Yoga Tattva Upanishad (Sanskrit text with English Translation)
The Yoga Tattva Upanishad is an important text among 'Yoga Upanishads.
॥ योगतत्त्वोपनिषत्॥
|| yogatattvopaniṣat||
योगैश्वर्यं च कैवल्यं जायते यत्प्रसादतः।
तद्वैष्णवं योगतत्त्वं रामचन्द्रपदं भजे॥
yogaiśvaryaṁ ca kaivalyaṁ jāyate yatprasādataḥ |
tadvaiṣṇavaṁ yogatattvaṁ rāmacandrapadaṁ bhaje ||
ॐ सह नाववतु॥ सह नौ भुनक्तु॥ सह वीर्यं करवावहै॥
om saha nāvavatu || saha nau bhunaktu || saha vīryaṁ karavāvahai ||
तेजस्विनावधीतमस्तु मा विद्विषावहै॥
tejasvināvadhītamastu mā vidviṣāvahai ||
ॐ शान्तिः शान्तिः शान्तिः॥
om śāntiḥ śāntiḥ śāntiḥ ||
योगतत्त्वं प्रवक्श्यामि योगिनां हितकाम्यया।
यच्छृत्वा च पठित्वा च सर्वपापैः प्रमुच्यते॥ १॥
yogatattvaṁ pravakśyāmi yogināṁ hitakāmyayā |
yacchṛtvā ca paṭhitvā ca sarvapāpaiḥ pramucyate || 1||
विष्णुर्नाम महायोगी महाभूतो महातपाः।
तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः॥ २॥
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ |
tattvamārge yathā dīpo dṛśyate puruṣottamaḥ || 2||
तमाराध्य जगन्नाथं प्रणिपत्य पितामहः।
पप्रच्छ योगतत्त्वं मे ब्रूहि चाष्टाङ्गसंयुतम्॥ ३॥
tamārādhya jagannāthaṁ praṇipatya pitāmahaḥ |
papraccha yogatattvaṁ me brūhi cāṣṭāṅgasaṁyutam || 3||
तमुवाच हृषीकेशो वक्श्यामि शृणु तत्त्वतः।
सर्वे जीवाः सुखैर्दुखैर्मायाजालेन वेष्टिताः॥ ४॥
tamuvāca hṛṣīkeśo vakśyāmi śṛṇu tattvataḥ |
sarve jīvāḥ sukhairdukhairmāyājālena veṣṭitāḥ || 4||
तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम्।
जन्ममृत्युजराव्याधिनाशनं मृत्युतारकम्॥ ५॥
teṣāṁ muktikaraṁ mārgaṁ māyājālanikṛntanam |
janmamṛtyujarāvyādhināśanaṁ mṛtyutārakam || 5||
नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम्।
पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः॥ ६॥
nānāmārgaistu duṣprāpaṁ kaivalyaṁ paramaṁ padam |
patitāḥ śāstrajāleṣu prajñayā tena mohitāḥ || 6||
अनिर्वाच्यं पदं वक्तुं न शक्यं तैः सुरैरपि।
स्वात्मप्रकाशरूपं तत्किं शास्त्रेण प्रकाशते॥ ७॥
anirvācyaṁ padaṁ vaktuṁ na śakyaṁ taiḥ surairapi |
svātmaprakāśarūpaṁ tatkiṁ śāstreṇa prakāśate || 7||
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम्।
तदेव जीवरूपेण पुण्यपापफलैर्वृतम्॥ ८॥
niṣkalaṁ nirmalaṁ śāntaṁ sarvātītaṁ nirāmayam |
tadeva jīvarūpeṇa puṇyapāpaphalairvṛtam || 8||
परमात्मपदं नित्यं तत्कथं जीवतां गतम्।
सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम्॥ ९॥
paramātmapadaṁ nityaṁ tatkathaṁ jīvatāṁ gatam |
sarvabhāvapadātītaṁ jñānarūpaṁ nirañjanam || 9||
वारिवत्स्फुरितं तस्मिंस्तत्राहंकृतिरुत्थिता।
पञ्चात्मकमभूत्पिण्डं धातुबद्धं गुणात्मकम्॥ १०॥
vārivatsphuritaṁ tasmiṁstatrāhaṁkṛtirutthitā |
pañcātmakamabhūtpiṇḍaṁ dhātubaddhaṁ guṇātmakam || 10||
सुखदुःखैः समायुक्तं जीवभावनया कुरु।
तेन जीवाभिधा प्रोक्ता विशुद्धैः परमात्मनि॥ ११॥
sukhaduḥkhaiḥ samāyuktaṁ jīvabhāvanayā kuru |
tena jīvābhidhā proktā viśuddhaiḥ paramātmani || 11||
कामक्रोधभयं चापि मोहलोभमदो रजः।
जन्ममृत्युश्च कार्पण्यं शोकस्तन्द्रा क्शुधा तृषा॥ १२॥
kāmakrodhabhayaṁ cāpi mohalobhamado rajaḥ |
janmamṛtyuśca kārpaṇyaṁ śokastandrā kśudhā tṛṣā || 12||
तृष्णा लज्जा भयं दुह्खं विषादो हर्ष एव च।
एभिर्दोषैर्विनिर्मुक्तः स जीवः केवलो मतः॥ १३॥
tṛṣṇā lajjā bhayaṁ duhkhaṁ viṣādo harṣa eva ca |
ebhirdoṣairvinirmuktaḥ sa jīvaḥ kevalo mataḥ || 13||
तस्माद्दोषविनाशार्थमुपायं कथयामि ते।
योगहीनं कथं ज्ञानं मोक्शदं भवति ध्रुवम्॥ १४॥
tasmāddoṣavināśārthamupāyaṁ kathayāmi te |
yogahīnaṁ kathaṁ jñānaṁ mokśadaṁ bhavati dhruvam || 14||
योगो हि ज्ञानहीनस्तु न क्शमो मोक्शकर्मणि।
तस्माज्ज्ञानं च योगं च मुमुक्शुर्दृढमभ्यसेत्॥ १५॥
yogo hi jñānahīnastu na kśamo mokśakarmaṇi |
tasmājjñānaṁ ca yogaṁ ca mumukśurdṛḍhamabhyaset || 15||
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते।
ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम्॥ १६॥
ajñānādeva saṁsāro jñānādeva vimucyate |
jñānasvarūpamevādau jñānaṁ jñeyaikasādhanam || 16||
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम्।
निष्कलं निर्मलं साक्शात्सच्चिदानन्दरूपकम्॥ १७॥
jñātaṁ yena nijaṁ rūpaṁ kaivalyaṁ paramaṁ padam |
niṣkalaṁ nirmalaṁ sākśātsaccidānandarūpakam || 17||
उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम्।
एतज्ज्ञानमिति प्रोक्तमथ योगं ब्रवीमि ते॥ १८॥
utpattisthitisaṁhārasphūrtijñānavivarjitam |
etajjñānamiti proktamatha yogaṁ bravīmi te || 18||
योगो हि बहुधा ब्रह्मन्भिद्यते व्यवहारतः।
मन्त्रयोगो लयश्चैव हठोऽसौ राजयोगतः॥ १९॥
yogo hi bahudhā brahmanbhidyate vyavahārataḥ |
mantrayogo layaścaiva haṭho'sau rājayogataḥ || 19||
आरम्भश्च घटश्चैव तथा परिचयः स्मृतः।
निष्पत्तिश्चेत्यवस्था च सर्वत्र परिकीर्तिता॥ २०॥
ārambhaśca ghaṭaścaiva tathā paricayaḥ smṛtaḥ |
niṣpattiścetyavasthā ca sarvatra parikīrtitā || 20||
एतेषां लक्शणं ब्रह्मन्वक्श्ये शृणु समासतः।
मातृकादियुतं मन्त्रं द्वादशाब्दं तु यो जपेत्॥ २१॥
eteṣāṁ lakśaṇaṁ brahmanvakśye śṛṇu samāsataḥ |
mātṛkādiyutaṁ mantraṁ dvādaśābdaṁ tu yo japet || 21||
क्रमेण लभते ज्ञानमणिमादिगुणान्वितम्।
अल्पबुद्धिरिमं योगं सेवते साधकाधमः॥ २२॥
krameṇa labhate jñānamaṇimādiguṇānvitam |
alpabuddhirimaṁ yogaṁ sevate sādhakādhamaḥ || 22||
लययोगश्चित्तलयः कोटिशः परिकीर्तितः।
गच्छंस्तिष्ठन्स्वपन्भुञ्जन्ध्यायेन्निष्कलमीश्वरम्॥ २३॥
layayogaścittalayaḥ koṭiśaḥ parikīrtitaḥ |
gacchaṁstiṣṭhansvapanbhuñjandhyāyenniṣkalamīśvaram || 23||
स एव लययोगः स्याद्धठयोगमतः शृणु।
यमश्च नियमश्चैव आसनं प्राणसंयमः॥ २४॥
sa eva layayogaḥ syāddhaṭhayogamataḥ śṛṇu |
yamaśca niyamaścaiva āsanaṁ prāṇasaṁyamaḥ || 24||
प्रत्याहारो धारणा च ध्यानं भ्रूमध्यमे हरिम्।
समाधिः समतावस्था साष्टाङ्गो योग उच्यते॥ २५॥
pratyāhāro dhāraṇā ca dhyānaṁ bhrūmadhyame harim |
samādhiḥ samatāvasthā sāṣṭāṅgo yoga ucyate || 25||
महामुद्रा महाबन्धो महावेधश्च खेचरी।
जालन्धरोड्डियाणश्च मूलबन्धैस्तथैव च॥ २६॥
mahāmudrā mahābandho mahāvedhaśca khecarī |
jālandharoḍḍiyāṇaśca mūlabandhaistathaiva ca || 26||
दीर्घप्रणवसन्धानं सिद्धान्तश्रवणं परम्।
वज्रोली चामरोली च सहजोली त्रिधा मता॥ २७॥
dīrghapraṇavasandhānaṁ siddhāntaśravaṇaṁ param |
vajrolī cāmarolī ca sahajolī tridhā matā || 27||
एतेषां लक्शणं ब्रह्मन्प्रत्येकं शृणु तत्त्वतः।
लघ्वाहारो यमेष्वेको मुख्या भवति नेतरः॥ २८॥
eteṣāṁ lakśaṇaṁ brahmanpratyekaṁ śṛṇu tattvataḥ |
laghvāhāro yameṣveko mukhyā bhavati netaraḥ || 28||
अहिंसा नियमेष्वेका मुख्या वै चतुरानन।
सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम्॥ २९॥
ahiṁsā niyameṣvekā mukhyā vai caturānana |
siddhaṁ padmaṁ tathā siṁhaṁ bhadraṁ ceti catuṣṭayam || 29||
प्रथमाभ्यासकाले तु विघ्नाः स्युश्चतुरानन।
आलस्यं कत्थनं धूर्तगोष्टी मन्त्रादिसाधनम्॥ ३०॥
prathamābhyāsakāle tu vighnāḥ syuścaturānana |
ālasyaṁ katthanaṁ dhūrtagoṣṭī mantrādisādhanam || 30||
धातुस्त्रीलौल्यकादीनि मृगतृष्णामयानि वै।
ज्ञात्वा सुधीस्त्यजेत्सर्वान्विघ्नान्पुण्यप्रभावतः॥ ३१॥
dhātustrīlaulyakādīni mṛgatṛṣṇāmayāni vai |
jñātvā sudhīstyajetsarvānvighnānpuṇyaprabhāvataḥ || 31||
प्राणायामं ततः कुर्यात्पद्मासनगतः स्वयम्।
सुशोभनं मठं कुर्यात्सूक्श्मद्वारं तु निर्व्रणम्॥ ३२॥
prāṇāyāmaṁ tataḥ kuryātpadmāsanagataḥ svayam |
suśobhanaṁ maṭhaṁ kuryātsūkśmadvāraṁ tu nirvraṇam || 32||
सुष्ठु लिप्तं गोमयेन सुधया वा प्रयत्नतः।
मत्कुणैर्मशकैर्लूतैर्वर्जितं च प्रयत्नतः॥ ३३॥
suṣṭhu liptaṁ gomayena sudhayā vā prayatnataḥ |
matkuṇairmaśakairlūtairvarjitaṁ ca prayatnataḥ || 33||
दिने दिने च संमृष्टं संमार्जन्या विशेषतः।
वासितं च सुगन्धेन धूपितं गुग्गुलादिभिः॥ ३४॥
dine dine ca saṁmṛṣṭaṁ saṁmārjanyā viśeṣataḥ |
vāsitaṁ ca sugandhena dhūpitaṁ guggulādibhiḥ || 34||
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।
तत्रोपविश्य मेधावी पद्मासनसमन्वितः॥ ३५॥
nātyucchritaṁ nātinīcaṁ cailājinakuśottaram |
tatropaviśya medhāvī padmāsanasamanvitaḥ || 35||
ऋजुकायः प्राञ्जलिश्च प्रणमेदिष्टदेवताम्।
ततो दक्शिणहस्तस्य अङ्गुष्ठेनैव पिङ्गलाम्॥ ३६॥
ṛjukāyaḥ prāñjaliśca praṇamediṣṭadevatām |
tato dakśiṇahastasya aṅguṣṭhenaiva piṅgalām || 36||
निरुध्य पूरयेद्वायुमिडया तु शनैः शनैः।
यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम्॥ ३७॥
nirudhya pūrayedvāyumiḍayā tu śanaiḥ śanaiḥ |
yathāśaktyavirodhena tataḥ kuryācca kumbhakam || 37||
पुनस्त्यजेत्पिङ्गलया शनैरेव न वेगतः।
पुनः पिङ्गलयापूर्य पूरयेदुदरं शनैः॥ ३८॥
punastyajetpiṅgalayā śanaireva na vegataḥ |
punaḥ piṅgalayāpūrya pūrayedudaraṁ śanaiḥ || 38||
धारयित्वा यथाशक्ति रेचयेदिडया शनैः।
यया त्यजेत्तयापूर्य धारयेदविरोधतः॥ ३९॥
dhārayitvā yathāśakti recayediḍayā śanaiḥ |
yayā tyajettayāpūrya dhārayedavirodhataḥ || 39||
जानु प्रदक्शिणीकृत्य न द्रुतं न विलम्बितम्।
अङ्गुलिस्फोटनं कुर्यात्सा मात्रा परिगीयते॥ ४०॥
jānu pradakśiṇīkṛtya na drutaṁ na vilambitam |
aṅgulisphoṭanaṁ kuryātsā mātrā parigīyate || 40||
इडया वायुमारोप्य शनैः षोडशमात्रया।
कुम्भयेत्पूरितं पश्चाच्चतुःषष्ट्या तु मात्रया॥ ४१॥
iḍayā vāyumāropya śanaiḥ ṣoḍaśamātrayā |
kumbhayetpūritaṁ paścāccatuḥṣaṣṭyā tu mātrayā || 41||
रेचयेत्पिङ्गलानाड्या द्वात्रिंशन्मात्रया पुनः।
पुनः पिङ्गलयापूर्य पूर्ववत्सुसमाहितः॥ ४२॥
recayetpiṅgalānāḍyā dvātriṁśanmātrayā punaḥ |
punaḥ piṅgalayāpūrya pūrvavatsusamāhitaḥ || 42||
प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान्।
शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत्॥ ४३॥
prātarmadhyandine sāyamardharātre ca kumbhakān |
śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 43||
एवं मासत्रयाभ्यासान्नाडीशुद्धिस्ततो भवेत्।
यदा तु नाडीशुद्धिः स्यात्तदा चिह्नानि बाह्यतः॥ ४४॥
evaṁ māsatrayābhyāsānnāḍīśuddhistato bhavet |
yadā tu nāḍīśuddhiḥ syāttadā cihnāni bāhyataḥ || 44||
जायन्ते योगिनो देहे तानि वक्श्याम्यशेषतः।
शरीरलघुता दीप्तिर्जाठराग्निविवर्धनम्॥ ४५॥
jāyante yogino dehe tāni vakśyāmyaśeṣataḥ |
śarīralaghutā dīptirjāṭharāgnivivardhanam || 45||
कृशत्वं च शरीरस्य तदा जायेत निश्चितम्।
योगाविघ्नकराहारं वर्जयेद्योगवित्तमः॥ ४६॥
kṛśatvaṁ ca śarīrasya tadā jāyeta niścitam |
yogāvighnakarāhāraṁ varjayedyogavittamaḥ || 46||
लवणं सर्षपं चाम्लमुष्णं रूक्शं च तीक्श्णकम्।
शाकजातं रामठादि वह्निस्त्रीपथसेवनम्॥ ४७॥
lavaṇaṁ sarṣapaṁ cāmlamuṣṇaṁ rūkśaṁ ca tīkśṇakam |
śākajātaṁ rāmaṭhādi vahnistrīpathasevanam || 47||
प्रातःस्नानोपवासादिकायक्लेशांश्च वर्जयेत्।
अभ्यासकाले प्रथमं शस्तं क्शीराज्यभोजनम्॥ ४८॥
prātaḥsnānopavāsādikāyakleśāṁśca varjayet |
abhyāsakāle prathamaṁ śastaṁ kśīrājyabhojanam || 48||
गोधूममुद्गशाल्यन्नं योगवृद्धिकरं विदुः।
ततः परं यथेष्टं तु शक्तः स्याद्वायुधारणे॥ ४९॥
godhūmamudgaśālyannaṁ yogavṛddhikaraṁ viduḥ |
tataḥ paraṁ yatheṣṭaṁ tu śaktaḥ syādvāyudhāraṇe || 49||
यथेष्टवायुधारणाद्वायोः सिद्ध्येत्केवलकुम्भकः।
केवले कुम्भक सिद्धे रेचपूरविवर्जिते॥ ५०॥
yatheṣṭavāyudhāraṇādvāyoḥ siddhyetkevalakumbhakaḥ |
kevale kumbhaka siddhe recapūravivarjite || 50||
न तस्य दुर्लभं किञ्चित्त्रिषु लोकेषु विद्यते।
प्रस्वेदो जायते पूर्वं मर्दनं तेन कारयेत्॥ ५१॥
na tasya durlabhaṁ kiñcittriṣu lokeṣu vidyate |
prasvedo jāyate pūrvaṁ mardanaṁ tena kārayet || 51||
ततोऽपि धारणाद्वायोः क्रमेणैव शनैः शनैः।
कम्पो भवति देहस्य आसनस्थस्य देहिनः॥ ५२॥
tato'pi dhāraṇādvāyoḥ krameṇaiva śanaiḥ śanaiḥ |
kampo bhavati dehasya āsanasthasya dehinaḥ || 52||
ततोऽधिकतराभ्यासाद्दार्दुरी स्वेन जायते।
यथा च दर्दुरो भाव उत्प्लुन्योत्प्लुत्य गच्छति॥ ५३॥
tato'dhikatarābhyāsāddārdurī svena jāyate |
yathā ca darduro bhāva utplunyotplutya gacchati || 53||
पद्मासनस्थितो योगी तथा गच्छति भूतले।
ततोऽधिकतरभ्यासाद्भूमित्यागश्च जायते॥ ५४॥
padmāsanasthito yogī tathā gacchati bhūtale |
tato'dhikatarabhyāsādbhūmityāgaśca jāyate || 54||
पद्मासनस्थ एवासौ भूमिमुत्सृज्य वर्तते।
अतिमानुषचेष्टादि तथा सामर्थ्यमुद्भवेत्॥ ५५॥
padmāsanastha evāsau bhūmimutsṛjya vartate |
atimānuṣaceṣṭādi tathā sāmarthyamudbhavet || 55||
न दर्शयेच्च सामर्थ्यं दर्शनं वीर्यवत्तरम्।
स्वल्पं वा बहुधा दुःखं योगी न व्यथते तदा॥ ५६॥
na darśayecca sāmarthyaṁ darśanaṁ vīryavattaram |
svalpaṁ vā bahudhā duḥkhaṁ yogī na vyathate tadā || 56||
अल्पमूत्रपुरीषश्च स्वल्पनिद्रश्च जायते।
कीलवो दृषिका लाला स्वेददुर्गन्धतानने॥ ५७॥
alpamūtrapurīṣaśca svalpanidraśca jāyate |
kīlavo dṛṣikā lālā svedadurgandhatānane || 57||
एतानि सर्वथा तस्य न जायन्ते ततः परम्।
ततोऽधिकतराभ्यासाद्बलमुत्पद्यते बहु॥ ५८॥
etāni sarvathā tasya na jāyante tataḥ param |
tato'dhikatarābhyāsādbalamutpadyate bahu || 58||
येन भूचर सिद्धिः स्याद्भूचराणां जये क्शमः।
व्याघ्रो वा शरभो व्यापि गजो गवय एव वा॥ ५९॥
yena bhūcara siddhiḥ syādbhūcarāṇāṁ jaye kśamaḥ |
vyāghro vā śarabho vyāpi gajo gavaya eva vā || 59||
सिंहो वा योगिना तेन म्रियन्ते हस्तताडिताः।
कन्दर्पस्य यथा रूपं तथा स्यादपि योगिनः॥ ६०॥
siṁho vā yoginā tena mriyante hastatāḍitāḥ |
kandarpasya yathā rūpaṁ tathā syādapi yoginaḥ || 60||
तद्रूपवशगा नार्यः काङ्क्शन्ते तस्य सङ्गमम्।
यदि सङ्गं करोत्येष तस्य बिन्दुक्शयो भवेत्॥ ६१॥
tadrūpavaśagā nāryaḥ kāṅkśante tasya saṅgamam |
yadi saṅgaṁ karotyeṣa tasya bindukśayo bhavet || 61||
वर्जयित्वा स्त्रियाः सङ्गं कुर्यादभ्यासमादरात्।
योगिनोऽङ्गे सुगन्धश्च जायते बिन्दुधारणात्॥ ६२॥
varjayitvā striyāḥ saṅgaṁ kuryādabhyāsamādarāt |
yogino'ṅge sugandhaśca jāyate bindudhāraṇāt || 62||
ततो रहस्युपाविष्टः प्रणवं प्लुतमात्रया।
जपेत्पूर्वार्जितानां तु पापानां नाशहेतवे॥ ६३॥
tato rahasyupāviṣṭaḥ praṇavaṁ plutamātrayā |
japetpūrvārjitānāṁ tu pāpānāṁ nāśahetave || 63||
सर्वविघ्नहरो मन्त्रः प्रणवः सर्वदोषहा।
एवमभ्यासयोगेन सिद्धिरारम्भसम्भवा॥ ६४॥
sarvavighnaharo mantraḥ praṇavaḥ sarvadoṣahā |
evamabhyāsayogena siddhirārambhasambhavā || 64||
ततो भवेद्धठावस्था पवनाभ्यासतत्परा।
प्राणोऽपानो मनो बुद्धिर्जीवात्मपरमात्मनोः॥ ६५॥
tato bhaveddhaṭhāvasthā pavanābhyāsatatparā |
prāṇo'pāno mano buddhirjīvātmaparamātmanoḥ || 65||
अन्योन्यस्याविरोधेन एकता घटते यदा।
घटावस्थेति सा प्रोक्ता तच्चिह्नानि ब्रवीम्यहम्॥ ६६॥
anyonyasyāvirodhena ekatā ghaṭate yadā |
ghaṭāvastheti sā proktā taccihnāni bravīmyaham || 66||
पूर्वं यः कथितोऽभ्यासश्चतुर्थांशं परिग्रहेत्।
दिवा वा यदि वा सायं याममात्रं समभ्यसेत्॥ ६७॥
pūrvaṁ yaḥ kathito'bhyāsaścaturthāṁśaṁ parigrahet |
divā vā yadi vā sāyaṁ yāmamātraṁ samabhyaset || 67||
एकवारं प्रतिदिनं कुर्यात्केवलकुम्भकम्।
इन्द्रियाणीन्द्रियार्थेभ्यो यत्प्रत्याहरणं स्फुटम्॥ ६८॥
ekavāraṁ pratidinaṁ kuryātkevalakumbhakam |
indriyāṇīndriyārthebhyo yatpratyāharaṇaṁ sphuṭam || 68||
योगी कुम्भकमास्थाय प्रत्याहारः स उच्यते।
यद्यत्पश्यति चक्शुर्भ्यां तत्तदात्मेति भावयेत्॥ ६९॥
yogī kumbhakamāsthāya pratyāhāraḥ sa ucyate |
yadyatpaśyati cakśurbhyāṁ tattadātmeti bhāvayet || 69||
यद्यच्छृणोति कर्णाभ्यां तत्तदात्मेति भावयेत्।
लभते नासया यद्यत्तत्तदात्मेति भावयेत्॥ ७०॥
yadyacchṛṇoti karṇābhyāṁ tattadātmeti bhāvayet |
labhate nāsayā yadyattattadātmeti bhāvayet || 70||
जिह्वया यद्रसं ह्यत्ति तत्तदात्मेति भावयेत्।
त्वचा यद्यत्स्पृशेद्योगी तत्तदात्मेति भावयेत्॥ ७१॥
jihvayā yadrasaṁ hyatti tattadātmeti bhāvayet |
tvacā yadyatspṛśedyogī tattadātmeti bhāvayet || 71||
एवं ज्ञानेन्द्रियाणां तु तत्तत्सौख्यं सुसाधयेत्।
याममात्रं प्रतिदिनं योगी यत्नादतन्द्रितः॥ ७२॥
evaṁ jñānendriyāṇāṁ tu tattatsaukhyaṁ susādhayet |
yāmamātraṁ pratidinaṁ yogī yatnādatandritaḥ || 72||
यथा वा चित्तसामर्थ्यं जायते योगिनो ध्रुवम्।
दूरश्रुतिर्दूरदृष्टिः क्शणाद्दूरगमस्तथा॥ ७३॥
yathā vā cittasāmarthyaṁ jāyate yogino dhruvam |
dūraśrutirdūradṛṣṭiḥ kśaṇāddūragamastathā || 73||
वाक्सिद्धिः कामरूपत्वमदृश्यकरणी तथा।
मलमूत्रप्रलेपेन लोहादेः स्वर्णता भवेत्॥ ७४॥
vāksiddhiḥ kāmarūpatvamadṛśyakaraṇī tathā |
malamūtrapralepena lohādeḥ svarṇatā bhavet || 74||
खे गतिस्तस्य जायेत सन्तताभ्यासयोगतः।
सदा बुद्धिमता भाव्यं योगिना योगसिद्धये॥ ७५॥
khe gatistasya jāyeta santatābhyāsayogataḥ |
sadā buddhimatā bhāvyaṁ yoginā yogasiddhaye || 75||
एते विघ्ना महासिद्धेर्न रमेत्तेषु बुद्धिमान्।
न दर्शयेत्स्वसामर्थ्यं यस्यकस्यापि योगिराट्॥ ७६॥
ete vighnā mahāsiddherna rametteṣu buddhimān |
na darśayetsvasāmarthyaṁ yasyakasyāpi yogirāṭ || 76||
यथा मूढो यथा मूर्खो यथा बधिर एव वा।
तथा वर्तेत लोकस्य स्वसामर्थ्यस्य गुप्तये॥ ७७॥
yathā mūḍho yathā mūrkho yathā badhira eva vā |
tathā varteta lokasya svasāmarthyasya guptaye || 77||
शिष्याश्च स्वस्वकार्येषु प्रार्थयन्ति न संशयः।
तत्तत्कर्मकरव्यग्रः स्वाभ्यासेऽविस्मृतो भवेत्॥ ७८॥
śiṣyāśca svasvakāryeṣu prārthayanti na saṁśayaḥ |
tattatkarmakaravyagraḥ svābhyāse'vismṛto bhavet || 78||
अविस्मृत्य गुरोर्वाक्यमभ्यसेत्तदहर्निशम्।
एवं भवेद्धठावस्था सन्तताभ्यासयोगतः॥ ७९॥
avismṛtya gurorvākyamabhyasettadaharniśam |
evaṁ bhaveddhaṭhāvasthā santatābhyāsayogataḥ || 79||
अनभ्यासवतश्चैव वृथागोष्ठ्या न सिद्ध्यति।
तस्मात्सर्वप्रयत्नेन योगमेव सदाभ्यसेत्॥ ८०॥
anabhyāsavataścaiva vṛthāgoṣṭhyā na siddhyati |
tasmātsarvaprayatnena yogameva sadābhyaset || 80||
ततः परिचयावस्था जायतेऽभ्यासयोगतः।
वायुः परिचितो यत्नादग्निना सह कुण्डलीम्॥ ८१॥
tataḥ paricayāvasthā jāyate'bhyāsayogataḥ |
vāyuḥ paricito yatnādagninā saha kuṇḍalīm || 81||
भावयित्वा सुषुम्नायां प्रविशेदनिरोधतः।
वायुना सह चित्तं च प्रविशेच्च महापथम्॥ ८२॥
bhāvayitvā suṣumnāyāṁ praviśedanirodhataḥ |
vāyunā saha cittaṁ ca praviśecca mahāpatham || 82||
यस्य चित्तं स्वपवनं सुषुम्नां प्रविशेदिह।
भूमिरापोऽनलो वायुराकाशश्चेति पञ्चकः॥ ८३॥
yasya cittaṁ svapavanaṁ suṣumnāṁ praviśediha |
bhūmirāpo'nalo vāyurākāśaśceti pañcakaḥ || 83||
येषु पञ्चसु देवानां धारणा पञ्चधोद्यते।
पादादिजानुपर्यन्तं पृथिवीस्थानमुच्यते॥ ८४॥
yeṣu pañcasu devānāṁ dhāraṇā pañcadhodyate |
pādādijānuparyantaṁ pṛthivīsthānamucyate || 84||
पृथिवी चतुरस्रं च पीतवर्णं लवर्णकम्।
पार्थिवे वायुमारोप्य लकारेण समन्वितम्॥ ८५॥
pṛthivī caturasraṁ ca pītavarṇaṁ lavarṇakam |
pārthive vāyumāropya lakāreṇa samanvitam || 85||
ध्यायंश्चतुर्भुजाकारं चतुर्वक्त्रं हिरण्मयम्।
धारयेत्पञ्चघटिकाः पृथिवीजयमाप्नुयात्॥ ८६॥
dhyāyaṁścaturbhujākāraṁ caturvaktraṁ hiraṇmayam |
dhārayetpañcaghaṭikāḥ pṛthivījayamāpnuyāt || 86||
पृथिवीयोगतो मृत्युर्न भवेदस्य योगिनः।
आजानोः पायुपर्यन्तमपां स्थानं प्रकीर्तितम्॥ ८७॥
pṛthivīyogato mṛtyurna bhavedasya yoginaḥ |
ājānoḥ pāyuparyantamapāṁ sthānaṁ prakīrtitam || 87||
आपोऽर्धचन्द्रं शुक्लं च वंबीजं परिकीर्तितम्।
वारुणे वायुमारोप्य वकारेण समन्वितम्॥ ८८॥
āpo'rdhacandraṁ śuklaṁ ca vaṁbījaṁ parikīrtitam |
vāruṇe vāyumāropya vakāreṇa samanvitam || 88||
स्मरन्नारायणं देवं चतुर्बाहुं किरीटिनम्।
शुद्धस्फटिकसङ्काशं पीतवाससमच्युतम्॥ ८९॥
smarannārāyaṇaṁ devaṁ caturbāhuṁ kirīṭinam |
śuddhasphaṭikasaṅkāśaṁ pītavāsasamacyutam || 89||
धारयेत्पञ्चघटिकाः सर्वपापैः प्रमुच्यते।
ततो जलाद्भयं नास्ति जले मृत्युर्न विद्यते॥ ९०॥
dhārayetpañcaghaṭikāḥ sarvapāpaiḥ pramucyate |
tato jalādbhayaṁ nāsti jale mṛtyurna vidyate || 90||
आपायोर्हृदयान्तं च वह्निस्थानं प्रकीर्तितम्।
वह्निस्त्रिकोणं रक्तं च रेफाक्शरसमुद्भवम्॥ ९१॥
āpāyorhṛdayāntaṁ ca vahnisthānaṁ prakīrtitam |
vahnistrikoṇaṁ raktaṁ ca rephākśarasamudbhavam || 91||
वह्नौ चानिलमारोप्य रेफाक्शरसमुज्ज्वलम्।
त्रियक्शं वरदं रुद्रं तरुणादित्यसंनिभम्॥ ९२॥
vahnau cānilamāropya rephākśarasamujjvalam |
triyakśaṁ varadaṁ rudraṁ taruṇādityasaṁnibham || 92||
भस्मोद्धूलितसर्वाङ्गं सुप्रसन्नमनुस्मरन्।
धारयेत्पञ्चघटिका वह्निनासौ न दाह्यते॥ ९३॥
bhasmoddhūlitasarvāṅgaṁ suprasannamanusmaran |
dhārayetpañcaghaṭikā vahnināsau na dāhyate || 93||
न दह्यते शरीरं च प्रविष्टस्याग्निमण्डले।
आहृदयाद्भ्रुवोर्मध्यं वायुस्थानं प्रकीर्तितम्॥ ९४॥
na dahyate śarīraṁ ca praviṣṭasyāgnimaṇḍale |
āhṛdayādbhruvormadhyaṁ vāyusthānaṁ prakīrtitam || 94||
वायुः षट्कोणकं कृष्णं यकाराक्शरभासुरम्।
मारुतं मरुतां स्थाने यकाराक्शरभासुरम्॥ ९५॥
vāyuḥ ṣaṭkoṇakaṁ kṛṣṇaṁ yakārākśarabhāsuram |
mārutaṁ marutāṁ sthāne yakārākśarabhāsuram || 95||
धारयेत्तत्र सर्वज्ञमीश्वरं विश्वतोमुखम्।
धारयेत्पञ्चघटिका वायुवद्व्योमगो भवेत्॥ ९६॥
dhārayettatra sarvajñamīśvaraṁ viśvatomukham |
dhārayetpañcaghaṭikā vāyuvadvyomago bhavet || 96||
मरणं न तु वायोश्च भयं भवति योगिनः।
आभ्रूमध्यात्तु मूर्धान्तमाकाशस्थानमुच्यते॥ ९७॥
maraṇaṁ na tu vāyośca bhayaṁ bhavati yoginaḥ |
ābhrūmadhyāttu mūrdhāntamākāśasthānamucyate || 97||
व्योम वृत्तं च धूम्रं च हकाराक्शरभासुरम्।
आकाशे वायुमारोप्य हकारोपरि शङ्करम्॥ ९८॥
vyoma vṛttaṁ ca dhūmraṁ ca hakārākśarabhāsuram |
ākāśe vāyumāropya hakāropari śaṅkaram || 98||
बिन्दुरूपं महादेवं व्योमाकारं सदाशिवम्।
शुद्धस्फटिकसङ्काशं धृतबालेन्दुमौलिनम्॥ ९९॥
bindurūpaṁ mahādevaṁ vyomākāraṁ sadāśivam |
śuddhasphaṭikasaṅkāśaṁ dhṛtabālendumaulinam || 99||
पञ्चवक्त्रयुतं सौम्यं दशबाहुं त्रिलोचनम्।
सर्वायुधैर्धृताकारं सर्वभूषणभूषितम्॥ १००॥
pañcavaktrayutaṁ saumyaṁ daśabāhuṁ trilocanam |
sarvāyudhairdhṛtākāraṁ sarvabhūṣaṇabhūṣitam || 100||
उमार्धदेहं वरदं सर्वकारणकारणम्।
आकाशधारणात्तस्य खेचरत्वं भवेद्ध्रुवम्॥ १०१॥
umārdhadehaṁ varadaṁ sarvakāraṇakāraṇam |
ākāśadhāraṇāttasya khecaratvaṁ bhaveddhruvam || 101||
यत्रकुत्र स्थितो वापि सुखमत्यन्तमश्नुते।
एवं च धारणाः पञ्च कुर्याद्योगी विचक्शणः॥ १०२॥
yatrakutra sthito vāpi sukhamatyantamaśnute |
evaṁ ca dhāraṇāḥ pañca kuryādyogī vicakśaṇaḥ || 102||
ततो दृढशरीरः स्यान्मृत्युस्तस्य न विद्यते।
ब्रह्मणः प्रलयेनापि न सीदति महामतिः॥ १०३॥
tato dṛḍhaśarīraḥ syānmṛtyustasya na vidyate |
brahmaṇaḥ pralayenāpi na sīdati mahāmatiḥ || 103||
समभ्यसेत्तथा ध्यानं घटिकाषष्टिमेव च।
वायुं निरुध्य चाकाशे देवतामिष्टदामिति॥ १०४॥
samabhyasettathā dhyānaṁ ghaṭikāṣaṣṭimeva ca |
vāyuṁ nirudhya cākāśe devatāmiṣṭadāmiti || 104||
सगुणं ध्यानमेतत्स्यादणिमादिगुणप्रदम्।
निर्गुणध्यानयुक्तस्य समाधिश्च ततो भवेत्॥ १०५॥
saguṇaṁ dhyānametatsyādaṇimādiguṇapradam |
nirguṇadhyānayuktasya samādhiśca tato bhavet || 105||
दिनद्वादशकेनैव समाधिं समवाप्नुयात्।
वायुं निरुध्य मेधावी जीवन्मुक्तो भवत्ययम्॥ १०६॥
dinadvādaśakenaiva samādhiṁ samavāpnuyāt |
vāyuṁ nirudhya medhāvī jīvanmukto bhavatyayam || 106||
समाधिः समतावस्था जीवात्मपरमात्मनोः।
यदि स्वदेहमुत्स्रष्टुमिच्छा चेदुत्सृजेत्स्वयम्॥ १०७॥
samādhiḥ samatāvasthā jīvātmaparamātmanoḥ |
yadi svadehamutsraṣṭumicchā cedutsṛjetsvayam || 107||
परब्रह्मणि लीयेत न तस्योत्क्रान्तिरिष्यते।
अथ नो चेत्समुत्स्रष्टुं स्वशरीरं प्रियं यदि॥ १०८॥
parabrahmaṇi līyeta na tasyotkrāntiriṣyate |
atha no cetsamutsraṣṭuṁ svaśarīraṁ priyaṁ yadi || 108||
सर्वलोकेषु विहरन्नणिमादिगुणान्वितः।
कदाचित्स्वेच्छया देवो भूत्वा स्वर्गे महीयते॥ १०९॥
sarvalokeṣu viharannaṇimādiguṇānvitaḥ |
kadācitsvecchayā devo bhūtvā svarge mahīyate || 109||
मनुष्यो वापि यक्शो वा स्वेच्छयापीक्शणद्भवेत्।
सिंहो व्याघ्रो गजो वाश्वः स्वेच्छया बहुतामियात्॥ ११०॥
manuṣyo vāpi yakśo vā svecchayāpīkśaṇadbhavet |
siṁho vyāghro gajo vāśvaḥ svecchayā bahutāmiyāt || 110||
यथेष्टमेव वर्तेत यद्वा योगी महेश्वरः।
अभ्यासभेदतो भेदः फलं तु सममेव हि॥ १११॥
yatheṣṭameva varteta yadvā yogī maheśvaraḥ |
abhyāsabhedato bhedaḥ phalaṁ tu samameva hi || 111||
पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत्।
प्रसार्य दक्शिणं पादं हस्ताभ्यां धारयेद्दृढम्॥ ११२॥
pārṣṇiṁ vāmasya pādasya yonisthāne niyojayet |
prasārya dakśiṇaṁ pādaṁ hastābhyāṁ dhārayeddṛḍham || 112||
चुबुकं हृदि विन्यस्य पूरयेद्वायुना पुनः।
कुम्भकेन यथाशक्ति धारयित्वा तु रेचयेत्॥ ११३॥
cubukaṁ hṛdi vinyasya pūrayedvāyunā punaḥ |
kumbhakena yathāśakti dhārayitvā tu recayet || 113||
वामाङ्गेन समभ्यस्य दक्शाङ्गेन ततोऽभ्यसेत्।
प्रसारितस्तु यः पादस्तमूरूपरि नामयेत्॥ ११४॥
vāmāṅgena samabhyasya dakśāṅgena tato'bhyaset |
prasāritastu yaḥ pādastamūrūpari nāmayet || 114||
अयमेव महाबन्ध उभयत्रैवमभ्यसेत्।
महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः॥ ११५॥
ayameva mahābandha ubhayatraivamabhyaset |
mahābandhasthito yogī kṛtvā pūrakamekadhīḥ || 115||
वायुना गतिमावृत्य निभृतं कर्णमुद्रया।
पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम्॥ ११६॥
vāyunā gatimāvṛtya nibhṛtaṁ karṇamudrayā |
puṭadvayaṁ samākramya vāyuḥ sphurati satvaram || 116||
अयमेव महावेधः सिद्धैरभ्यस्यतेऽनिशम्।
अन्तः कपालकुहरे जिह्वां व्यावृत्य धारयेत्॥ ११७॥
ayameva mahāvedhaḥ siddhairabhyasyate'niśam |
antaḥ kapālakuhare jihvāṁ vyāvṛtya dhārayet || 117||
भ्रूमध्यदृष्टिरप्येषा मुद्रा भवति खेचरी।
कण्ठमाकुञ्च्य हृदये स्थापयेद्दृढया धिया॥ ११८॥
bhrūmadhyadṛṣṭirapyeṣā mudrā bhavati khecarī |
kaṇṭhamākuñcya hṛdaye sthāpayeddṛḍhayā dhiyā || 118||
बन्धो जालन्धराख्योऽयं मृत्युमातङ्गकेसरी।
बन्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः॥ ११९॥
bandho jālandharākhyo'yaṁ mṛtyumātaṅgakesarī |
bandho yena suṣumnāyāṁ prāṇastūḍḍīyate yataḥ || 119||
उड्यानाख्यो हि बन्धोऽयं योगिभिः समुदाहृतः।
पार्ष्णिभागेन संपीड्य योनिमाकुञ्चयेद्दृढम्॥ १२०॥
uḍyānākhyo hi bandho'yaṁ yogibhiḥ samudāhṛtaḥ |
pārṣṇibhāgena saṁpīḍya yonimākuñcayeddṛḍham || 120||
अपानमूर्ध्वमुत्थाप्य योनिबन्धोऽयमुच्यते।
प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम्॥ १२१॥
apānamūrdhvamutthāpya yonibandho'yamucyate |
prāṇāpānau nādabindū mūlabandhena caikatām || 121||
गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः।
करणी विपरीताख्या सर्वव्याधिविनाशिनी॥ १२२॥
gatvā yogasya saṁsiddhiṁ yacchato nātra saṁśayaḥ |
karaṇī viparītākhyā sarvavyādhivināśinī || 122||
नित्यमभ्यासयुक्तस्य जाठराग्निविवर्धनी।
आहारो बहुलस्तस्य संपाद्यः साधकस्य च॥ १२३॥
nityamabhyāsayuktasya jāṭharāgnivivardhanī |
āhāro bahulastasya saṁpādyaḥ sādhakasya ca || 123||
अल्पाहारो यदि भवेदग्निर्देहं हरेत्क्शणात्।
अधःशिरश्चोर्ध्वपादः क्शणं स्यात्प्रथमे दिने॥ १२४॥
alpāhāro yadi bhavedagnirdehaṁ haretkśaṇāt |
adhaḥśiraścordhvapādaḥ kśaṇaṁ syātprathame dine || 124||
क्शणाच्च किञ्चिदधिकमभ्यसेत्तु दिनेदिने।
वली च पलितं चैव षण्मासार्धान्न दृश्यते॥ १२५॥
kśaṇācca kiñcidadhikamabhyasettu dinedine |
valī ca palitaṁ caiva ṣaṇmāsārdhānna dṛśyate || 125||
याममात्रं तु यो नित्यमभ्यसेत्स तु कालजित्।
वज्रोलीमभ्यसेद्यस्तु स योगी सिद्धिभाजनम्॥ १२६॥
yāmamātraṁ tu yo nityamabhyasetsa tu kālajit |
vajrolīmabhyasedyastu sa yogī siddhibhājanam || 126||
लभ्यते यदि तस्यैव योगसिद्धिः करे स्थिता।
अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम्॥ १२७॥
labhyate yadi tasyaiva yogasiddhiḥ kare sthitā |
atītānāgataṁ vetti khecarī ca bhaveddhruvam || 127||
अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने।
वज्रोलीमभ्यसेन्नित्यममरोलीति कथ्यते॥ १२८॥
amarīṁ yaḥ pibennityaṁ nasyaṁ kurvandine dine |
vajrolīmabhyasennityamamarolīti kathyate || 128||
ततो भवेद्राजयोगो नान्तरा भवति ध्रुवम्।
यदा तु राजयोगेन निष्पन्ना योगिभिः क्रिया॥ १२९॥
tato bhavedrājayogo nāntarā bhavati dhruvam |
yadā tu rājayogena niṣpannā yogibhiḥ kriyā || 129||
तदा विवेकवैराग्यं जायते योगिनो ध्रुवम्।
विष्णुर्नाम महायोगी महाभूतो महातपाः॥ १३०॥
tadā vivekavairāgyaṁ jāyate yogino dhruvam |
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ || 130||
तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः।
यः स्तनः पूर्वपीतस्तं निष्पीड्य मुदमश्नुते॥ १३१॥
tattvamārge yathā dīpo dṛśyate puruṣottamaḥ |
yaḥ stanaḥ pūrvapītastaṁ niṣpīḍya mudamaśnute || 131||
यस्माज्जातो भगात्पूर्वं तस्मिन्नेव भगे रमन्।
या माता सा पुनर्भार्या या भार्या मातरेव हि॥ १३२॥
yasmājjāto bhagātpūrvaṁ tasminneva bhage raman |
yā mātā sā punarbhāryā yā bhāryā mātareva hi || 132||
यः पिता स पुनः पुत्रो यः पुत्रः स पुनः पिता।
एवं संसारचक्रं कूपचक्रेण घटा इव॥ १३३॥
yaḥ pitā sa punaḥ putro yaḥ putraḥ sa punaḥ pitā |
evaṁ saṁsāracakraṁ kūpacakreṇa ghaṭā iva || 133||
भ्रमन्तो योनिजन्मानि श्रुत्वा लोकान्समश्नुते।
त्रयो लोकास्त्रयो वेदास्तिस्रः सन्ध्यास्त्रयः स्वराः॥ १३४॥
bhramanto yonijanmāni śrutvā lokānsamaśnute |
trayo lokāstrayo vedāstisraḥ sandhyāstrayaḥ svarāḥ || 134||
त्रयोऽग्नयश्च त्रिगुणाः स्थिताः सर्वे त्रयाक्शरे।
त्रयाणामक्शराणां च योऽधीतेऽप्यर्धमक्शरम्॥ १३५॥
trayo'gnayaśca triguṇāḥ sthitāḥ sarve trayākśare |
trayāṇāmakśarāṇāṁ ca yo'dhīte'pyardhamakśaram || 135||
तेन सर्वमिदं प्रोतं तत्सत्यं तत्परं पदम्।
पुष्पमध्ये यथा गन्धः पयोमध्ये यथा घृतम्॥ १३६॥
tena sarvamidaṁ protaṁ tatsatyaṁ tatparaṁ padam |
puṣpamadhye yathā gandhaḥ payomadhye yathā ghṛtam || 136||
तिलमध्ये यथा तैलं पाषाणेष्विव काञ्चनम्।
हृदि स्थाने स्थितं पद्मं तस्य वक्त्रमधोमुखम्॥ १३७॥
tilamadhye yathā tailaṁ pāṣāṇeṣviva kāñcanam |
hṛdi sthāne sthitaṁ padmaṁ tasya vaktramadhomukham || 137||
ऊर्ध्वनालमधोबिन्दुस्तस्य मध्ये स्थितं मनः।
अकारे रेचितं पद्ममुकारेणैव भिद्यते॥ १३८॥
ūrdhvanālamadhobindustasya madhye sthitaṁ manaḥ |
akāre recitaṁ padmamukāreṇaiva bhidyate || 138||
मकारे लभते नादमर्धमात्रा तु निश्चला।
शुद्धस्फटिकसङ्काशं निष्कलं पापनाशनम्॥ १३९॥
makāre labhate nādamardhamātrā tu niścalā |
śuddhasphaṭikasaṅkāśaṁ niṣkalaṁ pāpanāśanam || 139||
लभते योगयुक्तात्मा पुरुषस्तत्परं पदम्।
कूर्मः स्वपाणिपादादिशिरश्चात्मनि धारयेत्॥ १४०॥
labhate yogayuktātmā puruṣastatparaṁ padam |
kūrmaḥ svapāṇipādādiśiraścātmani dhārayet || 140||
एवं द्वारेषु सर्वेषु वायुपूरितरेचितः।
निषिद्धं तु नवद्वारे ऊर्ध्वं प्राङ्निश्वसंस्तथा॥ १४१॥
evaṁ dvāreṣu sarveṣu vāyupūritarecitaḥ |
niṣiddhaṁ tu navadvāre ūrdhvaṁ prāṅniśvasaṁstathā || 141||
घटमध्ये यथा दीपो निवातं कुम्भकं विदुः।
निषिद्धैर्नवभिर्द्वारैर्निर्जने निरुपद्रवे॥ १४२॥
ghaṭamadhye yathā dīpo nivātaṁ kumbhakaṁ viduḥ |
niṣiddhairnavabhirdvārairnirjane nirupadrave || 142||
निश्चितं त्वात्ममात्रेणावशिष्टं योगसेवयेत्युपनिषत्॥
niścitaṁ tvātmamātreṇāvaśiṣṭaṁ yogasevayetyupaniṣat ||
ॐ सह नाववतु॥ सह नौ भुनक्तु॥ सह वीर्यं करवावहै॥
om saha nāvavatu || saha nau bhunaktu || saha vīryaṁ karavāvahai ||
तेजस्विनावधीतमस्तु मा विद्विषावहै॥
ॐ शान्तिः शान्तिः शान्तिः॥
tejasvināvadhītamastu mā vidviṣāvahai ||
om śāntiḥ śāntiḥ śāntiḥ ||
इति योगतत्त्वोपनिषत् समाप्ता॥
iti yogatattvopaniṣat samāptā ||
॥ योगतत्त्वोपनिषत्॥
|| yogatattvopaniṣat||
योगैश्वर्यं च कैवल्यं जायते यत्प्रसादतः।
तद्वैष्णवं योगतत्त्वं रामचन्द्रपदं भजे॥
yogaiśvaryaṁ ca kaivalyaṁ jāyate yatprasādataḥ |
tadvaiṣṇavaṁ yogatattvaṁ rāmacandrapadaṁ bhaje ||
ॐ सह नाववतु॥ सह नौ भुनक्तु॥ सह वीर्यं करवावहै॥
om saha nāvavatu || saha nau bhunaktu || saha vīryaṁ karavāvahai ||
तेजस्विनावधीतमस्तु मा विद्विषावहै॥
tejasvināvadhītamastu mā vidviṣāvahai ||
ॐ शान्तिः शान्तिः शान्तिः॥
om śāntiḥ śāntiḥ śāntiḥ ||
योगतत्त्वं प्रवक्श्यामि योगिनां हितकाम्यया।
यच्छृत्वा च पठित्वा च सर्वपापैः प्रमुच्यते॥ १॥
yogatattvaṁ pravakśyāmi yogināṁ hitakāmyayā |
yacchṛtvā ca paṭhitvā ca sarvapāpaiḥ pramucyate || 1||
विष्णुर्नाम महायोगी महाभूतो महातपाः।
तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः॥ २॥
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ |
tattvamārge yathā dīpo dṛśyate puruṣottamaḥ || 2||
तमाराध्य जगन्नाथं प्रणिपत्य पितामहः।
पप्रच्छ योगतत्त्वं मे ब्रूहि चाष्टाङ्गसंयुतम्॥ ३॥
tamārādhya jagannāthaṁ praṇipatya pitāmahaḥ |
papraccha yogatattvaṁ me brūhi cāṣṭāṅgasaṁyutam || 3||
तमुवाच हृषीकेशो वक्श्यामि शृणु तत्त्वतः।
सर्वे जीवाः सुखैर्दुखैर्मायाजालेन वेष्टिताः॥ ४॥
tamuvāca hṛṣīkeśo vakśyāmi śṛṇu tattvataḥ |
sarve jīvāḥ sukhairdukhairmāyājālena veṣṭitāḥ || 4||
तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम्।
जन्ममृत्युजराव्याधिनाशनं मृत्युतारकम्॥ ५॥
teṣāṁ muktikaraṁ mārgaṁ māyājālanikṛntanam |
janmamṛtyujarāvyādhināśanaṁ mṛtyutārakam || 5||
नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम्।
पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः॥ ६॥
nānāmārgaistu duṣprāpaṁ kaivalyaṁ paramaṁ padam |
patitāḥ śāstrajāleṣu prajñayā tena mohitāḥ || 6||
अनिर्वाच्यं पदं वक्तुं न शक्यं तैः सुरैरपि।
स्वात्मप्रकाशरूपं तत्किं शास्त्रेण प्रकाशते॥ ७॥
anirvācyaṁ padaṁ vaktuṁ na śakyaṁ taiḥ surairapi |
svātmaprakāśarūpaṁ tatkiṁ śāstreṇa prakāśate || 7||
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम्।
तदेव जीवरूपेण पुण्यपापफलैर्वृतम्॥ ८॥
niṣkalaṁ nirmalaṁ śāntaṁ sarvātītaṁ nirāmayam |
tadeva jīvarūpeṇa puṇyapāpaphalairvṛtam || 8||
परमात्मपदं नित्यं तत्कथं जीवतां गतम्।
सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम्॥ ९॥
paramātmapadaṁ nityaṁ tatkathaṁ jīvatāṁ gatam |
sarvabhāvapadātītaṁ jñānarūpaṁ nirañjanam || 9||
वारिवत्स्फुरितं तस्मिंस्तत्राहंकृतिरुत्थिता।
पञ्चात्मकमभूत्पिण्डं धातुबद्धं गुणात्मकम्॥ १०॥
vārivatsphuritaṁ tasmiṁstatrāhaṁkṛtirutthitā |
pañcātmakamabhūtpiṇḍaṁ dhātubaddhaṁ guṇātmakam || 10||
सुखदुःखैः समायुक्तं जीवभावनया कुरु।
तेन जीवाभिधा प्रोक्ता विशुद्धैः परमात्मनि॥ ११॥
sukhaduḥkhaiḥ samāyuktaṁ jīvabhāvanayā kuru |
tena jīvābhidhā proktā viśuddhaiḥ paramātmani || 11||
कामक्रोधभयं चापि मोहलोभमदो रजः।
जन्ममृत्युश्च कार्पण्यं शोकस्तन्द्रा क्शुधा तृषा॥ १२॥
kāmakrodhabhayaṁ cāpi mohalobhamado rajaḥ |
janmamṛtyuśca kārpaṇyaṁ śokastandrā kśudhā tṛṣā || 12||
तृष्णा लज्जा भयं दुह्खं विषादो हर्ष एव च।
एभिर्दोषैर्विनिर्मुक्तः स जीवः केवलो मतः॥ १३॥
tṛṣṇā lajjā bhayaṁ duhkhaṁ viṣādo harṣa eva ca |
ebhirdoṣairvinirmuktaḥ sa jīvaḥ kevalo mataḥ || 13||
तस्माद्दोषविनाशार्थमुपायं कथयामि ते।
योगहीनं कथं ज्ञानं मोक्शदं भवति ध्रुवम्॥ १४॥
tasmāddoṣavināśārthamupāyaṁ kathayāmi te |
yogahīnaṁ kathaṁ jñānaṁ mokśadaṁ bhavati dhruvam || 14||
योगो हि ज्ञानहीनस्तु न क्शमो मोक्शकर्मणि।
तस्माज्ज्ञानं च योगं च मुमुक्शुर्दृढमभ्यसेत्॥ १५॥
yogo hi jñānahīnastu na kśamo mokśakarmaṇi |
tasmājjñānaṁ ca yogaṁ ca mumukśurdṛḍhamabhyaset || 15||
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते।
ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम्॥ १६॥
ajñānādeva saṁsāro jñānādeva vimucyate |
jñānasvarūpamevādau jñānaṁ jñeyaikasādhanam || 16||
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम्।
निष्कलं निर्मलं साक्शात्सच्चिदानन्दरूपकम्॥ १७॥
jñātaṁ yena nijaṁ rūpaṁ kaivalyaṁ paramaṁ padam |
niṣkalaṁ nirmalaṁ sākśātsaccidānandarūpakam || 17||
उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम्।
एतज्ज्ञानमिति प्रोक्तमथ योगं ब्रवीमि ते॥ १८॥
utpattisthitisaṁhārasphūrtijñānavivarjitam |
etajjñānamiti proktamatha yogaṁ bravīmi te || 18||
योगो हि बहुधा ब्रह्मन्भिद्यते व्यवहारतः।
मन्त्रयोगो लयश्चैव हठोऽसौ राजयोगतः॥ १९॥
yogo hi bahudhā brahmanbhidyate vyavahārataḥ |
mantrayogo layaścaiva haṭho'sau rājayogataḥ || 19||
आरम्भश्च घटश्चैव तथा परिचयः स्मृतः।
निष्पत्तिश्चेत्यवस्था च सर्वत्र परिकीर्तिता॥ २०॥
ārambhaśca ghaṭaścaiva tathā paricayaḥ smṛtaḥ |
niṣpattiścetyavasthā ca sarvatra parikīrtitā || 20||
एतेषां लक्शणं ब्रह्मन्वक्श्ये शृणु समासतः।
मातृकादियुतं मन्त्रं द्वादशाब्दं तु यो जपेत्॥ २१॥
eteṣāṁ lakśaṇaṁ brahmanvakśye śṛṇu samāsataḥ |
mātṛkādiyutaṁ mantraṁ dvādaśābdaṁ tu yo japet || 21||
क्रमेण लभते ज्ञानमणिमादिगुणान्वितम्।
अल्पबुद्धिरिमं योगं सेवते साधकाधमः॥ २२॥
krameṇa labhate jñānamaṇimādiguṇānvitam |
alpabuddhirimaṁ yogaṁ sevate sādhakādhamaḥ || 22||
लययोगश्चित्तलयः कोटिशः परिकीर्तितः।
गच्छंस्तिष्ठन्स्वपन्भुञ्जन्ध्यायेन्निष्कलमीश्वरम्॥ २३॥
layayogaścittalayaḥ koṭiśaḥ parikīrtitaḥ |
gacchaṁstiṣṭhansvapanbhuñjandhyāyenniṣkalamīśvaram || 23||
स एव लययोगः स्याद्धठयोगमतः शृणु।
यमश्च नियमश्चैव आसनं प्राणसंयमः॥ २४॥
sa eva layayogaḥ syāddhaṭhayogamataḥ śṛṇu |
yamaśca niyamaścaiva āsanaṁ prāṇasaṁyamaḥ || 24||
प्रत्याहारो धारणा च ध्यानं भ्रूमध्यमे हरिम्।
समाधिः समतावस्था साष्टाङ्गो योग उच्यते॥ २५॥
pratyāhāro dhāraṇā ca dhyānaṁ bhrūmadhyame harim |
samādhiḥ samatāvasthā sāṣṭāṅgo yoga ucyate || 25||
महामुद्रा महाबन्धो महावेधश्च खेचरी।
जालन्धरोड्डियाणश्च मूलबन्धैस्तथैव च॥ २६॥
mahāmudrā mahābandho mahāvedhaśca khecarī |
jālandharoḍḍiyāṇaśca mūlabandhaistathaiva ca || 26||
दीर्घप्रणवसन्धानं सिद्धान्तश्रवणं परम्।
वज्रोली चामरोली च सहजोली त्रिधा मता॥ २७॥
dīrghapraṇavasandhānaṁ siddhāntaśravaṇaṁ param |
vajrolī cāmarolī ca sahajolī tridhā matā || 27||
एतेषां लक्शणं ब्रह्मन्प्रत्येकं शृणु तत्त्वतः।
लघ्वाहारो यमेष्वेको मुख्या भवति नेतरः॥ २८॥
eteṣāṁ lakśaṇaṁ brahmanpratyekaṁ śṛṇu tattvataḥ |
laghvāhāro yameṣveko mukhyā bhavati netaraḥ || 28||
अहिंसा नियमेष्वेका मुख्या वै चतुरानन।
सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम्॥ २९॥
ahiṁsā niyameṣvekā mukhyā vai caturānana |
siddhaṁ padmaṁ tathā siṁhaṁ bhadraṁ ceti catuṣṭayam || 29||
प्रथमाभ्यासकाले तु विघ्नाः स्युश्चतुरानन।
आलस्यं कत्थनं धूर्तगोष्टी मन्त्रादिसाधनम्॥ ३०॥
prathamābhyāsakāle tu vighnāḥ syuścaturānana |
ālasyaṁ katthanaṁ dhūrtagoṣṭī mantrādisādhanam || 30||
धातुस्त्रीलौल्यकादीनि मृगतृष्णामयानि वै।
ज्ञात्वा सुधीस्त्यजेत्सर्वान्विघ्नान्पुण्यप्रभावतः॥ ३१॥
dhātustrīlaulyakādīni mṛgatṛṣṇāmayāni vai |
jñātvā sudhīstyajetsarvānvighnānpuṇyaprabhāvataḥ || 31||
प्राणायामं ततः कुर्यात्पद्मासनगतः स्वयम्।
सुशोभनं मठं कुर्यात्सूक्श्मद्वारं तु निर्व्रणम्॥ ३२॥
prāṇāyāmaṁ tataḥ kuryātpadmāsanagataḥ svayam |
suśobhanaṁ maṭhaṁ kuryātsūkśmadvāraṁ tu nirvraṇam || 32||
सुष्ठु लिप्तं गोमयेन सुधया वा प्रयत्नतः।
मत्कुणैर्मशकैर्लूतैर्वर्जितं च प्रयत्नतः॥ ३३॥
suṣṭhu liptaṁ gomayena sudhayā vā prayatnataḥ |
matkuṇairmaśakairlūtairvarjitaṁ ca prayatnataḥ || 33||
दिने दिने च संमृष्टं संमार्जन्या विशेषतः।
वासितं च सुगन्धेन धूपितं गुग्गुलादिभिः॥ ३४॥
dine dine ca saṁmṛṣṭaṁ saṁmārjanyā viśeṣataḥ |
vāsitaṁ ca sugandhena dhūpitaṁ guggulādibhiḥ || 34||
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्।
तत्रोपविश्य मेधावी पद्मासनसमन्वितः॥ ३५॥
nātyucchritaṁ nātinīcaṁ cailājinakuśottaram |
tatropaviśya medhāvī padmāsanasamanvitaḥ || 35||
ऋजुकायः प्राञ्जलिश्च प्रणमेदिष्टदेवताम्।
ततो दक्शिणहस्तस्य अङ्गुष्ठेनैव पिङ्गलाम्॥ ३६॥
ṛjukāyaḥ prāñjaliśca praṇamediṣṭadevatām |
tato dakśiṇahastasya aṅguṣṭhenaiva piṅgalām || 36||
निरुध्य पूरयेद्वायुमिडया तु शनैः शनैः।
यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम्॥ ३७॥
nirudhya pūrayedvāyumiḍayā tu śanaiḥ śanaiḥ |
yathāśaktyavirodhena tataḥ kuryācca kumbhakam || 37||
पुनस्त्यजेत्पिङ्गलया शनैरेव न वेगतः।
पुनः पिङ्गलयापूर्य पूरयेदुदरं शनैः॥ ३८॥
punastyajetpiṅgalayā śanaireva na vegataḥ |
punaḥ piṅgalayāpūrya pūrayedudaraṁ śanaiḥ || 38||
धारयित्वा यथाशक्ति रेचयेदिडया शनैः।
यया त्यजेत्तयापूर्य धारयेदविरोधतः॥ ३९॥
dhārayitvā yathāśakti recayediḍayā śanaiḥ |
yayā tyajettayāpūrya dhārayedavirodhataḥ || 39||
जानु प्रदक्शिणीकृत्य न द्रुतं न विलम्बितम्।
अङ्गुलिस्फोटनं कुर्यात्सा मात्रा परिगीयते॥ ४०॥
jānu pradakśiṇīkṛtya na drutaṁ na vilambitam |
aṅgulisphoṭanaṁ kuryātsā mātrā parigīyate || 40||
इडया वायुमारोप्य शनैः षोडशमात्रया।
कुम्भयेत्पूरितं पश्चाच्चतुःषष्ट्या तु मात्रया॥ ४१॥
iḍayā vāyumāropya śanaiḥ ṣoḍaśamātrayā |
kumbhayetpūritaṁ paścāccatuḥṣaṣṭyā tu mātrayā || 41||
रेचयेत्पिङ्गलानाड्या द्वात्रिंशन्मात्रया पुनः।
पुनः पिङ्गलयापूर्य पूर्ववत्सुसमाहितः॥ ४२॥
recayetpiṅgalānāḍyā dvātriṁśanmātrayā punaḥ |
punaḥ piṅgalayāpūrya pūrvavatsusamāhitaḥ || 42||
प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान्।
शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत्॥ ४३॥
prātarmadhyandine sāyamardharātre ca kumbhakān |
śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 43||
एवं मासत्रयाभ्यासान्नाडीशुद्धिस्ततो भवेत्।
यदा तु नाडीशुद्धिः स्यात्तदा चिह्नानि बाह्यतः॥ ४४॥
evaṁ māsatrayābhyāsānnāḍīśuddhistato bhavet |
yadā tu nāḍīśuddhiḥ syāttadā cihnāni bāhyataḥ || 44||
जायन्ते योगिनो देहे तानि वक्श्याम्यशेषतः।
शरीरलघुता दीप्तिर्जाठराग्निविवर्धनम्॥ ४५॥
jāyante yogino dehe tāni vakśyāmyaśeṣataḥ |
śarīralaghutā dīptirjāṭharāgnivivardhanam || 45||
कृशत्वं च शरीरस्य तदा जायेत निश्चितम्।
योगाविघ्नकराहारं वर्जयेद्योगवित्तमः॥ ४६॥
kṛśatvaṁ ca śarīrasya tadā jāyeta niścitam |
yogāvighnakarāhāraṁ varjayedyogavittamaḥ || 46||
लवणं सर्षपं चाम्लमुष्णं रूक्शं च तीक्श्णकम्।
शाकजातं रामठादि वह्निस्त्रीपथसेवनम्॥ ४७॥
lavaṇaṁ sarṣapaṁ cāmlamuṣṇaṁ rūkśaṁ ca tīkśṇakam |
śākajātaṁ rāmaṭhādi vahnistrīpathasevanam || 47||
प्रातःस्नानोपवासादिकायक्लेशांश्च वर्जयेत्।
अभ्यासकाले प्रथमं शस्तं क्शीराज्यभोजनम्॥ ४८॥
prātaḥsnānopavāsādikāyakleśāṁśca varjayet |
abhyāsakāle prathamaṁ śastaṁ kśīrājyabhojanam || 48||
गोधूममुद्गशाल्यन्नं योगवृद्धिकरं विदुः।
ततः परं यथेष्टं तु शक्तः स्याद्वायुधारणे॥ ४९॥
godhūmamudgaśālyannaṁ yogavṛddhikaraṁ viduḥ |
tataḥ paraṁ yatheṣṭaṁ tu śaktaḥ syādvāyudhāraṇe || 49||
यथेष्टवायुधारणाद्वायोः सिद्ध्येत्केवलकुम्भकः।
केवले कुम्भक सिद्धे रेचपूरविवर्जिते॥ ५०॥
yatheṣṭavāyudhāraṇādvāyoḥ siddhyetkevalakumbhakaḥ |
kevale kumbhaka siddhe recapūravivarjite || 50||
न तस्य दुर्लभं किञ्चित्त्रिषु लोकेषु विद्यते।
प्रस्वेदो जायते पूर्वं मर्दनं तेन कारयेत्॥ ५१॥
na tasya durlabhaṁ kiñcittriṣu lokeṣu vidyate |
prasvedo jāyate pūrvaṁ mardanaṁ tena kārayet || 51||
ततोऽपि धारणाद्वायोः क्रमेणैव शनैः शनैः।
कम्पो भवति देहस्य आसनस्थस्य देहिनः॥ ५२॥
tato'pi dhāraṇādvāyoḥ krameṇaiva śanaiḥ śanaiḥ |
kampo bhavati dehasya āsanasthasya dehinaḥ || 52||
ततोऽधिकतराभ्यासाद्दार्दुरी स्वेन जायते।
यथा च दर्दुरो भाव उत्प्लुन्योत्प्लुत्य गच्छति॥ ५३॥
tato'dhikatarābhyāsāddārdurī svena jāyate |
yathā ca darduro bhāva utplunyotplutya gacchati || 53||
पद्मासनस्थितो योगी तथा गच्छति भूतले।
ततोऽधिकतरभ्यासाद्भूमित्यागश्च जायते॥ ५४॥
padmāsanasthito yogī tathā gacchati bhūtale |
tato'dhikatarabhyāsādbhūmityāgaśca jāyate || 54||
पद्मासनस्थ एवासौ भूमिमुत्सृज्य वर्तते।
अतिमानुषचेष्टादि तथा सामर्थ्यमुद्भवेत्॥ ५५॥
padmāsanastha evāsau bhūmimutsṛjya vartate |
atimānuṣaceṣṭādi tathā sāmarthyamudbhavet || 55||
न दर्शयेच्च सामर्थ्यं दर्शनं वीर्यवत्तरम्।
स्वल्पं वा बहुधा दुःखं योगी न व्यथते तदा॥ ५६॥
na darśayecca sāmarthyaṁ darśanaṁ vīryavattaram |
svalpaṁ vā bahudhā duḥkhaṁ yogī na vyathate tadā || 56||
अल्पमूत्रपुरीषश्च स्वल्पनिद्रश्च जायते।
कीलवो दृषिका लाला स्वेददुर्गन्धतानने॥ ५७॥
alpamūtrapurīṣaśca svalpanidraśca jāyate |
kīlavo dṛṣikā lālā svedadurgandhatānane || 57||
एतानि सर्वथा तस्य न जायन्ते ततः परम्।
ततोऽधिकतराभ्यासाद्बलमुत्पद्यते बहु॥ ५८॥
etāni sarvathā tasya na jāyante tataḥ param |
tato'dhikatarābhyāsādbalamutpadyate bahu || 58||
येन भूचर सिद्धिः स्याद्भूचराणां जये क्शमः।
व्याघ्रो वा शरभो व्यापि गजो गवय एव वा॥ ५९॥
yena bhūcara siddhiḥ syādbhūcarāṇāṁ jaye kśamaḥ |
vyāghro vā śarabho vyāpi gajo gavaya eva vā || 59||
सिंहो वा योगिना तेन म्रियन्ते हस्तताडिताः।
कन्दर्पस्य यथा रूपं तथा स्यादपि योगिनः॥ ६०॥
siṁho vā yoginā tena mriyante hastatāḍitāḥ |
kandarpasya yathā rūpaṁ tathā syādapi yoginaḥ || 60||
तद्रूपवशगा नार्यः काङ्क्शन्ते तस्य सङ्गमम्।
यदि सङ्गं करोत्येष तस्य बिन्दुक्शयो भवेत्॥ ६१॥
tadrūpavaśagā nāryaḥ kāṅkśante tasya saṅgamam |
yadi saṅgaṁ karotyeṣa tasya bindukśayo bhavet || 61||
वर्जयित्वा स्त्रियाः सङ्गं कुर्यादभ्यासमादरात्।
योगिनोऽङ्गे सुगन्धश्च जायते बिन्दुधारणात्॥ ६२॥
varjayitvā striyāḥ saṅgaṁ kuryādabhyāsamādarāt |
yogino'ṅge sugandhaśca jāyate bindudhāraṇāt || 62||
ततो रहस्युपाविष्टः प्रणवं प्लुतमात्रया।
जपेत्पूर्वार्जितानां तु पापानां नाशहेतवे॥ ६३॥
tato rahasyupāviṣṭaḥ praṇavaṁ plutamātrayā |
japetpūrvārjitānāṁ tu pāpānāṁ nāśahetave || 63||
सर्वविघ्नहरो मन्त्रः प्रणवः सर्वदोषहा।
एवमभ्यासयोगेन सिद्धिरारम्भसम्भवा॥ ६४॥
sarvavighnaharo mantraḥ praṇavaḥ sarvadoṣahā |
evamabhyāsayogena siddhirārambhasambhavā || 64||
ततो भवेद्धठावस्था पवनाभ्यासतत्परा।
प्राणोऽपानो मनो बुद्धिर्जीवात्मपरमात्मनोः॥ ६५॥
tato bhaveddhaṭhāvasthā pavanābhyāsatatparā |
prāṇo'pāno mano buddhirjīvātmaparamātmanoḥ || 65||
अन्योन्यस्याविरोधेन एकता घटते यदा।
घटावस्थेति सा प्रोक्ता तच्चिह्नानि ब्रवीम्यहम्॥ ६६॥
anyonyasyāvirodhena ekatā ghaṭate yadā |
ghaṭāvastheti sā proktā taccihnāni bravīmyaham || 66||
पूर्वं यः कथितोऽभ्यासश्चतुर्थांशं परिग्रहेत्।
दिवा वा यदि वा सायं याममात्रं समभ्यसेत्॥ ६७॥
pūrvaṁ yaḥ kathito'bhyāsaścaturthāṁśaṁ parigrahet |
divā vā yadi vā sāyaṁ yāmamātraṁ samabhyaset || 67||
एकवारं प्रतिदिनं कुर्यात्केवलकुम्भकम्।
इन्द्रियाणीन्द्रियार्थेभ्यो यत्प्रत्याहरणं स्फुटम्॥ ६८॥
ekavāraṁ pratidinaṁ kuryātkevalakumbhakam |
indriyāṇīndriyārthebhyo yatpratyāharaṇaṁ sphuṭam || 68||
योगी कुम्भकमास्थाय प्रत्याहारः स उच्यते।
यद्यत्पश्यति चक्शुर्भ्यां तत्तदात्मेति भावयेत्॥ ६९॥
yogī kumbhakamāsthāya pratyāhāraḥ sa ucyate |
yadyatpaśyati cakśurbhyāṁ tattadātmeti bhāvayet || 69||
यद्यच्छृणोति कर्णाभ्यां तत्तदात्मेति भावयेत्।
लभते नासया यद्यत्तत्तदात्मेति भावयेत्॥ ७०॥
yadyacchṛṇoti karṇābhyāṁ tattadātmeti bhāvayet |
labhate nāsayā yadyattattadātmeti bhāvayet || 70||
जिह्वया यद्रसं ह्यत्ति तत्तदात्मेति भावयेत्।
त्वचा यद्यत्स्पृशेद्योगी तत्तदात्मेति भावयेत्॥ ७१॥
jihvayā yadrasaṁ hyatti tattadātmeti bhāvayet |
tvacā yadyatspṛśedyogī tattadātmeti bhāvayet || 71||
एवं ज्ञानेन्द्रियाणां तु तत्तत्सौख्यं सुसाधयेत्।
याममात्रं प्रतिदिनं योगी यत्नादतन्द्रितः॥ ७२॥
evaṁ jñānendriyāṇāṁ tu tattatsaukhyaṁ susādhayet |
yāmamātraṁ pratidinaṁ yogī yatnādatandritaḥ || 72||
यथा वा चित्तसामर्थ्यं जायते योगिनो ध्रुवम्।
दूरश्रुतिर्दूरदृष्टिः क्शणाद्दूरगमस्तथा॥ ७३॥
yathā vā cittasāmarthyaṁ jāyate yogino dhruvam |
dūraśrutirdūradṛṣṭiḥ kśaṇāddūragamastathā || 73||
वाक्सिद्धिः कामरूपत्वमदृश्यकरणी तथा।
मलमूत्रप्रलेपेन लोहादेः स्वर्णता भवेत्॥ ७४॥
vāksiddhiḥ kāmarūpatvamadṛśyakaraṇī tathā |
malamūtrapralepena lohādeḥ svarṇatā bhavet || 74||
खे गतिस्तस्य जायेत सन्तताभ्यासयोगतः।
सदा बुद्धिमता भाव्यं योगिना योगसिद्धये॥ ७५॥
khe gatistasya jāyeta santatābhyāsayogataḥ |
sadā buddhimatā bhāvyaṁ yoginā yogasiddhaye || 75||
एते विघ्ना महासिद्धेर्न रमेत्तेषु बुद्धिमान्।
न दर्शयेत्स्वसामर्थ्यं यस्यकस्यापि योगिराट्॥ ७६॥
ete vighnā mahāsiddherna rametteṣu buddhimān |
na darśayetsvasāmarthyaṁ yasyakasyāpi yogirāṭ || 76||
यथा मूढो यथा मूर्खो यथा बधिर एव वा।
तथा वर्तेत लोकस्य स्वसामर्थ्यस्य गुप्तये॥ ७७॥
yathā mūḍho yathā mūrkho yathā badhira eva vā |
tathā varteta lokasya svasāmarthyasya guptaye || 77||
शिष्याश्च स्वस्वकार्येषु प्रार्थयन्ति न संशयः।
तत्तत्कर्मकरव्यग्रः स्वाभ्यासेऽविस्मृतो भवेत्॥ ७८॥
śiṣyāśca svasvakāryeṣu prārthayanti na saṁśayaḥ |
tattatkarmakaravyagraḥ svābhyāse'vismṛto bhavet || 78||
अविस्मृत्य गुरोर्वाक्यमभ्यसेत्तदहर्निशम्।
एवं भवेद्धठावस्था सन्तताभ्यासयोगतः॥ ७९॥
avismṛtya gurorvākyamabhyasettadaharniśam |
evaṁ bhaveddhaṭhāvasthā santatābhyāsayogataḥ || 79||
अनभ्यासवतश्चैव वृथागोष्ठ्या न सिद्ध्यति।
तस्मात्सर्वप्रयत्नेन योगमेव सदाभ्यसेत्॥ ८०॥
anabhyāsavataścaiva vṛthāgoṣṭhyā na siddhyati |
tasmātsarvaprayatnena yogameva sadābhyaset || 80||
ततः परिचयावस्था जायतेऽभ्यासयोगतः।
वायुः परिचितो यत्नादग्निना सह कुण्डलीम्॥ ८१॥
tataḥ paricayāvasthā jāyate'bhyāsayogataḥ |
vāyuḥ paricito yatnādagninā saha kuṇḍalīm || 81||
भावयित्वा सुषुम्नायां प्रविशेदनिरोधतः।
वायुना सह चित्तं च प्रविशेच्च महापथम्॥ ८२॥
bhāvayitvā suṣumnāyāṁ praviśedanirodhataḥ |
vāyunā saha cittaṁ ca praviśecca mahāpatham || 82||
यस्य चित्तं स्वपवनं सुषुम्नां प्रविशेदिह।
भूमिरापोऽनलो वायुराकाशश्चेति पञ्चकः॥ ८३॥
yasya cittaṁ svapavanaṁ suṣumnāṁ praviśediha |
bhūmirāpo'nalo vāyurākāśaśceti pañcakaḥ || 83||
येषु पञ्चसु देवानां धारणा पञ्चधोद्यते।
पादादिजानुपर्यन्तं पृथिवीस्थानमुच्यते॥ ८४॥
yeṣu pañcasu devānāṁ dhāraṇā pañcadhodyate |
pādādijānuparyantaṁ pṛthivīsthānamucyate || 84||
पृथिवी चतुरस्रं च पीतवर्णं लवर्णकम्।
पार्थिवे वायुमारोप्य लकारेण समन्वितम्॥ ८५॥
pṛthivī caturasraṁ ca pītavarṇaṁ lavarṇakam |
pārthive vāyumāropya lakāreṇa samanvitam || 85||
ध्यायंश्चतुर्भुजाकारं चतुर्वक्त्रं हिरण्मयम्।
धारयेत्पञ्चघटिकाः पृथिवीजयमाप्नुयात्॥ ८६॥
dhyāyaṁścaturbhujākāraṁ caturvaktraṁ hiraṇmayam |
dhārayetpañcaghaṭikāḥ pṛthivījayamāpnuyāt || 86||
पृथिवीयोगतो मृत्युर्न भवेदस्य योगिनः।
आजानोः पायुपर्यन्तमपां स्थानं प्रकीर्तितम्॥ ८७॥
pṛthivīyogato mṛtyurna bhavedasya yoginaḥ |
ājānoḥ pāyuparyantamapāṁ sthānaṁ prakīrtitam || 87||
आपोऽर्धचन्द्रं शुक्लं च वंबीजं परिकीर्तितम्।
वारुणे वायुमारोप्य वकारेण समन्वितम्॥ ८८॥
āpo'rdhacandraṁ śuklaṁ ca vaṁbījaṁ parikīrtitam |
vāruṇe vāyumāropya vakāreṇa samanvitam || 88||
स्मरन्नारायणं देवं चतुर्बाहुं किरीटिनम्।
शुद्धस्फटिकसङ्काशं पीतवाससमच्युतम्॥ ८९॥
smarannārāyaṇaṁ devaṁ caturbāhuṁ kirīṭinam |
śuddhasphaṭikasaṅkāśaṁ pītavāsasamacyutam || 89||
धारयेत्पञ्चघटिकाः सर्वपापैः प्रमुच्यते।
ततो जलाद्भयं नास्ति जले मृत्युर्न विद्यते॥ ९०॥
dhārayetpañcaghaṭikāḥ sarvapāpaiḥ pramucyate |
tato jalādbhayaṁ nāsti jale mṛtyurna vidyate || 90||
आपायोर्हृदयान्तं च वह्निस्थानं प्रकीर्तितम्।
वह्निस्त्रिकोणं रक्तं च रेफाक्शरसमुद्भवम्॥ ९१॥
āpāyorhṛdayāntaṁ ca vahnisthānaṁ prakīrtitam |
vahnistrikoṇaṁ raktaṁ ca rephākśarasamudbhavam || 91||
वह्नौ चानिलमारोप्य रेफाक्शरसमुज्ज्वलम्।
त्रियक्शं वरदं रुद्रं तरुणादित्यसंनिभम्॥ ९२॥
vahnau cānilamāropya rephākśarasamujjvalam |
triyakśaṁ varadaṁ rudraṁ taruṇādityasaṁnibham || 92||
भस्मोद्धूलितसर्वाङ्गं सुप्रसन्नमनुस्मरन्।
धारयेत्पञ्चघटिका वह्निनासौ न दाह्यते॥ ९३॥
bhasmoddhūlitasarvāṅgaṁ suprasannamanusmaran |
dhārayetpañcaghaṭikā vahnināsau na dāhyate || 93||
न दह्यते शरीरं च प्रविष्टस्याग्निमण्डले।
आहृदयाद्भ्रुवोर्मध्यं वायुस्थानं प्रकीर्तितम्॥ ९४॥
na dahyate śarīraṁ ca praviṣṭasyāgnimaṇḍale |
āhṛdayādbhruvormadhyaṁ vāyusthānaṁ prakīrtitam || 94||
वायुः षट्कोणकं कृष्णं यकाराक्शरभासुरम्।
मारुतं मरुतां स्थाने यकाराक्शरभासुरम्॥ ९५॥
vāyuḥ ṣaṭkoṇakaṁ kṛṣṇaṁ yakārākśarabhāsuram |
mārutaṁ marutāṁ sthāne yakārākśarabhāsuram || 95||
धारयेत्तत्र सर्वज्ञमीश्वरं विश्वतोमुखम्।
धारयेत्पञ्चघटिका वायुवद्व्योमगो भवेत्॥ ९६॥
dhārayettatra sarvajñamīśvaraṁ viśvatomukham |
dhārayetpañcaghaṭikā vāyuvadvyomago bhavet || 96||
मरणं न तु वायोश्च भयं भवति योगिनः।
आभ्रूमध्यात्तु मूर्धान्तमाकाशस्थानमुच्यते॥ ९७॥
maraṇaṁ na tu vāyośca bhayaṁ bhavati yoginaḥ |
ābhrūmadhyāttu mūrdhāntamākāśasthānamucyate || 97||
व्योम वृत्तं च धूम्रं च हकाराक्शरभासुरम्।
आकाशे वायुमारोप्य हकारोपरि शङ्करम्॥ ९८॥
vyoma vṛttaṁ ca dhūmraṁ ca hakārākśarabhāsuram |
ākāśe vāyumāropya hakāropari śaṅkaram || 98||
बिन्दुरूपं महादेवं व्योमाकारं सदाशिवम्।
शुद्धस्फटिकसङ्काशं धृतबालेन्दुमौलिनम्॥ ९९॥
bindurūpaṁ mahādevaṁ vyomākāraṁ sadāśivam |
śuddhasphaṭikasaṅkāśaṁ dhṛtabālendumaulinam || 99||
पञ्चवक्त्रयुतं सौम्यं दशबाहुं त्रिलोचनम्।
सर्वायुधैर्धृताकारं सर्वभूषणभूषितम्॥ १००॥
pañcavaktrayutaṁ saumyaṁ daśabāhuṁ trilocanam |
sarvāyudhairdhṛtākāraṁ sarvabhūṣaṇabhūṣitam || 100||
उमार्धदेहं वरदं सर्वकारणकारणम्।
आकाशधारणात्तस्य खेचरत्वं भवेद्ध्रुवम्॥ १०१॥
umārdhadehaṁ varadaṁ sarvakāraṇakāraṇam |
ākāśadhāraṇāttasya khecaratvaṁ bhaveddhruvam || 101||
यत्रकुत्र स्थितो वापि सुखमत्यन्तमश्नुते।
एवं च धारणाः पञ्च कुर्याद्योगी विचक्शणः॥ १०२॥
yatrakutra sthito vāpi sukhamatyantamaśnute |
evaṁ ca dhāraṇāḥ pañca kuryādyogī vicakśaṇaḥ || 102||
ततो दृढशरीरः स्यान्मृत्युस्तस्य न विद्यते।
ब्रह्मणः प्रलयेनापि न सीदति महामतिः॥ १०३॥
tato dṛḍhaśarīraḥ syānmṛtyustasya na vidyate |
brahmaṇaḥ pralayenāpi na sīdati mahāmatiḥ || 103||
समभ्यसेत्तथा ध्यानं घटिकाषष्टिमेव च।
वायुं निरुध्य चाकाशे देवतामिष्टदामिति॥ १०४॥
samabhyasettathā dhyānaṁ ghaṭikāṣaṣṭimeva ca |
vāyuṁ nirudhya cākāśe devatāmiṣṭadāmiti || 104||
सगुणं ध्यानमेतत्स्यादणिमादिगुणप्रदम्।
निर्गुणध्यानयुक्तस्य समाधिश्च ततो भवेत्॥ १०५॥
saguṇaṁ dhyānametatsyādaṇimādiguṇapradam |
nirguṇadhyānayuktasya samādhiśca tato bhavet || 105||
दिनद्वादशकेनैव समाधिं समवाप्नुयात्।
वायुं निरुध्य मेधावी जीवन्मुक्तो भवत्ययम्॥ १०६॥
dinadvādaśakenaiva samādhiṁ samavāpnuyāt |
vāyuṁ nirudhya medhāvī jīvanmukto bhavatyayam || 106||
समाधिः समतावस्था जीवात्मपरमात्मनोः।
यदि स्वदेहमुत्स्रष्टुमिच्छा चेदुत्सृजेत्स्वयम्॥ १०७॥
samādhiḥ samatāvasthā jīvātmaparamātmanoḥ |
yadi svadehamutsraṣṭumicchā cedutsṛjetsvayam || 107||
परब्रह्मणि लीयेत न तस्योत्क्रान्तिरिष्यते।
अथ नो चेत्समुत्स्रष्टुं स्वशरीरं प्रियं यदि॥ १०८॥
parabrahmaṇi līyeta na tasyotkrāntiriṣyate |
atha no cetsamutsraṣṭuṁ svaśarīraṁ priyaṁ yadi || 108||
सर्वलोकेषु विहरन्नणिमादिगुणान्वितः।
कदाचित्स्वेच्छया देवो भूत्वा स्वर्गे महीयते॥ १०९॥
sarvalokeṣu viharannaṇimādiguṇānvitaḥ |
kadācitsvecchayā devo bhūtvā svarge mahīyate || 109||
मनुष्यो वापि यक्शो वा स्वेच्छयापीक्शणद्भवेत्।
सिंहो व्याघ्रो गजो वाश्वः स्वेच्छया बहुतामियात्॥ ११०॥
manuṣyo vāpi yakśo vā svecchayāpīkśaṇadbhavet |
siṁho vyāghro gajo vāśvaḥ svecchayā bahutāmiyāt || 110||
यथेष्टमेव वर्तेत यद्वा योगी महेश्वरः।
अभ्यासभेदतो भेदः फलं तु सममेव हि॥ १११॥
yatheṣṭameva varteta yadvā yogī maheśvaraḥ |
abhyāsabhedato bhedaḥ phalaṁ tu samameva hi || 111||
पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत्।
प्रसार्य दक्शिणं पादं हस्ताभ्यां धारयेद्दृढम्॥ ११२॥
pārṣṇiṁ vāmasya pādasya yonisthāne niyojayet |
prasārya dakśiṇaṁ pādaṁ hastābhyāṁ dhārayeddṛḍham || 112||
चुबुकं हृदि विन्यस्य पूरयेद्वायुना पुनः।
कुम्भकेन यथाशक्ति धारयित्वा तु रेचयेत्॥ ११३॥
cubukaṁ hṛdi vinyasya pūrayedvāyunā punaḥ |
kumbhakena yathāśakti dhārayitvā tu recayet || 113||
वामाङ्गेन समभ्यस्य दक्शाङ्गेन ततोऽभ्यसेत्।
प्रसारितस्तु यः पादस्तमूरूपरि नामयेत्॥ ११४॥
vāmāṅgena samabhyasya dakśāṅgena tato'bhyaset |
prasāritastu yaḥ pādastamūrūpari nāmayet || 114||
अयमेव महाबन्ध उभयत्रैवमभ्यसेत्।
महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः॥ ११५॥
ayameva mahābandha ubhayatraivamabhyaset |
mahābandhasthito yogī kṛtvā pūrakamekadhīḥ || 115||
वायुना गतिमावृत्य निभृतं कर्णमुद्रया।
पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम्॥ ११६॥
vāyunā gatimāvṛtya nibhṛtaṁ karṇamudrayā |
puṭadvayaṁ samākramya vāyuḥ sphurati satvaram || 116||
अयमेव महावेधः सिद्धैरभ्यस्यतेऽनिशम्।
अन्तः कपालकुहरे जिह्वां व्यावृत्य धारयेत्॥ ११७॥
ayameva mahāvedhaḥ siddhairabhyasyate'niśam |
antaḥ kapālakuhare jihvāṁ vyāvṛtya dhārayet || 117||
भ्रूमध्यदृष्टिरप्येषा मुद्रा भवति खेचरी।
कण्ठमाकुञ्च्य हृदये स्थापयेद्दृढया धिया॥ ११८॥
bhrūmadhyadṛṣṭirapyeṣā mudrā bhavati khecarī |
kaṇṭhamākuñcya hṛdaye sthāpayeddṛḍhayā dhiyā || 118||
बन्धो जालन्धराख्योऽयं मृत्युमातङ्गकेसरी।
बन्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः॥ ११९॥
bandho jālandharākhyo'yaṁ mṛtyumātaṅgakesarī |
bandho yena suṣumnāyāṁ prāṇastūḍḍīyate yataḥ || 119||
उड्यानाख्यो हि बन्धोऽयं योगिभिः समुदाहृतः।
पार्ष्णिभागेन संपीड्य योनिमाकुञ्चयेद्दृढम्॥ १२०॥
uḍyānākhyo hi bandho'yaṁ yogibhiḥ samudāhṛtaḥ |
pārṣṇibhāgena saṁpīḍya yonimākuñcayeddṛḍham || 120||
अपानमूर्ध्वमुत्थाप्य योनिबन्धोऽयमुच्यते।
प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम्॥ १२१॥
apānamūrdhvamutthāpya yonibandho'yamucyate |
prāṇāpānau nādabindū mūlabandhena caikatām || 121||
गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः।
करणी विपरीताख्या सर्वव्याधिविनाशिनी॥ १२२॥
gatvā yogasya saṁsiddhiṁ yacchato nātra saṁśayaḥ |
karaṇī viparītākhyā sarvavyādhivināśinī || 122||
नित्यमभ्यासयुक्तस्य जाठराग्निविवर्धनी।
आहारो बहुलस्तस्य संपाद्यः साधकस्य च॥ १२३॥
nityamabhyāsayuktasya jāṭharāgnivivardhanī |
āhāro bahulastasya saṁpādyaḥ sādhakasya ca || 123||
अल्पाहारो यदि भवेदग्निर्देहं हरेत्क्शणात्।
अधःशिरश्चोर्ध्वपादः क्शणं स्यात्प्रथमे दिने॥ १२४॥
alpāhāro yadi bhavedagnirdehaṁ haretkśaṇāt |
adhaḥśiraścordhvapādaḥ kśaṇaṁ syātprathame dine || 124||
क्शणाच्च किञ्चिदधिकमभ्यसेत्तु दिनेदिने।
वली च पलितं चैव षण्मासार्धान्न दृश्यते॥ १२५॥
kśaṇācca kiñcidadhikamabhyasettu dinedine |
valī ca palitaṁ caiva ṣaṇmāsārdhānna dṛśyate || 125||
याममात्रं तु यो नित्यमभ्यसेत्स तु कालजित्।
वज्रोलीमभ्यसेद्यस्तु स योगी सिद्धिभाजनम्॥ १२६॥
yāmamātraṁ tu yo nityamabhyasetsa tu kālajit |
vajrolīmabhyasedyastu sa yogī siddhibhājanam || 126||
लभ्यते यदि तस्यैव योगसिद्धिः करे स्थिता।
अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम्॥ १२७॥
labhyate yadi tasyaiva yogasiddhiḥ kare sthitā |
atītānāgataṁ vetti khecarī ca bhaveddhruvam || 127||
अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने।
वज्रोलीमभ्यसेन्नित्यममरोलीति कथ्यते॥ १२८॥
amarīṁ yaḥ pibennityaṁ nasyaṁ kurvandine dine |
vajrolīmabhyasennityamamarolīti kathyate || 128||
ततो भवेद्राजयोगो नान्तरा भवति ध्रुवम्।
यदा तु राजयोगेन निष्पन्ना योगिभिः क्रिया॥ १२९॥
tato bhavedrājayogo nāntarā bhavati dhruvam |
yadā tu rājayogena niṣpannā yogibhiḥ kriyā || 129||
तदा विवेकवैराग्यं जायते योगिनो ध्रुवम्।
विष्णुर्नाम महायोगी महाभूतो महातपाः॥ १३०॥
tadā vivekavairāgyaṁ jāyate yogino dhruvam |
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ || 130||
तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः।
यः स्तनः पूर्वपीतस्तं निष्पीड्य मुदमश्नुते॥ १३१॥
tattvamārge yathā dīpo dṛśyate puruṣottamaḥ |
yaḥ stanaḥ pūrvapītastaṁ niṣpīḍya mudamaśnute || 131||
यस्माज्जातो भगात्पूर्वं तस्मिन्नेव भगे रमन्।
या माता सा पुनर्भार्या या भार्या मातरेव हि॥ १३२॥
yasmājjāto bhagātpūrvaṁ tasminneva bhage raman |
yā mātā sā punarbhāryā yā bhāryā mātareva hi || 132||
यः पिता स पुनः पुत्रो यः पुत्रः स पुनः पिता।
एवं संसारचक्रं कूपचक्रेण घटा इव॥ १३३॥
yaḥ pitā sa punaḥ putro yaḥ putraḥ sa punaḥ pitā |
evaṁ saṁsāracakraṁ kūpacakreṇa ghaṭā iva || 133||
भ्रमन्तो योनिजन्मानि श्रुत्वा लोकान्समश्नुते।
त्रयो लोकास्त्रयो वेदास्तिस्रः सन्ध्यास्त्रयः स्वराः॥ १३४॥
bhramanto yonijanmāni śrutvā lokānsamaśnute |
trayo lokāstrayo vedāstisraḥ sandhyāstrayaḥ svarāḥ || 134||
त्रयोऽग्नयश्च त्रिगुणाः स्थिताः सर्वे त्रयाक्शरे।
त्रयाणामक्शराणां च योऽधीतेऽप्यर्धमक्शरम्॥ १३५॥
trayo'gnayaśca triguṇāḥ sthitāḥ sarve trayākśare |
trayāṇāmakśarāṇāṁ ca yo'dhīte'pyardhamakśaram || 135||
तेन सर्वमिदं प्रोतं तत्सत्यं तत्परं पदम्।
पुष्पमध्ये यथा गन्धः पयोमध्ये यथा घृतम्॥ १३६॥
tena sarvamidaṁ protaṁ tatsatyaṁ tatparaṁ padam |
puṣpamadhye yathā gandhaḥ payomadhye yathā ghṛtam || 136||
तिलमध्ये यथा तैलं पाषाणेष्विव काञ्चनम्।
हृदि स्थाने स्थितं पद्मं तस्य वक्त्रमधोमुखम्॥ १३७॥
tilamadhye yathā tailaṁ pāṣāṇeṣviva kāñcanam |
hṛdi sthāne sthitaṁ padmaṁ tasya vaktramadhomukham || 137||
ऊर्ध्वनालमधोबिन्दुस्तस्य मध्ये स्थितं मनः।
अकारे रेचितं पद्ममुकारेणैव भिद्यते॥ १३८॥
ūrdhvanālamadhobindustasya madhye sthitaṁ manaḥ |
akāre recitaṁ padmamukāreṇaiva bhidyate || 138||
मकारे लभते नादमर्धमात्रा तु निश्चला।
शुद्धस्फटिकसङ्काशं निष्कलं पापनाशनम्॥ १३९॥
makāre labhate nādamardhamātrā tu niścalā |
śuddhasphaṭikasaṅkāśaṁ niṣkalaṁ pāpanāśanam || 139||
लभते योगयुक्तात्मा पुरुषस्तत्परं पदम्।
कूर्मः स्वपाणिपादादिशिरश्चात्मनि धारयेत्॥ १४०॥
labhate yogayuktātmā puruṣastatparaṁ padam |
kūrmaḥ svapāṇipādādiśiraścātmani dhārayet || 140||
एवं द्वारेषु सर्वेषु वायुपूरितरेचितः।
निषिद्धं तु नवद्वारे ऊर्ध्वं प्राङ्निश्वसंस्तथा॥ १४१॥
evaṁ dvāreṣu sarveṣu vāyupūritarecitaḥ |
niṣiddhaṁ tu navadvāre ūrdhvaṁ prāṅniśvasaṁstathā || 141||
घटमध्ये यथा दीपो निवातं कुम्भकं विदुः।
निषिद्धैर्नवभिर्द्वारैर्निर्जने निरुपद्रवे॥ १४२॥
ghaṭamadhye yathā dīpo nivātaṁ kumbhakaṁ viduḥ |
niṣiddhairnavabhirdvārairnirjane nirupadrave || 142||
निश्चितं त्वात्ममात्रेणावशिष्टं योगसेवयेत्युपनिषत्॥
niścitaṁ tvātmamātreṇāvaśiṣṭaṁ yogasevayetyupaniṣat ||
ॐ सह नाववतु॥ सह नौ भुनक्तु॥ सह वीर्यं करवावहै॥
om saha nāvavatu || saha nau bhunaktu || saha vīryaṁ karavāvahai ||
तेजस्विनावधीतमस्तु मा विद्विषावहै॥
ॐ शान्तिः शान्तिः शान्तिः॥
tejasvināvadhītamastu mā vidviṣāvahai ||
om śāntiḥ śāntiḥ śāntiḥ ||
इति योगतत्त्वोपनिषत् समाप्ता॥
iti yogatattvopaniṣat samāptā ||
Encoded by Sunder Hattangadi (sunderh@hotmail.com)
Translated by K. Narayanasvami Aiyar
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 shall now describe Yoga-Tattva (Yoga-Truth) for the benefit of Yogins who are freed from all sins through the hearing and the studying of it.
2. The supreme Purusha called Vishnu, who is the great Yogin, the great being and the great Tapasvin, is seen as a lamp in the path of the truth.
3. The Grandfather (Brahma) having saluted the Lord of the universe (Vishnu) and having paid Him due respects, asked Him (thus): “Pray, explain to us the truth of Yoga which includes in it the eight subservients.”
4. To which Hrisikesha (the Lord of the senses or Vishnu) replied thus: “Listen. I shall explain its truth. All souls are immersed in happiness and sorrow through the snare of Maya.
5-6. Kaivalya, the supreme seat, is the path which gives them emancipation, which rends asunder the snare of Maya, which is the destroyer of birth, old age and disease and which enables one to overcome death. There are no other paths to salvation. Those who go round the net of Shastras are deluded by that knowledge.
7. It is impossible even for the Devas to describe that indescribable state. How can that which is self-shining be illuminated by the Shastras ?
8. That only which is without parts and stains and which is quiescent beyond all and free from decay becomes the Jiva (self) on account of the results of past virtues and sins.
9. How did that which is the seat of Paramatman, is eternal and above the state of all existing things and is of the form of wisdom and without stains attain the state of Jiva ?
10. A bubble arose in it as in water and in this (bubble) arose Ahankara. To it arose a ball (of body) made of the five (elements) and bound by Dhatus.
11. Know that to be Jiva which is associated with happiness and misery and hence is the term Jiva applied to Paramatman which is pure.
12-13. That Jiva is considered to be the Kevala (alone) which is freed from the stains of passion, anger, fear, delusion, greed, pride, lust, birth, death, miserliness, swoon, giddiness, hunger, thirst, ambition, shame, fright, heart-burning, grief and gladness.
14. So I shall tell you the means of destroying (these) sins. How could Jnana capable of giving Moksha arise certainly without Yoga ?
15. And even Yoga becomes powerless in (securing) Moksha when it is devoid of Jnana. So the aspirant after emancipation should practise (firmly) both Yoga and Jnana.
16. The cycle of births and deaths comes only through Jnana and perishes only through Jnana. Jnana alone was originally. It should be known as the only means (of salvation).
17-18(a). That is Jnana through which one cognises (in himself) the real nature of Kaivalya as the supreme seat, the stainless, the partless and of the nature of Sachchidananda without birth, existence and death and without motion and Jnana.
18(b)-19. Now I shall proceed to describe Yoga to you: Yoga is divided into many kinds on account of its actions: (viz.,) Mantra-Yoga, Laya-Yoga, Hatha-Yoga and Raja-Yoga.
20. There are four states common to all these: (viz.,) Arambha, Ghata, Parichaya and Nishpatti.
21. O Brahma, I shall describe these to you. Listen attentively. One should practise the Mantra along with its Matrikas (proper intonations of the sounds) and others for a period of twelve years;
22. Then he gradually obtains wisdom along with the Siddhis, (such as) Anima, etc. Persons of weak intellect who are the least qualified for Yoga practise this.
23-24(a). The (second) Laya-Yoga tends towards the absorption of the Chitta and is described in myriads of ways; (one of which is) – one should contemplate upon the Lord who is without parts (even) while walking, sitting, sleeping, or eating. This is called Laya-Yoga.
24(b)-25. Now hear (the description of) Hatha-Yoga. This Yoga is said to possess (the following) eight subservients, Yama (forbearance), Niyama (religious observance), Asana (posture), Pranayama (suppression of breath), Pratyahara (subjugation of the senses), Dharana (concentration), Dhyana, the contemplation on Hari in the middle of the eyebrows and Samadhi that is the state of equality.
26-27. Maha-Mudra, Maha-Bandha and Khechari, Jalandhara, Uddiyana and Mula-Bandha, uttering without intermission Pranava (OM) for a long time and hearing the exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a triad – all these separately I shall give a true description of.
28-29(a). O four-faced one (Brahma), among (the duties of) Yama moderate eating – and not others – forms the principal factor; and non-injury is most important in Niyama.
29(b). (The chief postures are) four (viz.,) Siddha, Padma, Simha and Bhadra.
30-31. During the early stages of practice the following obstacles take place, O four-faced one, (viz.,) laziness, idle talk, association with bad characters, acquisition of Mantras, etc., playing with metals (alchemy) and woman, etc., and mirage. A wise man having found out these should abandon them by the force of his virtues.
32. Then assuming Padma posture, he should practise Pranayama. He should erect a beautiful monastery with a very small opening and with no crevices.
33. It should be well pasted with cow-dung or with white cement. It should be carefully freed from bugs, mosquitoes and lice.
34. It should be swept well every day with a broom. It should be perfumed with good odours; and fragrant resins should burn in it.
35-36(a). Having taken his seat neither too high nor too low on a cloth, deer-skin and Kusa grass spread, one over the other, the wise man should assume the Padma posture and keeping his body erect and his hands folded in respect, should salute his tutelary deity.
36(b)-40. Then closing the right nostril with his right thumb, he should gradually draw in the air through the left nostril. Having restrained it as long as possible, he should again expel it through the right nostril slowly and not very fast. Then filling the stomach through the right nostril, he should retain it as long as he can and then expel it through the left nostril. Drawing the air through that nostril by which he expels, he should continue this in uninterrupted succession. The time taken in making a round of the knee with the palm of the hand, neither very slowly nor vary rapidly and snapping the fingers once is called a Matra.
41-44. Drawing the air through the left nostril for about sixteen Matras and having retained it (within) for about sixty-four Matras, one should expel it again through the right nostril for about thirty-two Matras. Again fill the right nostril as before (and continue the rest). Practise cessation of breath four times daily (viz.,) at sunrise, noon, sunset and midnight, till eighty (times are reached). By a continual practice for about three months, the purification of the Nadis takes place. When the Nadis have become purified, certain external signs appear on the body of the Yogin.
45-46(a). I shall proceed to describe them. (They are) lightness of the body, brilliancy of complexion, increase of the gastric fire, leanness of the body and along with these, absence of restlessness in the body.
46(b)-49. The proficient in Yoga should abandon the food detrimental to the practice of Yoga. He should give up salt, mustard; things sour, hot, pungent, or bitter vegetables; asafoetida, etc., worship of fire, women, walking, bathing at sunrise, emaciation of the body by fasts, etc. During the early stages of practice, food of milk and ghee is ordained; also food consisting of wheat, green pulse and red rice are said to favour the progress. Then he will be able to retain his breath as long as he likes.
50-53. By thus retaining the breath as long as he likes, Kevala Kumbhaka (cessation of breath without inspiration and expiration) is attained. When Kevala Kumbhaka is attained by one and thus expiration and inspiration are dispensed with, there is nothing unattainable in the three worlds to him. In the commencement (of his practice), sweat is given out; he should wipe it off. Even after that, owing to the retaining of the breath, the person practising it gets phlegm. Then by an increased practice of Dharana, sweat arises.
54. As a frog moves by leaps, so the Yogin sitting in the Padma posture moves on the earth. With a (further) increased practice, he is able to rise from the ground.
55. He, while seated in Padma posture, levitates. There arises to him the power to perform extraordinary feats.
56. He does (or should) not disclose to others his feats of great powers (in the path). Any pain small or great, does not affect the Yogin.
57. Then excretions and sleep are diminished; tears, rheum in the eye, salivary flow, sweat and bad smell in the mouth do not arise in him.
58-60. With a still further practice, he acquires great strength by which he attains Bhuchara Siddhi, which enables him to bring under his control all the creatures that tread this earth; tigers, Sarabhas (an animal with eight legs), elephants, with bulls or lions die on being struck by the palm of the Yogin. He becomes as beautiful as the god of love himself.
61-62. All females being taken up with the beauty of his person will desire to have intercourse with him. If he so keeps connection, his virility will be lost; so abandoning all copulation with women, he should continue his practice with great assiduity. By the preservation of the semen, a good odour pervades the body of the Yogin.
63. Then sitting in a secluded place, he should repeat Pranava (OM) with three Pluta-Matras (or prolonged intonation) for the destruction of his former sins.
64. The Mantra, Pranava (OM) destroys all obstacles and all sins. By practising thus he attains the Arambha (beginning or first) state.
65-66. Then follows the Ghata (second State) – one which is acquired by constantly practising suppression of breath. When a perfect union takes place between Prana and Apana, Manas and Buddhi, or Jivatma and Paramatman without opposition, it is called the Ghata state. I shall describe its signs.
67. He may now practise only for about one-fourth of the period prescribed for practice before. By day and evening, let him practise only for a Yama (3 hours).
68-69(a). Let him practise Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of sense during cessation of breath is called Pratyahara.
69(b). Whatever he sees with his eyes, let him consider as Atman.
70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman.
71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman.
72. The Yogin should thus unwearied gratify his organs of sense for a period of one Yama every day with great effort.
73-74. Then various wonderful powers are attained by the Yogin, such as clairvoyance, clair-audience, ability to transport himself to great distances within a moment, great power of speech, ability to take any form, ability to become invisible and the transmutation of iron into gold when the former is smeared over with his excretion.
75-76. That Yogin who is constantly practising Yoga attains the power to levitate. Then should the wise Yogin think that these powers are great obstacles to the attainment of Yoga and so he should never take delight in them. The king of Yogins should not exercise his powers before any person whatsoever.
77. He should live in the world as a fool, an idiot, or a deaf man, in order to keep his powers concealed.
78-79. His disciples would, without doubt, request him to show his powers for the gratification of their own desires. One who is actively engaged in one’s duties forgets to practise (Yoga); so he should practise day and night Yoga without forgetting the words of the Guru. Thus passes the Ghata state to one who is constantly engaged in Yoga practice.
80. To one nothing is gained by useless company, since thereby he does not practise Yoga. So one should with great effort practise Yoga.
81-83(a). Then by this constant practice is gained the Parichaya state (the third state). Vayu (or breath) through arduous practice pierces along with Agni the Kundalini through thought and enters the Susumna uninterrupted. When one’s Chitta enters Susumna along with Prana, it reaches the high seat (of the head probably) along with Prana.
83(b). There are the five elements: Prithvi, Apas, Agni, Vayu and Akasa.
84-87(a). To the body of the five elements, there is the fivefold Dharana. From the feet to the knees is said to be the region of Prithvi, is four-sided in shape, is yellow in colour and has the Varna (or letter) ‘La’. Carrying the breath with the letter ‘La’ along the region of earth (viz., from the foot to the knees) and contemplating upon Brahma with four faces and four mouths and of a golden colour, one should perform Dharana there for a period of two hours. He then attains mastery over the earth. Death does not trouble him, since he has obtained mastery over the earth element.
87(b)-90. The region of Apas is said to extend from the knees to the anus. Apas is semi-lunar in shape and white in colour and has ‘Va’ for its Bija (seed) letter. Carrying up the breath with the letter ‘Va’ along the regions of Apas, he should contemplate on the God Narayana having four arms and a crowned head, as being of the colour of pure crystal, as dressed in orange clothes and as decayless; and practising Dharana there for a period of two hours, he is freed from all sins. Then there is no fear for him from water and he does not meet his death in water.
91. From the anus to the heart is said to be the region of Agni. Agni is triangular in shape, of red colour and has the letter ‘Ra’ for its (Bija) seed.
92-93(a). Raising the breath made resplendent through the letter ‘Ra’ along the region of fire, he should contemplate on Rudra, who has three eyes, who grants all wishes, who is of the colour of the midday sun, who is daubed all over with holy ashes and who is of a pleased countenance.
93(b)-94(a). Practising Dharana there for a period of two hours, he is not burnt by fire even though his body enters the fire-pit.
94(b)-96. From the heart to the middle of the eyebrows is said to the region of Vayu. Vayu is hexangular in shape, black in colour and shines with the letter 'Ya’. Carrying the breath along the region of Vayu, he should contemplate on Ishvara, the Omniscient, as possessing faces on all sides; and practising Dharana there for two hours, he enters Vayu and then Akasa.
97-98(a). The Yogin does not meet his death through the fear of Vayu. From the centre of the eyebrows to the top of the head is said to be the region of Akasa, is circular in the shape, smoky in colour and shining with letter ‘Ha’.
98(b)-101(a). Raising the breath along the region of Akasa, he should contemplate on Sadashiva in the following manner, as producing happiness, as of the shape of Bindu, as the great Deva, as having the shape of Akasa, as shining like pure crystal, as wearing the rising crescent of moon on his head, as having five faces, ten hands and three eyes, as being of a pleased countenance, as armed with all weapons, as adorned with all ornaments, as having Uma (the goddess) in one-half of his body, as ready to grant favours and as the cause of all the causes.
101(b). By practising Dharana in the region of Akasa, he obtains certainly the power of levitating in the Akasa (ether).
102. Wherever he stays, he enjoys supreme bliss. The proficient in Yoga should practise these five Dharanas.
103. Then his body becomes strong and he does not know death. That great-minded man does not die even during the deluge of Brahma.
104-105. Then he should practise Dharana for a period of six Ghatikas (2 hours, 24 minutes). Restraining the breath in (the region of) Akasa and contemplating on the deity who grants his wishes – this is said to be Saguna Dhyana capable of giving (the Siddhis) Anima, etc. One who is engaged in Nirguna Dhyana attains the stage of Samadhi.
106. Within twelve days at least, he attains the stage of Samadhi. Restraining his breath, the wise one becomes an emancipated person.
107. Samadhi is that state in which the Jivatman (lower self) and the Paramatman (higher Self) are differenceless (or of equal state). If he desires to lay aside his body, he can do so.
108-109(a). He will become absorbed in Parabrahman and does not require Utkranti (going out or up). But if he does not so desire and if his body is dear to him, he lives in all the worlds possessing the Siddhis of Anima, etc.
109(b)-110. Sometimes he becomes a Deva and lives honoured in Svarga; or he becomes a man or an Yaksha through his will. He can also take the form of a lion, tiger, elephant, or horse through his own will.
111. The Yogin becoming the great Lord can live as long as he likes. There is difference only in the modes of procedure but the result is the same.
112-115(a). Place the left heel pressed on the Anus, stretch the right leg and hold it firmly with both hands. Place the head on the breast and inhale the air slowly. Restrain the breath as long as you can and then slowly breathe out. After practising it with the left foot, practise it with the right. Place the foot that was stretched before on the thigh. This is Maha-Bandha and should be practised on both sides.
115(b)-117(a). The Yogin sitting in Maha-Bandha and having inhaled the air with intent mind, should stop the course of Vayu (inside) by means of the throat Mudra and occupying the two sides (of the throat) with speed. This is called Mahavedha and is frequently practised by the Siddhas.
117(b)-118(a). With the tongue thrust into the interior cavity of the head (or throat) and with the eyes intent on the spot between the eyebrows, this is called Khechari-Mudra.
118(b)-119(a). Contracting the muscles of the neck and placing the head with a firm will on the breast, this is called the Jalandhara (Bandha); and is a lion to the elephant of death.
119(b)-120(a). That Bandha by which Prana flies through Susumna is called Uddiyana Bandha by the Yogins.
120(b)-121(a). Pressing the heal firmly against the anus, contracting the anus and drawing up the Apana, this is said to be Yoni-Bandha.
121(b)-122(a). Through Mula-Bandha, Prana and Apana as well as nada and Bindu are united and gives success in Yoga; there is no doubt about this.
122(b)-124(a). The one practising in a reversed manner (or on both sides) which destroys all diseases, the gastric fire is increased. Therefore a practitioner should collect a large quantity of provisions, (for) if he takes a small quantity of food, the fire (within) will consume his body in a moment.
124(b)-125. On the first day, he should stand on his head with the feet raised up for a moment. He should increase this period gradually every day. Wrinkles and greyness of hair will disappear within three months.
126. He who practises only for a period of a Yama (twenty-four minutes) every day conquers time. He who practises Vajroli becomes a Yogin and the repository of all Siddhis.
127-128. If the Yoga Siddhis are ever to be attained, he only has them within his reach. He knows the past and the future and certainly moves in the air. He who drinks of the nectar thus is rendered immortal day by day. He should daily practise Vajroli. Then it is called Amaroli.
129-131(a). Then he obtains the Raja-Yoga and certainly he does not meet with obstacles. When a Yogin fulfils his action by Raja-Yoga, then he certainly obtains discrimination and indifference to objects. Vishnu, the great Yogin, the grand one of great austerities and the most excellent Purusha is seen as a lamp in the path of truth.
131(b)-134(a). That breast from which one suckled before (in his previous birth) he now presses (in love) and obtains pleasure. He enjoys the same genital organ from which he was born before. She who was once his mother will now be wife and she who is now wife is (or will be) verily mother. He who is now father will be again son and he who is now son will be again father. Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel of a well and enjoying the worlds.
134(b)-136(a). There are the three worlds, three Vedas, three Sandhyas (morning, noon and evening), three Svaras (sounds), three Agnis and Gunas, and all these are placed in the three letters (OM). He who understands that which is indestructible and is the meaning of the three (OM) – by him are all these worlds strung. This is the Truth, the supreme seat.
136(b)-138(a). As the smell in the flower, as the ghee in the milk, as the oil in the gingelly seed and as the gold in the quartz, so is the lotus situated in the heart. Its face is downwards and its stem upwards. Its Bindu is downwards and in its centre is situated Manas.
138(b)-139(a). By the letter ‘A’, the lotus becomes expanded; by the letter ‘U’, it becomes split (or opened). By the letter ‘M’, it obtains Nada; and the Ardha-Matra (half-metre) is silence.
139(b)-140(a). The person engaged in Yoga obtains the supreme seat, which is like a pure crystal, which is without parts and which destroys all sins.
140(b)-141. As a tortoise draws its hands and head within itself, so drawing in air thus and expelling it through the nine holes of the body, he breathes upwards and forwards.
142. Like a lamp in an air-tight jar which is motionless, so that which is seen motionless through the process of Yoga in the heart and which is free from turmoil, after having been drawn from the nine holes, is said to be Atman alone.”
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 !
Here ends the Yogatattva Upanishad belonging to the Krishna-Yajur-Veda.
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 shall now describe Yoga-Tattva (Yoga-Truth) for the benefit of Yogins who are freed from all sins through the hearing and the studying of it.
2. The supreme Purusha called Vishnu, who is the great Yogin, the great being and the great Tapasvin, is seen as a lamp in the path of the truth.
3. The Grandfather (Brahma) having saluted the Lord of the universe (Vishnu) and having paid Him due respects, asked Him (thus): “Pray, explain to us the truth of Yoga which includes in it the eight subservients.”
4. To which Hrisikesha (the Lord of the senses or Vishnu) replied thus: “Listen. I shall explain its truth. All souls are immersed in happiness and sorrow through the snare of Maya.
5-6. Kaivalya, the supreme seat, is the path which gives them emancipation, which rends asunder the snare of Maya, which is the destroyer of birth, old age and disease and which enables one to overcome death. There are no other paths to salvation. Those who go round the net of Shastras are deluded by that knowledge.
7. It is impossible even for the Devas to describe that indescribable state. How can that which is self-shining be illuminated by the Shastras ?
8. That only which is without parts and stains and which is quiescent beyond all and free from decay becomes the Jiva (self) on account of the results of past virtues and sins.
9. How did that which is the seat of Paramatman, is eternal and above the state of all existing things and is of the form of wisdom and without stains attain the state of Jiva ?
10. A bubble arose in it as in water and in this (bubble) arose Ahankara. To it arose a ball (of body) made of the five (elements) and bound by Dhatus.
11. Know that to be Jiva which is associated with happiness and misery and hence is the term Jiva applied to Paramatman which is pure.
12-13. That Jiva is considered to be the Kevala (alone) which is freed from the stains of passion, anger, fear, delusion, greed, pride, lust, birth, death, miserliness, swoon, giddiness, hunger, thirst, ambition, shame, fright, heart-burning, grief and gladness.
14. So I shall tell you the means of destroying (these) sins. How could Jnana capable of giving Moksha arise certainly without Yoga ?
15. And even Yoga becomes powerless in (securing) Moksha when it is devoid of Jnana. So the aspirant after emancipation should practise (firmly) both Yoga and Jnana.
16. The cycle of births and deaths comes only through Jnana and perishes only through Jnana. Jnana alone was originally. It should be known as the only means (of salvation).
17-18(a). That is Jnana through which one cognises (in himself) the real nature of Kaivalya as the supreme seat, the stainless, the partless and of the nature of Sachchidananda without birth, existence and death and without motion and Jnana.
18(b)-19. Now I shall proceed to describe Yoga to you: Yoga is divided into many kinds on account of its actions: (viz.,) Mantra-Yoga, Laya-Yoga, Hatha-Yoga and Raja-Yoga.
20. There are four states common to all these: (viz.,) Arambha, Ghata, Parichaya and Nishpatti.
21. O Brahma, I shall describe these to you. Listen attentively. One should practise the Mantra along with its Matrikas (proper intonations of the sounds) and others for a period of twelve years;
22. Then he gradually obtains wisdom along with the Siddhis, (such as) Anima, etc. Persons of weak intellect who are the least qualified for Yoga practise this.
23-24(a). The (second) Laya-Yoga tends towards the absorption of the Chitta and is described in myriads of ways; (one of which is) – one should contemplate upon the Lord who is without parts (even) while walking, sitting, sleeping, or eating. This is called Laya-Yoga.
24(b)-25. Now hear (the description of) Hatha-Yoga. This Yoga is said to possess (the following) eight subservients, Yama (forbearance), Niyama (religious observance), Asana (posture), Pranayama (suppression of breath), Pratyahara (subjugation of the senses), Dharana (concentration), Dhyana, the contemplation on Hari in the middle of the eyebrows and Samadhi that is the state of equality.
26-27. Maha-Mudra, Maha-Bandha and Khechari, Jalandhara, Uddiyana and Mula-Bandha, uttering without intermission Pranava (OM) for a long time and hearing the exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a triad – all these separately I shall give a true description of.
28-29(a). O four-faced one (Brahma), among (the duties of) Yama moderate eating – and not others – forms the principal factor; and non-injury is most important in Niyama.
29(b). (The chief postures are) four (viz.,) Siddha, Padma, Simha and Bhadra.
30-31. During the early stages of practice the following obstacles take place, O four-faced one, (viz.,) laziness, idle talk, association with bad characters, acquisition of Mantras, etc., playing with metals (alchemy) and woman, etc., and mirage. A wise man having found out these should abandon them by the force of his virtues.
32. Then assuming Padma posture, he should practise Pranayama. He should erect a beautiful monastery with a very small opening and with no crevices.
33. It should be well pasted with cow-dung or with white cement. It should be carefully freed from bugs, mosquitoes and lice.
34. It should be swept well every day with a broom. It should be perfumed with good odours; and fragrant resins should burn in it.
35-36(a). Having taken his seat neither too high nor too low on a cloth, deer-skin and Kusa grass spread, one over the other, the wise man should assume the Padma posture and keeping his body erect and his hands folded in respect, should salute his tutelary deity.
36(b)-40. Then closing the right nostril with his right thumb, he should gradually draw in the air through the left nostril. Having restrained it as long as possible, he should again expel it through the right nostril slowly and not very fast. Then filling the stomach through the right nostril, he should retain it as long as he can and then expel it through the left nostril. Drawing the air through that nostril by which he expels, he should continue this in uninterrupted succession. The time taken in making a round of the knee with the palm of the hand, neither very slowly nor vary rapidly and snapping the fingers once is called a Matra.
41-44. Drawing the air through the left nostril for about sixteen Matras and having retained it (within) for about sixty-four Matras, one should expel it again through the right nostril for about thirty-two Matras. Again fill the right nostril as before (and continue the rest). Practise cessation of breath four times daily (viz.,) at sunrise, noon, sunset and midnight, till eighty (times are reached). By a continual practice for about three months, the purification of the Nadis takes place. When the Nadis have become purified, certain external signs appear on the body of the Yogin.
45-46(a). I shall proceed to describe them. (They are) lightness of the body, brilliancy of complexion, increase of the gastric fire, leanness of the body and along with these, absence of restlessness in the body.
46(b)-49. The proficient in Yoga should abandon the food detrimental to the practice of Yoga. He should give up salt, mustard; things sour, hot, pungent, or bitter vegetables; asafoetida, etc., worship of fire, women, walking, bathing at sunrise, emaciation of the body by fasts, etc. During the early stages of practice, food of milk and ghee is ordained; also food consisting of wheat, green pulse and red rice are said to favour the progress. Then he will be able to retain his breath as long as he likes.
50-53. By thus retaining the breath as long as he likes, Kevala Kumbhaka (cessation of breath without inspiration and expiration) is attained. When Kevala Kumbhaka is attained by one and thus expiration and inspiration are dispensed with, there is nothing unattainable in the three worlds to him. In the commencement (of his practice), sweat is given out; he should wipe it off. Even after that, owing to the retaining of the breath, the person practising it gets phlegm. Then by an increased practice of Dharana, sweat arises.
54. As a frog moves by leaps, so the Yogin sitting in the Padma posture moves on the earth. With a (further) increased practice, he is able to rise from the ground.
55. He, while seated in Padma posture, levitates. There arises to him the power to perform extraordinary feats.
56. He does (or should) not disclose to others his feats of great powers (in the path). Any pain small or great, does not affect the Yogin.
57. Then excretions and sleep are diminished; tears, rheum in the eye, salivary flow, sweat and bad smell in the mouth do not arise in him.
58-60. With a still further practice, he acquires great strength by which he attains Bhuchara Siddhi, which enables him to bring under his control all the creatures that tread this earth; tigers, Sarabhas (an animal with eight legs), elephants, with bulls or lions die on being struck by the palm of the Yogin. He becomes as beautiful as the god of love himself.
61-62. All females being taken up with the beauty of his person will desire to have intercourse with him. If he so keeps connection, his virility will be lost; so abandoning all copulation with women, he should continue his practice with great assiduity. By the preservation of the semen, a good odour pervades the body of the Yogin.
63. Then sitting in a secluded place, he should repeat Pranava (OM) with three Pluta-Matras (or prolonged intonation) for the destruction of his former sins.
64. The Mantra, Pranava (OM) destroys all obstacles and all sins. By practising thus he attains the Arambha (beginning or first) state.
65-66. Then follows the Ghata (second State) – one which is acquired by constantly practising suppression of breath. When a perfect union takes place between Prana and Apana, Manas and Buddhi, or Jivatma and Paramatman without opposition, it is called the Ghata state. I shall describe its signs.
67. He may now practise only for about one-fourth of the period prescribed for practice before. By day and evening, let him practise only for a Yama (3 hours).
68-69(a). Let him practise Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of sense during cessation of breath is called Pratyahara.
69(b). Whatever he sees with his eyes, let him consider as Atman.
70. Whatever he hears with his ears, let him consider as Atman. Whatever he smells with his nose, let him consider as Atman.
71. Whatever he tastes with his tongue, let him consider as Atman. Whatever the Yogin touches with his skin, let him consider as Atman.
72. The Yogin should thus unwearied gratify his organs of sense for a period of one Yama every day with great effort.
73-74. Then various wonderful powers are attained by the Yogin, such as clairvoyance, clair-audience, ability to transport himself to great distances within a moment, great power of speech, ability to take any form, ability to become invisible and the transmutation of iron into gold when the former is smeared over with his excretion.
75-76. That Yogin who is constantly practising Yoga attains the power to levitate. Then should the wise Yogin think that these powers are great obstacles to the attainment of Yoga and so he should never take delight in them. The king of Yogins should not exercise his powers before any person whatsoever.
77. He should live in the world as a fool, an idiot, or a deaf man, in order to keep his powers concealed.
78-79. His disciples would, without doubt, request him to show his powers for the gratification of their own desires. One who is actively engaged in one’s duties forgets to practise (Yoga); so he should practise day and night Yoga without forgetting the words of the Guru. Thus passes the Ghata state to one who is constantly engaged in Yoga practice.
80. To one nothing is gained by useless company, since thereby he does not practise Yoga. So one should with great effort practise Yoga.
81-83(a). Then by this constant practice is gained the Parichaya state (the third state). Vayu (or breath) through arduous practice pierces along with Agni the Kundalini through thought and enters the Susumna uninterrupted. When one’s Chitta enters Susumna along with Prana, it reaches the high seat (of the head probably) along with Prana.
83(b). There are the five elements: Prithvi, Apas, Agni, Vayu and Akasa.
84-87(a). To the body of the five elements, there is the fivefold Dharana. From the feet to the knees is said to be the region of Prithvi, is four-sided in shape, is yellow in colour and has the Varna (or letter) ‘La’. Carrying the breath with the letter ‘La’ along the region of earth (viz., from the foot to the knees) and contemplating upon Brahma with four faces and four mouths and of a golden colour, one should perform Dharana there for a period of two hours. He then attains mastery over the earth. Death does not trouble him, since he has obtained mastery over the earth element.
87(b)-90. The region of Apas is said to extend from the knees to the anus. Apas is semi-lunar in shape and white in colour and has ‘Va’ for its Bija (seed) letter. Carrying up the breath with the letter ‘Va’ along the regions of Apas, he should contemplate on the God Narayana having four arms and a crowned head, as being of the colour of pure crystal, as dressed in orange clothes and as decayless; and practising Dharana there for a period of two hours, he is freed from all sins. Then there is no fear for him from water and he does not meet his death in water.
91. From the anus to the heart is said to be the region of Agni. Agni is triangular in shape, of red colour and has the letter ‘Ra’ for its (Bija) seed.
92-93(a). Raising the breath made resplendent through the letter ‘Ra’ along the region of fire, he should contemplate on Rudra, who has three eyes, who grants all wishes, who is of the colour of the midday sun, who is daubed all over with holy ashes and who is of a pleased countenance.
93(b)-94(a). Practising Dharana there for a period of two hours, he is not burnt by fire even though his body enters the fire-pit.
94(b)-96. From the heart to the middle of the eyebrows is said to the region of Vayu. Vayu is hexangular in shape, black in colour and shines with the letter 'Ya’. Carrying the breath along the region of Vayu, he should contemplate on Ishvara, the Omniscient, as possessing faces on all sides; and practising Dharana there for two hours, he enters Vayu and then Akasa.
97-98(a). The Yogin does not meet his death through the fear of Vayu. From the centre of the eyebrows to the top of the head is said to be the region of Akasa, is circular in the shape, smoky in colour and shining with letter ‘Ha’.
98(b)-101(a). Raising the breath along the region of Akasa, he should contemplate on Sadashiva in the following manner, as producing happiness, as of the shape of Bindu, as the great Deva, as having the shape of Akasa, as shining like pure crystal, as wearing the rising crescent of moon on his head, as having five faces, ten hands and three eyes, as being of a pleased countenance, as armed with all weapons, as adorned with all ornaments, as having Uma (the goddess) in one-half of his body, as ready to grant favours and as the cause of all the causes.
101(b). By practising Dharana in the region of Akasa, he obtains certainly the power of levitating in the Akasa (ether).
102. Wherever he stays, he enjoys supreme bliss. The proficient in Yoga should practise these five Dharanas.
103. Then his body becomes strong and he does not know death. That great-minded man does not die even during the deluge of Brahma.
104-105. Then he should practise Dharana for a period of six Ghatikas (2 hours, 24 minutes). Restraining the breath in (the region of) Akasa and contemplating on the deity who grants his wishes – this is said to be Saguna Dhyana capable of giving (the Siddhis) Anima, etc. One who is engaged in Nirguna Dhyana attains the stage of Samadhi.
106. Within twelve days at least, he attains the stage of Samadhi. Restraining his breath, the wise one becomes an emancipated person.
107. Samadhi is that state in which the Jivatman (lower self) and the Paramatman (higher Self) are differenceless (or of equal state). If he desires to lay aside his body, he can do so.
108-109(a). He will become absorbed in Parabrahman and does not require Utkranti (going out or up). But if he does not so desire and if his body is dear to him, he lives in all the worlds possessing the Siddhis of Anima, etc.
109(b)-110. Sometimes he becomes a Deva and lives honoured in Svarga; or he becomes a man or an Yaksha through his will. He can also take the form of a lion, tiger, elephant, or horse through his own will.
111. The Yogin becoming the great Lord can live as long as he likes. There is difference only in the modes of procedure but the result is the same.
112-115(a). Place the left heel pressed on the Anus, stretch the right leg and hold it firmly with both hands. Place the head on the breast and inhale the air slowly. Restrain the breath as long as you can and then slowly breathe out. After practising it with the left foot, practise it with the right. Place the foot that was stretched before on the thigh. This is Maha-Bandha and should be practised on both sides.
115(b)-117(a). The Yogin sitting in Maha-Bandha and having inhaled the air with intent mind, should stop the course of Vayu (inside) by means of the throat Mudra and occupying the two sides (of the throat) with speed. This is called Mahavedha and is frequently practised by the Siddhas.
117(b)-118(a). With the tongue thrust into the interior cavity of the head (or throat) and with the eyes intent on the spot between the eyebrows, this is called Khechari-Mudra.
118(b)-119(a). Contracting the muscles of the neck and placing the head with a firm will on the breast, this is called the Jalandhara (Bandha); and is a lion to the elephant of death.
119(b)-120(a). That Bandha by which Prana flies through Susumna is called Uddiyana Bandha by the Yogins.
120(b)-121(a). Pressing the heal firmly against the anus, contracting the anus and drawing up the Apana, this is said to be Yoni-Bandha.
121(b)-122(a). Through Mula-Bandha, Prana and Apana as well as nada and Bindu are united and gives success in Yoga; there is no doubt about this.
122(b)-124(a). The one practising in a reversed manner (or on both sides) which destroys all diseases, the gastric fire is increased. Therefore a practitioner should collect a large quantity of provisions, (for) if he takes a small quantity of food, the fire (within) will consume his body in a moment.
124(b)-125. On the first day, he should stand on his head with the feet raised up for a moment. He should increase this period gradually every day. Wrinkles and greyness of hair will disappear within three months.
126. He who practises only for a period of a Yama (twenty-four minutes) every day conquers time. He who practises Vajroli becomes a Yogin and the repository of all Siddhis.
127-128. If the Yoga Siddhis are ever to be attained, he only has them within his reach. He knows the past and the future and certainly moves in the air. He who drinks of the nectar thus is rendered immortal day by day. He should daily practise Vajroli. Then it is called Amaroli.
129-131(a). Then he obtains the Raja-Yoga and certainly he does not meet with obstacles. When a Yogin fulfils his action by Raja-Yoga, then he certainly obtains discrimination and indifference to objects. Vishnu, the great Yogin, the grand one of great austerities and the most excellent Purusha is seen as a lamp in the path of truth.
131(b)-134(a). That breast from which one suckled before (in his previous birth) he now presses (in love) and obtains pleasure. He enjoys the same genital organ from which he was born before. She who was once his mother will now be wife and she who is now wife is (or will be) verily mother. He who is now father will be again son and he who is now son will be again father. Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel of a well and enjoying the worlds.
134(b)-136(a). There are the three worlds, three Vedas, three Sandhyas (morning, noon and evening), three Svaras (sounds), three Agnis and Gunas, and all these are placed in the three letters (OM). He who understands that which is indestructible and is the meaning of the three (OM) – by him are all these worlds strung. This is the Truth, the supreme seat.
136(b)-138(a). As the smell in the flower, as the ghee in the milk, as the oil in the gingelly seed and as the gold in the quartz, so is the lotus situated in the heart. Its face is downwards and its stem upwards. Its Bindu is downwards and in its centre is situated Manas.
138(b)-139(a). By the letter ‘A’, the lotus becomes expanded; by the letter ‘U’, it becomes split (or opened). By the letter ‘M’, it obtains Nada; and the Ardha-Matra (half-metre) is silence.
139(b)-140(a). The person engaged in Yoga obtains the supreme seat, which is like a pure crystal, which is without parts and which destroys all sins.
140(b)-141. As a tortoise draws its hands and head within itself, so drawing in air thus and expelling it through the nine holes of the body, he breathes upwards and forwards.
142. Like a lamp in an air-tight jar which is motionless, so that which is seen motionless through the process of Yoga in the heart and which is free from turmoil, after having been drawn from the nine holes, is said to be Atman alone.”
Om ! May He protect us both together; may He nourish us both together;
May we work conjointly with great energy,
May our study be vigorous and effective;
May we not mutually dispute (or may we not hate any).
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 !
Here ends the Yogatattva Upanishad belonging to the Krishna-Yajur-Veda.
