Yoga Chudamani Upanishad

Yoga Cudamani Upanishad (Sanskrit text with English Translation)


Yoga Chudomani Upanishad is an important text among 'Yoga Upanishads', related to the Natha Tradition. The particular interest of this book is that it is includes the numerous verses similar to the verses of Goraksha Shataka.

योगचूडामण्युपनिषत्‌॥

|| yogacūḍāmaṇyupaniṣat ||

मूलाधारादिषट्चक्रं सहस्रारोपरि स्थितम्‌।
योगज्ञानैक फलकं रामचन्द्रपदं भजे॥
mūlādhārādiṣaṭcakraṁ sahasrāropari sthitam |
yogajñānaika phalakaṁ rāmacandrapadaṁ bhaje ||

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्शुः
श्रोत्रमथो बलमिन्द्रियाणि च॥ सर्वाणि सर्वं
ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां मा मा
ब्रह्म निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु
तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु
ते मयि सन्तु॥ ॐ शान्तिः शान्तिः शान्तिः॥
om āpyāyantu mamāṅgāni vākprāṇaścakśuḥ
śrotramatho balamindriyāṇi ca || sarvāṇi sarvaṁ
brahmopaniṣadaṁ māhaṁ brahma nirākuryāṁ mā mā
brahma nirākarodanirākaraṇamastvanirākaraṇaṁ mestu
tadātmani nirate ya upaniṣatsu dharmāste mayi santu
te mayi santu || om śāntiḥ śāntiḥ śāntiḥ ||

ॐ योगचूडामणिं वक्श्ये योगिनां हितकाम्यया।
कैवल्यसिद्धिदं गूढं सेवितं योगवित्तमैः॥ १॥
om yogacūḍāmaṇiṁ vakśye yogināṁ hitakāmyayā |
kaivalyasiddhidaṁ gūḍhaṁ sevitaṁ yogavittamaiḥ || 1||

आसनं प्राणसंरोधः प्रत्याहारश्च धारणा।
ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट्‌॥ २॥
āsanaṁ prāṇasaṁrodhaḥ pratyāhāraśca dhāraṇā |
dhyānaṁ samādhiretāni yogāṅgāni bhavanti ṣaṭ || 2||

एकं सिद्धासनं प्रोक्तं द्वितीयं कमलासनम्‌।
षट्चक्रं षोडशाधारं त्रिलक्श्यं व्योमपञ्चकम्‌॥ ३॥
ekaṁ siddhāsanaṁ proktaṁ dvitīyaṁ kamalāsanam |
ṣaṭcakraṁ ṣoḍaśādhāraṁ trilakśyaṁ vyomapañcakam || 3||

स्वदेहे यो न जानाति तस्य सिद्धिः कथं भवेत्‌।
चतुर्दलं स्यादाधारं स्वाधिष्ठानं च षड्दलम्‌॥ ४॥
svadehe yo na jānāti tasya siddhiḥ kathaṁ bhavet |
caturdalaṁ syādādhāraṁ svādhiṣṭhānaṁ ca ṣaḍdalam || 4||

नाभौ दशदलं पद्मं हृदये द्वादशारकम्‌।
षोडशारं विशुद्धाख्यं भ्रूमध्ये द्विदलं तथा॥ ५॥
nābhau daśadalaṁ padmaṁ hṛdaye dvādaśārakam |
ṣoḍaśāraṁ viśuddhākhyaṁ bhrūmadhye dvidalaṁ tathā || 5||

सहस्रदलसङ्ख्यातं ब्रह्मरन्ध्रे महापथि।
आधारं प्रथमं चक्रं स्वाधिष्ठानं द्वितीयकम्‌॥ ६॥
sahasradalasaṅkhyātaṁ brahmarandhre mahāpathi |
ādhāraṁ prathamaṁ cakraṁ svādhiṣṭhānaṁ dvitīyakam || 6||

योनिस्थानं द्वयोर्मध्ये कामरूपं निगद्यते।
कामाख्यं तु गुदस्थाने पङ्कजं तु चतुर्दलम्‌॥ ७॥
yonisthānaṁ dvayormadhye kāmarūpaṁ nigadyate |
kāmākhyaṁ tu gudasthāne paṅkajaṁ tu caturdalam || 7||

तन्मध्ये प्रोच्यते योनिः कामाख्या सिद्धवन्दिता।
तस्य मध्ये महालिङ्गं पश्चिमाभिमुखं स्थितम्‌॥ ८॥
tanmadhye procyate yoniḥ kāmākhyā siddhavanditā |
tasya madhye mahāliṅgaṁ paścimābhimukhaṁ sthitam || 8||



नाभौ तु मणिवद्बिम्बं यो जानाति स योगवित्‌।
तप्तचामीकराभासं तडिल्लेखेव विस्फुरत्‌॥ ९॥
nābhau tu maṇivadbimbaṁ yo jānāti sa yogavit |
taptacāmīkarābhāsaṁ taḍillekheva visphurat || 9||

त्रिकोणं तत्पुरं वह्नेरधोमेढ्रात्प्रतिष्ठितम्‌।
समाधौ परमं ज्योतिरनन्तं विश्वतोमुखम्‌॥ १०॥
trikoṇaṁ tatpuraṁ vahneradhomeḍhrātpratiṣṭhitam |
samādhau paramaṁ jyotiranantaṁ viśvatomukham || 10||

तस्मिन्दृष्टे महायोगे यातायातो न विद्यते।
स्वशब्देन भवेत्प्राणः स्वाधिष्ठानं तदाश्रयः॥ ११॥
tasmindṛṣṭe mahāyoge yātāyāto na vidyate |
svaśabdena bhavetprāṇaḥ svādhiṣṭhānaṁ tadāśrayaḥ || 11||

स्वाधिष्ठाश्रयादस्मान्मेढ्रमेवभिधीयते।
तन्तुना मणिवत्प्रोतो योऽत्र कन्दः सुषुम्नया॥ १२॥
svādhiṣṭhāśrayādasmānmeḍhramevabhidhīyate |
tantunā maṇivatproto yo'tra kandaḥ suṣumnayā || 12||

तन्नाभिमण्डले चक्रं प्रोच्यते मणिपूरकम्‌।
द्वादशारे महाचक्रे पुण्यपापविवर्जिते॥ १३॥
tannābhimaṇḍale cakraṁ procyate maṇipūrakam |
dvādaśāre mahācakre puṇyapāpavivarjite || 13||

तावज्जीवो भ्रमत्येवं यावत्तत्त्वं न विन्दति।
ऊर्ध्वं मेढ्रादधो नाभेः कन्दे योनिः खगाण्डवत्‌॥ १४॥
tāvajjīvo bhramatyevaṁ yāvattattvaṁ na vindati |
ūrdhvaṁ meḍhrādadho nābheḥ kande yoniḥ khagāṇḍavat || 14||

तत्र नाड्यः समुत्पन्नाः सहस्राणां द्विसप्ततिः।
तेषु नाडीसहस्रेषु द्विसप्ततिरुदाहृता॥ १५॥
tatra nāḍyaḥ samutpannāḥ sahasrāṇāṁ dvisaptatiḥ |
teṣu nāḍīsahasreṣu dvisaptatirudāhṛtā || 15||

प्रधानाः प्राणवाहिन्यो भूयस्तासु दशस्मृताः।
इडा च पिङ्गला चैव सुषुम्ना च तृतीयगा॥ १६॥
pradhānāḥ prāṇavāhinyo bhūyastāsu daśasmṛtāḥ |
iḍā ca piṅgalā caiva suṣumnā ca tṛtīyagā || 16||

गान्धारी हस्तिजिह्वा च पूषा चैव यशस्विनी।
अलम्बुसा कुहूश्चैव शङ्खिनी दशमी स्मृता॥ १७॥
gāndhārī hastijihvā ca pūṣā caiva yaśasvinī |
alambusā kuhūścaiva śaṅkhinī daśamī smṛtā || 17||

एतन्नाडीमहाचक्रं ज्ञातव्यं योगिभिः सदा।
इडा वामे स्थिता भागे दक्शिणे पिङ्गला स्थिता॥ १८॥
etannāḍīmahācakraṁ jñātavyaṁ yogibhiḥ sadā |
iḍā vāme sthitā bhāge dakśiṇe piṅgalā sthitā || 18||

सुषुम्ना मध्यदेशे तु गान्धारी वामचक्शुषि।
दक्शिणे हस्तिजिह्वा च पूषा कर्णे च दक्शिणे॥ १९॥
suṣumnā madhyadeśe tu gāndhārī vāmacakśuṣi |
dakśiṇe hastijihvā ca pūṣā karṇe ca dakśiṇe || 19||

यशस्विनी वामकर्णे चानने चापुलम्बुसा।
कुहूश्च लिङ्गदेशे तु मूलस्थाने तु शङ्खिनी॥ २०॥
yaśasvinī vāmakarṇe cānane cāpualambusā |
kuhūśca liṅgadeśe tu mūlasthāne tu śaṅkhinī || 20||

एवं द्वारं समाश्रित्य तिष्ठन्ते नाडयः क्रमात्‌।
इडापिङ्गलासौषुम्नाः प्राणमार्गे च संस्थिताः॥ २१॥
evaṁ dvāraṁ samāśritya tiṣṭhante nāḍayaḥ kramāt |
iḍāpiṅgalāsauṣumnāḥ prāṇamārge ca saṁsthitāḥ || 21||

सततं प्राणवाहिन्यः सोमसूर्याग्निदेवताः।
प्राणापानसमानाख्या व्यानोदानौ च वायवः॥ २२॥
satataṁ prāṇavāhinyaḥ somasūryāgnidevatāḥ |
prāṇāpānasamānākhyā vyānodānau ca vāyavaḥ || 22||

नागः कूर्मोऽथ कृकरो देवदत्तो धनञ्जयः।
हृदि प्राणः स्थितो नित्यमपानो गुदमण्डले॥ २३॥
nāgaḥ kūrmo'tha kṛkaro devadatto dhanañjayaḥ |
hṛdi prāṇaḥ sthito nityamapāno gudamaṇḍale || 23||

समानो नाभिदेशे तु उदानः कण्ठमध्यगः।
व्यानः सर्वशरीरे तु प्रधानाः पञ्चवायवः॥ २४॥
samāno nābhideśe tu udānaḥ kaṇṭhamadhyagaḥ |
vyānaḥ sarvaśarīre tu pradhānāḥ pañcavāyavaḥ || 24||

उद्गारे नाग आख्यातः कूर्म उन्मीलने तथा।
कृकरः क्शुत्करो ज्ञेयो देवदत्तो विजृम्भणे॥ २५॥
udgāre nāga ākhyātaḥ kūrma unmīlane tathā |
kṛkaraḥ kśutkaro jñeyo devadatto vijṛmbhaṇe || 25||

न जहाति मृतं वापि सर्वव्यापी धनञ्जयः।
एते नाडीषु सर्वासु भ्रमन्ते जीवजन्तवः॥ २६॥
na jahāti mṛtaṁ vāpi sarvavyāpī dhanañjayaḥ |
ete nāḍīṣu sarvāsu bhramante jīvajantavaḥ || 26||

आक्शिप्तो भुजदण्डेन यथा चलति कन्दुकः।
प्राणापानसमाक्शिप्तस्तथा जीवो न तिष्ठति॥ २७॥
ākśipto bhujadaṇḍena yathā calati kandukaḥ |
prāṇāpānasamākśiptastathā jīvo na tiṣṭhati || 27||

प्राणापानवशो जीवो ह्यधश्चोर्ध्वं च धावति।
वामदक्शिणमार्गाभ्यां चञ्चलत्वान्न दृश्यते॥ २८॥
prāṇāpānavaśo jīvo hyadhaścordhvaṁ ca dhāvati |
vāmadakśiṇamārgābhyāṁ cañcalatvānna dṛśyate || 28||

रज्जुबद्धो यथा श्येनो गतोऽप्याकृष्यते पुनः।
गुणबद्धस्तथा जीवः प्राणापानेन कर्षति॥ २९॥
rajjubaddho yathā śyeno gato'pyākṛṣyate punaḥ |
guṇabaddhastathā jīvaḥ prāṇāpānena karṣati || 29||

प्राणापानवशो जीवो ह्यधश्चोर्ध्वं च गच्छति।
अपानः कर्षति प्राणं प्राणोऽपानं च कर्षति॥ ३०॥
prāṇāpānavaśo jīvo hyadhaścordhvaṁ ca gacchati |
apānaḥ karṣati prāṇaṁ prāṇo'pānaṁ ca karṣati || 30||

ऊर्ध्वाधःसंस्थितावेतौ यो जानाति स योगवित्‌।
हकारेण बहिर्याति सकारेण विशेत्पुनः॥ ३१॥
ūrdhvādhaḥsaṁsthitāvetau yo jānāti sa yogavit |
hakāreṇa bahiryāti sakāreṇa viśetpunaḥ || 31||

हंसहंसेत्यमुं मत्रं जीवो जपति सर्वदा।
षट्शतानि दिवारात्रौ सहस्राण्येकविंशतिः॥ ३१॥
haṁsahaṁsetyamuṁ matraṁ jīvo japati sarvadā |
ṣaṭśatāni divārātrau sahasrāṇyekaviṁśatiḥ || 31||

एतत्सङ्ख्यान्वितं मन्त्रं जीवो जपति सर्वदा।
अजपानाम गायत्री योगिनां मोक्शदा सदा॥ ३३॥
etatsaṅkhyānvitaṁ mantraṁ jīvo japati sarvadā |
ajapānāma gāyatrī yogināṁ mokśadā sadā || 33||

अस्याः सङ्कल्पमात्रेण सर्वपापैः प्रमुच्यते।
अनया सदृशी विद्या अनया सदृशो जपः॥ ३४॥
asyāḥ saṅkalpamātreṇa sarvapāpaiḥ pramucyate |
anayā sadṛśī vidyā anayā sadṛśo japaḥ || 34||

अनया सदृशं ज्ञानं न भूतं न भविष्यति।
कुण्डलिन्या समुद्भूता गायत्री प्राणधारिणी॥३५॥
anayā sadṛśaṁ jñānaṁ na bhūtaṁ na bhaviṣyati |
kuṇḍalinyā samudbhūtā gāyatrī prāṇadhāriṇī ||35||

प्राणविद्या महाविद्या यस्तां वेत्ति स वेदवित्‌।
कन्दोर्ध्वे कुण्डलीशक्तिरष्टधा कुण्डलाकृतिः॥ ३६॥
prāṇavidyā mahāvidyā yastāṁ vetti sa vedavit |
kandordhve kuṇḍalīśaktiraṣṭadhā kuṇḍalākṛtiḥ || 36||

ब्रह्मद्वारमुखं नित्यं मुखेनाच्छाय तिष्ठति।
येन द्वारेण गन्तव्यं ब्रह्मद्वारमनामयम्‌॥ ३७॥
brahmadvāramukhaṁ nityaṁ mukhenācchāya tiṣṭhati |
yena dvāreṇa gantavyaṁ brahmadvāramanāmayam || 37||

मुखेनाच्छाद्य तद्द्वारं प्रसुप्ता परमेश्वरी।
प्रबुद्धा वह्नियोगेन मनसा मरुता सह॥ ३८॥
mukhenācchādya taddvāraṁ prasuptā parameśvarī |
prabuddhā vahniyogena manasā marutā saha || 38||

सूचिवद्गात्रमादाय व्रजत्यूर्ध्वं सुषुम्नया।
उद्घाटयेत्कवाटं तु यथाकुञ्चिकया गृहम्‌।
कुण्डलिन्यां तथा योगी मोक्शद्वारं प्रभेदयेत्‌॥ ३९॥
sūcivadgātramādāya vrajatyūrdhvaṁ suṣumnayā |
udghāṭayetkavāṭaṁ tu yathākuñcikayā gṛham |
kuṇḍalinyāṁ tathā yogī mokśadvāraṁ prabhedayet || 39||

कृत्वा संपुटितौ करौ दृढतरं बध्वा तु पद्मासनं
     गाढं वक्शसि संनिधाय चुबुकं ध्यानं च तच्चेष्टितम्‌।
वारंवारमपानमूर्ध्वमनिलं प्रोच्छारयेत्पूरितं
     मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः॥ ४०॥
अङ्गानां मर्दनं कृत्वा श्रमसंजातवारिणा।
कट्वम्ललवणत्यागी क्शीरभोजनमाचरेत्‌॥४१॥
kṛtvā saṁpuṭitau karau dṛḍhataraṁ badhvā tu padmāsanaṁ
     gāḍhaṁ vakśasi saṁnidhāya cubukaṁ dhyānaṁ ca tacceṣṭitam |
vāraṁvāramapānamūrdhvamanilaṁ procchārayetpūritaṁ
     muñcanprāṇamupaiti bodhamatulaṁ śaktiprabhāvānnaraḥ || 40||
aṅgānāṁ mardanaṁ kṛtvā śramasaṁjātavāriṇā |
kaṭvamlalavaṇatyāgī kśīrabhojanamācaret ||41||

ब्रह्मचारी मिताहारी योगी योगपरायणः।
अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा॥ ४२॥
brahmacārī mitāhārī yogī yogaparāyaṇaḥ |
abdādūrdhvaṁ bhavetsiddho nātra kāryā vicāraṇā || 42||

सुस्निग्धमधुराहारश्चतुर्थांशविवर्जितः।
भुञ्जते शिवसंप्रीत्या मिताहारी स उच्यते॥ ४३॥
susnigdhamadhurāhāraścaturthāṁśavivarjitaḥ |
bhuñjate śivasaṁprītyā mitāhārī sa ucyate || 43||

कन्दोर्ध्वे कुण्डलीशक्तिरष्टधा कुण्डलीकृतिः।
बन्धनाय च मूढानां योगिनां मोक्शदा सदा॥ ४४॥
kandordhve kuṇḍalīśaktiraṣṭadhā kuṇḍalīkṛtiḥ |
bandhanāya ca mūḍhānāṁ yogināṁ mokśadā sadā || 44||

महामुद्रा नभोमुद्रा ओड्याणं च जलन्धरम्‌।
मूलबन्धं च यो वेत्ति स योगी मुक्तिभाजनम्‌॥ ४५॥
mahāmudrā nabhomudrā oḍyāṇaṁ ca jalandharam |
mūlabandhaṁ ca yo vetti sa yogī muktibhājanam || 45||

पार्ष्णिघातेन संपीड्य योनिमाकुञ्चयेद्दृढम्‌।
अपानमूर्ध्वमाकृष्य मूलबन्धो विधीयते॥ ४६॥
pārṣṇighātena saṁpīḍya yonimākuñcayeddṛḍham |
apānamūrdhvamākṛṣya mūlabandho vidhīyate || 46||

अपानप्राणयोरैक्यं क्शयान्मूत्रपुरीषयोः।
युवा भवति वृद्धोऽपि सततं मूलबन्धनात्‌॥ ४७॥
apānaprāṇayoraikyaṁ kśayānmūtrapurīṣayoḥ |
yuvā bhavati vṛddho'pi satataṁ mūlabandhanāt || 47||

ओड्याणं कुरुते यस्मादविश्रान्तं महाखगः।
ओड्डियाणं तदेव स्यान्मृत्युमातङ्गकेसरी॥ ४८॥
oḍyāṇaṁ kurute yasmādaviśrāntaṁ mahākhagaḥ |
oḍḍiyāṇaṁ tadeva syānmṛtyumātaṅgakesarī || 48||

उदरात्पश्चिमं ताणमधो नाभेर्निगद्यते।
ओड्याणमुदरे बन्धस्तत्र बन्धो विधीयते॥ ४९॥
udarātpaścimaṁ tāṇamadho nābhernigadyate |
oḍyāṇamudare bandhastatra bandho vidhīyate || 49||

बध्नाति हि शिरोजातमधोगामि नभोजलम्‌।
ततो जालन्धरो बन्धः कष्टदुःखौघनाशनः॥ ५०॥
badhnāti hi śirojātamadhogāmi nabhojalam |
tato jālandharo bandhaḥ kaṣṭaduḥkhaughanāśanaḥ || 50||

जालन्धरे कृते बन्धे कण्ठसङ्कोचलक्शणे।
न पीयूषं पतत्यग्नौ न च वायुः प्रधावति॥ ५१॥
jālandhare kṛte bandhe kaṇṭhasaṅkocalakśaṇe |
na pīyūṣaṁ patatyagnau na ca vāyuḥ pradhāvati || 51||

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा।
भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी॥ ५२॥
kapālakuhare jihvā praviṣṭā viparītagā |
bhruvorantargatā dṛṣṭirmudrā bhavati khecarī || 52||

न रोगो मरणं तस्य न निद्रा न क्शुधा तृषा।
न च मूर्च्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम्‌॥ ५३॥
na rogo maraṇaṁ tasya na nidrā na kśudhā tṛṣā |
na ca mūrcchā bhavettasya yo mudrāṁ vetti khecarīm || 53||

पीड्यते न च रोगेण लिख्यते न स कर्मभिः।
बाध्यते न च केनापि यो मुद्रां वेत्ति खेचरीम्‌॥ ५४॥
pīḍyate na ca rogeṇa likhyate na sa karmabhiḥ |
bādhyate na ca kenāpi yo mudrāṁ vetti khecarīm || 54||

चित्तं चरति खे यस्माज्जिह्वा चरति खे यतः।
तेनेयं खेचरी मुद्रा सर्वसिद्धनमस्कृता॥५५॥
cittaṁ carati khe yasmājjihvā carati khe yataḥ |
teneyaṁ khecarī mudrā sarvasiddhanamaskṛtā ||55||

बिन्दुमूलशरीरणि शिरास्तत्र प्रतिष्ठिताः।
भावयन्ती शरीराणि आपादतलमस्तकम्‌॥ ५६॥
bindumūlaśarīraṇi śirāstatra pratiṣṭhitāḥ |
bhāvayantī śarīrāṇi āpādatalamastakam || 56||

खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः।
न तस्य क्शीयते बिन्दुः कामिन्यालिङ्गितस्य च॥ ५७॥
khecaryā mudritaṁ yena vivaraṁ lambikordhvataḥ |
na tasya kśīyate binduḥ kāminyāliṅgitasya ca || 57||

यावद्बिन्दुः स्थितो देहे तावन्मृत्युभयं कुतः।
यावद्बद्धा नभोमुद्रा तावद्बिन्दुर्न गच्छति॥ ५८॥
yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṁ kutaḥ |
yāvadbaddhā nabhomudrā tāvadbindurna gacchati || 58||

ज्वलितोऽपि यथा बिन्दुः संप्राप्तश्च हुताशनम्‌।
व्रजत्यूर्ध्वं गतः शक्त्या निरुद्धो योनिमुद्रया॥ ५९॥
jvalito'pi yathā binduḥ saṁprāptaśca hutāśanam |
vrajatyūrdhvaṁ gataḥ śaktyā niruddho yonimudrayā || 59||

स पुनर्द्विविधो बिन्दुः पाण्डरो लोहितस्तथा।
पाण्डरं शुक्लमित्याहुर्लोहिताख्यं महारजः॥ ६०॥
sa punardvividho binduḥ pāṇḍaro lohitastathā |
pāṇḍaraṁ śuklamityāhurlohitākhyaṁ mahārajaḥ || 60||

सिन्दूरव्रातसङ्काशं रविस्थानस्थितं रजः।
शशिस्थानस्थितं शुक्लं तयोरैक्यं सुदुर्लभम्‌॥ ६१॥
sindūravrātasaṅkāśaṁ ravisthānasthitaṁ rajaḥ |
śaśisthānasthitaṁ śuklaṁ tayoraikyaṁ sudurlabham || 61||

बिन्दुर्ब्रह्मा रजः शक्तिर्बिन्दुरिन्दू रजो रविः।
उभयोः सङ्गमादेव प्राप्यते परमं पदम्‌॥ ६२॥
bindurbrahmā rajaḥ śaktirbindurindū rajo raviḥ |
ubhayoḥ saṅgamādeva prāpyate paramaṁ padam || 62||

वायुना शक्तिचालेन प्रेरितं च यथा रजः।
याति बिन्दुः सदैकत्वं भवेद्दिव्यवपुस्तदा॥ ६३॥
vāyunā śakticālena preritaṁ ca yathā rajaḥ |
yāti binduḥ sadaikatvaṁ bhaveddivyavapustadā || 63||

शुक्लं चन्द्रेण संयुक्तं रजः सूर्येण सङ्गतम्‌।
तयोः समरसैकत्वं यो जानाति स योगवित्‌॥ ६४॥
śuklaṁ candreṇa saṁyuktaṁ rajaḥ sūryeṇa saṅgatam |
tayoḥ samarasaikatvaṁ yo jānāti sa yogavit || 64||

शोधनं नाडिजालस्य चालनं चन्द्रसूर्ययोः।
रसानां शोषणं चैव महामुद्राभिधीयते॥ ६५॥
śodhanaṁ nāḍijālasya cālanaṁ candrasūryayoḥ |
rasānāṁ śoṣaṇaṁ caiva mahāmudrābhidhīyate || 65||

वक्शोन्यस्तहनुः प्रपीड्य सुचिरं योनिं च वामाङ्गिणा
   हस्ताभ्यामनुधारयन्प्रसरितं पादं तथा दक्शिणम्‌।
आपूर्य श्वसनेन कुक्शियुगलं बध्वा शनै रेचये-
   त्सेयं व्याधिविनाशिनी सुमहती मुद्रा नृणां कथ्यते॥ ६६॥
vakśonyastahanuḥ prapīḍya suciraṁ yoniṁ ca vāmāṅgiṇā
   hastābhyāmanudhārayanprasaritaṁ pādaṁ tathā dakśiṇam |
āpūrya śvasanena kukśiyugalaṁ badhvā śanai recaye-
   tseyaṁ vyādhivināśinī sumahatī mudrā nṛṇāṁ kathyate || 66||

चन्द्रांशेन समभ्यस्य सूर्यांशेनाभ्यसेत्पुनः।
या तुल्या तु भवेत्सङ्ख्या ततो मुद्रां विसर्जयेत्‌॥ ६७॥
candrāṁśena samabhyasya sūryāṁśenābhyasetpunaḥ |
yā tulyā tu bhavetsaṅkhyā tato mudrāṁ visarjayet || 67||

नहि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः।
अतिभुक्तं विषं घोरं पीयूषमिव जीर्यते॥ ६८॥
nahi pathyamapathyaṁ vā rasāḥ sarve'pi nīrasāḥ |
atibhuktaṁ viṣaṁ ghoraṁ pīyūṣamiva jīryate || 68||

क्शयकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः।
तस्य रोगाः क्शयं यान्ति महामुद्रां तु योऽभ्यसेत्‌॥ ६९॥
kśayakuṣṭhagudāvartagulmājīrṇapurogamāḥ |
tasya rogāḥ kśayaṁ yānti mahāmudrāṁ tu yo'bhyaset || 69||

कथितेयं महामुद्रा महासिद्धिकरी नृणाम्‌।
गोपनीया प्रयत्नेन न देया यस्य कस्यचित्‌॥ ७०॥
kathiteyaṁ mahāmudrā mahāsiddhikarī nṛṇām |
gopanīyā prayatnena na deyā yasya kasyacit || 70||

पद्मासनं समारुह्य समकायशिरोधरः।
नासाग्रदृष्टिरेकान्ते जपेदोङ्कारमव्ययम्‌॥ ७१॥
padmāsanaṁ samāruhya samakāyaśirodharaḥ |
nāsāgradṛṣṭirekānte japedoṅkāramavyayam || 71||

ॐ नित्यं शुद्धं बुद्धं निर्विकल्पं निरञ्जनं
निराख्यातमनादिनिधनमेकं तुरीयं यद्भूतं
भवद्भविष्यत्परिवर्तमानं सर्वदाऽनवच्छिन्नं
परंब्रह्म तस्माज्जाता परा शक्तिः स्वयं ज्योतिरात्मिका।
आत्मन आकाशः संभूतः। आकाशाद्वायुः। वायोरग्निः।
अग्नेरापः। अद्भ्यः पृथिवी। एतेषां पञ्चभूतानां
पतयः पञ्च सदाशिवेश्वररुद्रविष्णुब्रह्माणश्चेति।
तेषां ब्रह्मविष्णुरुद्राश्चोत्पत्तिस्थितिलयकर्तारः।
राजसो ब्रह्मा सात्विको विष्णुस्तामसो रुद्र इति एते त्रयो गुणयुक्ताः।
ब्रह्मा देवानां प्रथमः संबभूव। धाता च सृष्टौ
विष्णुश्च स्थितौ रुद्रश्च नाशे भोगाय चन्द्र इति
प्रथमजा बभूवुः। एतेषां ब्रह्मणो लोका देवतिर्यङ्ग-
रस्थावराश्च जायन्ते। तेषां मनुष्यादीनां
पञ्चभूतसमवायः शरीरम्‌। ज्ञानकर्मेन्द्रियै-
र्ज्ञानविषयैः प्राणादिपञ्चवायुमनोबुद्धिचित्ताहङ्कारैः
स्थूलकल्पितैः सोऽपि स्थूलप्रकृतिरित्युच्यते। ज्ञानकर्मेन्द्रियै-
र्ज्ञानविषयैः प्राणादिपञ्चवायुमनोबुद्धिभिश्च
सूक्श्मस्थोऽपि लिङ्गमेवेत्युच्यते। गुणत्रययुक्तं कारणम्‌।
सर्वेषामेवं त्रीणि शरीराणि वर्तन्ते। जाग्रत्स्वप्नसुषुप्ति-
तुरीयाश्चेत्यवस्थाश्चतस्रः तासामवस्थानामधिपतय-
om nityaṁ śuddhaṁ buddhaṁ nirvikalpaṁ nirañjanaṁ
nirākhyātamanādinidhanamekaṁ turīyaṁ yadbhūtaṁ
bhavadbhaviṣyatparivartamānaṁ sarvadā'navacchinnaṁ
paraṁbrahma tasmājjātā parā śaktiḥ svayaṁ jyotirātmikā |
ātmana ākāśaḥ saṁbhūtaḥ | ākāśādvāyuḥ | vāyoragniḥ |
agnerāpaḥ | adbhyaḥ pṛthivī | eteṣāṁ pañcabhūtānāṁ
patayaḥ pañca sadāśiveśvararudraviṣṇubrahmāṇaśceti |
teṣāṁ brahmaviṣṇurudrāścotpattisthitilayakartāraḥ |
rājaso brahmā sātviko viṣṇustāmaso rudra iti ete trayo guṇayuktāḥ |
brahmā devānāṁ prathamaḥ saṁbabhūva | dhātā ca sṛṣṭau
viṣṇuśca sthitau rudraśca nāśe bhogāya candra iti
prathamajā babhūvuḥ | eteṣāṁ brahmaṇo lokā devatiryaṅga-
rasthāvarāśca jāyante | teṣāṁ manuṣyādīnāṁ
pañcabhūtasamavāyaḥ śarīram | jñānakarmendriyai-
rjñānaviṣayaiḥ prāṇādipañcavāyumanobuddhicittāhaṅkāraiḥ
sthūlakalpitaiḥ so'pi sthūlaprakṛtirityucyate | jñānakarmendriyai-
rjñānaviṣayaiḥ prāṇādipañcavāyumanobuddhibhiśca
sūkśmastho'pi liṅgamevetyucyate | guṇatrayayuktaṁ kāraṇam |
sarveṣāmevaṁ trīṇi śarīrāṇi vartante | jāgratsvapnasuṣupti-
turīyāścetyavasthāścatasraḥ tāsāmavasthānāmadhipataya-
श्चत्वारः पुरुषा विश्वतैजसप्राज्ञात्मानश्चेति।
विश्वो हि स्थूलभुङ्नित्यं तैजसः प्रविविक्तभुक्‌।
आनन्दभुक्तया प्राज्ञः सर्वसाक्शीत्यतः परः॥ ७२॥
ścatvāraḥ puruṣā viśvataijasaprājñātmānaśceti |
viśvo hi sthūlabhuṅnityaṁ taijasaḥ praviviktabhuk |
ānandabhuktayā prājñaḥ sarvasākśītyataḥ paraḥ || 72||

प्रणतः सर्वदा तिष्ठेत्सर्वजीवेषु भोगतः।
अभिरामस्तु सर्वासु ह्यवस्थासु ह्यधोमुखः॥ ७३॥
praṇataḥ sarvadā tiṣṭhetsarvajīveṣu bhogataḥ |
abhirāmastu sarvāsu hyavasthāsu hyadhomukhaḥ || 73||

अकार उकारो मकारश्चेति वेदास्त्रयो लोकास्त्रयो
गुणास्त्रीण्यक्शराणि त्रयः स्वरा एवं प्रणवः प्रकाशते।
अकारो जाग्रति नेत्रे वर्तते सर्वजन्तुषु।
उकारः कण्ठतः स्वप्ने मकारो हृदि सुप्तितः॥ ७४॥
akāra ukāro makāraśceti vedāstrayo lokāstrayo
guṇāstrīṇyakśarāṇi trayaḥ svarā evaṁ praṇavaḥ prakāśate |
akāro jāgrati netre vartate sarvajantuṣu |
ukāraḥ kaṇṭhataḥ svapne makāro hṛdi suptitaḥ || 74||

विराड्विश्वः स्थूलश्चाकारः।
हिरण्यगर्भस्तैजसः सूक्श्मश्च उकारः।
कारणाव्याकृतप्राज्ञश्च मकारः।
अकारो राजसो रक्तो ब्रह्म चेतन उच्यते।
उकारः सात्त्विकः शुक्लो विष्णुरित्यभिधीयते॥ ७५॥
virāḍviśvaḥ sthūlaścākāraḥ |
hiraṇyagarbhastaijasaḥ sūkśmaśca ukāraḥ |
kāraṇāvyākṛtaprājñaśca makāraḥ |
akāro rājaso rakto brahma cetana ucyate |
ukāraḥ sāttvikaḥ śuklo viṣṇurityabhidhīyate || 75||

मकारस्तामसः कृष्णो रुद्रश्चेति तथोच्यते।
प्रणवात्प्रभवो ब्रह्मा प्रणवात्प्रभवो हरिः॥ ७६॥
makārastāmasaḥ kṛṣṇo rudraśceti tathocyate |
praṇavātprabhavo brahmā praṇavātprabhavo hariḥ || 76||

प्रणवात्प्रभवो रुद्रः प्रणवो हि परो भवेत्‌।
अकारे लीयते ब्रह्मा ह्युकारे लीयते हरिः॥ ७७॥
praṇavātprabhavo rudraḥ praṇavo hi paro bhavet |
akāre līyate brahmā hyukāre līyate hariḥ || 77||

मकारे लीयते रुद्रः प्रणवो हि प्रकाशते।
ज्ञानिनामूर्ध्वगो भूयादज्ञाने स्यादधोमुखः॥ ७८॥
makāre līyate rudraḥ praṇavo hi prakāśate |
jñānināmūrdhvago bhūyādajñāne syādadhomukhaḥ || 78||

एवं वै प्रणवस्तिष्ठेद्यस्तं वेद स वेदवित्‌।
अनाहतस्वरूपेण ज्ञानिनामूर्ध्वगो भवेत्‌॥ ७९॥
evaṁ vai praṇavastiṣṭhedyastaṁ veda sa vedavit |
anāhatasvarūpeṇa jñānināmūrdhvago bhavet || 79||

तैलधारामिवाच्छिन्नं दीर्घघण्टानिनादवत्‌।
प्रणवस्य ध्वनिस्तद्वत्तदग्रं ब्रह्म चोच्यते॥ ८०॥ज्योतिर्मयं तदग्रं स्यादवाच्यं बुद्धिसूक्श्मतः।
ददृशुर्ये महात्मानो यस्तं वेद स वेदवित्‌॥ ८१॥
tailadhārāmivācchinnaṁ dīrghaghaṇṭāninādavat |
praṇavasya dhvanistadvattadagraṁ brahma cocyate || 80|jyotirmayaṁ tadagraṁ syādavācyaṁ buddhisūkśmataḥ |
dadṛśurye mahātmāno yastaṁ veda sa vedavit || 81||

जाग्रन्नेत्रद्वयोर्मध्ये हंस एव प्रकाशते।
सकारः खेचरी प्रोक्तस्त्वंपदं चेति निश्चितम्‌॥ ८२॥
jāgrannetradvayormadhye haṁsa eva prakāśate |
sakāraḥ khecarī proktastvaṁpadaṁ ceti niścitam || 82||

हकारः परमेशः स्यात्तत्पदं चेति निश्चितम्‌।
सकारो ध्यायते जन्तुर्हकारो हि भवेद्धृवम्‌॥ ८३॥
hakāraḥ parameśaḥ syāttatpadaṁ ceti niścitam |
sakāro dhyāyate janturhakāro hi bhaveddhṛvam || 83||

इन्द्रियैर्बध्यते जीव आत्मा चैव न बध्यते।
ममत्वेन भवेज्जीवो निर्ममत्वेन केवलः॥ ८४॥
indriyairbadhyate jīva ātmā caiva na badhyate |
mamatvena bhavejjīvo nirmamatvena kevalaḥ || 84||

भूर्भुवः स्वरिमे लोकाः सोमसूर्याग्निदेवताः।
यस्य मात्रासु तिष्ठन्ति तत्परं ज्योतिरोमिति॥ ८५॥
bhūrbhuvaḥ svarime lokāḥ somasūryāgnidevatāḥ |
yasya mātrāsu tiṣṭhanti tatparaṁ jyotiromiti || 85||

क्रिया इच्छा तथा ज्ञानं ब्राह्मी रौद्री च वैष्णवी।
त्रिधा मात्रास्थितिर्यत्र तत्परं ज्योतिरोमिति॥ ८६॥
kriyā icchā tathā jñānaṁ brāhmī raudrī ca vaiṣṇavī |
tridhā mātrāsthitiryatra tatparaṁ jyotiromiti || 86||

वचसा तज्जपेन्नित्यं वपुषा तत्समभ्यसेत्‌।
मनसा तज्जपेन्नित्यं तत्परं ज्योतिरोमिति॥ ८७॥
vacasā tajjapennityaṁ vapuṣā tatsamabhyaset |
manasā tajjapennityaṁ tatparaṁ jyotiromiti || 87||

शुचिर्वाप्यशुचिर्वापि यो जपेत्प्रणवं सदा।
न स लिप्यति पापेन पद्मपत्रमिवाम्भसा॥ ८८॥
śucirvāpyaśucirvāpi yo japetpraṇavaṁ sadā |
na sa lipyati pāpena padmapatramivāmbhasā || 88||

चले वाते चलो बिन्दुर्निश्चले निश्चलो भवेत्‌।
योगी स्थाणुत्वमाप्नोति ततो वायुं निरुन्धयेत्‌॥ ८९॥
cale vāte calo bindurniścale niścalo bhavet |
yogī sthāṇutvamāpnoti tato vāyuṁ nirundhayet || 89||

यावद्वायुः स्थितो देहे तावज्जीवो न मुञ्चति।
मरणं तस्य निष्क्रान्तिस्ततो वायुं निरुन्धयेत्‌॥ ९०॥
yāvadvāyuḥ sthito dehe tāvajjīvo na muñcati |
maraṇaṁ tasya niṣkrāntistato vāyuṁ nirundhayet || 90||

यावद्वायुः स्थितो देहे तावज्जीवो न मुञ्चति।
यावद्दृष्टिर्भ्रुवोर्मध्ये तावत्कालं भयं कुतः॥ ९१॥
yāvadvāyuḥ sthito dehe tāvajjīvo na muñcati |
yāvaddṛṣṭirbhruvormadhye tāvatkālaṁ bhayaṁ kutaḥ || 91||

अल्पकालभयाद्ब्रह्मन्प्राणायमपरो भवेत्‌।
योगिनो मुनश्चैव ततः प्राणान्निरोधयेत्‌॥ ९२॥
alpakālabhayādbrahmanprāṇāyamaparo bhavet |
yogino munaścaiva tataḥ prāṇānnirodhayet || 92||

षड्विंशदङ्गुलिर्हंसः प्रयाणं कुरुते बहिः।
वामदक्शिणमार्गेण प्राणायामो विधीयते॥ ९३॥
ṣaḍviṁśadaṅgulirhaṁsaḥ prayāṇaṁ kurute bahiḥ |
vāmadakśiṇamārgeṇa prāṇāyāmo vidhīyate || 93||

शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम्‌।
तदैव जायते योगी प्राणसंग्रहणक्शमः॥ ९४॥
śuddhimeti yadā sarvaṁ nāḍīcakraṁ malākulam |
tadaiva jāyate yogī prāṇasaṁgrahaṇakśamaḥ || 94||

बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत्‌।
धारयेद्वा यथाशक्त्या भूयः सूर्येण रेचयेत्‌॥ ९५॥
baddhapadmāsano yogī prāṇaṁ candreṇa pūrayet |
dhārayedvā yathāśaktyā bhūyaḥ sūryeṇa recayet || 95||

अमृतोदधिसंकाशं गोक्शीरधवलोपमम्‌।
ध्यात्वा चन्द्रमसं बिम्बं प्राणायामे सुखी भवेत्‌॥ ९६॥
amṛtodadhisaṁkāśaṁ gokśīradhavalopamam |
dhyātvā candramasaṁ bimbaṁ prāṇāyāme sukhī bhavet || 96||

स्फुरत्प्रज्वलसंज्वालापूज्यमादित्यमण्डलम्‌।
ध्यात्वा हृदि स्थितं योगी प्राणायामे सुखी भवेत्‌॥ ९७॥
sphuratprajvalasaṁjvālāpūjyamādityamaṇḍalam |
dhyātvā hṛdi sthitaṁ yogī prāṇāyāme sukhī bhavet || 97||

प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यथा रेचये-
      त्पीत्वा पिङ्गलया समीरणमथो बद्ध्वा त्यजेद्वामया।
सूर्याचन्द्रमसोरनेन विधिना बिन्दुद्वयं ध्यायतः
      शुद्धा नाडिगणा भवन्ति यमिनो मासद्वयादूर्ध्वतः॥ ९८॥
prāṇaṁ cediḍayā pibenniyamitaṁ bhūyo'nyathā recaye-
      tpītvā piṅgalayā samīraṇamatho baddhvā tyajedvāmayā |
sūryācandramasoranena vidhinā bindudvayaṁ dhyāyataḥ
      śuddhā nāḍigaṇā bhavanti yamino māsadvayādūrdhvataḥ || 98||

यथेष्टधारणं वायोरनलस्य प्रदीपनम्‌।
नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात्‌॥ ९९॥
yatheṣṭadhāraṇaṁ vāyoranalasya pradīpanam |
nādābhivyaktirārogyaṁ jāyate nāḍiśodhanāt || 99||

प्राणो देहस्थितो यावदपानं तु निरुन्धयेत्‌।
एकश्वासमयी मात्रा ऊर्ध्वाधो गगने गतिः॥ १००॥
prāṇo dehasthito yāvadapānaṁ tu nirundhayet |
ekaśvāsamayī mātrā ūrdhvādho gagane gatiḥ || 100||

रेचकः पूरकश्चैव कुम्भकः प्रणवात्मकः।
प्राणायामो भवेदेवं मात्राद्वादशसंयुतः॥ १०१॥
recakaḥ pūrakaścaiva kumbhakaḥ praṇavātmakaḥ |
prāṇāyāmo bhavedevaṁ mātrādvādaśasaṁyutaḥ || 101||

मात्राद्वादशसंयुक्तौ दिवाकरनिशाकरौ।
दोषजालमबध्नन्तौ ज्ञातव्यौ योगिभिः सदा॥ १०२॥
mātrādvādaśasaṁyuktau divākaraniśākarau |
doṣajālamabadhnantau jñātavyau yogibhiḥ sadā || 102||

पूरकं द्वादशं कुर्यात्कुम्भकं षोडशं भवेत्‌।
रेचकं दश चोङ्कारः प्राणायामः स उच्यते॥ १०३॥
pūrakaṁ dvādaśaṁ kuryātkumbhakaṁ ṣoḍaśaṁ bhavet |
recakaṁ daśa coṅkāraḥ prāṇāyāmaḥ sa ucyate || 103||

अधमे द्वादशमात्रा मध्यमे द्विगुणा मता।
उत्तमे त्रिगुणा प्रोक्ता प्राणायामस्य निर्णयः॥ १०४॥
adhame dvādaśamātrā madhyame dviguṇā matā |
uttame triguṇā proktā prāṇāyāmasya nirṇayaḥ || 104||

अधमे स्वेदजननं कम्पो भवति मध्यमे।
उत्तमे स्थानमाप्नोति ततो वायुं निरुन्धयेत्‌॥ १०५॥
adhame svedajananaṁ kampo bhavati madhyame |
uttame sthānamāpnoti tato vāyuṁ nirundhayet || 105||

बद्धपद्मासनो योगी नमस्कृत्य गुरुं शिवम्‌।
नासाग्रदृष्टिरेकाकी प्राणायामं समभ्यसेत्‌॥ १०६॥
baddhapadmāsano yogī namaskṛtya guruṁ śivam |
nāsāgradṛṣṭirekākī prāṇāyāmaṁ samabhyaset || 106||

द्वाराणां नव संनिरुध्य मरुतं बध्वा दृढां धारणां
     नीत्वा कालमपानवह्निसहितं शक्त्या समं चालितम्‌।
आत्मध्यानयुतस्त्वनेन विधिना घ्रिन्यस्य मूर्ध्नि स्थिरं
     यावत्तिष्ठति तावदेव महतां सङ्गो न संस्तूयते॥ १०७॥
dvārāṇāṁ nava saṁnirudhya marutaṁ badhvā dṛḍhāṁ dhāraṇāṁ
     nītvā kālamapānavahnisahitaṁ śaktyā samaṁ cālitam |
ātmadhyānayutastvanena vidhinā ghrinyasya mūrdhni sthiraṁ
     yāvattiṣṭhati tāvadeva mahatāṁ saṅgo na saṁstūyate || 107||

प्राणायामो भवेदेवं पातकेन्धनपावकः।
भवोदधिमहासेतुः प्रोच्यते योगिभिः सदा॥ १०८॥
prāṇāyāmo bhavedevaṁ pātakendhanapāvakaḥ |
bhavodadhimahāsetuḥ procyate yogibhiḥ sadā || 108||

आसनेन रुजं हन्ति प्राणायामेन पातकम्‌।
विकारं मानसं योगी प्रत्याहारेण मुञ्चति॥ १०९॥
āsanena rujaṁ hanti prāṇāyāmena pātakam |
vikāraṁ mānasaṁ yogī pratyāhāreṇa muñcati || 109||

धारणाभिर्मनोधैर्यं याति चैतन्यमद्भुतम्‌।
समाधौ मोक्शमाप्नोति त्यक्त्वा कर्म शुभाशुभम्‌॥ ११०॥
dhāraṇābhirmanodhairyaṁ yāti caitanyamadbhutam |
samādhau mokśamāpnoti tyaktvā karma śubhāśubham || 110||

प्राणायामद्विषट्केन प्रत्याहारः प्रकीर्तितः।
प्रत्याहारद्विषट्केन जायते धारणा शुभा॥ १११॥
prāṇāyāmadviṣaṭkena pratyāhāraḥ prakīrtitaḥ |
pratyāhāradviṣaṭkena jāyate dhāraṇā śubhā || 111||

धारणाद्वादश प्रोक्तं ध्यानं योगविशारदैः।
ध्यानद्वादशकेनैव समाधिरभिधीयते॥ ११२॥
dhāraṇādvādaśa proktaṁ dhyānaṁ yogaviśāradaiḥ |
dhyānadvādaśakenaiva samādhirabhidhīyate || 112||

यत्समाधौ परंज्योतिरनन्तं विश्वतोमुखम्‌।
तस्मिन्दृष्टे क्रियाकर्म यातायातो न विद्यते॥ ११३॥
yatsamādhau paraṁjyotiranantaṁ viśvatomukham |
tasmindṛṣṭe kriyākarma yātāyāto na vidyate || 113||

संबद्धासनमेढ्रमङ्घ्रियुगलं कर्णाक्शिनासापुट-
     द्वाराद्यङ्गुलिभिर्नियम्य पवनं वक्त्रेण वा पूरितम्‌।
बध्वा वक्शसि बह्वयानसहितं मूर्ध्नि स्थिरं धारये-
     देवं यान्ति विशेषतत्त्वसमतां योगीश्वरास्तन्मनः॥ ११४॥
saṁbaddhāsanameḍhramaṅghriyugalaṁ karṇākśināsāpuṭa-
     dvārādyaṅgulibhirniyamya pavanaṁ vaktreṇa vā pūritam |
badhvā vakśasi bahvayānasahitaṁ mūrdhni sthiraṁ dhāraye-
     devaṁ yānti viśeṣatattvasamatāṁ yogīśvarāstanmanaḥ || 114||

गगनं पवने प्राप्ते ध्वनिरुत्पद्यते महान्‌।
घण्टादीनां प्रवाद्यानां नादसिद्धिरुदीरिता॥ ११५॥
gaganaṁ pavane prāpte dhvanirutpadyate mahān |
ghaṇṭādīnāṁ pravādyānāṁ nādasiddhirudīritā || 115||

प्राणायामेन युक्तेन सर्वरोगक्शयो भवेत्‌।
प्राणायामवियुक्तेभ्यः सर्वरोगसमुद्भवः॥ ११६॥
prāṇāyāmena yuktena sarvarogakśayo bhavet |
prāṇāyāmaviyuktebhyaḥ sarvarogasamudbhavaḥ || 116||

हिक्का कासस्तथा श्वासः शिरःकर्णाक्शिवेदनाः।
भवन्ति विविधा रोगाः पवनव्यत्ययक्रमात्‌॥ ११७॥
hikkā kāsastathā śvāsaḥ śiraḥkarṇākśivedanāḥ |
bhavanti vividhā rogāḥ pavanavyatyayakramāt || 117||

यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैः शनैः।
तथैव सेवितो वायुरन्यथा हन्ति साधकम्‌॥ ११८॥
yathā siṁho gajo vyāghro bhavedvaśyaḥ śanaiḥ śanaiḥ |
tathaiva sevito vāyuranyathā hanti sādhakam || 118||

युक्तंयुक्तं त्यजेद्वायुं युक्तंयुक्तं प्रपूरयेत्‌।
युक्तंयुक्तं प्रबध्नीयादेवं सिद्धिमवाप्नुयात्‌॥ ११९॥
yuktaṁyuktaṁ tyajedvāyuṁ yuktaṁyuktaṁ prapūrayet |
yuktaṁyuktaṁ prabadhnīyādevaṁ siddhimavāpnuyāt || 119||

चरतां चक्शुरादीनां विषयेषु यथाक्रमम्‌।
यत्प्रत्याहरणं तेषां प्रत्याहरः स उच्यते॥ १२०॥
caratāṁ cakśurādīnāṁ viṣayeṣu yathākramam |
yatpratyāharaṇaṁ teṣāṁ pratyāharaḥ sa ucyate || 120||

यथा तृतीयकाले तु रविः प्रत्याहरेत्प्रभाम्‌।
तृतीयङ्गस्थितो योगी विकारं मनसं हरेदीत्युपनिषत्‌।
yathā tṛtīyakāle tu raviḥ pratyāharetprabhām |
tṛtīyaṅgasthito yogī vikāraṁ manasaṁ haredītyupaniṣat |

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्शुः
श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि सर्वं ब्रह्मोपनिषदं
माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिराकरण-
मस्त्वनिराकरणं मेस्तु तदात्मनि निरते य उपनिषत्सु
धर्मास्ते मयि सन्तु ते मयि ते मयि सन्तु॥
om āpyāyantu mamāṅgāni vākprāṇaścakśuḥ
śrotramatho balamindriyāṇi ca sarvāṇi sarvaṁ brahmopaniṣadaṁ
māhaṁ brahma nirākuryāṁ mā mā brahma nirākarodanirākaraṇa-
mastvanirākaraṇaṁ mestu tadātmani nirate ya upaniṣatsu
dharmāste mayi santu te mayi te mayi santu ||

ॐ शान्तिः शान्तिः शान्तिः॥
om śāntiḥ śāntiḥ śāntiḥ ||

इति योगचूडामण्युपनिषत्समाप्ता॥
iti yogacūḍāmaṇyupaniṣatsamāptā ||

Encoded by Sunder Hattangadi (sunderh@hotmail.com)

Yoga Chudamani Upanishad English Translation

Crown Jewel of Yoga Upanishad

Translated into French and annotated by Mr. Buttex
According to the English version (partial) Ramachandi PR ,
and the full text and commentary of Swami Satyadharma
Yoga Publications Trust , Munger, Bihar, India © 2003 Bihar School of Yoga

Translation from French into English courtesy of Google Translate.
original source in French

Preliminary Notes : CHUD: crest, crown, also refers to the sacrificial tuft (shikha), reserved the top of the head, which symbolizes the awakening, the opening of Brahman (Brahmarandhra) and the Sahasrara chakra.
Chudamani: the crown jewel that overcomes the floret.
              In this respect, it is better to keep in mind every sense of the word Chud, because they combine beautifully in the Upanishad that follows, which in itself is the jewel of the Yoga Upanishads, the Upanishads as well as the jewel in the crown of yoga, that is the teaching Kundalini affordable by those who managed to adepthood, Master Royal Hatha Yoga. That, of course, the Upanishad of the awakening of Kundalini, which pierces the door of Brahman and is deploying the Sahasrara chakra.

              The Upanishads, which presents itself as the flagship of the Upanishads Yoga appears between the seventh and tenth centuries AD. J.-C, coinciding with the period of renewal of Tantrism (or Southern school), overshadowed by the Vedism (or Northern school) for several centuries. It offers a comprehensive education and minutely detailed Kundalini Yoga (Tantric School South), operating with a summary so subtle Hatha Yoga (Vedic School North), that these two streams will merge, the contributions of Tantrism is finally completely absorbed in Hatha Yoga. The separation remains alive, but it became a graduation, Hatha Yoga considering this part of teaching as the esoteric and reserved for confirmed players.
              The awakening of Kundalini require much precision and skill, I give each shloka after its Sanskrit version. For the original Sanskrit, I followed the reading of Nita Veda Base (http://nitaaiveda.com/), with the exception of shlokas 72, 74 (tweens), for which I preferred the version followed by Satyadharma the Swami (otherwise strictly identical to that of Nita Veda Base).

              For the ratings do not take too much volume, I have lightened as much as possible, and the most common terms are not annotated. Refer to the Glossary for further information.



Om! Let my limbs and speech, Prana, eyes, ears, vitality,
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial:
Let there be no denial, at least on my part.
May the virtues that are proclaimed in the Upanishads be,
I who am devoted to the Atman; may they reside in me.

Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!

             1. I'll reveal the Upanishad on the jewel in the crown of yoga for the benefit of yogis. It is a secret doctrine, able to confer the power of liberation, which can be followed only by advanced practitioners.

om yogacudamanim vaksye yoginam hitakamyaya |
kaivalyasiddhidam gudham sevitam yogavittamaih | | 1 | |

             2. Postures, breath control, sense withdrawal, concentration, contemplation and deep meditation: these are the six members of Yoga (1) .

asanam pranasamrodhah pratyaharasca dharana |
dhyanam samadhiretani yogangani bhavanti Sat | | 2 | |

1 Asanas, Pranayama, pratyahara, Dharana, dhyana and samadhi : cf. Glossary Ashtamga .

             3. The first posture is reputed to be the follower of asana, sidhasana (1) , followed by the lotus asana, kamalasana or padmasana . Know the six subtle centers (chakras), the sixteen points of support, Adhara (2) , the three goals, trilakshya (3) , and five spaces ethereal vyoma Panchak (4) .

ekam siddhasanam proktam dvitiyam kamalasanam |
satcakram sodasadharam trilaksyam vyomapancakam | | 3 | |

1 Sidhasana "perfect posture" sitting position, legs crossed at ankle height, body at rest, back straight and mind awake and alert. Recommended for asana pranayama and meditation.
2 Adhara : 16 supports, or support points in the body, allow it to balance in movement, interacting with its environment, thus increasing his experience: toes, ankles, knees, thighs, perineum, genitalia, navel, heart, base of the neck, throat, tongue, nose, center between the eyebrows, forehead, back and top of the skull.
3 Trilakshya "three goals" of yogic asceticism ( sadhana ): 1) bahya Lakshya , the goal or purpose outside of physical wellness, which is the primary motivation of beginner, 2) Madhyama Lakshya , the goal mental, which becomes the goal in the intermediate stage, 3) antarika Lakshya , the goal inside or spiritual purpose of the advanced stage.
4 Vyoma : Akasha , ether, space.
The Vedic tradition describes five ethers, or spaces ( Vyoma Panchak ): 1) Para Akasha , absolute space and formless, where individual consciousness ( jivatman ) merges with the Universal Consciousness, 2) Apara Akasha , the space is invaded by darkness, indoor and outdoor, 3) Akasha Mahat , space Intelligence Cosmic Consciousness which deploys its attributes and qualities, 4) Tattva Akasha , the space where deploying the five primordial substances, moving them various categories of being; 5) Surya Akasha , the space light of Consciousness, which unfold cognition.
As to the yogic tradition, she describes three etheric planes: 1) Chidakash , Universal Consciousness, which is located in humans in the Ajna and Sahasrara chakra. It is the center of consciousness of the meditator experiences the gradual effects of its practices ( pratyahara , Dharana and Dhyana ) and refined as and measure its progress, 2) Hridayakasha , Consciousness of the heart, located in the corresponding chakra. It is the center where the personality of the meditator becomes a function of the awakening of the sacred energy, where the coarse and subtle aspects of personality are illuminated simultaneously, 3) Daharakasha , the germ of Consciousness in the Anahata chakra, the etheric plane deep where the sacred energy was asleep in the matter and the universe displayed. Consciousness is latent, numb, like chakras and tattvas in the body before the asceticism of Yoga ( Sadhana ).

             4. How could attain perfection one who does not? There first base ( Muladhara ) chakra with four petals and the center of his own self ( Svadhisthana ), with six petals .*

svadehe yo na tasya Janati siddhih Kathama bhavet |
caturdalam syadadharam svadhisthanam saddalam ca | | 4 | |

* See Glossary, Chakras , and book "Chakras, subtle body and Prana.

             5. Navel ( Manipura ) chakra there is the ten petals and the heart ( Hridaya ), the twelve-petalled chakra. Then the center of purification ( Vishuddha ), sixteen petals, and in the space between the eyebrows ( Bhrumadhya ), chakra two petals.

nabhau dasadalam padmam hrdaye dvadasarakam |
sodasaram visuddhakhyam bhrumadhye dvidalam Tatha | | 5 | |

             6. The thousand-petalled lotus ( Sahasrara ) is held on the fontanel ( Brahmarandra ), where the trail opens sublime. Comes first, the root chakra, Muladhara , and the second chakra of his own self, Svadhisthana .

sahasradalasankhyatam brahmarandhra mahapathi |
adharam prathamam cakram svadhisthanam dvitiyakam | | 6 | |

             7. Between the two lies the headquarters of the Yoni (1) , known as the center of sexual desire, Kamarupa (2) . Chakra four petals of the anal region is also known by the name of Kama , desire.

yonisthanam dvayormadhye kamarupam nigadyate |
kamakhyam you gudasthane pankajam you caturdalam | | 7 | |

1 Yoni : "source, origin; matrix, female - 1) In Tantrism, the Shivalinga is the symbol of the phallus, and its base (or pitha ) is also called yoni . See linga . If the linga represents the unmanifested, the Absolute as static data, for the cons yoni represents the dynamic, creative energy of the Godhead, the cosmic womb in which all the forms that constitute the universe are developed and brought in the event. 2) the yoni is not exclusively female, she is also the perineum ( yonisthana ), and shall also appoint a secondary center subtle, bordering on Muladhara chakra, chakra-root.
2 Kama Rupa "form of desire" - headquarters of the genitalia, named after Kama , the god of love, which also means: 1) desire, passion, sex drive, 2) pleasure, sensual attachment to property and the pleasures of this world.

             8. Rising from the center of the lotus ( Muladhara ), is the source of desire ( Kama Yoni ) worship as followers, Siddha (1) . At the center of the source, is the MahaLinga (2) , facing west (3) .

tanmadhye procyate yonih Kamakhya siddhavandita |
tasya Madhy Mahalingam pascimabhimukham sthitam | | 8 | |

A Siddha : A being perfectly accomplished, adept, a seer-prophet (cf. rishi ). An accomplished yogi and perfect, with the siddhis or paranormal powers.
2 MahaLinga : "the great Linga" - The linga is the symbol of the phallus as a power generator. At the root chakra, Muladhara , and related chakras, it symbolizes sexual desire or creator, but also powerfully transformative spiritual energy to the subtle planes of consciousness.
3 This is the west side of the Yoni the Pingala nadi begins its journey. This will be explained later.

             9. At the navel, the jewel of the city ( Manipura ) is launching its reflections. Anyone who knows this is a true connoisseur of yoga. This gem has the sheen of molten gold, iridescent drawing lines with lightning.

nabhau you manivadbimbam yo Janati its yogavit |
taptacamikarabhasam tadillekheva visphurat | | 9 | |

             10. Inside, a triangle of fire, beneath which is the origin of nadis (1) . Meditating in samadhi , the yogi can see, throwing its languages in all directions, the supreme and eternal flame.

trikonam tatpuram vahneradhomedhratpratisthitam |
samadhau paramam jyotiranantam visvatomukham | | 10 | |

1 Nadis : Channels through which prana flows in the subtle body. They are at it what are the nerves and blood vessels to the physical body. Also called nadis conduits or channels that carry air, water, blood, and other nutrients throughout the body. They convey the cosmic energy, vital, seminal and others, as well as feeling, consciousness and spiritual aura.
Medhra : pranic agglomerate material located under the Manipura chakra (navel), which branch off the main nadis .

             11. When it comes to this realization through the upper stage of yoga, the yogi sees erased [the karmic imprints (1) left by] the whereabouts of rebirth. The vital energy, prana (2) , resonates in the Svadhisthana chakra the original sound that never was begotten, sva-shabda (3) .

tasmindrste Mahayoga yatayato na vidyate |
svasabdena bhavetpranah svadhisthanam tadasrayah | | 11 | |
1 Karmashaya : latent print derived from an action performed, then passed, which will eventually bear fruit, the karmic reserves.
2 Prana : 1) breath, breathing, wind, 2) principle of life, vitality, energy, force. The vital energy behind all cosmic manifestation, individual and collective energy that fills five functions: - Prana : ownership, the rise (inspiration) - apana : expulsion, the descent (expiration); - Vyana : distribution and circulation (breath retention) - udana : the utterance, the cohesion of material and energy throughout the subtle body and the decay process to physical death - Samana : assimilation subtle energies transformed udana (digestion and metabolism of food). See shloka 22.
3 -Shabda Sva "sound that was never produced" and has thus manifested spontaneously. See Shabda-Brahman , the Word of Brahman, the original sound.

             12. Because of its location, Svadhisthana chakra is also called the medhra . The latter, root Sushumna nadi *, is such a set of gems attached to a wire.

Svadhistha asrayadasman medhramevabhidhiyate |
tantuna manivatproto yo'tra Kandah susumnaya | | 12 | |

* We have just seen the shloka 10, medhra beneath the Manipura (navel). It is close Svadhisthana , and these two are often considered as a single center.
Moreover, the sushumna nadi is described as originating in the Muladhara , the root chakra. The ambiguity is related to the proximity of the anus and genitals.

             13. In the region of the umbilicus, is a chakra that is often called Manipura , is a great twelve-petalled chakra *, whose essence is beyond the notions of good and evil, [so any duality].

tannabhimandale cakram procyate manipurakam |
dvadasare mahacakre punyapapavivarjite | | 13 | |

* The Manipura has ten.

             14. As he did not realize the real essence and authentic ( tattva ), the individual embodied, the jiva , is caught in the wheel of good and evil, turning from medhra below the navel and up 'at the base of the Yoni , which is shaped like an egg.

tavajjivo bhramatyevam yavattattvam na vindati |
urdhvam medhradadho nabheh Kande yonih khagandavat | | 14 | |

             15. From this egg emerged seventy-two thousand nadis, of which seventy-two are considered major.

tatra nadyah samutpannah Sahasranama dvisaptatih |
TESU nadisahasresu dvisaptatirudahrta | | 15 | |

             16. From among these, ten are known as the most important, through which flows the flow of prana . Ida , Pingala and Sushumna are the top three.

pradhanah pranavahinyo bhuyastasu dasasmrtah |
ida ca pingala CAIV Susumna trtiyaga ca | | 16 | |

             17. Gandhari, Hastijiva and Pusha and Yashasvini, Alambusha, Kuhu , and the tenth Shakhin : here they are listed .*

Gandhari hastijihva pusa ca CAIV yasasvini |
alambusa kuhuscaiva sankhini Dasami smrta | | 17 | |

* Other sources ( Sandilya Upanishad, Gheranda Samhita, Hatha Yoga Pradipika and the Yoga Sutras of Patanjali) in enumerate fourteen. It depends on whether the observer or the psychic state of the body observed, "said Swami Satyadharma.

             18. The Yogi must always keep in mind this important nadis complex: at left is Ida , right, Pingala .

etannadimahacakram jnatavyam yogibhih sada |
ida Vame Sthiti daksine pingala Sthiti bhag | | 18 | |

             19. In the middle stands Sushumna . Gandhari ascends to the left eye, Hastijiva to the right eye, and Pusha goes to the right ear.

Susumna madhyadese you Gandhari vamacaksusi |
daksine hastijihva pusa ca karne daksine ca | | 19 | |

             20. Yashasvini ascends to the left ear. Alambusha moves towards the face area, Kuhu to the genital area, and Shakhin to the perineum.

yasasvini vamakarne Canan capualambusa |
kuhusca lingadese you mulasthane you sankhini | | 20 | |

             21. Thus, these nadis are interrelated but are systematically irrigate various parts of the body .* Ida , Pingala and Sushumna open to the passage of prana .

evam dvaram samashritya tisthante nadayah Kramat |
idapingalasausumnah pranamarge samsthitah ca | | 21 | |

* Indeed, the eyes, ears, genitals and anus (perineum instead) are the passages of vital breaths ( vayus ) reproduction and excretion, for the last two, and information gathered by jnanendriyas , sensory organs, for the first two.

             22. The deities of the three luminaries, Soma , Moon, Surya , the Sun, and Agni, Fire, are continually prana moving .* The vital breaths, vayus (1) , is prana (breath), apana (expiration) Samana (assimilation), Vyana (distribution) and udana (cohesion).

satatam pranavahinyah somasuryagnidevatah |
pranapanasamanakhya vyanodanau vayavah ca | | 22 | |
* Through Ida and Pingala Sushumna, respectively.
1 vayus : The vital energy, prana , is composed of 10 breaths, vayus . The 5 vital breaths were seen in primary shloka 11. Add, however:
In terms of the physical body, prana is not only inspiration, but also throughout the respiratory process, acting within the region that extends from the larynx to the diaphragm. It is associated with heart, esophagus, muscles and nerves that govern them. It is a force up and down rhythmically, inhaling and exhaling governing, but the ingestion of food and drink.
Apana flowing within the abdomen, the navel to the perineum. It's a downward force, which governs the excretion of urine, feces, gas, sexual secretions, menstrual blood, but also the fetus during childbirth. It provides the energy that activates the large intestine, kidney, bladder, anus, genitals and the uterus.
Samana flows in the region from the diaphragm to the navel. It controls the digestive system including the stomach, intestines, liver, pancreas, and their secretions. It is a force to lateral movement, which governs the assimilation of nutrients and temperature regulation throughout the body. It provides the energy that activates the heart and circulatory system.
Udana is an energy that moves in a spiral and maintains the peripheral parts of the body, including the head (above the larynx, therefore the region of prana) and the upper and lower limbs. It therefore governs the brain and the sensory receptors (eyes, ears, nose, tongue and skin), and the three organs of action (center of the floor, arms and hands, legs and feet). It governs the ability to think and act in the outside world.
Vyana is the force that fills the whole body, diffusing in all directions. It serves as a reservoir of energy for other pranas. If another impoverished prana, Vyana comes and fills the gap. It sets the physical movement and ensures coordination and liaison with other vital energies. It activates members, associated muscles, ligaments, nerves and joints. It is he who keeps his body in erect posture.

             23. They are also naga, kurma, krikara, Devadatta and Dhananjaya (1) . Prana is deployed in the region of the heart and apana in the lower abdomen.

Nagah kurmo'tha krkaro devadatto dhananjayah |
hrdi pranah sthito nityamapano gudamandale | | 23 | |

1 vayus (continued): this is added the 5 vital breaths secondary ( upaprana vayus ), namely Naga , which relieves gas in the stomach by belching, kurma , which controls the movement of the eyelids to prevent a foreign body or a bright light entering the eye; krikara which, by sneezing or coughing, preventing substances in the nose up or down in the throat; Devadatta , which provides extra oxygen to a tired body causing a sigh or a yawn, and Dhananjaya , who remains in the body after death and sometimes swollen corpses.

             24. Samana is located in the navel [to the diaphragm - translator's note] , and udana in the throat area. Vyana moves throughout the body. These are the five major vital airs.

samano nabhidese you udanah kanthamadhyagah |
vyanah sarvasarire you pradhanah pancavayavah | | 24 | |

             25. The breath of life associated with the eructation (vomiting, spitting and burping) is called naga , kurma is one that provides the blink of the eyelids; krikara is one that causes sneezing and Devadatta , one that causes yawning.

Naga udgare akhyatah kurma unmilane Tatha |
krkarah ksutkaro jneyo devadatto vijrmbhane | | 25 | |

             26. As for dhananjayah (1) , it fills the whole body and remains there even after death. And all these vital breaths flowing through the nadis in the body of all living beings.

na Jahaz mrtam VAPI sarvavyapi dhananjayah |
Brahma was nadisu sarvasu jivajantavah | | 26 | |

1 Dhananjayah "Conqueror of wealth," epithet of Arjuna, hero of the Bhagavad Gita . Also designates the vayu secondary maintains body heat and eventually causes rigor mortis.

             27. Like a ball thrown by hand bounces up and down, the individual soul ( jiva ) bounces the same way, launched by prana and apana , and never remains stationary.

aksipto bhujadandena yatha Calati kandukah |
pranapana samaksiptastatha Jivo tisthati na | | 27 | |

             28. Under the influence of prana and apana , the individual soul rises then falls (1) . Similarly, she oscillates between passages from the right and left, but these movements would go undetected because of their extreme speed.

Jivo AC pranapanavaso hyadhascordhvam dhavati |
vamadaksinamargabhyam cancalatvanna drsyate | | 28 | |
1 The pranic energy is a vibration and constant ultra-fast, comparable to electricity. This is the origin of the fundamental duality experimenting jiva with the constant up and down movement of breathing. Next apana , consciousness is pulled down toward the Muladhara , at the hardware level of the event, the Earth. There she sees the desires, which will make interaction with the outside world. Next prana , consciousness is pulled up towards the Sahasrara , to the more subtle levels, that of non-event, the ether. There she had the experience of his higher nature. The antagonism inherent in consciousness is likely to be reduced to the unit through the work on the breath, to bring the perfect stasis.
As crossing from right and left are sinuous nadis ida and Pingala crisscrossing six times, at the junction of the main chakras.

             29. Like the falcon, bound to a rope, took off but was recalled to the ground, the individual soul, bound by the gunas (1) , bounced up and down the same way.

rajjubaddho yatha syeno gato'pyakrsyate punah |
gunabaddhastatha jivah pranapanena karsati | | 29 | |

1 Gunas : The three attributes of Prakriti , the universal matter, are the basic ingredients used to form the elements of the phenomenal universe: illuminating ( Sattva ), activator ( Rajas ) and hindering ( Tamas ). These 3 qualities or modes of being are inherent in the phenomenal universe, and determine the characteristics of each creature (whether animate or inanimate): Sattva , or quality of goodness, light, purity and tranquility; Rajas , or quality activity, lust, passion and excitement; Tamas , or quality of darkness, inertia, ignorance and illusion.
The three gunas interact with pranas on three levels, physical, subtle and causal. It is these interactions that generate polarity in consciousness dissipation / concentration, peace / anxiety, lightness / heaviness, and all other physical states, mental, emotional and psychological. Consciousness is therefore limited and controlled by the gunas , and fluctuates constantly between extraversion and extraversion, dynamism and inertia. The Jiva thus turns the wheel of births and deaths ( samsara ) until it reaches break free from the fetters of Prakriti and the Gunas .

             30. Under the influence of prana and apana , the soul of the incarnate individual ( Jivatma ) rises and then falls as Prana pulls apana upwards and vice versa, apana draws prana down.

Jivo AC pranapanavaso hyadhascordhvam gacchati |
apanah karsati pranam prano'panam karsati ca | | 30 | |

             31. One who knows where are located these two movements, climb and descent, is a true connoisseur of yoga. It is by making the sound "ha" that the breath is expelled, and the sound "sa" it is inhaled.

yo its urdhvadhahsamsthitavetau Janati yogavit |
hakarena bahiryati sakarena visetpunah | | 31 | |

             32. The breath is therefore sound "ham-sa ham-sa" , so the individual soul, "she repeated this mantra continuously (1) , totaling 21,600 mantras a day and night.

hamsahamsetyamum matram Jivo japati sarvada |
satsatani divaratrau sahasranyekavimsatih | | 31 | |

1 Hamsa "migratory bird" - the wild goose, or swan, symbol of the individual soul as the Supreme Soul, adopted as an emblem: a) a class of ascetics, who became followers ( Paramahamsa ) - hovering high above the ordinary world, heading straight toward the goal, b) the yogi practicing discrimination, which - like the swan, able to extract the milk from the water - can see the Divine and leave the rest . See Paramahamsa .
The Hamsa mantra refers to the slight hissing during inhalation and exhalation. Hamsa (H) ("I am He, the universal spirit, Brahman) is unconscious prayer that accompanies every living being, even unknowingly, throughout his life: Sah = So = Him [the Spirit universal Brahman] with each breath, and with each exhalation Ham ( aham = I, Me). Syn.: So'Ham, Ajapa mantra .

             33. An equal amount of mantras repeated continuously and voluntarily by the jiva , this is called the Ajapa Gayatri (1) . It ensures no doubt release the yogis who practice it.

etatsankhyanvitam mantram Jivo japati sarvada |
ajapanama gayatri yoginam moksada sada | | 33 | |

1 Ajapa Gayatri : This is the constant repetition and voluntary - day and night! - The Ajapa mantra , which provides 21,600 daily mantras. This exercise, if practiced a full day, provides a spiritual experience of very high amplitude - and altitude! Continually practiced, it ensures the release and leads to the Supreme Reality.

             34. The only determination to practice already rid of all karmic dirt, as such a science is powerful, so potent is this japa .

asyah sankalpa Matrena sarvapapaih pramucyate |
anaya anaya sadrso japah sadrsi vidya | | 34 | |

             35. Science comparable to it, it was never in the past, it will never be in the future. Begin from Kundalini Shakti , the Gayatri is the foundation that supports the Prana .

anaya sadrsam Jnanam na na bhutam bhavisyati |
kundalinya samudbhuta gayatri pranadharini | | 35 | |

             36. The science of Prana is a superior knowledge, who possesses is a connoisseur of the Vedas. Above the root ( Muladhara ), stands Kundali Shakti , the serpent eight rings (1) .

pranavidya Mahavidya yastam Vetti its vedavit |
kandordhve kundalisaktirastadha kundalakrtih | | 36 | |
1 The eight rings of Kundalini : they correspond to a dual symbolism: a) kundalini shakti is the overwhelming power that will "unravel" the nexus that are seen above the eight chakras: Muladhara - Svadhisthana - Manipura - Anahata - vishudha - Ajna - Bindu - Sahasrara , simultaneously with its rise, so the outcome of its own rings, virtual replicas of the chakras attached to the Chitra Nadi along the spine, b) in so doing, it actualizes the potentialities of the chakras and regenerated by his power, and what are the eight siddhis , supernatural powers, yogic powers: anima (or microscopic vision) - mahima (macrocosmic vision or size) - Garima (extreme heaviness, invisibility) - laghima (extreme lightness, levitation) - prapti (completion of all wish) - prakamya (satisfaction of all desire) - vashitva (total subjugation of others) - ishitva (absolute supremacy).

             37. This snake is sleeping like an eternity, his mouth blocking the passage to the door of Brahman (1) . It is through this passage he reaches the door of Brahman, which opens on the release of all suffering.

brahmadvara mukham nityam mukhenacchaya tisthati |
yena dvarena gantavyam brahmadvaram anamayam | | 37 | |
1 Brahmadvara "door of Brahman" - as Varaha Upanishad , it is the entrance to the Sushumna nadi, in the medulla ( Nadis Kanda ) near the Muladhara Chakra. Kundalini is curled up on the opening, sealing it up his awakening, and that is where it rises. The Maha Nirvana Tantra calls this opening Brahma-dvar , door of Brahman.
At the time of creation, Shakti descends into the body created ( sristhi krama , the creative process), between the opening of Brahman (the Brahmarandhra the Sahasrara ), descends through the channel of Sushumna and comes sealed the door of Brahman (the Brahmadvara the Muladhara ), thus preventing the rise of energy, resulting in the activation of krama laya , the dissolution process. Sushumna is the transition between the upper and lower doors of Brahman, and Kundalini is nestled on the latter until someone came to wake him to begin the return to the plane of transcendental Brahman.

             38. This door is sealed by the mouth of Parameshvari (1) asleep. It can be awakened by the fire of yoga, [which is fueled] using the mind and Prana .

mukhenacchadya taddvaram prasupta Paramesvara |
prabuddha vahniyogena Manasa Maruta saha | | 38 | |

1 Parameshvari "Supreme Goddess", an epithet of Kundalini Shakti , expressing its eternal and transcendental.

             39. She stretched her body as thin as a needle is inserted through the passage of the sushumna nadi, just as we open the door of his house with a key, the Yogi opens the door to liberation with Kundalini .

sucivad gatramadaya vrajatyurdhvam susumnaya |
udghatayetkavatam you yatha kuncikaya grham |
kundalinyam Tatha yogi moksadvaram prabhedayet | | 39 | |

             40. Sit in the lotus posture ( Padmasana ), cross your legs, hands strongly supported [knee], press your chin firmly against the chest ( Jalandhara bandha ) (1) and meditate on this, Tat (2) . Again and again, inhale and exhale fully and make of apana (the end) which will fill a breath ascending region of prana . Let him so, because man acquires knowledge using infinite Shakti .

krtva samputitau Karau drdhataram badhva you padmasanam
gadham vaksasi sannidhaya cubukam dhyanam cestitam tat ca |
varamvaram apanam urdhvam ANILAM proccharayet Puritama
muncanpranamupaiti bodhamatulam sakti prabhavan narah | | 40 | |

1 Jalandhara Bandha : posture where the neck and throat are pressed against the chin placed in the hollow of the collarbone to the top of the sternum.
Bandha : 1) bondage, chains; 2) ligation technique, in which certain organs or body parts are contracted and controlled, especially during pranayama to stimulate the energies of the chakras fluid. Three ligatures most important are: mula (from navel to anus), Uddiyana (diaphragm), kantha or Jalandhara (throat).
2 Tat : "That" - The Absolute of which we can not say anything except that He alone is, indeed, the transcendent principle and infinite, which is truth, knowable only through intimate experience. See Brahman.

             41. The sweat produced by the effort of this exercise, you gotta rub it on your body *. Waives the dishes spicy, acidic and salty; fed up of a system essentially milk, in moderation and reasonableness.

anganam mardanam krtva sramasanjatavarina |
katvam lalavanatyagi ksirabhojanam acaret | | 41 | |

* This recommendation applies to all practices of kundalini yoga resulting in a sweat: reabsorbed by the pores, the sweat increases the lightness and energy of the physical body.
The milk diet is not recommended in cases of pasteurized or sterilized at high temperature, since it lost its richness pranic. Fasting or weakening due to lack of food are also harmful.

             42. The yogi who practices sexual abstinence, following a moderate diet, and doing yoga exercises regularly, becoming an adept ( siddha ) in a year. There is no doubt about that.

brahmacari mitahara yogi yogaparayanah |
abdadurdhvam bhavetsiddho Natra karya vicarana | | 42 | |

             43. Food must be very gentle and sweet. A quarter of the stomach must be empty. He who eats this way, while remembering the name of Shiva, is considered a moderate tan ( mitahara ) .*

susnigdhamadhuraharas caturthamsavivarjitah |
bhunjate sivasampritya mitahara its ucyate | | 43 | |

* "Wild moderate" is a translation proposal could also include: the extent of Hari (Vishnu, tawny, golden red), so a zealous disciple of Vishnu (illogical! It is a Shiva in japa eating).
For optimal digestion and metabolism, the stomach must contain end of the meal: ½ + ¼ liquid solid food + ¼ empty. Accepting his meal with gratitude, as a prasad , a gift from God to keep the flame of our life, and thinking while eating leads to a communion with the divine.

             44. Above the kanda (1) , stands Kundalini Shakti with eight rings, which have the form of bondage to the ignorant, but have access to the yogi release.

kandordhve kundalisaktir astadha kundalikrtih |
AC bandhanaya mudhanam yoginam moksada sada | | 44 | |

1 Kanda : 1) bulb, node. The kanda is rounded, its diameter is ± 10cm, it is located between the anus and navel, where the three main nadis ( sushumna, Ida and Pingala ) meet and separate. It seems to be covered with a thin white cloth. 2) section, part, chapter.

             45. The yogi who knows the maha mudra , the mudra nabho , and bandhas Uddiyana, Jalandhar and mula *, has what it takes to achieve liberation.

mahamudra nabhomudra odyanam jalandharam ca |
mulabandham ca yo yogi Vetti its muktibhajanam | | 45 | |

* The following shlokas will describe these techniques. Jalandhara bandha was seen in shloka 40.

             46. Strongly supports your heels against the perineum ( yoni ) and maintain the pressure. Contract the pelvic floor and pulls apana upwards: this is called mula bandha , ligation of the root.

parsnighatena sampidya yonimakuncayeddrdham |
apanam urdhvamakrsya mulabandho vidhiyate | | 46 | |

             47. Apana merges with prana , and urine and feces shrink. With regular practice of mula bandha , even an old man becomes young.

apanapranayoraikyam ksayan mutrapurisayoh |
YUVA vrddho'pi satatam mulabandhanat bhavati | | 47 | |

* With this technique, prana and apana fused at the chest. It helps the sublimation of sexual energy, and symbolizes the return of Mulaprakriti , Nature importantly, to its source. The sexual energy that is unused and wasted in the disposal process are recovered and re-energize the metabolism of the body.

             48. After a long break, the big bird takes off: so that Uddiyana Bandha should be performed (1) . It is like a lion to death defying an elephant.

odyanam Kurut yasmadavisrantam mahakhagah |
oddiyanam tadeva syanmrtyu matangakesari | | 48 | |

1 Uddiyana "fly" - In Uddiyana Bandha , the diaphragm is raised high in the chest and abdominal organs are sucked back toward the spine: by this method, the fan forces the big bird Prana (Life ) to take off along the Sushumna nadi.

             49. Pull the region since the abdomen just below the navel to the back, this is the practice of Uddiyana . Set this traction ligation of the abdomen, this is the practice of bandha .*

udaratpascimam Tanam adhonabheh nigadyate |
odyanamudare bandhastatra bandho vidhiyate | | 49 | |

* This Bandha stimulates the solar plexus ( Manipura ), and aspiration reverse the flow of prana and apana and samana merges (metabolism). Repeated practice awakens the Manipura (reservoir of strength and pranic vitality) and strength combined with the breath and enter the sushumna Nadi, where they can move up to the Sahasrara crown skull.
Uddiyana bandha is one of the most powerful techniques of Kundalini awakening, and should, say, be done with the advice of a competent master.

             50. Control and prevent it from falling this heavenly liquor which is secreted at the head * is it Jalandhara Bandha , which destroys all the problems of the throat [Thyroid and Parathyroid - translator's note] .

badhnati hi sirojatam adhogami nabhojalam |
tato jalandharo bandhah kastaduhkhaughanasanah | | 50 | |

* Under the Sahasrara chakra at the back of the brain, is a subtle center named Bindu visarga , which can be translated as "the germ that secretes", which regularly releases the secretion of nectar of bliss and immortality or amrita . Bindu is represented symbolically by Soma , the moon, which is also synonymous with amrita. This net nectar flows from Bindu to Lalana Chakra minor who is located on the roof of the mouth, above the Vishuddha chakra, and works as a reservoir of the nectar. From there, the nectar slowly drop to the lower chakras to Manipura , where it is consumed in the metabolic process. Regular practice of bandha Jalandhara prevents the descent and loss of nectar, which purifies himself during his stay in the vishuddha and is converted into energy regeneration and spiritualization of brain cells.

             51. Through the practice of bandha Jalandhara , besides the destruction of all the problems of the throat, the nectar does not fall into the fire, and the breath does not bounce over here and there.

jalandhar bandha krte kanthasankocalaksane |
na na ca piyusam patatyagnau vayuh pradhavati | | 51 | |

             52. Reverse the language and introduce it into the cavity of the head, while fixing his gaze between the eyebrows, this is the Khechari mudra (1) .

kapala Kuhar jihva pravista viparitaga |
bhruvoh antargata drstirmudra khecari bhavati | | 52 | |

1 Khechari Mudra : "Seal of the Bird" exercise in Hatha Yoga, consisting of swallowing the tongue backwards into the cavity of the pharynx, in order to collect the flow of amrita , the liquor blissful immortality.

             53. Who practices Khechari mudra is more troubled by illness, death, hunger, thirst or the need for sleep. And there is more delusion (1) for the one who knows this technique.

tasya na na Rogo maranam nidra na ksudha TRSA |
na ca murccha bhavettasya yo mudram Vetti khecarim | | 53 | |

1 Murch : 1) fading, 2) hallucination, delusion.
In context, Murch means all ecstasy or trance, in which consciousness is abolished completely. This is a distraction, loss of consciousness close to sleep, but does not link it to the transcendental state (cf. sushupti and turiya ). The desired state is instead captured by a full awareness of the on-Transcendental Consciousness.

             54. He no longer suffers from the disease and is no longer subject to the acts [or her Karma - translator's note] , it is no longer impeded by anything or anyone, who knows the Khechari .

pidyate na na ca Rogen likhyate its karmabhih |
badhyate kenapi yo na ca mudram Vetti khecarim | | 54 | |

             55. By Khechari , consciousness runs through the vast cosmic language while rotating in the cavity of the head, that's why all fans pay tribute to Khechari mudra .

cittam carati khe khe yasmajjihva carati yatah |
teneyam khecari sarva mudras siddhanamaskrta | | 55 | |

* In a practitioner Khechari, language grows gradually and goes farther into the cavity of the head. At its maximum development, it will stimulate the Ajna chakra at the top of the larynx (sic!), Awakening the inner vision linked to this center. By tapering ajna dissolved identification to the outside world under the sign of duality, consciousness transcends the free plane of existence related to the event, and takes off into space without boundaries not -manifest Brahman.

             56. The Bindu (1) is the original cause of the whole body, which circulates [creative vital as energy] in the nerves and blood vessels. One can visualize circulating throughout the body, toes to head.

bindumula sarirani sira yatra pratisthitah |
bhavayanti sarirani apadatala mastakam | | 56 | |

1 Bindu : According to Yoga, in the microcosm of the human being, Bindu suggested four distinct realities: a) among the subtle centers of the head, Bindu is between the Soma Chakra , located in the upper part of the brain and the Sahasrara chakra, the 1000 petals at the top of the skull, where it plays a major role in awakening the Kundalini b) the drop of nectar or amrita , which drips from the Bindu chakra , and can rejuvenate the system brain and spiritualize c) the seminal fluid, the egg d) the vital creative energy that develops and maintains the embryo's body until death. See ParaBindu .

             57. By Khechari mudra , the cavity under the arch of the palace is closed from above, the practitioner will not lose his seed ( Bindu ), even during the sexual embrace with a woman .*

khecarya mudritam yena vivaram lambikordhvatah |
na ca tasya ksiyate binduh kaminyalingitasya | | 57 | |

* Since the bindu chakra, the vital energy down to the creative fire of Manipura chakra, and to the genitals, where it turns into seed breeding. The amrita, liquor bliss and immortality, is the exact cons-spiritual part of the seed breeding.

             58. As long as the bindu is preserved inside the body, which may arise the fear of death *? As long as it is retained by the nabbho mudra (1) , the bindu is not wasted.

yavadbinduh sthito DEHE Tavan mrtyubhayam kutah |
yavadbaddha nabhomudra tavadbindurna gacchati | | 58 | |

* Fear of death is one of the five factors of affliction (the kleshas are deemed to be: ignorance, egoism, attraction and repulsion for objects in the world, attachment to life in furious the physical body for fear of death - cf. Yoga Sutras of Patanjali, 2:2-9). The loss of semen during sex powerfully reinforces the identification of the real self to the physical body, hence the increased fear of death that ensues.
1 Nabho mudra : "Seal of the sky" - synonymous Khechari mudra .

             59. If the bindu falls and melts in the heat (from Manipura ), even when burned, it can be prevented from burning and to trace through the mighty power of yoni mudra (1) .

jvalito'pi yatha binduh sampraptasca hutasanam |
vrajatyurdhvam gatah saktya niruddho yonimudraya | | 59 | |

1 Yoni mudra : "Seal of female - 1) As its name does not indicate, this mudra is performed by the man who controls his seed, preventing it from being released into the womb of his partner, as back at its own perineum - and sucking in so doing, the shakti of her partner, 2) which seals yogic posture ( mudra = seal), where the openings of the head ( shanmukhi : the seven gates) are closed and the senses disciple turned inward to find the source of his being also appointed shanmukhi mudra .
Here, the yoni mudra is out sexual context, it is to recover the bindu at the Manipura and use its energy to enhance the effectiveness of pratyahara , the withdrawal of the senses, and spiritualized consciousness.

             60. The bindu can still be considered of two kinds: white and red. White is called "milky whiteness" ( Shukla ), and red "strong passion" ( Maharajas ) *.

its punardvividho binduh pandaro lohitastatha |
pandaram suklamityahuh lohitakhyam Maharaja | | 60 | |

* Physically, the bindu is related to the reproductive system (see § c in the note of shloka 56). Rajas is the egg and the menstrual flow, Shukla is the semen and sperm.

             61. The bindu red, like a heap of vermilion powder ( sindoor ) is in the seat of the sun ( prana shakti , the life force), the bindu is white in the seat of the Moon ( Chitta Shakti , mental toughness) . Merging the two is difficult .*

sinduravrata sankasam ravisthana sthitam Rajah |
sasisthana sthitam suklam tayoraikyam sudurlabham | | 61 | |

* Rajas is prana shakti , the life force in the solar center of Manipura , the seat of Agni, Fire, also red, symbolized by an inverted triangle. Rajas also corresponds to Pingala nadi, transporting solar energy.
Shukla is Chitta Shakti, mental strength in both centers serving moon, the Svadhisthana and Bindu visarga , and production of amrita through it. Shukla is also Ida nadi, carrying the lunar energy.
The merger of the two, Rajas and Shukla, corresponds to the breakthrough in the Ida and Pingala Sushumna nadi, thus freeing the way for the Kundalini.

             62. The Bindu Shukla is Brahma (the Creator) and rajas is Shakti (creative power), the bindu is the Moon and rajas is the Sun. Only through the union of the supreme state can be achieved.

bindurbrahma Rajah sakti bindurindu Rajo ravih |
ubhayoh sangamadeva prapyate paramam padam | | 62 | |

             63. When pranic energy ( Vayu ) is raised to the power of Shakti, rajas union ultimately reaches with the bindu , the body then became divine .*

vayuna sakticalena preritam AC yatha Rajah |
binduh sadaikatvam bhaveddivya vapustada yati | | 63 | |

* The union of rajas, or prana shakti , the sun of Manipura , allows the Kundalini to remain permanently high, while its momentum since the Muladhara is ephemeral, as subject to the law of gravity. Rajas is what stabilized the sun Manipura it is to join the lunar Bindu Bindu visarga , located towards the Ajna chakra, through Sushumna nadi. There is like a body of light was created, instead of reproducing physical energy he was early in the process spiritualization. This new life of light is the divine body.

             64. Shukla has joined the Moon and rajas has joined the Sun. Whoever succeeds in the fusion of these two is an accomplished connoisseur of Yoga.

suklam candrena samyuktam Rajah suryena sangatam |
tayoh samarasaikatvam yo Janati its yogavit | | 64 | |

             65. A method is taught to cleanse the entire network of nadis, control the movements of the Moon and the Sun, and reabsorb vital fluids [to prevent their loss] is the Mahamudra .

sodhanam nadijalasya calanam candrasuryayoh |
rasanam sosanam CAIV mahamudra abhidhiyate | | 65 | |

             66. Supports your chin in the palm of the clavicles. Fold the left leg and his foot is compressed under the perineum during a long period. Lengthens your leg straight and your hands seized the two right toes. Deep breath, completely filling both sides of the abdomen [high and low]. After retention, exhale very slowly. This mudra is very important for men *, has been named the destroyer of all diseases.

vaksonyastahanuh prapidya suciram yonim AC vamangina
hastabhyam anudharayan prasaritam padam Tatha daksinam |
apurya svasanena kuksiyugalam badhva Sanai recayet
Eyam vyadhi vinasini sumahati mudra nrnam kathyate | | 66 | |

* See below, note the shloka 70.

             67. Practice this exercise through the channel of the Moon, then across the Sun *. After an equal number of cycles, loosens the seal.

candramsena samabhyasya suryamsenabhyasetpunah |
Tulia you are bhavetsankhya tato mudram visarjayet | | 67 | |

* Through the channel of the Moon by appending the mudra Khechari .
Through the channel of the Sun by adjoining the Uddiyana and bhanda mula .
Warning! The information given here are insufficient to perform the exercise, which is very complex. Only a yoga master can transmit the full technical.

             68. This mudra activates the digestion of all food, healthy or indigestible, and all the dishes are bland flavor. The food taken in excess is not painful, even the poison is digested as if it were nectar.

nahi pathyamapathyam will rasah sarve'pi nirasah |
atibhuktam Visame ghoram piyusamiva jiryate | | 68 | |

             69. Practice Mahamudra cure tuberculosis, leprosy, fistulas, ulcers and stomach tumors, and any possible long-term pathology.

ksayakustha gudavarta gulmajirna purogamah |
tasya rogah ksayam Yanti mahamudram you yo'bhyaset | | 69 | |

             70. This Mahamudra , as explained above, holds great power for men *. Must also be careful to keep it secret and not disclose it to all comers.

kathiteyam mahamudra mahasiddhikari nrnam |
gopaniya prayatnena na deya yasi kasyacit | | 70 | |

* The male and female physiology differ substantially: in humans, the Bindu Shukla is prevalent, secreted into the Bindu visarga and falling into the lower chakras, to the Muladhara , which is naturally converted into seed. Hence the need to reverse the movement and to merge the Bindu Shukla at its source. In women, the bindu rajas is prevalent, associated with the reproductive system (ovulation and menstrual cycle) and the sun Manipura or the appearance of the divine creator and protector, hence a more intense spiritual receptivity, increased by experience of motherhood. The woman does not need to transcend the physical plane to enter the spiritual plane. If she wants to move and direct his creative energy to the higher centers, it can release an awakening more powerful than man, as a result of innate strength of the rajas, higher than that of Shukla, especially in the lower centers. Hence the frequent use of a female partner in the Tantric tradition.

             71. In a solitary place, sit in the lotus posture ( Padmasana ), keeping your head and your body straight, maintain your attention firmly fixed on the tip of your nose and repeat the eternal Omkara (1) .

padmasanam samaruhya samakaya sirodharah |
nasagra drstirekante japedonkaram avyayam | | 71 | |
1 Omkara : 1) the sacred word Om , the Word, also called Pranava , 2) the primordial vibration.

             72. Vishva , the master of consciousness, still has the physical dimension; Taijasa , the master of the subconscious, enjoys the subtle dimension, and Prajna , the master of the unconscious, has the dimension of happiness. SarvaSakshi is Witness all of them simultaneously, and is beyond them (1) .

visvo hi sthulabhuk nityam taijasah praviviktabhuk |
anandabhuk Tatha prajnah sarva Saksi Parah | | 72 | |

1 The four dimensions of consciousness : According to Vedanta, consciousness has four dimensions, which correspond to the four states described by yoga, and are governed by four different entities: 1) jagrat, the waking state, is governed by Vishva The master of Totality, 2) svapna the dream state, is governed by Taijasa, the master of the subconscious, and 3) or sushupti nidra, the state of deep sleep, Prajna is governed by the master of unconscious; 4) turiya, "fourth" or transcendental state, is governed by SarvaSakshi, Global Witness all these states.
1) Vishva (the Universe, the Totality) or Vaishvanara (the principle of change and decline in the universe) is the master of conscious perceptions of the manifest world. "He enjoys the objects visible through its 7 members and 19 openings," said Mandukya Upanishad , V-3. 7 members are the 7 main chakras, or psychic energy centers, which cater to the energy necessary for the development and operation of the physical and psychic, and their experimentation with the surrounding world. The 19 openings are: a) the 4 components of the antahkarana , the internal organ ( buddhi , intellect; ahamkara , ego, manas , the mind instinctively, which are the triple expression of chitta , consciousness); b) the 5 tanmatras or subtle meaning ( shabda , the essence of sound; Sparsha , the essence of touch; rupa , the essence of form; rasa , the essence of taste, and gandha , the essence of the smell), c) the 5 sense organs ( jnanendriyas ): ears, skin, eyes, tongue and nose d) the 5 organs of action ( karmendriyas ): Voice or organ of speech, hands, feet, anus and sex.
2) Taijasa , "golden light", the principle is subtle and hidden light of consciousness. It is Hiranyagarbha , the Golden Embryo, subtle body of the universe. Objects enjoyed Taijasa are intangible, purely luminous and it has the same auxiliary as Vishva : 7 members, which for him are the 7 planes of existence, or lokas : 1) Bhuh , Earth, 2) Bhuvah , the plan astral and mental, 3) Svaha , the higher mental plane, 4) Maha , the celestial plane; 5) Janah , the plan of creation; 6) Tapa , the divine plan; 7) Satya , in terms of absolute Reality; and the 19 openings described above, but in their inner essence.
3) Prajna , "all-knowing consciousness," is the master of the unconscious deep sleep, Nidra , which is also referred to as Shunya, emptiness, which is not totally non-consciousness, but unconsciousness ultra- subtle, made purely of conscience and wisdom, peace and balance. So in the pure causal dimension that unfolds Prajna , vacuum where all potentialities is perfectly still, without any connection with the actions lived with these two designs.
4) SarvaSakshi is the master of Turiya , "fourth" or transcendental state, which combines the three previous states while the transcendent, that is to say abolishing them completely. SarvaSakshi is the witness of the Atman, the absolute self, which is in no way diminished by the presence of objects of consciousness monitoring plans and dreams, and nothing is increased by their disappearance.

             73. The Pranava is in all living things like that always has [the interaction of mind and the world created through the senses]. It also lies in all the states [seen above], turning it opened down * enjoying the created world.

pranavah sarvada tisthet sarvajivesu bhogatah |
abhiramastu sarvasu hyavasthasu hyadhomukhah | | 73 | |

* As in the Manipura chakra, the lotus which is turned down, the Pranava looks to the three states limited the event, the physical and subtle worlds, allowing the identification of consciousness to the ego ( ahamkara ) and typing in the nets of Maya , Great Illlusionniste.

             74. In all living things, the letter A (the Akara ) symbolizes the waking state and is localized in the eye and the letter U (the Ukara ) symbolizes the dream state and is located in the throat and the letter M ( Makara ) symbolizes the deep sleep state and is located in the heart.

Akaroa jagrat netra vartate sarvajantusu |
ukarah kanthatah svapna Makaro hrdi suptitah | | 74 | |

             75. In the letter, the nature of Rajas Guna (quality dynamics of matter) , color red, is called Brahma-consciousness and the letter U, the nature of Sattva Guna (quality of luminous matter) , white is also called Vishnu.

Akaroa rajaso rakto brahma volition ucyate |
ukarah sattvikah suklo visnurityabhidhiyate | | 75 | |

             76. The letter M, the nature of Tamas Guna (quality inert material) , dark, is called the conscience of Rudra. The Pranava emanated Brahma and Hari (Vishnu).

makarastamasah krsno rudrasceti tathocyate |
pranavatprabhavo brahma pranavatprabhavo harih | | 76 | |

             77. The Pranava emanated Rudra. The Pranava is derived from the Supreme ( Para ). Brahma merges with the letter A, Vishnu the letter U [at the time of universal dissolution, pralaya ] .

pranavatprabhavo rudrah pranavo hi paro bhavet |
akara liyate brahma hyukare liyate harih | | 77 | |

             78. Rudra and melts into the letter M. Then the Pranava is the only source of light beings made .* In ( Jnanin ), the Pranava looking up among ignorant people, he looks down .**

makar liyate rudrah pranavo hi prakasate |
jnaninamurdhvago bhuyad ajnane syadadhomukhah | | 78 | |

* The Pranava remains as a point of light, transition from ShabdaBrahman (Brahman manifested) and Brahman (the unmanifested), in the darkness of pralaya. The Pranava ceased to manifest itself as a letter, sound or vibration, there is no relation with consciousness, the subconsciousness or unconsciousness. Nevertheless, he continues to illuminate the pure consciousness in the transcendental dimension, Turiya or Para .
** Up: towards the higher realms of consciousness, following the path of liberation to the Supreme Reality; down: to the three worlds of the event, about three dimensions of consciousness in the material universe governed by name and form, under the bondage of samsara .

             79. That in itself lies the Pranava . Who knows this is certainly a realized being or Geek [d 'avyakta , the unmanifested]. When it resonates in its Anahata (sound non-struck resonating in the heart chakra) , the Pranava releases the upward path that takes the wise man.

evam veda vai pranavastisthet yastam its vedavit |
anahatasvarupena jnaninam urdhvago bhavet | | 79 | |

             80. The Pranava deaf as a trickle of oil, constantly, without interruption, resonating like a bell large *. His first note [letter A] is called Brahma, the Creator.

tailadharamiva acchinnam dirghaghanta ninadavat |
pranavasya dhvanistadvat tadagram cocyate brahma | | 80 | |

* Here is the Pranava japa of quiet in its highest form, the Ajapa japa , which flows spontaneously since after controlling pratyahara (internalization of the senses) and Dharana (concentration exclusive), consciousness is established in dhyana the Pranava within the Anahata chakra.

             81. The first note is bright, beyond speech. The wise can see it on the causal plane of the subtle intelligence. Who sees and is authentic Aware.

jyotirmayam tadagram syadavacyam buddhisuksmatah |
dadrsurye mahatmano yastam veda its vedavit | | 81 | |

             82-83. In the waking state, the Hamsa mantra (cf. shloka 32) shines between the eyebrows. Its two syllables, His appointed Khechari (cf. shlokas 52-55) and symbolic certainly tvam , You; Ham has the shape of the Supreme Lord, and certainly symbolizes Tat , That (1) . One who meditates on Her , which indicates tvam , individual awareness, certainly identifies with Ham , indicating Tat , absolute Reality.

jagrannetradvayormadhye hamsa eva prakasate |
Sakaraha khecari proktastvam ceti niscitam padam | | 82 | |
hakarah paramesah syattatpadam ceti niscitam |
sakaro dhyayate janturhakaro bhaveddhrvam hi | | 83 | |

1 See Tattwamasi: "That you also thou art", a mantra ( Mahavakyas ) by which Vedanta affirms the identity of jiva and Brahman.

             84. The individual soul ( jiva ) is limited by the senses, while the Soul (Atman) is unlimited. The individual soul takes birth from the attachment (1) , while empowerment (2) is gained by releasing the attachment.

indriyairbadhyate jiva atma na CAIV badhyate |
mamatvena bhavejjivo nirmamatvena kevalah | | 84 | |

1 Mamata : sense of possession, selfishness pride, self-esteem.
Mamatva : attachment; grabbing, selfish interest.
2 Kaivalya : 1) a transcendental state of absolute independence, isolation, non-conditioning, by posting or exclusion of non-real soul, 2) issuance, liberation, union with the Absolute Being (Brahman) that carries the pure jnanin ; supreme bliss.

             85. The Three Worlds of Bhuh (the earthly plane) , Bhuvah (intermediate level) and Svah (the celestial plane) , and three lights, Agni (Fire) , Soma (Moon) and Surya (Sun) reside in three letters, respectively, in the light of Supreme AUM.

bhurbhuvah svarime Lokah somasuryagnidevatah |
yasi matrasu tisthanti tatparam jyotiromiti | | 85 | |

             86. The powers of will ( Iccha shakti ), action ( Kriya Shakti ) and knowledge ( Jnana Shakti ), and the powers of creation (Brahma), Protection (Vishnu) and destruction (Rudra), resident in the three letters, respectively, in the light of Supreme AUM.

kriya Iccha Tatha Jnanam brahmi raudri Vaisnava ca |
tridha matra sthitiryatra tatparam jyotiromiti | | 86 | |

             87. We must repeat it verbally at any time, we must practice it regularly with his body, one should meditate constantly with his mind: the supreme light is AUM.

vacas tajjapennityam vapusa tatsamabhyaset |
Manasa tajjapennityam tatparam jyotiromiti | | 87 | |

             88. Pure or impure, one who recites it at any time Pranava remains free from negative thoughts and acts, like the lotus leaf is waterproof.

sucirvapyasucirvapi yo japetpranavam sada |
na its lipyati Papen padmapatramivambhasa | | 88 | |

             89. When the vital breath ( prana ) comes and goes, the bindu follows its movement. As the vital breath stops, the bindu also stops *. And the yogi master firmly. It is therefore advisable to control the breath.

vate dock calo bindurniscale niscalo bhavet |
Yogi sthanutvamapnoti tato vayum nirundhayet | | 89 | |

* Here, Bindu is taken in its original sense: the original point of manifestation of prana in the body of the jiva, but it is also the Bindu visarga (cf. shloka 50) and nectar (see shlokas 56 and following).

             90. As the life force ( vayu ) is retained inside the body, the individual soul does not start. The departure of this force is death. It is therefore advisable to control the breath.

yavadvayuh sthito DEHE tavajjivo na muncati |
maranam tasya niskrantistato vayum nirundhayet | | 90 | |

             91. As the life force is firmly anchored to the body, the individual soul does not start. As the inner eye remains fixed on the center between the eyebrows, which could come the fear of death? *

yavadvayuh sthito DEHE tavajjivo na muncati |
yavaddrstir bhruvormadhye tavatkalam bhayam kutah | | 91 | |

* The bhruhmadhya at the junction of the two eyebrows, is the point that triggers the awakening of the Ajna chakra. Yogis focus on its brightness to enter spontaneous samadhi: consciousness is absorbed in this light and merges with the prana, immobilizing in its wake. As long as samadhi, prana remains in stasis, as well as vayus. It may even be a slowing of the heart, which shows every sign of stopping. This state, almost cataleptic, very close to death, has two consequences: a) fear of death is usually tamed b) who have mastered the prana, the yogi can control the exact timing of his physical death and enter fully foot in immortality.

             92. The god Brahma himself, the Lord of creation, was afraid to have a life too short and became a follower of pranayama , breath control. A fortiori, yogis and equipped (1) must also control their breath.

alpakalabhayadbrahman pranayamaparo bhavet |
yogino munascaiva tatah pranannirodhayet | | 92 | |

1 Muni : "the silent" - 1) the ascetic practice silence ( mauna ), 2) the wise man who knows the value of silence.

             93. The blast at the end ( ham-sa ) is exhaled over a distance of twenty-six [thicknesses] fingers .* The pranayama should be practiced for the left nostril ( Ida Nadi), then right ( Pingala nadi ), [alternatively].

sadvimsad angulirhamsah prayanam Kurut bahih |
vamadaksina margen pranayamo vidhiyate | | 93 | |

* This is the complete exhalation which empties the lungs of carbon dioxide. It was after the detention, kumbhaka, which occurs through the nadi Sushumna can begin, purifying and strengthening the lungs and breath.

             94. Nadis and chakras are cleansed and all the dirt. Only then the Yogi becomes able to control his Prana .

suddhimeti yada sarvam nadicakram malakulam |
tadaiva Jayate yogi pranasangrahanaksamah | | 94 | |

             95. Sitting in the variant Baddha * of the lotus posture, the yogi should inhale through the left nostril, retain the breath to the limit, to exhale through the right nostril .**

Yogi baddhapadmasano pranam candrena purayet |
dharayedva yathasaktya bhuyah suryena recayet | | 95 | |

* Arms crossed behind his back, and fingers will touch the corresponding toes. Seems to require very long arms! Opens up the chest and powerfully active pulmonary dilation.
** This technique, called chandra bheda , "which pierces the Moon", active mental energy by strong inhalation through chandra or ida nadi, the channel leading to the lunar left nostril, then pacifies the lifeblood of surya nadi, the channel leading to the solar right nostril, here taken at the end. So it's a great exercise in preparation for deep meditation.

             96. Like an ocean of nectar, as white as milk cow, is the luminous disk of the Moon meditate on it becomes a joy after each cycle prayanama [from chandra bheda ].

amrtodadhisankasam goksiradhavalopamam |
dhyatva candramasam bimbam pranayama Sukhi bhavet | | 96 | |

             97. Sparkling, burning with zeal in a bright blaze, fanned by the rites, is the center of the Sun residing in deep meditation on the heart center, the yogi knows a great happiness after each cycle prayanama [from chandra bheda ].

sphuratprajvala sanjvala pujyam adityamandalam |
dhyatva hrdi sthitam pranayama yogi Sukhi bhavet | | 97 | |

             98. If the breath is inhaled through the left nostril with regularity as regularly then exhaled through the other nostril, and [conversely] inhaled through the right nostril and then held before being exhaled through the left nostril, the Canal du Soleil left channel of the Moon right purify both the entire network of nadis, and are within two months under the supervision of the yogi who regularly practice this method.

pranam cedidaya pibenniyamitam bhuyo'nyatha recaye-
tpitva pingalaya samiranamatho baddhva tyajedvamaya |
suryacandramasoranena vidhina bindudvayam dhyayatah
suddha nadigana bhavanti Yamino masadvayadurdhvatah | | 98 | |

             99. Full concentration on the breath activates the fire * and its interior ( nada ) becomes audible. A strong health resulting from the purification of the nadis.

yathesta dharanam vayoranalasya pradipanam |
nadabhivyaktirarogyam Jayate nadisodhanat | | 99 | |

* Here we do not consider retention of empty breath, only retention after inhalation. Full capacity is acquired in a few months if not years. The basic unit 1:1:1, we gradually came to 20:80:40. Also note that the text is Dharana , concentration, to express the mastery of pranayama. The following shloka deals khumbaka , retention.
The fire is when Kundalini awakens and slips through nadi sushumna. When she reaches the Anahata chakra, the inner sounds (nada) occur, depending on the degree of inner awakening.

             100. As a vital energy upward occupies the body, vital energy down must be prevented, and the amount of [ prana ] introduced into the body through an inspiration must be preserved and mobilized in the akasha of the heart (1) alley and come.

prano dehasthito yavadapanam you nirundhayet |
ekasvasamayi matra urdhvadho gagan gatih | | 100 | |

1 Dahara : heart of the lotus flower, hidden cavity in the subtle body, and / or particle of ether ( akasha ) it contains. Another name for "akasha's heart."
Hridaya : heart, soul, spirit, inside or essence of anything. According to yogic physiology, the seed atom of consciousness is located in the heart chakra, the Anahata .

             101. Inhalation, retention and exhalation are themselves the Pranava .* The pranayama should be practiced in this spirit for twelve full cycles .**

recakah purakascaiva kumbhakah pranavatmakah |
pranayamo bhavedevam matradvadasasamyutah | | 101 | |

* This exercise is called the ' Omkara pranayama : breath of the three movements are linked to three sounds A, U, M, on the symbolism which we meditate: Inhalation - his A - ida nadi - consciousness Vishva (cf. shloka 72) - gunas Rajas / / retention - a U - sushumna nadi - in subconsciousness Taijasa - gunas Sattva / / exhalation - his M - Pingala Nadi - unconsciousness in Prajna - guna Tamas .
** The complete cycle is described in shloka 98.

             102. A number of twelve complete cycles, starting in turn by ida then pingala , opens the nadis concretions of their impurities. The yogi must never lose sight of this practice.

matradvadasasamyuktau divakaranisakarau |
dosajalam abadhnantau jnatavyau yogibhih sada | | 102 | |

             103. Inhalation should last twelve units, retention sixteen units, ten units and exhalation. Thus unfolds the pranayama called Omkara .

purakam dvadasam kuryatkumbhakam sodasam bhavet |
recakam dasa conkarah pranayamah its ucyate | | 103 | |

             104. The lower level of this exercise is counted with twelve units [ie 12:16:10] The intermediate level is counted twice, with twenty-four units [ie 24:32:20] the upper level is counted three times, with thirty-six units [ie 36:48:30].

adham dvadasa matra madhyam dviguna mata |
uttam Triguna prokta pranayamasya nirnayah | | 104 | |

             105. The lower level is accompanied by sweating, trembling through the whole trunk, and that's one level that stability is reached. Hence the need to practice breath control.

adham svedajananam kampo madhyam bhavati |
uttam sthanamapnoti tato vayum nirundhayet | | 105 | |

             106. Seated in the lotus posture or one of its variants, the yogi must pay tribute to his spiritual teacher ( guru ), which is [the representative] Shiva, then fix his gaze on the tip of his nose in it an isolated place that it can properly perform the pranayama .

Yogi baddhapadmasano namaskrtya guruma SIVAM |
nasagra drstirekaki pranayamam samabhyaset | | 106 | |

             107. Tight-nine gates (1) , hold your breath and focus up sharply; seized the divine element, Kundalini , when the vital breath drops ( apana vayu ) and draws fire ( samana vayu ) to the crown of the head: this is the correct way to practice mudras chaline-Shakti (2) . Absorb yourself in deep meditation on the self using this method and stabilizes the rise [of divine energy] in the head. When you're fully prepared in this state, you will no more praise the company realized beings [for thou shalt become one yourself] .

dvaranam nava sannirudhya marutam badhva drdham dharanam
NITV kalam apanavahni sahitam saktya Samama calitam |
atmadhyanayutastvanena vidhina ghrinyasya murdhni sthiram
yavattisthati tavadeva MAHATAM Sango samstuyate na | | 107 | |

1 The nine holes or nine gates to the city : the 2 eyes, 2 ears, 2 nostrils, mouth, urethra, anus.
2 -chaline Shakti Mudra : "the mobilization of Kundalini Shakti - The closure of nine gates (known as the naumukhi mudra , "the seal of the nine gates") is performed using both hands, thumbs seal the ears, eyes seal the index, the major seal the nostrils, the annular immobilize the upper lip and lower lip ear. Simultaneously, mula bandha- contracting the anus and perineum while vajroli mudra contracts the meatus. On this basis, we do raise the Kundalini by visualizing like a snake that was the sushumna nadi to the top of the head, Sahasrara chakra, where the pure energy (Shakti) merges with pure consciousness (Shiva ).

             108. And practiced, the pranayama becomes a fire that consumes the negative impressions that fuel [Karma] *, and it has always been regarded by yogis as a great bridge which crossed the ocean in the world.

pranayamo bhavedevam patakendhanapavakah |
bhavodadhimahasetuh procyate yogibhih sada | | 108 | |

* The negative impressions (or sin) consist of samskaras (fingerprints left on the subconscious by the experience of this life or past lives, give a coloring to the whole mentality, instinctive responses, the emotional , with acquired, etc.. One must sublimate them to achieve the release) and vasanas (impregnations that desires earlier (including in previous incarnations) have left in the mind, and act as unconscious memories, the innate instincts). They remain very active even when the conscious life is perfect, and constitute the ultimate and almost insurmountable obstacle faced by very advanced disciples. As long as they persist, they migrate in a later incarnation, karmic necessity and this is sufficient to prevent the final release. They are the shadows that are suffering silently, "the dark night of the soul" as was experienced and described St. John of the Cross. Kundalini is the sacred fire that has the ability to fully consume such karmic residues.
             109. Postures ( asanas ), ceases to disease, and control of breathing ( pranayama ) destroys the negative imprints; about the impurities of the mind (1) , the yogi purifies them through the withdrawal of the senses ( pratahyara ).

asanena rujam hanti pranayamena patakam |
vikaram manasam yogi pratyaharena muncati | | 109 | |

1 Vikar : change, transformation, alteration, distortion, physical pathology. 1) in the Samkhya school, which is evolved from the primary source of Nature ( Prakriti ), 2) the apparent transformation of the Absolute through phenomena related to the manifested universe, 3) impaired form of the natural state of a substance.
Mental impurities, or Vikar , rise in association with the objects of the world, rather than in relation to self and spiritual identity. They reflect the mental subliminal karma going. They remain stubborn, although extremely subtle, as the mind has not entered and recognized for what they are. This awareness requires a deep meditation vigilant because these Vikar are prolific and constantly recreate themselves with every experience, supporting all the subtle associations that accompany them in the background. In favor of the internalization of pratyahara (sense withdrawal), the flood of mental impurities Clearly, freeing himself in the deep layers of the unconscious mind and can be observed objectively and stop identifying with it. This process of detachment that is mental purification, or chitta shuddhi . Gradually, the mind and senses alert reject all schemes constituted and their associations, and simplified, leaving the place empty ( shunyata ) and genuine peace.

             110. By concentrating exclusively ( Dharana ), mental activity stabilizes. In deep absorption ( samadhi ), consciousness develops a supernatural state (1) . With the abandonment of any action [and any distinction between] favorable or unfavorable action, the release is accomplished.

dharanabhirmanodhairyam yati chaitanyamadbhutam |
samadhau mokshamapnoti tyaktva karma subhasubham | | 110 | |

1 Adbutha : (adj.) wonderful, extraordinary, supernatural (noun) a miracle, miracle.

             111. The introversion of the senses ( pratyahara ) is installed after twelve rounds of pranayama , they say. Twelve cycles pratyahara are conducive to the deployment of exclusive concentration ( Dharana ).

pranayama dvisatkena pratyaharah prakirtitah |
pratyahara dvisatkena Jayate dharana subha | | 111 | |

             112. Twelve cycles dharana enough, they say, to yogis to enter into contemplation ( dhyana ). And twelve cycles in dhyana the lead in deep meditation ( samadhi ).

dharanadvadasa proktam dhyanam yogavisaradaih |
dhyanadvadasakenaiva samadhirabhidhiyate | | 112 | |

             113. In samadhi , the supreme enlightenment unfolds infinitely and in all directions. Who is a witness [to the final step] of Samadhi (1) , it remains more or karma or whereabouts [in samsara , the wheel of rebirth].

yatsamadhau paranjyotiranantam visvatomukham |
tasmindrste kriyakarma yatayato vidyate na | | 113 | |

1 Samadhi " sama = equal - dhi = thought, => reflection or perception equal to all planes of consciousness) - state of union with the personal God ( Ishvara ) or absorption into the impersonal God (Brahman or Atman) , consciousness is extraordinarily strong, with a certainty of omniscience, accompanied by a feeling of indescribable joy and peace.
The Sabija samadhi (with seed) has six steps, ultimately leading to samadhi Nirbij :
a) savirtaka (Hons conceptual) thoughts (reasoning and words) are scarce, it eliminates the last traces;
b) nirvitarka (no conceptual distinction): vigilant conscience, free of any thought or ideation;
c) savichara (with reflection): reflections passive and subjective sensations disappear;
d) nirvichara (without reflection): vigilant conscience, free from subtle imagery (pictures, colors, lights, symbols);
e) ananda : the mind has ceased to operate, the experience of consciousness is through absolute, pure bliss;
f) asmita : consciousness is pure being, "I" and Self are absolutely identical;
Then came the Nirbij samadhi (without seed): there is no trace of individuality, any activity related to a center or reflective thinking is abolished, there is no association or impression is pure consciousness cosmic Brahman, the Absolute Reality.

             114. Sit in the posture sambhadva (1) , both of your heels pressing the bulb medhra . Closed doors of your fingers the ears, eyes and nostrils. Draws air through the mouth, keep it at chest level, with the apana vayu [that you have done up until now]. Then make up your breath until the skull, and freezes it there. Thus the yogi gets this element Supreme [what Kundalini shakti ] and experiences of Ishvara (2) in that transcendent state of mind.

sambaddhva asanamedhramanghriyugalam karnaksi nasaputa-
dvaradyangulibhirniyamya pavanam vaktrena will Puritama |
badhva vaksasi bahvayanasahitam murdhni sthitam dharaye-
Yanti devam visesatattvasamatam yogisvarastanmanah | | 114 | |

1 Sambadhva asana "blocking posture perfect" - a variant of the Lotus ( Padmasana ), where we go back heels above the pubic bone in the pelvis. The pressure stimulates the heels medhra , nadis node (cf. shlokas 10, 12 and 14), and directs the flow of apana vayu to the higher chakras. In the full posture, hands doing the shanmukhi mudra (see shloka 59), the 6 sensory openings, except the mouth.
2 Ishvara : God or supreme Lord "- personal God, and formal aspect of Brahman, as opposed to the character of the Absolute, beyond the event. Then the appearance personified, anthropomorphic Saguna Brahman . Ishvara is the Supreme Power, the Master of the manifested and unmanifested, the Regent cosmic, and it has the powers of omnipotence, omnipresence and omniscience . See Bhagavan .

             115. When the breath [Supreme Maha Prana ] rose to the sky, sounds of musical instruments inside can be heard, as the bell, etc.. Then the power of sound ( nada siddhi ) is deployed in its perfection.

gaganam pavan Prapti dhvanirutpadyate mahan |
ghantadinam pravadyanam nadasiddhirudirita | | 115 | |

* The inner sounds that resonate as and when the rise of breath (associated with Kundalini in this case, or wanted for themselves as objects of concentration and meditation in Nada yoga) are described as musical analogous to the sounds of various instruments: bell, gong, lute ( veena ), flute, cymbals and drums, and as sounds of nature: thunder, ocean waves, rain, winds, etc.. In the Kundalini as in Nada Yoga, the flow of pranic energy through sushumna nadi vibrates the strings of resonance in the causal plane, with perceptions more subtle. Perfection is attained when pranic energy reaches the Sahasrara chakra, then unfolds beyond, in the vastness of the absolute consciousness.

             116. If we remain harnessed to the yoke of pranayama , all our health problems are solved. If instead, we neglect any health problem resurfaces.

pranayamena yuktena sarvarogaksayo bhavet |
pranayamaviyuktebhyah sarvarogasamudbhavah | | 116 | |

             117. Diseases likely to worsen in those who do not practice pranayama are hiccups, bronchitis, asthma, and those located in the head, including eyes and ears.

hikka kasastatha svasah Sirah karnaksivedanah |
bhavanti vividha rogah pavanavyatyayakramat | | 117 | |

             118. The lion, elephant and tigers are tamed gently and gradually: pranic energy must be controlled in a similar way, otherwise it would be detrimental to the practitioner.

yatha simho gajo vyaghro bhavedvasyah sanaih sanaih |
tathaiva sevito vayuranyatha hanti sadhakam | | 118 | |

             119. The breath must be exhaled slowly at first and vigilance. Then it must be inhaled as well, and retained the same. Thus it reaches perfection.

yuktamyuktam tyajedvayum yuktamyuktam prapurayet |
yuktamyuktam prabadhniyadevam siddhimavapnuyat | | 119 | |

             120. The eyes and other sensory doors must be systematically prevented from wandering in here and there: this is holding back their investment in the objects perceived by the senses is known as withdrawal of the senses, pratyahara .

caratam caksuradinam visayesu yathakramam |
yatpratyaharanam Tesam pratyaharah its ucyate | | 120 | |

             121. Just as the sun came in the third quarter of the day begins to retract its shelves, has caught his glory, its warmth and light, and the follower of yoga, based on this third member of what yoga * pratyahara must destroy the impurities of his mind.

yatha trtiyakale you ravih pratyaharetprabham |
Yogi trtiyangasthito vikaram manasam feral | | 121 | |

ityupanisat

* See Glossary, Ashtamga .

Om! Let my limbs and speech, Prana, eyes, ears, vitality,
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial:
Let there be no denial, at least on my part.
May the virtues that are proclaimed in the Upanishads be,
I who am devoted to the Atman; may they reside in me.

Om! Let there be Peace in me!
Let there be Peace in my environment!
Let there be Peace in the forces that act on me!