chandra (the left nostril) and then sérya (the right nostril). 10,
This has been spoken of by wise men as Anuloma and Viloma. Having practised Sarya Bhedan, with Bandhas, the wise man should practise Ujjayi and then Sitkari Sitalf, and Bhastrika, he may practice others oz not. 11-12,
He should practise mudras properly, as instructed by his gur@. Then sitting with Padmasana, he should hear andhata nada attentively. 18.
He should resign the fruits of all his practice reverently to God, and, on rising on the completion of the practice, a warm bath should be taken, 14.
The bath should bring all the daily duties briefly to an end. - At noon also a little rest should be taken at the end of the exercise, and then food should be taken. 15,
Yogis should always take wholesome food and never anything unwholesome. After dinner he should eat Ilachi or lavanga. 16.
Some like camphor, and betel léaf. To the Yogis, practising Pranayama, betel leaf without powders, i. e., lime, nuts and katha, is beneficial. 17.
After taking food he should réad books _treabing of salvation, or ard Paranas and repeat the name of God. 18, ~ :
In the evening the exercise should be begun after finishing sandyh4, as before, beginning the practice 8 ghatika or one hour before the sun sets. 19, _ Evening sandhya should always be performed after practice, and Hatha Yoga should be practised at midnight. 20. Viparita 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.
TASHA tt
Fer SAY ASLAATSY TIT TA: tt er aril Hares CTAAT ETAT Ut 48 Ujjayt (erat). Having closed the opening of the Nadi (Larynx), the. air should be
drawn in such .a way that it goes touching from the throat to the chest, and making noise while passing. 51.
qaaeg ated Taare Fa: I HOMIATEL he Tarroferenteag 42 It should be restrained, as before, and then let out through Ida (the
left nostril). -This removes dlesmi (phlegm) in the throat and increases the appetite. 52.
AAACN ATR TAT AAT TSA AAT SAASMTANST FH AHL WAR It destroys the defects of the nddis, dropsy and disorders of Dhatu (humours). Ujjayi should be performed in all conditions of life, even while
walking or sitting. 53. ary efter? ti etent gataut aa arate fare ferry i CAAA BUTTS FATA: | 4 Ut , Sithdrt (etieaté). Sitkart is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be
expelled through the mouth. By practising in this way, one becomes next to the God of Love in beauty. 54.
niet: ahraercenre: Hl ge TA Hae errevet THAT 4 He is regarded adorable by the Yoginis and becomes the destroyer of
the cycle of creation. He is not afflicted with hunger, thirst, sleep or lassitude. 5.
24 bg THE HATHA YOGA PRADIPIKA.
wad @ Face ataqaahia: 0 wea fairer wet aetigt ziriss vu 42 The Satwa of his body becomes free from all the disturbances. In truth, he becomes the lord of the Yogis in this world. 56.
- arey Strevest Pre arqareca qaacg rary It aaatacanat ayeqaa BPA: tt 4s Sitali (frac)
As in, the above (Sitk4ri), 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. .
geadterrenrs tena sat frst get gars Prarie stradtarea a Area Prete fe ween This Sitalt Kumbhika cures colic; (enlarged) spleen, fever, disorders —
of bile, hunger, thirst, and counteracts poisons. 58.
wer PST
saheait gency Ba agas SF UNTT AATAAT ATI ANT 14% Ut
The Bhastrikd Caterer) The Padma Asana consists in crossing the feet and placing them on both the thighs; it is the destroyer of all sins. 59. SIH Tara TAT SaAAIge |i: FS MRT Jers TA erat TAAT lt Ko tt Binding the Padma-Asana and keeping the body straight, closing the mouth carefully, let the air be expelled through the nose. 60. ar ant geeks HoTerahy aeqay tt ata qerania eerarak ASAT WS It should be filled up to the lotus of the heart, by drawing it in with force, making noise ant touching the throat, the chest and the head. 61. gahitarageere ga: ga . ate Scent ae PT ASAT WR A It should be expelled again ‘and filled again and again as before, just ag a pair of bellows of the blacksmith i is worked. 62.
aaa equniced areaeraat Per tt
UN MAT WATS ag FAT FLAT il BAN In the same way, the air of the body should be moved intelligently, filling it through Sfrya when fatigue is experienced. 63. WGC WALTEAMSA TAT ST | arcratent meaasteat Bar Te Be tt The air should be drawn in through the right nostril by pressing the ' thumb against the left side of the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined. 64. faa wh gar Pahereareraq | arafraqscret acterierentany tl 84 0 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), 65. B eettrerk Rast wea gee eT | . ARTA STA ATH ATTA ATA AT tt BE Ul It quickly awakens the Kundalini, purifies the system, gives pleasure, and is beneficial. “It destroys phlegm and the impurities accumulated at the entrance of the Brahma Nadi. 66. APHMTATR TAUTATAT HA | frattie aaeg were Fah Rag Ui Bo This Bhastrik& should be performed plentifully, for it ee the three knots > Bralima granthi (in the chest), Visnu granthi (in the throat), and Rudra granthi (between the eyebrows) of the body. 67.
eT ATA Ul : aaa Gee az sers ar sens Ve AAT Hey UTA TA ATA STAT HTRAGTAGSTST Ut Ke Ul The Bhrémari (area), By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a -sort of ecstacy in the minds of Yogindras. 68. TY FSI qenta meat qeaqrresacart: tl aS TSG HArAl FATT NES 1
The Marchha. (ABV).
Closing the passages with Jalandhar Bandha firmly at the end of Péraka, and expelling the air slowly, is called Mfrchh4, from its causing the mind to swoon and giving comfort. 69.
_ ae green ta: Tararacareanrgraree: | TIERTATIGSAAA TUTTAT tl Go V The Plavint (grit). 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 alotus. 70,
srararaferar sitet Paqeengy ws: | alta: aerate gH wear RA Aa Ut GF tt Considering Paraka (Filling), Rechaka (expelling) and Kumbhaka (confining), Pran&yama is of three kinds, but considering it accompanied
by Paraka and Rechaka, and without these, it is -of two kinds only, te,” Sahita (with) and Kevala (atone). 71.
arachactkr: arcade araqsaay | Tah TCH FRAT GFA VATTATCAT It Sz Ul Exercise in Sahita should -be continued till success in Kevala is
gained. This latter is simply confining the air with ease, without Rechaka and Pfraka. 72.
srarnatsatare: @ 8 Saag aT: | SQ we Had rs Tagqenahta ii o&
Inthe practice of Kevala Pranayama when it can-be performed successfully without Rechaka and Paraka, then it is called Kevala Kumbhaka.
a wet Te Rafefag Srey era | WMHs KISH AA WE APANTATT tl Ss tt 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.
TMA AY SAT ATA: | FAH SHAM: HF SHANTNT AAT Ut 9% tt He obtains the position of Raja Yoga undoubtedlf. Kundalini
awakens by Kumbhaka, and by its awakening, Susumn4 becomes free from impurities. 75. - THOT FARA T CST HIT | eo Rar erseataie creat ar es: 0 a Rerearitr at Borate: AMAT | GF Ut 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 js gained. 76. H wEaratraa Hard Heer | CANAAN THATS TAT |G On the completion of Kumbhaka, the mind should be gfven rest. By practising in this way one is raised to the position of (succeeds in getting) AY: HUST ATATANA ATES wr Gras | aire fr eushigiast WahakrestrrsaWy We tl Indications of suceessin the practice of Hatha Yoga.
When the body becomes lean, the face glows with delight, Andhatanada manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nadisare purified and’ success in Hatha Yoga is approaching. 78.
End of Chapter IJ.
cfr eng iftenrat feATgT RU
On Mudras.
aatataem: | eaoararstat wurst: | aatat rdarat vara & F'SSt UF tt As the chief of the snakes is the support of the earth with allthe mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kundtlini. (The Vertebral column.) 1. ger qareangta zat seis F's | eran erattian genet Ares siereatshirar wz tt When the sleeping Kundalini awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots ‘are pierced
through. 2. TMS RITA Ta TTTATg | aat Re Masa’ aa ewer Ta WU Sugumna (Sanya 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. QYAT ATTA HAT RTT: | AT TAN TATARSTAN Susumnéa, Sunya Padavi, Brahma Randhra, Maha Patha, Smasana, Sambhavi, Madhya Marga, are names of one and thesame thing. 4. Terrase Tanager acty | THAIS Yat FAVA AATATT tl % It In order, therefore, to awaken this goddess, who is sleeping at the entranceof Brahma DwéAra (the great door), mudras should be practised
well. 5. wea qari: ARTA HET NM AertaTa Sart | Sear qeaara ear sreaerfirs: ve The mudrds. Mah& Mudré, Mahé Bandha, Maha Vedha, Khechay, Uddiyana Bandha, MGla Bandha, Jélandhara Bandha. 6.
weal frattarear aaiet aA areey | Tg PR Aaa ACTATUATATAT U9 I Viparita Karant, Vajroli, and Sakti Chalana. These are the ten Mudras which annihilate old age and death, 7. aga aatrarat ged arearaty tt < t They have been explained by Adi N&tha (Siva) and give eight kinds - of divine wealth, They are loved by all the Siddhas and are hard to
attain even by the Marutas. 8.
Note.—The eight Aiswaryas are: Animé (becoming small, like an atom), Mahima (becoming great, like 4k4s, by drawing in atoms of Prakriti), Garimé (light things, like cotton becoming very heavy like mountains.)
Prépti (coming within easy reach of everything ; as touching the moon with the Tittle finger, while standing on the earth.)
Prakémya (non-résistance to the desires, as entering the earth like ad
isata (mastery over matter and objects made of ié.)
Vasitwa (controlling the animate and inanimate objects.)
Trees TAA TH TaRLS AAT | . HETUAT THEY HoRATITT TAT Ut & These Mudras should be kept secret by every means,-as one keeps
one’s ,box of jewellery, and should;‘on no account be told to any one, just as husband and wife keep their dealings secret. 9.
TI AEST qTeqes aaa ants iter sara | Tene 1s GAT HVA MLA TAA I to tl The mahé mudra. Pressing the Yoni (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.
HS ST GAT ATTASTTAT I
a FSR: Tt FRAC: THAT LLU MPAA TMT Ua: HF SST ATA wag Mal A ATMS HAt FGreA MN 22 I
By stopping the throat (by Jalandhara Bandha) the air is drawn in from the outside and carried down. Just asa snake struck with a stick becomes straight like a stick, in the same way, sakte (gsusumnaé) becomes straight at once. Then the Kundalini, becoming as it were dead, and,
leaving both the Idi and the Pingala, enters the sugumné (the middle ae: a: Wate Pereste Fra: A aergat a aia aga feqaraa: ti xd Big HEIgaT aera: Tafelay i C3 THUG Tre: efteiet ACUTGT: wea a ata adie Rqaraanr: ue Tt should be expelled then, slowly only and not violently. For this very reason, the best-of the wise men call it the Maha Mudra. , This Maha Mudra has been propounded by 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. ax? g ama qa? gacsaq i WTI waren sat Fat asin Bs 1 Having practised with the left nostrilpit should be practised with the right one; and, when the number om both sides becomes equal, then the mudra should be discontinued» 15, am qenrred at tem: wash Aree: sale agers fered Ere Hregerarhy Streafer WL There is nothing wholesome or injurious; for the practice of this mudré destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar. 16, AAFTY ATTA STATA: N area Sra: era’ ate sergat g Arsraete ut 29 0 Consumption, leprosy, p¥Yolapsus anii, colic, and the diseases due to indigestion,—all these irregularities are renoved by the practice of this Mahé Mudra. 17. ayaa ARTA AaraheaT TANT arate racket a Far weEA AT tt Le This Mah4 Mudra has been described asthe giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone. 18. - Wy weray: N aft ATS TIGET Jrieveatet Perea, W- ATHTRAL eNeY SAT ATA ee tt 2% tt
The Mahé Bandha.
Press the left heel to the perineum and place the right foot on the left thigh. 19. quran sat Ty Ege SoH TET Pregier aeATH Sa Tar FATT Ul Zo Ut Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixe on the middle of the eyebrows or in the susumné (the spine). 20. archrean garner tadiqhreg aes VAT F AAA BA FAOAAIT tt VE tl Having kept it confined so long as - possible, it should, be expelled slowly. Having practised on the left side, it should be ‘practised on the right side. 21. wana g Suifaehodst Pasa u UMSTRARTRTA TT: TH AAA W/2z Wt
Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against. the roots of the upper teeth makes a good bandha (stop). 22.
ard aoarsanpes nA: WY GY ARTA ARTARTTTAR: tt 2B Ul This stops the upward. motion of all the Nadis. Verily this Maha Bandha is the giver of great Siddhis. 23. HSMM TTA TATA IAAT: I Pradhan Ts Hart aA: | VV Ut This Maha Bandha is the most skilful means for cutting away the snares. of death. It brings about the conjunction of the Trivent (Ida, Pingalé and Susumn4) and carries the mind to Kedar (the space between the eyebrows, which is the seat of Siva). 24. arSTavIATA BMT St Fest rar |
werqaraersen reqeet Seraar Ww Rs
- As beauty and loveliness, do not avail a woman without husband, so the Mah& Mudr3 and the Maha-Bandha are useless without the Maha
Vedha. 25. WY ABTA: tt wersateaat anit Hear Genta: tt argat airaraet Pere sega ti eu
The Mahé Vedha.
Sitting with Maha Bandha, the Yogt should fill in the air and keep - his mind collected. The movements of the Vayus (Prana and Apéna) should be stopped by closing the throat.) 26.
qreergar yar fewer arsqear: geaanfener ary: eal THT: 1 V9 I
Resting both the hands equally on the ground, he should raise-him-
self a little and strike his buttocks against the ground gently. The air, ‘leaving both the passages (Id4 and Pingal4), starts into the middle
arrears sat arsrara & TACT Ayey At Tar aI” ae We tt The union of the Id& and the Pingala is effected, in order to bring about immortality. When the air becomes ag it were dead (by leaving its course through the Idé and the Pingala) We. when it has been kept confined), then it should be expelled. 28. PETA TAAE TRAST: Ul SAUSAITT: Vaas ATTA: tt VA The practice of this Mah& Vedha, the giver of great’ Siddhis, destroys old aga, grey hair, and shaking of the body, and therefore it is practised by the best masters. 29. CAA ARTS ACTA It afgahent Qe eitenizaray ti 20 0 These THREE are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc. “
meat frat Qe ara ara RA BAU
qerenacennhy mrarafage Sar tt errrahrearranta Saat WAANTTT HBL “They should re 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, little by little, first. 31. ay Vat Hareqet Rrar shret fractaa ti wartavien efi ar waft act 22 1
The Khechari. The Khechari Mudra is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows. 32. -
. STTANSAT: Hot maw Tras MT marys Vga sar Sates: BA To accomplish this, the tongue is lengthened by cutting the frenum _ lingue, moving, and pulling it. When ‘it can touch the space between the eyebrows, then Khechari can be accomplished. 33. eqerrarai we qareu Raraerer SATE aaa VraarsT BAST u Bz uv Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frenum of the tongue should be cut a little (as much as 2 hair’s thickness), ata time. 34. ;
ae: Sarrqevat yiareat seek ey It Ga: eae ors Rrra aAsrz ut 3 N Then rock salt and yellow myrobalan (both ~-powdered)* should he rubbed in, On the 7th day, it should again be cut a hair’s breadth. 35.
Te HAT TUT Met Te MATA tt TMMAAAATORITAT: STARA Ut VE Ut One should go on doing thus, regularly for six months. At the end of six months, the freenum of the tongue will be completely cut. 36.
mot cers Tet Beat Fret afters AM AAA FAT AAA TESA It BU Turning the tongue upwards, it is fixed on the three ways (esophagus, windpipe and palate.) Thus it makes the Khechari Mudra, and is called the Vyoma Chakra; 37,
cera went Gear erandatt rete Pay Sas ant eneresreesh: vi Ru
The Yogi who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc. 38.
a teh aca dar a Par a ger ga I 4a qear wares Ar gat aha Sachz tt Bh He who knows the Khechari Mudra is not afflicted with disease, ia sloth® sleep, hunger, thirst, and swooning. 39.
feat iainateataastan _ rer ae Hea at gat aha Satz i vo tl He. who knows the Khechari, Mudra, is not troubled hy diseases, is not stained with karmas, and is not snared by time. 40.
rt ait & generat ack @ var ui ater Set arr yar Resear n 2k un The Siddhas have devised this Khechari Mudra from the fact that the mind and the tongue reach 4kAsa by its practice. 41. aaa aficd an frat afrerefa: * aaeq aca fas: artrearataera i vz Ul If the hole behind the palate be stopped with Khechari by turning
the tongue upwards, then bindu cannot leave its~place even if a woman - were embraced. 42.
weltg: Rate sear Srerata Here a: Ararat @ IV ey aR ATL Va 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.
Ped SrrHerge WAT wer ArFra: amare qoer fit aera aa nee
If the Yogi, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body. 44. hanes afeetoahs a Fee: wat Sree Tet FE a gan vs uv As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma. 45. Note.—Soma (Chandra) is described later on located in the thousand-petalled lotus
in the human brain, and is the same as is seen on Sivas’ head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal,
trate vail fenced 0 HS AHS AAT LAL PFHATAHT: NW VE Those who’eat the flesh of the cow and drink the immortal liquor
daily, are regarded by me men of noble family. Others are byta disgrace to their families. 46.
THE HATHA YOGA PRADIPIRKA. 35
Note.—HatH Matt aa qat Ir Fe Taq! waa amare qaneerat ata ee: tonite: ege: goser Ravarr | waMes cara’ gare Te Jung |
madera
Translation : Fortunate are the parents and blessed is the country and the. family where a Yogi is born. Anything given to such a Yogi, becomes immortal. One, who discriminates between Rurusa and Prakriti, purges the sins ofa million incarnations, by seeing, speaking, and touching such men (i.e, Yog?,) ‘
qeurat agara qgareqaaa | agqarcaee a srnvare Breas u saatd A Yog? far exceeds a thousand householders, a hundred vanaprasthas, and a thousand’ Brahmacharis. . umdiner aged ifreraferera: | asertaadas atageaTATTAT ht qdagaage: Prange ager: | aerqhnagarfier A gaeacacraar 4 saath aati ar sraufstaen: war anda: dda aga ht UAANT, ae Ste fears’ ar frente’ Meataar | Fq@yaaeret Ae aed aBeac: Who can know the reality of the Raja Yoga ?That country is very sacred where resides 2 man who knows it. By seeing and honouring him, generations of ignorant men get mokga, 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 mankind ! . y Those who engage in the great. yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshWwaras) or Lords, .
» Mawar Her aerdetr fe arash TAAAAT TI AETTARATTTT N,V 0 The word 8 means-tongue ; eating it is thrusting it in the gullet which destroys great sins. 47, Rramramengaaigaenige ag ul aRAAT A: Ae: ST Srgararea ii Be it Immortal liquoy is the nectar exuding from the moon (Chandra situated on the Jeft side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue. 48.
EY ASAT Yes Re iTATsANT Wt Vk
If the tongue can touch with its end the hole from which falls the rasa {juice} which is saltisn, bitter, sour, milky and similar to ghee and
honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies. 49.
qa: tenarined saga esigated caat Mart at ae qc feaaqn sagieonests aaas arcag a: faarsater: @
TUTSsarATSagary Pac Maker ui so
‘He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Prana, by applying the tongue to the hole of the pendantin 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 Yogt lives a very Ipng life. 50.
waaa Tgee Repay acest tt
aRaeed sagqkt qieaye Prermareany tt
SAINT: SAT STITT STATA It ATA A RCUMAN ATM HAART UW 4L ;
On the top of the Meré (vertebra! column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama gunas, but in whom Satwa guna is predominant, say there is the (universal spirit) Atma in it. It is the source of the down-going Ida, Pingala and Susumn& Nadis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudra) is a very good instrument for this purpose. There is no other means of achieving this end.
Qt ara Gasta: waaay i fsa @actt gar afery Ba MCs Se
This hole is the generator of knowledge and is the source of the five streams (1d, Pingala, &c.). In that colorless vacuum, Khechari Mudré should be established. 52. .
at afta starter gar a Vat CAT TAT MUST THT HATHA Wt 42 Ul
There is only one seed germinating the whole universe from it; and
there is only one Mudra, called Khechari. There is only one deva (god)
without any one’s support, and there is one condition called Manonmani.
PAGANATA: 1 Sat Ta Qqerat TaKqyETAa At: | aaregtaaretisa Ath: aAgET wae Nu The Uddiyina Bandha. : Uddiyadna is so called by the Yogis, because by its practice the Prana (Vayu,) flies (flows) in the Sngumna, 54. sgtt Gua wenger aera: 1 ogtart ATs VATA TASHA AT i 4's Uddiyana is so called, because the great bird, Prana, ‘tied to it, flies without being fatigued. lt is explained below. 55. Sq GR ars ATH ST HEAT; setarat erat alr wearer th 48 The belly above the navel is pressed backwards towards the spine. This Uddiyana Bandha is like a lion for theelephant of death, 56, sigur g acest gear aie ae MAIAAT WEY TAS TSATAT it 4s ti
Uddiyana is always very easy, when learnt froma guru. The - - practiser of this, if old, becomes young again. 57.
ata are Halesraeta: TNA AAA HITT A IT: tt Se The 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.
eaaaa sarge aigaren: Sfgart 22 Fa Ahn: eqrartat wag Gs Of all the Bandhas, Uddiyana is the best; for by binding it firmly liberation comes spontaneously. 59.
WT FSR | arftararta eiter renee sara | AUAPAMSY TSTIASAPAAT tt Fo
The Mila Bandha.
Pressing Yoni (perineum) with the heel, contract up the anus. By drawing thé Apéna thus, M@la Bandha is made. 60.
antag a Het FEt Jorg “SE aA eS ore wae FE Area: BE The Apana, naturally inclining downward, is made to go up by force. This Mala Bandha is spoken of by Yogis as done by contracting the anus, ae weal g aiter ays AIT TST tl — artant aur Great carn artca: G2 0 Pressing the heel well against the anus, draw up the air by. force, again and again till it (air) goes up. 62. rare arehig yet AHeany o Tat AeA GRAS Twa ATT STA: NBA “Prana, Apina, Nada and Binda uniting into. one»in this way, give success in Yoga, undoubtedly. 63. srarararar tee” arr TATA: gat walt qaist aad Foray w Fe 1 By the purification of Prana, and Apana, urine and excrements decrease. Even an old man becomes. young by constantly practising Mala Bandha. 64. TTA Heat ST Tas ale ASSAL AgtsaASArat TAY HAT ALTATSTAT WES tt Going up, the Apana enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened. 68, Note—enrt fifwent amiga | Rantg Aaearat sae’ aqTary jl aeea a qdmat aaaacadif tl aarcig Rrararat ae fasia was
In the centre of the body is the seat of fire, like heated gold.
In méhvitvis triangular, in quadrupeds square, in birds cireular, There is a long thin flame in this fire.
It.is gastric fire.
et MAT TTT MTAMTTT RTT | FAVA TEACAM Ut SE Ut
These, fire and Ap4na, go tothe naturally hot Prana, which, becoming inflamed thereby, causes burning sensation in the body. 66. aa @ slot Gar Garant argqaa 1 dsreat asta Peaer seat aH ut Bo ti The Kundalini, which has been sleeping all this time, becomes well heated by this means and awakens well. - It becomes straight like a serpent, struck dead with a stick. 67. :
fro ria act aerated aS | went Tea a: HAT Ae: AAT UW Se It enters the Brahma Nadi, just as a serpent enters its hole. Therefore, the Yogi should always practise this Mala Bandha. 68. WY ASAT Ut Henry ea gay ways seq | RN MSTA Ser ATAH Nl SS tt The Jaélandhara Bandha. Contract the throat and press the chin firmly agaiast the chest, This is called Jaélandhara Bandha, which destroys old age and death. 69.
auf f& Rresetentr aarstety | Z TA HSA Tt: HST ArevarArs: Vo Ut It stops the opening (hole) of the group of the Nadis, through which the juice from the sky (from the Soma or Chandra in-the brain) falls down. It is, therefore, called the Jalandhara Bandha~the destroyer of a host of diseases of the throat. 70.
oniat Gi at cetegA a egy cera St are: TCA, 98
In Jalandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sirya situated in the navel), and the air is not disturbed. 71.
RSTH TIAN F MSN SAITTT | reared Fe MreemancseTTT tt 02 Ul The two N&dis should be stopped firmly by contracting the throat. This is called.the middle circuit or centre (Madhya Chakra), and it stops the 16 Adharas (¢.e., vital parts). 72. . Note— gaye gee NAR Haat errs: | eave dadaee aiert aBer aT Hl ane a aed @ quis mere | Cae stearant: sirat Arigna: Nl The sixteen vital parts mentioned by renowned Yogis are the (1) thumbs, (2) ankles, (3)-knees, (4) thighs, (5) the prepuce, (6) organs of generation, (17) the navel, (&) the
heart, (9) the neck, (10) the throat, (Lt) the palate, (12) the nose, (18) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.
FORUM BATH =A SZTAM | BTA tt Tet @ finest aver area ay wok By drawing up the malasthana (anus,) Uddiyana Bandha should be performed. The flow of the air should be directed to the Sonat by closing the Ma and the Pingala. 73. Aer get oe
mata Rraata saris qearat Say | SAT STAT TMT TAT 9s
The Prana becomes calm and latent by this means, and thus
there is no death, old age, disease, etc. 74. arate te netracs Vay | aatat gacerrat arr afar fag: 9%
These three Bandhas are the best of all and have been practised by the masters. Ofall the means of success in the Hatha Yoga, they are known to the Yogis as the chief ones. 75.
atnterat aargaed Rereftra: | © Aaa TAT TIAA MHI ATT: Wk
The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Surya; and, owing to this, the body becomes old. 76.
wate aeat fed qa gedaan | WRITTA TA A | MSTA: tt 9 I To remedy this, the opening of the Sarya is avoided by excellent means. It is to be learnt best by instructions from a guru; pute not by “even a million discussions. 77. co faretterercet u WS AACTATVRY ATCT: TAT | eacin afettaren Weareya Sas i Ge tl _ The Vipartta Karant.
Above-the navel and below the palate respectively, are the Sarya and the Chandra. The éxercise, called the Viparita Karani, is learnt from the guru’s instructions. 78. .
RenraTagHe Hara sanway TATE UY waghreahr aeararg tt o% i
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 him at once. 79.
WAURTARANAANT: Ta LATTA pa u gure Piekrnaaa RA RA i co ti Place the head on the ground and the feet up into the sky, fora second only the first day, and increase this time daily. 80.
aled qed Qa waned a Rae aaasd of tt Rama F Hey Ul cl
_ After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death. 81.
BY TAS Ul eon arash aire haahyat | attest Or fastener @ anit fears ce The Vajrolt.
Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajroli, deserves success and is a Yogi. 82.
ameegaza welt gas wea wea Rel att Se Brat g ant a anata ni c3 Two things are necessary for this, and these are difficult to get for the ordinary people—(1) milk and (2) a woman behaving, as desired. 83.
Reta wa: aenpalg aAMAaT I qetseran at asieaterrrarrarg lice ti
By practising to draw in the bindu, discharged during cohabitation, whether one be a man or@ woman, one obtains success in the practice of Vajroli. 84.
TAT TAATSA HHT THAT | mats gies epee ASAT HTT ATT tt cs Ut
By means of.a pipe, one should blow air slowly into the passage in
the male organ. 85. arch? yaqhignaraaretarety | afeet ot Rist figaetaree teraz tt ch tl
By practice, the discharged bindu is drawn out. One can draw back and preserve one’s own discharged bindu. 86.
ut weate fig wey’ safe are aca Rigas staat ASarca4rgy tt cs Ul
The Yogi who can protect his bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation. 87. oe
git infer 22 aaa Rizarare | arag fig: feutr 22 avacnrewd Fa ue
By preserving bindu, the body of the Yogi emits a pleasing smell. There is no fear of death, so long as the bindu is well-established , in the
ared got ya BATTS a Te | THE AAT Taree AAT: ti ce, tt
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. WI AEM aeMvaraisaaien Aq THA: | essay wer Afar qeatraerag tl &o tt The Sahajoli.
Sahajolt and Amaroli are only the different, kinds of Vajroli. Ashes from burnt up cowdung should be mixed with water. 90.
pbandine, ag ATS TAT it x, areftatr: Gata asaya aang nee y Ae:
Being free from the exercise of Vajroli, man and woman should both rub it on their bodies.”,” 91. Memes stent srr Ack: Bar it we sprarct ae AergeAtshs gag: ut Sz I This is called Sahajolf, and should be relied on by Yogis. It does good and givesmoksa. 92.
wa art: qourat rcrat aarafttanr u Pacacrat Seta a ag aeacansanq u 62 This Yoga is achieved by courageous wise men, who are free from sloth, and cannot be accomplished by the slothful. 93. ?
WAALS tt friterweresranigaret fara Pearcersierarcr | Prtead sttrorrerarer sreniees eres Newt : The Amarolt.
In the doctrine of the sect of the Kapalikas, the Amaroli is the drinking of the mid stream ; leaving the Ist, as it is a mixture of too much bile and the last, which is useless. 94.
ararct a: afret Tet FAT BA AA AMSAT HEAT WS tl He who drinks Amari, snuffs it daily, and practices Vajroli, is called practising Amaroli. 985.
srarenfrat stat Ragen are Pree mraguatig Reareie: wert 0 8k The bindu discharged in the practice of Vajroli should be mixed with ashes, and the rubbing it on the best parts of the body gives divine
Wt ARTS goth geet ys akachat | sere Ta VS Tear: Talsarss4r: tt Got
: The Sakti chélanas
Kutilangt (crooked-bodied), Kundalini, Bhujangi (a she-serpent) Sakti, Ishwart, Kundal?, Arundhati,—all these words are synonymous. 97.
VTMCAHMNS F AM F RHA LVrz I H sisear Tear Ant Aretare Bee Se As a door is opened with a key, so the Yogi opens the door of mukti by opening Kundalint by means of Hatha yoga. 98,
: ara ATter tareg sare Preval | FAAS ASI TEAT THAT Ut &&
The Paramesgwart (Kundalini) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains. 99.
SS meret pect ake: gar Area arte i HIATT ST YaTat Beat Ar a Arak ni Loo Ui Kundalf Sakti sleeps on the bulb, for the purpose of giving moksa to Yogis and bondage to the ignorant. He who knows it, knows Yoga. 100, HSA Hearne Tlacacalaa#»n it OT TATA Aa AT FHT ATT AT Wt Lok tt Kundali is of a bent shape, and has been described to be like a serpent. He who has moved that Sakti is no doubt Mukta (released from bondage). 101. frre Tete aaa FAA TRINA AT: FT THT MW Loh tt z
Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamuni4, ([di and Pingal4) should be caught bold of by force, to get the highest position. 102.
eat araat tan fier agar vA rerfineInra srecer a F sat tl Loz
Ida is called goddess Ganges, Pingalé goddess Yamuna. In the middle of the Id& and the Pingalé is the infant widow, Kundalt. 103.
TS THe ys gages arz fat frera ar afwadtahast arg tt ow tt 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. wafer Qa Haag Al MAT Gal MELNTATAT tt
rye qaicaitaragaen sae Pref gtarearat tt Ro tt This she-serpent is situated in M@ladhar. She should be caught and moved daily, morning and evening, for $ a prahar (14 hours), by filling with air through Pingalaé by the Paridhana method. 108. wet Raters g Rent sgtrery 0 IES aS sith AfatacoarAMT ti Lok tt 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. eae rere Tat Herat TTT SAL BRATMAN S HF TT THSAT Ul Loo ti Keeping the feet in Vajra-Asana (Padnia-dasana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107. qarad Rerat anh arekran a F SST Ul Haqrat wat H scary War i Lo ti The Yogi, sitting with Vajra-Asana and having moved Kundali, should perfom Bhastriké to awaken the Kundali soon. 108.
AAI at Haley set aera: AYTTINALTY TSA BAT FA: Ut Lo® ti Bhanu (Sarya, near the navel) should be contracted (by contracting the navel) which will move the Kundalf. There is no fear gor him who does so, even if he has entered the mouth of death. 109,
qedzarad Pele area it weareeat Rireqyarat GAA W LLo Nl
By moving this, for two muhartas, it is drawn up a little by entering the Sugumné (spinal column). 110.
aa ZF siot Ta YyarT Fe way werk cerrenransa Baa eee waa: n Lee tl By this Kuardlint leaves the entrance of the Susumna at once, and the Prana enters it of itself. 111.
THIAATAA Faas Tay Tem: garsaaer ant TA: asa we LWA Ws, Therefort, this comfortably sleeping Arundhati should always be moved ; for by so doing the Yogt gets rid of diseases. 112;
aa Gariwat ake: @ Arh RRrarsraz Pers agaraa wre salt Stear wee2 ti
The Yogi, who has been able to movethe:Sakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully.
per aracaete Pret Retrerkra: 0 Heeare Cat Rae: F SeT ATTA: WW Ls I
The Yogi observing Brahmacharya (continence’ and always eating sparingly, gets success within 40 days by practice with the Kundalini. 114.
F Sat Tehran F vat Hata: 1 cae er area ara: Hea: vw kL After moving -the Kundali, plenty of Bhastra should be performed. _ By such practice, he has no fear from the god of death. 115.
grearararat asrtt TSANTe | FT: TAA: F SERATTAMET LE It There is no other way, but the practice of the Kundali, for washing away the impurities of 72,000 Nadis. 116.
ga g wenn ast esrearaat Array | WMAAMTUANAFAT: ALS AIT tt [Ltt This middle Nadi becomes straight by steady practice of postures ; Pranayama and Mudras of Yogis. 117.
area ag aPerrat sar seat GATT | marry ar set gat at ferhee TASS NLC
Those whose sleep has decreased by practice and mind has become calm by samadhi, get beneficial accomplishments by Sémbhavi and other Mudras. 118.
erste rar get ert Rar Pre | cmant frat gar ras a Aras Nn LLS Without Raja Yoga, this earth, the night, and the Mudras, be they
howsoever wonderful, do not appear beautiful. 119. -
Note.—Raja Yogas4sana. Earth-steadiness, calmness. Night=Kumbhaka; cessations of the activity of the Prana, just as King’s officials cease moving at night. Hence night means absence of motion, i.e, Kumbhaka.
areden AR at waa NATIT | * gate a Hae Barz haaatan ti Lz t All the practices relating to the air should be performed with concentrated mind.’ A wise man should not allow his mind to wander away.—
aft gar qe sitet skeen iayar | mat arg aftat aerfaheraert 82k 0 These are the Mudras, as explained by Adinatha (Siva). Every one of them is the giver of great accomplishments to the practiser. 121. sata & qarat or Te winger | a oe shay: Snaft areargact TT SW 2200 He is really the gw and to be considered as Ivara in human form who teaches the Mudras as handed down from guru to guru, 122. TEA TIATT YAM BaTATS Taha: | age: ars wat HredtaaAz tt 2230 Engaging in practice, by putting faith in his words, one gets the Siddhis of Animé, etc., as also evades death. 123.
ef eendifeerat career: i 2 i
End of ehapter III, on the Exposition of the Mudrds.
On Samadhi. _ agaraay: | wa: Rrava Beaaraghignaraa | Pésaag ale Ret aa Goa: tte ul Salutation to the Gurda, the dispenser of happiness to all, appearing as Nada, Vinda and Kalé. One who is devoted to Him, obtains the highest bliss, 1. waar saat aarp aay tt WIA ST FANT TATA RT THT 2 Now I will describe a regular method of attaining, to Samadhi, which destroys death, is the means for obtaining -happiness, and gives the Brahmananda. 2.
THATS SAAT ST AAT | DATS SARA WIAA AT TT a 3 tt THA AN aa Prasat Kista | | Tergknra ae gat Acrnarrar vs Raja Yog., Samidhi, Unmani, Manonmani, Amaratwa, Laya, Tatwa, Sanya, Aganya, Parama “Pada,,Amanaska, Adwaitama, Niralamba, Niranjana, Jiwana Mukti, Sahaja, Turyd, are all synonymons, 3-4. aes Sart agcares asthe Arta: | aerate aacrsaa tt 4 As salt being dissolved in water becomes one-with it, so when Atma and mind. become one, it is called Samadhi. 5. Bet Seas order ATT aA TATAT | AR AACA ST VATATAPAMAT 0 & 1 a When the Prana becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samadhi. 6. are a garter’ Hrareqrcararat: | | TACATAHST: Sate: AtsArAHas v9 tt This equality and oneness of the self and the ultra self, when all Samkalpas othe to exist, is called Samadhi. 7.
USAT ATES Hr aT Safer aaa: |
“grea afer: feat: Rafra eared a oeae nc ti Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhis can be learnt by instructions from a gurt
Tow Avast geod aeaqwAy | Fem aemaen age: weut Par neu
Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samadhi, without the favour of a true
fafitred: gaa: wcdkche | TTATA ASTRAY ITA: ART TAT it Lott By means of various. postures and different Kumbhakas, when the great power (Kundali) awakens, then the Prana becomes absorbed in Sfinya (Samadhi). 10. STATA TT SAP ATHAT: | Qa: TEATS SATAT THVT LEU The Yogi whose. sakti,has awakened, and who has renounced all actions, attains to the cotidition of Samadhi, without any effort. 11.
aaarenieer ote Bet Prefer aa | TET Sari Hatiee Papas Brrr Le When the Prana flows in the Sugumna, and the mind has entered Sanya, then the Yogi is free from the effects of Karmas. 12.
WATT We Aisare<caar Re: | Ofer et BT TAT ATTALT Ut LR
O Immortal one (that is, the yog? who has attained to the condition 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.
Prd Gaerarest art ast werd | ACHUST AMS AEM THAT tt Ve tl
Amarolf, Vajroli and Sahjoli are accomplished when the mind
becomes.calm and Prana has entered the middle channel. 4
guru. 9.
aia Hat Aas aaa aa * sransfsterfer war Brat a avag I. seat wat are fea wet Ara’ @ vest AL a HUTTE: 4 tt How can it be possible to get knowledge, so long as the Prana is living and the mind has not died? Noone else can get mokga, except one who can make one’s Prina and mind latent. 15. - MM FINART SAM MY A TAVT tl fuer ata ger sert Perazaq ui Le Always living in a good. locality and having known the secret. of the Sugumnéa, which has a middle course, and making the Vayt& move in it, (the Yogi) should restrain the Vayu in the Brahma randhraw 16. quiagaar aa: are UPRaTeRNT II WII FIAT RISA TAAATTTSTAN 29 Ul Time, in the form of night and day, is made by the sun and the moon. That the Susumné devours this time (death) even, is a great secret. 17,
mreratererearear AST HT gaya wha ae: Lert Pree we In this body there are 72,000 openings of Nidis; of these, the Susumna, which has the Sambhavi'Sakti in it, is the only important one, the rest are useless. 18. arg: ata wera aE HPIwssnz it arakren qyarat sfastghtrera: WLS 0 The Vayu should be made to enter the Susumn4 without restraint by him who has.practised the contro! of breathing and has awakened thé Kundali by the (gastric) fire. 19 STAT arfeee ee reat wae ara Rracrearen: Taree AP rATT Wt 2° Ths Prana, flowing through the Susumné, brings about the condition of manonmant ; other practices are simply futile for the Yogi. 20. Ta TUT Fa AACAAT TAT Ul AAT TAT AA TAACAAT TUT It 22 Il By whom the breathing has been controlled, by him the activities of the mind also have been controlled ; and, conversely, by whom the activities of the mind oa been controlled, by him the breathing also has ven
controlled. :
tax og aet aren & aire: I aarfaee aaferaar grate Prager: tt 22 0 There are two causes of the activities of the mind: (1) Vasani (desires) and (2) the respiration (the Prana). Of these, the destruction of the one is the destruction of both. 22.
Aart Usa AAAS TART HAT 1 qe Sas Ber wae AAT tt 23
. Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prana is restrained. 23.
gratqaeairieenr gar ar aeatintrarres areas | Ca RVEMTATTTAa Adee AESTS HA: tt we HN Both the mind and the breath are united together, like ‘milk and water; and both of them are equal in their/activities. Mind begins its activities where there is the breath, and the Paraéna_ begins its activities where there is the mind. 24. THHAMTMTTA AT THTTATITTEa: 1 WAMU AT TAT AATATITST RARE tt 24 Ut By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa. 25.
CHEST HAARAT Aad SATII TST Seat ar er Pre real Jas vi 2% 1 By nature, Mercury and mind are unsteady : there is nothing in the world which cannot be accomplished when these are made steady. 26.
atts areca anita Straale erry |e: Saat vs TAr ages Tafa tt you O Parvati! Mercury and breathing, when made steady, destroy diseases and the dead himself comes to ,life (by their means). By their (proper) control, moving in the air is attained. 27. aa: Sa fete argent Rig: featr wae | i aed fiwedter sera ni 2 tl The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body. 28. .
Sfrarat war ava wararearea ATE: I MVATASATATA: ASAT ATTATIT: tt Z& il Mind is the master of -the senses, and the breath is the master of the mind. The breath in its turn is subordinate to the laya (absor ption), and that laya depends on the nada. 29. : arswaaryg Ararat are_ aly Aatat wa: Tray waa: STAT Nt Ro Ui This very laya i is what is called mokga, or, being a sectarian, you may not call it moksa ; but when the mind becomes absorbed, a sort of ecstacy is experienced. 30. TADAARPATA: THAATITES Ut /reaet APtareges war srafer Array Bk We By the suspension of respiration and the annihilation of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogt attains to the Laya Stage. 31. oRareaaernetr Praterttrafia: 1 ATTA SA: Hrs MIT APTA: Ut BR Wl 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. BA SI ee mys Hteat STATA freraftresafa: 0 8] 0 They often speak of Laya, Laya; but what is meant by it ? Laya is simply the forgetting of the objects of senses when the Visands (desires) do not rise into existence again. 33.
wea THT FAT
ATAMVATTATA ATTA LT wae Tia gat Tat Forges 0 BU The Sdmbhavi Mudra. The Vedas dui the Sastras are like ordinary public women. Sémbhavi Mudra is the one, which is secluded like a respectable lady. 34.
dace aefehaaraeattar ONT At AEN Far Aqarety Tar Was ut
Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sambhavi Mudra, hidQen i in the Vedas and the Sastras. 35.
waearaarravan avi war wea, fen Mracarca after: qerragaaty it gaa ag ubrt vat at eT werarz Wet, FHA AUST TW ATT lt BE Ul When the Yogt 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 guru. Whatever, wonderful, Sanya or Asfinya is perceived, is, to be regarded as the manifestation of that great Sambhai (Siva.) “36. * sarees Saal wT: It | wafer: get Reqeattir n Ron
The two states, the Sambhavi and the Khechart, are different because of their seats (being the heart and the space between'the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-dtmana which is void.. 37.
AAA It : are Safe aarea Rfigeats wat nN TAA AAT MATTATTH TUT W Re The atiank.
Fix the gaze on the light.(seen on the tip of the nose) and raise the eyebrows a little, with the ‘mind contemplating as before (in the Sambhavi Mudrd, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmani avasthaé at once. 38.
Smarr Saas: &Sfrana quite Re sate arcary th 88 tt The Téraka.
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.
ara aeagqafe veg ocd ae Perera go ii
With steady calm mind and half closed eyes, fixed ,on the tip of the nose, stopping the Id4 and the Pingala without a os he who
can see the light which is theall, the seed, the entire brilliant, great Tatwama, approaches Him, whp is the great object. What is the use of more talk? 40.
fear a queef ont Sa a gen waar Yotet Rraretretreara: vet u ; Orie should not meditate on the Linga (¢e, Atman) in the day (ée., while Sarya or Pingal& is working) or at night (when Ida is working), but should always contemplate after restraining both. 41.
ay Vat
eaqhamanisen rey acts wet: | fast Sat gat after carta SANIT NW V2 The Khechart,
When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the Khechari Mudra can be accomplished there. There is no doubt of this. 42.
cerftinetry eyed Darke rez frst Gat gar Ta aT GA TH Ut va
If the Prana car be drawninto the Sanya (Susumné), which is between the Id& and the Pingala, and made motionless there, then the Khechari Mudra.can truly become steady there. 43.
qalsigrars Prreatat ga: 0 Shera AAR A GT TAT ATT SAT i Vs Ui That Mudra is called Khechari which is performed in the supportless
space between the Sfrya and the Chandra (the Ida and the Pingalé) and called the Vyoma Chakra. 44.
Sarat arer arearear Areva Ar It Wages rat qgat aka Fen vs vu The Khechari which causes the. stream to flow from the Chandra (Soma) is beloved of Siva. The incomparable divine Susumnd should be closed by the tongue drawn back. 45. Grenas qua Mitaar Sat waz | MARAT SAT FATA ATA ti VE It can be closed from the frout also (by stopping the movements of |
the Prana), and then surely it becomes the Khechart.. By practice, this Khechari ios to Unmani. 46.
54 THB HATHA YOGA PRADIPIRA.
qaneey Rrreat wae PAT wreted MTS FS AT HAT A ATT vo The seat of Siva ig between the eyebrows, and the mind becomes - absorbed there. This condition (in which the mind is thus absorbed) is known as Tarya, and death has no access there. 47. WAAAIAC ATALANTA: | RMNAANTATE HAST ATA HETAAT | Ve ti _ The Khechart should be practised till there is Yoga-nidra (Samadhi). One who has induced Yoga-nidra, cannot fall a victim to death: 48. eres wet: Heat a Rah Rate amandat ake azaraste wag ui ve i Freeing the mind from all thoughts and thinking of nothing,-one should sit firmly like a pot in the space ‘surrounded and filled with the ether). 49. wren Serer wey AT eea: | - eqera Races Ta ATA AE tt Yo As the air, in and out of the body, remains unmoved, so the breath ~ with mind becomes steady in its place (%.¢., in Brahma randhra). 50. CAAATATAEL ATAU AT AT | AAG ATAAATTT AIT WL By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51. Mya: HS TATITTASATAT | Rrqzareg AAPHA ARTAS TTA: Ue Mt aft Sat By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahakay4, i.e, great strength and energy. 52. End of the Khechart. aaarey wa: aear ake arene | AAA AA MST ACTH THA Wt 3 Placing the mind into the Kundalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained. 53. ° ATA FE AATAMNAAN FT HE | ee & era Gear a Prats ere nv Ge
Keep the 4tmé inside the Kha (Brahma) and place Brahma inside your atm4. Having made everything pervaded with Kha (Brahma), think of nothing else. 54.
Wa: Yet se: Yer Bru Hu ratat | sre: Gat fe: qa: qh: F'at FaTHA H
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. £5.
mentee a nace Tatachieranz | wrafeiert oftenra a fare Pere 48
He should be neither of his inside nor of outside world ; and, leaving
all thoughts, he should think of nothing. 56. SHAT ATHGAT HATA UN AHATATAHOAT AAAS: | aeenraageas After
aire Preevereraftcrt ater Nh 49.
The whole of this world and all the schemes of the mind are but the creations of thought. Discarding these thoughts and taking leave of all conjectures, O Rama! obtain peace. 57.
RTCA UTTTS GSS TA | TM SATA Sl ATTA ASTAT WY It
As camphor disappears in fire, and rock salt in water, so the mind
united with the atma loses its identity. 58. 8a aa Td TM AAA STAT Ra SS Cal aS aa: Gar aren: uw 4s
When the knowable, and the knowledge, are both destroyed equally, then there is no second way (t.e., Duality is destroyed). 59.
wAERAS Tet aires ere) aaa Gerttaragad AtaAaw Ut Rot
All this movable and immovable world is mind, When the mind has attained to the unmani avastha, there is no dwaita (from the absence of the working of the mind.) 60/
Parag oRearmired at aaery | waar fee set HaeaTARTAT 0 EL tt
Mind disappears by removing the knowable, and, on its disappearance,
Atmé only roains behind. 61. -
ad arerraraen: eran eatguanaan: | earbramt: airar: gatenarerci: tt &
The high-souled Acharyas. (Teachers) of yore gained experience in the various methods of Samadhi themselves, and then they preached them
Gye F seed gad agers | AAT AHP MATT FATA 1 3
Salutations to Thee, 0 Susumna to Thee O Kundalini, to Thee O Sudha, born of Chandra, to Thee O Manonmani! to Thee Ovgreat power, energy and the intelligent spirit. 63. ;
MAPTTCAA AA STA ANY AAA | The ATA AT ATATITAATTAT | BZ
1 will describe now the practice of andhata nada, as propounded by Goraksa Natha, for the benefit of those who are unable to understand the principles of knowledge--a method, whichis liked by the ignorant also.
sienkaraa arehizearere: strat safer | AQAA BARAT AAAS FRITH SATATTL Ut BY At Adin&tha propounded 14 crore methods of trance, and they are all extant. Of these, the hearing of the anahata nada is the only one, the
chief, in my opinion. 65, Fare Rertt ant gat wars aia sraeeha wal aesieertedt: 1&8 Sitting with Mukta Asana and. with the Sambhavi Mudra, the Yogt should hear the sound inside his right ear, with collected mind. 66. MAUGSATANSM UGA MOTT HTL | : Sag gerach apenas: sas arg: n Bon The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Susumn4 which has been cleansed of all its impurities. 67. ares sere sar aftaarshy = | Prater: aatg VNTTEMTAATA tt Se Nt In all the Yogas, there are four states: (1) 4rambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) nigpatti (consumate.) 68. ;
MATCATTTAT It PETTATRITTITT: ARTS: | ferferer: eerUT SE serEet: Ba HAP RE Ul Arambha Avasthd.
When the Brahma granthi(in the heart) is pierced through by Pranayama, then a sort of happiness is experienced in the vacuum of the heart, © and the anabat sounds, like various tinkling sounds of ornaments, are heard in the body. 69.
eaters daen Renrreatrras | eeqaga: yer areat Seay AAT I 90
In the 4rambha, a Yogi’s body becomes divine, glowing, ‘healthy, and
emits a divine staell, The whole of his heart becomes void. 70. = BAY ASTILAT facrarat steer areata went: | TAI WAIT Arat TaeAEAST 92 II : "The Ghata Avastha.
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.
Prequdtetar AqreacAGqaw: | afeaet frags Fectaegetat VAT 1 62
By this means oe Visnu knot (in the throat) is aise which is indie cated by highest pleasure experienced, and then the Bheri sound (like the beating of a kettledrum) is evolved in the vacuum in the throat. +72,
TAT TACATRTTSLT tt aararat g fe at Aerageae: | ARTA TTT Atler AAR TATTAT th OR The Parichaya Avasthd.
In the third stage, the sound of a drum is known to arise in the Sanya between the eyebrows, and then the V4yu goes to the Mahasanya, which is the home of all the siddhis. 73.
Rrane aq reat aesraqena: | TE AATTSAATT ATMA ATT: Ne
Conquering, then, the pleasures of the mind, ecstacy is spontaneously
produced which i is devoid of evils, pains, old age, disease, hunger and
sleep. 74.
equhe aar Brat aethrerarshre: | Preqar daa: eq: sragtarsazat wag to Wl When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced. 75.
wane at Pre cerns | afrcrercnater arieacerat wag Mt 9% The union of the mind and the sound is called the Raja-Yoga. The (real) Yogi becoines the creator and destroyer of the universe, like God. 76.
, FT Tg HT Ahacr ares Fay | * saree Grek cetrMgarcaay tse i Perpetual Happiness is achieved by this; I donot care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of Raja-Yoga. 77. TAIT: Kas esahta: | CATT Hey TATARSTAN Se Thosé who are ignorant of the Raja-Yoga and practise only the Hatha-Yoga, will, in my opinion, waste their energy fruitlessly. 78. SHUTAT Vist BIT AN Sra TRAIT TY FAI seTSTALy | AT TATA HTT ATTA SA USF tl Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmant state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nada, at once gives experience (of spiritual
powers). 79. ~ atagererrentrast avicaccat ekertar | BGA TAA TMT et StS TH tt co The happiness which increases in the hearts of Yogiswaras, who have gained success in Samadhi by means of attention to the nada, is beyond description, and is known to Sri Gurt Ndtha alone. 80.
anit frre wecrvat d szinier <a gee |
-aa Prd fertqutaraercng tae ck SATATAT aut Tsd aera Vay AP: l
aa Prd RertigateraRercad THN ce
The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it. 81. TATA ASS TTT TTT STH mertiget caries Brean Unit Gar AIT <2 ti By practising with this n4da, all other external sounds are stopped. The Yogi becomes happy by overcoming all distractions within 15 days. WAT TARAS AIT AAT A ATT | ete AAAS TATA AT ATH! 1 RN In the beginning, the sounds hear-| are of great variety and very loud ; but, as the practice increases, they bécome more and mo?e subtle. 83. mat seater RRC TAT: l AY AEST WH eSArEa It cv tl In the first stage, the sounds are surging, thundering like the beating of kettle drums mr jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells, &c. 84. wa g RePidartrarqaceerat: | ae ararferat arat: yaa Sea: <4 Ut In the last stage, the-sounds resemble those from tinklets, flute, Vina, bee, &e. These various kinds of sounds are heard as being produced in the body. 85,
arefer or aarriaste Fatates var | AT ARAAAAT ATAT WANT Nl <% Ut
Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also. 86. ~
TATA A TEA TTT AT Te | CHATTY AT AAT ATT ASAT | 69. Leaving the loudest, takiny up the subtle one, and leaving the subtle one, taking up the londest, thus practising, the distracted mind does not wander elsewhere. 87.
BTHATY at As Garler sent WA: Ut aaa aferchya ar avs AAT Ui <e Wherever the mind attaches itself first, it becomes steady there ; and then it ceo absorbed in it. 88, WEE reer aT str syst ATITS Te I arate eT Fe fararerfe stare Ut <8.
Just as a bee, drinking sweet juice, does not care for the smell ofthe flower ; so the mind, absorbed in the nada, does not desire the objects of enjoyment. 89.
Tarransizer Preerearrantar: 1 _ Praaat aratse PrevePiratge: ue u
The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of _anéhata
FS TF ATIAA Aa: ARKHATIST 1 sent qact ey Marre: Sit Tar St
The nfind, captivated in the snare of nada, gives up all its activity ;
and, like a bird’ with clipped wings, becomes calm-at once. 91.
eahiat dese arrata Baar it are wargaaar Inrararakresar i &e tt Those desirous of the kingdom of Yoga, should take up the practice of hearing the an&hata nada, with mind collected and free from all cares.
ateisatrrencttaaa IIcTas it acTHCTT TY SATATATSHYT ST LB
Nada is the snare for catching the mind ; and, when it is caught like a deer, it can be killed alsolike it. 93.
wercret |r ater: Titarag ararareacar Renrrarat fe arr nt eu
Nada is. the bolt of the stable door for the horse (the minds of the Yogts). A Yogishould determine to practise constantly in the hearing of
‘the nada sounds. 94. ae Ramaiaed ares aTcUTy | wa: oceans Prasareraszarz tt &%
Mind gets the properties of calcined mereury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nada, and then it roams like it in the supportless 4k4da or Brahma. 95.
maura: fearsraacaaysTT: rere eaaenta: Hees eran ee
The mind is like a serpent, forgetting all its unsteadiness by hearing
the nada, it does notrun away anywhere. 96,
wre safaet ae: area ae Tae me saftd Are aa aE BVT i Go 11 The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nada, becomes latent along with it. 97. VarkrarerTeata TUE AT I , Kec gat acerqrardragagy tt &< The antahkarana (mind), like a deer, becomes absorbed and motionless on hearing the sound of bells, ete.; and then it is very, easy for an expert archer to kill it. 98 2 | TUE MTT TT TTAVAT I wereld Ca Puerta wa Hat Sa ales area: wigs 1.88 1 The knowable interpenetrates the anahata sound which is heard, and the mind interpenétrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord. 99. ATAATHTARAHSN ATCT: TIT | Reng cert war cea Aa tt Loo tt So long as the sounds continue, there is the idea of 4kaéda, When they disappear, then it is called Para Brahma, Paramftmana. 100. aahiRrergete aa Thats aT it BACH MATHTT: SH TT THAT: I Lo? tl . Whateveris heard in the form of nAda, is the sakti(power). That which is formless, the final state of the Tatwas, is the Parameswara. 101, AF CSSAATT THAT Rez TIAATARTSS: FAT HTSTTR: tt Loz i AllL.the methods of Hatha are meant for gaining success in the Raja- Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes aed etst es: ef sArerefiea’ ste Arf: vu SUN HLTSABT TT TT TATT tl LoR tt Tatwa is the seed, Hatha the field ; and Indifference {Vairfgya) the water. By the action of these three, the creeper Unmani thrives very rapidly. 103. AT AgrzaNg Alar WAI: I Pere Resa Pert Rreareat ni toe
eres
All the accumulations of sins are destroyed by practising always wit! the nada ; and the mind and the airs do certainly become latent in tie colorless (Paramatmana). 104.
crag ghrarg a a rarer Kara RSM TL TATTSLMTTT tt (0% It Such a one does not hear the noise of the coneh and Dundub). Being in the Unmnani avastha, his bodysbecomes like a piece of wood. Mi. ealaentaag en: aahrarrahta: i weahasa aeir @ gent at Sars: Lok nt There is no doubt, such a Yogt becomes free fronyvall states, from aii cares, and remains like one dead» 106. . NIT TA HSA TTA TST HAUT areas + & Say Ant gH: TAA tt Los He is not devoured by death, is not bound by his actions. The Y«;: who is engaged in Samidhi is overpowered by none: 107. a et ATS BE AS CaN a ETAT I ara AF Ot ARa Beit ga: Garay it Lec ti ‘The Yogt, engaged in Samadhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self. 108. fred a qu anmieseegtratiag nu a Getter AS BEATA Ae TT TA: NW Roe |i He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109. a farsa starsat a sa 7 Ye TUT I Aaa aA SF AV BH: AATRTAT Nl VLo Ul He feels neither heat, cold, pain, pleasure, respect nor disréspect: Such a Yogi is absorbed in Samadhi. 110. eae sagaearat qarensaase ii Romdreaadiaes Mast gece ae ue He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free. 111. Tre: Gdrerarage: Baars Doren sara eit qe: ATATRTAT Uv LLA Ul The Yogi, engaged in Sam4dhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the rach of incantations and charms, 112.
area weer TATEaT IATAT | maghiga walt eenraarasdeag MANA TaneEt Has Fa aT - aravara qat alee guiteamera: v Leh 0 As long as the Prana does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the dna ; as long asthe mind does not assume the form of Brahma without effort in contemplation, so long all the talk of knowledge and wisdom erely the nonsensical babbling of a mad man. 113.:
gf cerfiftenrat conbrenast ar aqahesae Ws
The Yoga Sastra: the Siva Samhita and the Gheranda Samhita. Allahabad, 1914 to 1915. Hermetic Cloud, https://hermeticcloud.com/library/vasu-yoga-sastra/. Public-domain text reproduced in full; markup only.
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