योगबीज (गुरु गोरखनाथ परम्परा - महायोग, प्राण-अपान एकत्व एवं कैवल्य-सिद्धि सटीक)

1. By the practise of yoga. ईश्वर उवाच । īśvara uvāca | Īśvara said: देहान्ते ज्ञानिभिः पुण्यात् पापाच् च फलम् आप्यते । यादृशं तु भवेत् तत्र भुक्त्वा ज्ञानी पुनर् भवेत् ॥ ६२ ॥ dehānte jñānibhiḥ puṇyāt pāpāc ca phalam āpyate | yādṛśaṃ tu bhavet tatra bhuktvā jñānī punar bhavet || 62 ||
2. At the end of the body, the wise attain the fruits of virtue and sin, whatever that may be, having experienced it¹, the wise one is reborn². 1. Yogic death; in the breathless state (Kevala Kumbhaka), the physical body is cast off as one's lucid consciousness crosses over the threshold of life-and-death. 2. Free of sin (re-born anew into the physical body from the shining womb of all creation). पुण्यात् पुण्येन लभते सिद्धेन सह सङ्गतिम् । ततः सिद्धस्य कृपया योगी भवति नान्यथा । ६३ । puṇyāt puṇyena labhate siddhena saha saṅgatim | tataḥ siddhasya kṛpayā yogī bhavati nānyathā || 63 ||
3. From virtue¹, through virtue², one attains association with the perfected ones, then, by the grace of the perfected, one becomes a Yogi, not otherwise. 1. The virtue of courage, valour, resoluteness and excellence in yogic practise. 2. The virtue of brahmacárya (a state of continence and chastity) which increases yogic virility (seminal essence) required to raise and rigidly straighten the serpent energy above the skull. ततो नश्यति संसारो नान्यथा शिवभाषितम् ॥ ६४ ॥ tato naśyati saṃsāro nānyathā śivabhāṣitam || 64 ||
4. Then, the cycle of worldly existence (saṃsāra) is destroyed; there is no other way than what is spoken by Śiva. महाविष्णुमहेशानां प्रलयेष्व् अपि योगिनाम् । नास्ति पातो लयस्थानां महातत्त्वे विवर्तिनाम् ॥ ६५ ॥

mahāviṣṇumaheśānāṃ pralayeṣv api yoginām | nāsti pāto layasthānāṃ mahātattve vivartinām || 65 || 65. For the great Viṣṇu and Maheśā, even in the times of dissolution (pralayas), for the yogis, there is no fall; for those abiding in the state of dissolution, within the great revolving principle (mahatattva)¹, there is no downfall.

1. Within the great torsion of the shining womb of all creation (the axle-hole of the rotating Kālacakra “wheel of time”). वेदान्ततर्कोक्तिभिर् आगमैश् च नानाविधैः शास्त्रकदम्बकैः च । ध्यानादिभिः सत्करणैर् न गम्यं चिन्तामणिं त्व् एकगुरुं विहाय || ६६ || vedāntatarkoktibhir āgamaiś ca nānāvidhaiḥ śāstrakadambakaiś ca | dhyānādibhiḥ satkaraṇair na gamyaṃ cintāmaṇiṃ tv ekaguruṃ vihāya || 66 ||
2. With the sayings of Vedānta and logic, with Āgamas, and various scriptures, with meditation and other good practises, the Cintāmaṇi¹ is not attainable, except by abandoning all but the one (true) guru.
3. The sparkling wish fulfilling thought-gem or germinating seed-star of light (the “seed of yoga”). A fabulous gem supposed to yield to its possessor all desires (the philosopher's stone). For further information, refer to the Skanda Purāṇa. N.B.* To some, the cintāmaṇi is a wish-fulfilling jewel, to those without desire, it becomes an open doorway. देव्युवाच । devy uvāca | The goddess said: ज्ञानाद् एव हि मोक्षं तु वदन्ति ज्ञानिनः सदा । न कथं सिध्यति ततो योगोऽसौ मोक्षदो भवेत् || ६७ || jñānād eva hi mokṣaṃ tu vadanti jñāninaḥ sadā | na kathaṃ sidhyati tato yogo ‘sau mokṣado bhavet || 67 ||
4. The wise always say that liberation (mokṣa) indeed comes from (direct) knowledge (jñāna) alone; then how can it be perfected? Hence, this, yoga, becomes the giver of liberation. ईश्वर उवाच । īśvara uvāca |

Īśvara said: ज्ञानेनैव हि मोक्षो हि वाक्यं तेषान्तु नान्यथा । सर्वे वदन्ति खड्गेन जयो भवति तर्हि कः ॥ ६८ ॥ jñānenaiva hi mokṣo hi vākyaṃ teṣāntu nānyathā | sarve vadanti khaḍgena jayo bhavati tarhi kaḥ || 68 || 68. Indeed, liberation (mokṣa) is only (obtained) through (direct) knowledge, this is their statement, and not otherwise; everyone says that victory is achieved through the sword,¹ then (if this is true) who indeed (would ever become victorious, the last one standing holding up the sword)?

1. This narrative of the hero holding aloft the sword is also a metaphor for the kundalini energy, which has been lifted up, withdrawn from its scabbard (the suṣumṇā), and raised rigidly up above the skull (liṅgāgatirmahāmudrā) in victory. विना युद्धेन वीर्येण कथं जयम् अवाप्नुयात् । तथा योगेन रहितं ज्ञानं मोक्षाय नो भवेत् ॥ ६९ ॥ vinā yuddhena vīryeṇa kathaṃ jayam avāpnuyāt | tathā yogena rahitaṃ jñānaṃ mokṣāya no bhavet || 69 ||
2. Without battle, without valour, how would one attain victory? So, without¹ Yoga, knowledge (alone) does not lead to liberation.
3. Without the victory achieved by the practise of yoga. ज्ञानेनैव विना योगो न सिध्यति कदाचन । तस्माद् अत्र वरारोहे तयोर् भेदो न विद्यते ॥ ७० ॥ jñānenaiva vinā yogo na sidhyati kadācana | tasmād atra varārohe tayor bhedo na vidyate || 70 ||
4. Without (direct) knowledge, Yoga never succeeds, therefore, O beautiful woman, there is no difference between them here. जन्मान्तरैश् च बहुभिर् योगो ज्ञानेन लभ्यते । ज्ञानं तु जन्मनैकेन योगाद् एव प्रजायते ॥ ७१ ॥ janmāntaraiś ca bahubhir yogo jñānena labhyate | jñānaṃ tu janmanaikena yogād eva prajāyate || 71 ||
5. Through many births, Yoga is attained by knowledge,

knowledge, however, is born in one birth from Yoga¹.

1. From union with the divine, the 'knower' is re-born from the shining womb of all creation (hiraṇyagarbha). तस्माद् योगात् परतरो नास्ति मार्गस् तु मोक्षदः ॥ ७२ ॥ tasmād yogāt parataro nāsti mārgas tu mokṣadaḥ || 72 ||
2. Therefore, there is no path superior to Yoga for granting liberation. देव्युवाच । devy uvāca | The goddess said: बहुभिर् जन्मभिर् ज्ञानाद् योगः सम्प्राप्यते कथम् । योगात् तु जन्मनेकेन कथं ज्ञानम् अवाप्यते ॥ ७३ ॥ bahubhir janmabhir jñānād yogaḥ samprāpyate katham | yogāt tu janmanaikena kathaṁ jñānam avāpyate || 73 ||
3. How is Yoga obtained through many births from knowledge, and how is knowledge obtained in one birth from Yoga? ईश्वर उवाच । īśvara uvāca | Īśvara said: प्रविचार्य चिरं ज्ञानान् मुक्तोऽहम् इति मन्यते । किम् असौ मननाद् एव मुक्तो भवति तत् क्षणात् ॥ ७४ ॥ pravicārya ciraṁ jñānān mukto 'ham iti manyate | kim asau mananād eva mukto bhavati tat kṣaṇāt || 74 ||
4. After long contemplation of knowledge, one thinks 'I am liberated,' does one become liberated just by that thought, at that very moment (just by thinking so)? पुमञ् जन्मान्तरशतैर् योगाद् एव विमुच्यते । न तथा भवतो योगात् जन्ममृत्यू पुनः पुनः ॥ ७५ ॥

pumañ janmāntaraśatair yogād eva vimucyate | na tathā bhavato yogāj janmamṛtyū punaḥ punaḥ || 75 || 75. A person is liberated from hundreds of births through yoga alone; not so from your (contemplation of written knowledge of) yoga, (which leads to) repeated birth and death again and again. प्राणापानसमायोगाच् चन्द्रसूर्यैकता भवेत् । सप्तधातुमयं देहं अग्निना प्रदहेद् बुधः || ७६ || prāṇāpānasamāyogāc candrasūryaikatā bhavet | saptadhātumayaṁ dehaṁ agninā pradahed budhaḥ || 76 || 76. From the union of prāṇa and apāna, the unity of the moon and sun arises; the wise burn the body consisting of seven (fundamental) constituents (dhātus¹) with (the) fire (of yoga).

1. Vijñāna dhātu - the seven fundamental elements or realms that give rise to experience: cakṣus-dhātu, śrotra-dhātu, ghrāṇa-dhātu, jihvā-dhātu, kāya-dhātu, mano-dhātu, and dharmā-dhātu. व्याधयस् तस्य नश्यन्ति छेदघातादिका व्यथाः | तथा ऽसौ परमाकाशरूपो देह्य् अवतिष्ठते || ७७ || vyādhayas tasya naśyanti chedaghātādikā vyathāḥ | tathā ‘sau paramākāśarūpo dehy avatiṣṭhate || 77 ||
2. Diseases of that person are destroyed, including the pain of cuts and wounds, etc.; likewise, he remains (absorbed) within the form of the supreme ether (space),¹ established in the body.²
3. ākāśa (आकाश) → आ (ā) + का (kā) + श (śa) Ākāśa (आकाश): To "fully pervade towards (and enter) the difficult to attain narrow passage through the (shining) water (which unfolds and opens), and laying down (the physical body), to subdue and conquer (death’s) shining light.”
4. The vehicle of the light body. किं पुनर् बहुनोक्तेन मरणं नास्ति तस्य वै | देहो ऽवदृश्यते लोके दग्धकर्पटवत् स्वयम् || ७८ || kiṁ punar bahunoktena maraṇaṁ nāsti tasya vai | deho ‘vadṛśyate loke dagdhakarpaṭavat svayam || 78 ||
5. What more is there to say? For him, there is indeed no death; his body is seen in the world like a burnt cloth (whose form has been consumed by fire), (likewise, consumed by the fire of yoga, he is seen) by (death) itself (as already dead).

चित्तं प्राणेन संनद्धं सर्वजीवेषु संस्थितम् । रज्जुर् यद्वत् परीबद्धा रज्जवा तद्वद् इदं मनः ॥ ७९ ॥ cittaṃ prāṇena saṃnaddhaṃ sarvajīveṣu saṃsthitam | rajjur yadvat parībaddhā rajjvā tadvad idaṃ manaḥ || 79 || 79. The mind bound with the breath, is established in all living beings, just as a rope is bound (together) by (coiled) cords, so is this mind (bound by the breath¹).

1. The unknowing (who do not know how to practise prāṇāyāma) are bound by the breaths inability to raise and straighten the dormant procreative life-force energy (Kuṇḍalī Śakti) which remains coiled (and tethered) at the base of the spine. “Her sleep in the Mūlādhāra, is, therefore, for the bondage of the ignorant.” – Chapter I, Śāṇḍilya Upaniṣad. नाना विधैर् विचारैस् तु न साध्यं जायते मनः । तस्मात् तस्य जयोपायः प्राण एव हि नान्यथा ॥ ८० ॥ nānā vidhair vicārais tu na sādhyaṃ jāyate manaḥ | tasmāt tasya jayopāyaḥ prāṇa eva hi nānyathā || 80 ||
2. Control of the mind cannot be accomplished by various means of contemplation, therefore, the way to conquer it is indeed through breath alone, not otherwise.¹
3. One cannot conquer the mind with the mind (which is like a dog chasing its own tail), the trans-mental unmanī state, can only be achieved by control of the breaths (energy). तर्कैर् जल्पैः शास्त्रजालैर् युक्तिभिर् मन्त्रभेषजैः । न वशो जायते प्राणः सिद्धोपायं विना प्रिये ॥ ८१ ॥ tarkair jalpaiḥ śāstrajālair yuktibhir mantrabheṣajaiḥ | na vaśo jāyate prāṇaḥ siddhopāyaṃ vinā priye || 81 ||
4. By arguments, idle talk, (entangled in the) nets of scriptures, logic, mantras, and medicines, prāṇa does not come under control, without the method of the perfected, beloved. उपायं तस्य विज्ञाय योगमार्गो प्रवर्तते । खण्डज्ञानेन तेनैव जायते क्लेशभाङ् नरः ॥ ८२ ॥ upāyaṃ tasya vijñāya yogamārgo pravartate | khaṇḍajñānena tenaiva jāyate kleśabhāṅ naraḥ || 82 ||
5. Knowing the method of that, the path of Yoga proceeds. By fragmentary knowledge, man becomes afflicted, (suffering from the misery of delusion).

ये ऽजित्वा पवनं मोहाद् योगम् इच्छन्ति योगिनः । ते ऽपक्वं कुम्भम् आरुह्य तर्तुम् इच्छन्ति सागरम् ॥ ८३ ॥ ye ‘jitvā pavanaṁ mohād yogam icchanti yoginaḥ | te ‘pakvaṁ kumbham āruhya tartum icchanti sāgaram || 83 || 83. Those who wish for Yoga without conquering the breath are deluded. They wish to cross the ocean (of existence) by boarding an unripe vessel. यस्य प्राणो विलीनो ऽथ साधके सति जीविते । पिण्डो न पतितस् तस्य चित्तदोषैः प्रमुच्यते ॥ ८४ ॥ yasya prāṇo vilīno ‘tha sādhake sati jīvite | piṇḍo na patitas tasya cittadoṣaiḥ pramucyate || 84 || 84. The body of that practitioner, whose life breath is absorbed¹ and existing in life, does not fall or decay; he is freed from the faults or impurities of the mind.

1. Kevala Kumbhaka (when inhalation and exhalation are both completely suspended), the swallowing of the breath. शुद्धे चेतसि तस्यैव स्वात्मज्ञानं प्रकाशते । तस्माज् ज्ञानं भवेद् योगाज् जन्मनैकेन पार्वति ॥ ८५ ॥ śuddhe cetasi tasyaiva svātmajñānaṁ prakāśate | tasmāj jñānaṁ bhaved yogāj janmanaikena pārvati || 85 ||
2. In him, with a pure mind, self-knowledge shines. Therefore, knowledge comes from Yoga in one birth, O Pārvati. तस्माद् योगं तम् एवादौ साधको नित्यम् अभ्यसेत् । मुमुक्षुभिः प्राणजयः कर्तव्यो मोक्षहेतवे ॥ ८६ ॥ tasmād yogaṁ tam evādau sādhako nityam abhyaset | mumukṣubhiḥ prāṇajayaḥ kartavyo mokṣahetave || 86 ||
3. Therefore, at the outset, the aspirant should always practise this Yoga. For those desirous of liberation, mastery of the (upward moving elemental power of the breath) (prāṇa) must be accomplished for the sake of liberation. योगात् परतरं पुण्यं योगात् परतरं सुखम् । योगात् परतरं सूक्ष्मं योगमार्गात् परं न हि ॥ ८७ ॥

yogāt parataraṃ puṇyaṃ yogāt parataraṃ sukham | yogāt parataraṃ sūkṣmaṃ yogamārgāt paraṃ na hi || 87 || 87. There is no virtue greater than Yoga, no happiness greater than Yoga, nothing subtler than Yoga; and there is nothing beyond the path of Yoga. देव्युवाच । devy uvāca | The goddess said: योगः क उच्यते देव योगाभ्यासोऽपि कीदृशः | योगेन वा भवेत् किञ्चित् तत् सर्वं वद शङ्कर || ८८ || yogaḥ ka ucyate deva yogābhyāso ‘pi kīdṛśaḥ | yogena vā bhavet kiñcit tat sarvaṃ vada śaṅkara || 88 || 88. What is called Yoga, O god, and what is the practise of Yoga like? What-ever is achieved by Yoga, tell all, O Śaṅkara. ईश्वर उवाच । īśvara uvāca | Īśvara said: योऽपानप्राणयोर् योगः स्वरजोरेतसोस् तथा | सूर्याचन्द्रमसोर् योगो जीवात्मपरमात्मनोः || ८९ || yo ‘pānaprāṇayor yogaḥ svarajoretasos tathā | sūryācandramasor yogo jīvātmaparamātmanoḥ || 89 || 89. The union of apāna¹ and prāṇa,² likewise the union of one's own generative essence with this vital force,³ the union of the sun and the moon,⁴ and of the individual soul (jīva) with the supreme soul (paramātman).

1. Downward moving energy of the breath.
2. Upward moving energy of the breath.
3. Elemental power of the breath.
4. Kuṇḍalī (कुण्डली) “the coiled one” is the Sun, and Kuṇḍalinī (कुण्डलिनि) the “one not coiled” (i.e., straight), is the Sun’s ray, which, when “stirred up,” becomes detached and stretches out (up the suṣumnā) to the Moon (of the skull). एवं तु द्वन्दजालस्य संयोगो योग उच्यते |

अधुना संप्रवक्ष्यामि योगाभ्यासस्य लक्षणाम् ॥ ९० ॥ evam tu dvandajālasya saṁyogo yoga ucyate | adhunā saṁpravakṣyāmi yogābhyāsasya lakṣaṇām || 90 || 90. Thus, the union of these dualities is called Yoga. Now I will describe the characteristics of the practise of Yoga. मरुज्जयो यस्य सिद्धः सेव्येत् तं गुरुं सदा । गुरुवक्त्रप्रसादेन कुर्यात् प्राणजयं बुधः ॥ ९१ ॥ marujjayo yasya siddhaḥ sevayet taṁ guruṁ sadā | guruvaktraprasādena kuryāt prāṇajayaṁ budhaḥ || 91 || 91. One should always serve such a guru, whose mastery over the vital breath is perfected, by the grace of the guru's speech, the wise should conquer the life force (energy). वितस्तिप्रमितं दैर्घ्यं विस्तारे चतुरङ्गुलम् । मृदुलं धवलं प्रोक्तं वेष्टनाम्बरलक्षणम् ॥ ९२ ॥ vitastipramitaṁ dairghyaṁ vistāre caturaṅgulam | mṛdulaṁ dhavalaṁ proktaṁ veṣṭanāmbaralakṣaṇam || 92 || 92. The length (of the breath) is measured by the extended span of the hand¹ (vitasti), and the width is four fingers (and one thumb). It is said to be mild, gentle, and pure; this is the characteristic quality (of the extension of the breath, from the) lips (out into) the (surrounding) atmosphere.

1. From the tip of the thumb to the tip of the little finger when the fingers are stretched out. The vitasti is equal to 12 aṅgulas. (the long span of vitasti, measured by the extended thumb and little finger, is considered equal to twelve fingers). निरुध्य मारुतं गाढं शक्तिचालनयुक्तितः | अष्टधा कुण्डलीभूतां ऋजुं कर्तुं तु कुण्डलीम् || ९३ || nirudhya mārutaṁ gāḍhaṁ śakticālanayuktitaḥ | aṣṭadhā kuṇḍalībhūtāṁ ṛjuṁ kartuṁ tu kuṇḍalīm || 93 ||
2. (By) firmly restraining the breath, with an effort that shakes the energy¹; the Kundalini, which is coiled eightfold, is to be straightened and made erect.
3. During breath retention, the air drawn in generates energy (the upward moving elemental power of the breath) which heats and lifts the kundalini up the central channel of the Suṣumṇā. Upon exhalation (with the downward moving elemental power of the breath), kundalini, falls back down the central channel of the Suṣumṇā. This oscillating elemental energy of the breath (the upward moving and downward moving elemental power of the breath) “shakes” the kundalini up and down the central channel of the Suṣumṇā.

भानोर् आकुञ्चनं कुर्यात् कुण्डलीं चालयेत् ततः । मृत्युवक्त्रगतस्यापि तस्य मृत्युभयं कुतः ॥ ९४ ॥ bhānor ākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tataḥ | mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ || 94 || 94. By squeezing (shut) the solar channel (of the right nostril, and breathing in through the left nostril)¹, one should stir up the coiled one (Kuṇḍalī)²,³ Even for one who has entered the mouth of death, where is the fear of death for him?

1. Blocking the right nostril with the thumb of the right-hand, slowly inhale through the left nostril (filling the lungs completely), retain the breath to the extent of one’s capability, then, blocking the left nostril with the forefinger of the right- hand, exhale through the right nostril gently (both inhalation and exhalation of the breath must be long and subtle).
2. Kuṇḍalī (कुण्डली) “the coiled one” is the Sun, and Kuṇḍalinī (कुण्डलिनि) the “one not coiled” (i.e., straight), is the Sun’s ray, which, when “stirred up,” becomes detached and stretches out (up the suṣumnā) towards the Moon (skull).
3. § 94(a) only expresses half of the practise of nāḍī-śodhana (Cleansing the Nāḍīs), this verse seems to expound nāḍī- śodhana in an abbreviated form, which the reader (in a yogic environment) is expected to know or find out. The practise of nāḍī-śodhana: बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् । धारयित्वा यथाशक्ति भूयः सूर्येण रेचयेत् ॥ ७ ॥ baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet | dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet || 7 || The yogi seated in Padmāsana should fill (the breath) with the moon (left nostril), retaining (the breath) as much as one can, and then again release (the breath) with the sun (right nostril).¹'²
4. After exhalation, pause the breath to the extent of one’s capability, before inhaling again.
5. Eventually, over time and practise, one will experience the rise of energy up to the top of the skull during kumbhaka, and also, during the pause of breath at the end of exhalation, one will experience this rise of energy. प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः । विधिवत् कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ॥ ८ ॥ prāṇaṃ sūryeṇa cākṛṣya pūrayedudaraṃ śanaiḥ | vidhivat kumbhakaṃ kṛtvā punaścandreṇa recayet || 8 || Having drawn the breath in with the sun (right nostril), the yogi should slowly fill the abdomen, (and) according to the method¹, perform breath retention, and then again, should release (the breath) by the moon (left nostril).
6. Retaining the breath to the extent of one’s capability.

2. प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान् । शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥ ११ ॥ prātarmadhyandine sāyamardharātre ca kumbhakān | śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 11 ||
3. One should gently practise the breath retentions up to eighty times¹, four times a day; in the morning², at midday, in the evening³, and at midnight.⁴
4. One should practise kumbhaka gently up to eighty times, at each of the four times of day.
5. At the time which straddles dawn, up to three ghaṭikā’s (72 minutes).
6. At the time which straddles dusk, up to three ghaṭikā’s (72 minutes).
7. At midnight, within the span of two muhūrta’s (within a span of 96 minutes from midnight). एतद् एव परं गुह्यं कथितं तव पार्वति । वज्रासनगतो नित्यं मासार्धं तु समभ्यसेत् ॥ ९५ ॥ etad eva paraṁ guhyaṁ kathitaṁ tava pārvati | vajrāsanagato nityaṁ māsārdhaṁ tu samabhyaset || 95 ||
8. O Pārvatī, this indeed is the supreme secret that has been told to you. One who is seated in Vajrāsana should constantly practise (this) for a month and a half ¹.
9. In relation to the duration of this practise, §2.10(d) of the haṭhayogapradīpikā states: शुद्धा नाडि-गणा भवन्ति यमिनां मास-त्रयादूर्ध्वतः ॥ १० ॥ śuddhā nāḍi-gaṇā bhavanti yamināṁ māsa-trayādūrdhvataḥ || 10 ||
10. For those who are disciplined, practicing self-control, the mass of energy channels in the body become cleansed after a month, or upwards to three months. वायुना ज्वलितो वह्निः कुण्डलीम् अनिशं दहेत् । संतप्ता साग्निना नाडी शक्तिस् त्रैलोक्यमोहिनी ॥ ९६ ॥ vāyunā jvalito vahniḥ kuṇḍalīm aniśaṁ dahet | saṁtaptā sāgninā nāḍī śaktis trailokyamohinī || 96 ||
11. The fire, kindled and ignited by the breath¹, perpetually burns the Kuṇḍalī. The channel, inflamed and heated by this fire, is the energy and power deluding the three worlds².
12. Elemental power generated by the breath.
13. Physical, Subtle and Causal. प्रविशेद् वज्रदण्डे तु सुषुम्णावदनान्तरे ।

वायुना वह्निना सार्धं ब्रह्मग्रन्थिं भिनत्ति सा ॥ ९७ ॥ praviśed vajradaṇḍe tu suṣumṇāvadanāntare | vayunā vahninā sārdhaṁ brahmagranthiṁ bhinatti sā || 97 || 97. (The energy) should enter into the Vajra Daṇḍa (spinal column) through the opening of the Suṣumṇā (central energy channel). Together with the wind (of the breath), the fire (of spiritual energy) breaks through, piercing the Brahmagranthi (the psychic knot at the base of the spine). विष्णुग्रन्थिं ततो भित्त्वा रुद्रग्रन्थौ च तिष्ठति | ततस् तु कुम्भकैर् गाढं पूरयित्वा पुनः पुनः ॥ ९८ ॥ viṣṇugranthiṁ tato bhittvā rudragranthau ca tiṣṭhati | tatas tu kumbhakair gāḍhaṁ pūrayitvā punaḥ punaḥ || 98 || 98. Having pierced through the Viṣṇugranthi and then the Rudragranthi, one remains focused on them, thereafter, one should repeatedly fill (the channels) deeply with Kumbhaka (breath retention) saturating (these channels) again and again. तथा अभ्यसेत् सूर्यभेदं उज्जायीं चापि शीतलीम् | भस्त्रां च सहितं नाम स्यात् कुम्भकचतुष्टयम् ॥ ९९ ॥ tathā abhyaset sūryabhedam ujjāyīṁ cāpi śītalīm | bhastrāṁ ca sahitaṁ nāma syāt kumbhakacatuṣṭayam || 99 || 99. Likewise, one should practise Sūrya Bheda, Ujjāyī, and Śītalī, along with Bhastrikā. These are known as the four types of Kumbhaka. बन्धत्रयेण संयुक्तः केवलः प्राप्तिकारकः | अथास्य लक्षणं सम्यक् कथयामि समासतः ॥ १०० ॥ bandhatrayeṇa saṁyuktaḥ kevalaḥ prāptikārakaḥ | athāsya lakṣaṇaṁ samyak kathayāmi samāsataḥ || 100 || 100. Combined with the three bandhas (mūla, uḍḍīyana and jālandhara), Kevala Kumbhaka leads to attainment. Now, briefly in summary I will properly explain its characteristics. एकाकिना समुपगम्य विविक्तदेशं प्राणादिरूपम् अमृतं परमार्थतत्त्वम् | स्वल्पाशिना धृतिमता परिभावनीयं संसाररोगहरम् औषधम् अद्वितीयम् ॥ १०१ ॥ ekākinā samupagamya viviktadeśaṁ prāṇādirūpam amṛtaṁ paramārthatattvam | svalpāśinā dhṛtimatā paribhāvanīyaṁ saṁsārarogaharam auṣadham advitīyam || 101 ||

101. Alone, by oneself, having approached a secluded place, the original form of Prāṇa (the source of the upward moving elemental power of the breath) is the immortal nectar, the supreme reality and ultimate truth. By one who eats little and is steadfast, this should be contemplated, the unparalleled medicine that cures the disease of worldly existence¹.
102. The cycle of birth and death. सूर्यनाड्या समाकृष्य वायुम् अभ्यासयोगतः | विधिवत् कुम्भकं कृत्वा रेचयेच् छीतरश्मिना || १०२ || sūryanāḍyā samākṛṣya vāyum abhyāsayogataḥ | vidhivat kumbhakaṃ kṛtvā recayec chītaraśminā || 102 ||
103. Drawing in the breath through the solar (right nostril) channel (sūryanāḍī) by the practise of yoga, and having properly performed Kumbhaka (breath retention), one should exhale, releasing air out through the cool ray (moon channel, of the left nostril). उदरे वातदोषघ्नं कण्ठदोषं निहन्ति च | मुहुर् मुहुर् इदं कार्यं सूर्यभेदम् उदाहृतम् || १०३ || udare vātadoṣaghnaṃ kaṇṭhadoṣaṃ nihanti ca | muhur muhur idaṃ kāryaṃ sūryabhedam udāhṛtam || 103 ||
104. This cures the wind disorder in the abdomen and also removes throat ailments. This Sūrya Bheda should be practised repeatedly as stated (above). नाडीभ्यां वायुं आकृष्य कुण्डल्याः पार्श्वयोः सुधीः | धारयेद् उदरे योगी रेचयेद् इडया पुनः || १०४ || nāḍībhyāṃ vāyum ākṛṣya kuṇḍalyāḥ pārśvayoḥ sudhīḥ | dhārayed udare yogī recayed iḍayā punaḥ || 104 ||
105. A wise yogi should draw the breath in through (both nostril) channels, having drawn and pulled (the air) in (simultaneously through both) sides (generating) the Kuṇḍalinī (energy), he should hold and retain it in the abdomen (for as long as he is able), and then exhale through the Iḍā (the left nasal channel). कण्ठे कफादिदोषघ्नं शरीराग्निविवर्धनम् | शिरोजलोदराधातुगतरोगविनाशनम् || १०५ || kaṇṭhe kaphādidoṣaghnaṃ śarīrāgnivivardhanam | śirojalodarādhātugatarogavināśanam || 105 ||

105. This increases the fire within the body and destroys phlegm-related disorders of the throat. It annihilates diseases related to the head, water in the abdomen and related tissues. गच्छता तिष्ठता कार्यम् उज्जाय्याख्यं तु कुम्भकं । मुखेन वायुं सङ्गृह्य घ्राणरन्ध्रेण रेचयेत् ॥ १०६ ॥ gacchatā tiṣṭhatā kāryaṁ ujjāyyākhyaṁ tu kumbhakam | mukhena vāyuṁ saṅgṛhya ghrāṇarandhreṇa recayet || 106 ||
106. While moving or standing, the Kumbhaka known as Ujjāyī¹ should be performed. Having drawn the breath in through the mouth, (after holding the breath,) one should exhale (releasing the air) through (both) nostril openings.
107. Ujjāyī "to attain (or go to the state of) victory." Within the framework of Sanskrit drama, the word "jāyī" also serves to convey śṛṅgāra rasa, the sentiment of "erotic (conjugal) love," expressing the esoteric sense of this kumbhaka. The prefix उज्ज (ujja) "to lift or raise," and its √ उज्ज् (ujj) "to remove, take out, extract," implies raising the liṅgāgatirmahāmudrā. शीतलीकरणं चेदं हन्ति पित्तं तथा ज्वरम् ॥ १०७ ॥ śītalīkaraṇaṁ cedaṁ hanti pittaṁ tathā jvaram || 107 ||
108. This practise of Śītalī¹ cools and destroys pitta (bile) as well as fever.
109. The practise of Śītalī Kumbhaka: जिह्वया वायुमाकृष्य पूर्ववत्कुंभसाधनम् । शनकैर्घ्राणरन्धाभ्यां रेचयेत्पवनं सुधीः ॥ ५७ ॥ jihvayā vāyumākṛṣya pūrvavatkumbhasādhanam | śanakairghrāṇaraṁdhrābhyāṁ recayetpavanaṁ sudhīḥ || 57 ||
110. Having drawn (in) the air with the (folded) tongue,¹ as before², from this breath retention³, the wise one should release the air slowly, exhaling through the two apertures of the nose.⁴
111. Extend the tongue out from the mouth, curling the sides up and inwards, forming a tube.
112. As described before, in sītkārī kumbhaka.
113. Holding the breath to one's capacity.
114. Slowly exhaling out through both nostrils. Haṭhayogapradīpikā of Svātmārāma. स्तनयोर् अथ भस्त्रेव लोहकारस्य वेगतः । रेचयेत् पूरयेद् वायुं आश्रमं देहगं धिया ॥ १०८ ॥

stanayor atha bhastreva lohakārasya vegataḥ | recayet pūrayed vāyum āśramaṃ dehagaṃ dhiyā || 108 || 108. Then, like bellows (of a blacksmiths forge) heating iron in rapid motion, one should exhale and inhale air, intelligently moving (the energy) through the body's pathways. यदा श्रमो भवेद् देहे तदा सूर्येण पूरयेत् ॥ १०९ ॥ yadā śramo bhaved dehe tadā sūryeṇa pūrayet || 109 || 109. When fatigue occurs in the body, then one should inhale and fill (the lungs) with air through the solar channel (right nostril). कण्ठसंकोचनं कृत्वा पुनश् चन्द्रेण रेचयेत् । वातपित्तश्लेष्महरं शरीराग्निविवर्धनम् ॥ ११० ॥ kaṇṭhasaṃkocanaṃ kṛtvā punaś candreṇa recayet | vātapittaśleṣmaharaṃ śarīrāgnivivardhanam || 110 || 110. After constricting the throat, one should again exhale through the moon channel (of the left nostril). It increases the fire within the body, and removes disorders of wind (vāta), bile (pitta), and phlegm (śleṣma). कुण्डलीबोधकं वक्रभावघ्नं सुखदं शुभम् । ब्रह्मनाडीमुखे संस्थं कफाद्यर्गलनाशनम् ॥ १११ ॥ kuṇḍalībodhakaṃ vakrabhāvaghnaṃ sukhadaṃ śubham | brahmanāḍīmukhe saṃsthaṃ kaphādyargalanāśanam || 111 || 111. Awakening and arousing the Kuṇḍalī¹, whose form resides at the mouth of the Brahmanāḍī, destroys its twisted nature², which brings happiness³ and is auspicious⁴, which also destroys the flowing down of phlegm (kapha) and other impurities.

1. The ‘coiled one.’
2. By straightening.
3. The feeling of happiness arising with each breath.
4. Which is an auspicious “sign” that the Kuṇḍalī is uncoiling and moving up the channel of the Suṣumṇā by the elemental power of the breath. सम्यग् गात्रसमुद्भूतं ग्रन्थित्रयविभेदकम् । विशेषेणैव कर्तव्यं भस्त्राख्यं कुम्भकं त्व् इदम् ॥ ११२ ॥ samyag gātrasamudbhūtaṃ granthitrayavibhedakam | viśeṣenaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tv idam || 112 ||

112. Properly arising¹, it breaks through the three knots, emerging from the body². Indeed, (now) the Kumbhaka, known as Bhastrikā, should especially be performed.
113. Up the Suṣumṇā.
114. Above the skull. बन्धत्रयम् अथेदानों प्रवक्ष्यामि यथार्थवत् | नित्यं कृतेन येना ‘सौ वायोर् जयम् अवाप्नुयात् ॥ ११३ ॥ bandhatrayam athedānīm pravakṣyāmi yathārthavat | nityaṁ kṛtena yenā ‘sau vāyor jayam avāpnuyāt || 113 ||
115. Now, at this time I will now properly explain the three bandhas, by which one who regularly practises them can surely achieve victory by conquering the vāyu¹.
116. Elemental power of the breath. चतुर्णाम् अपि भेदानां कुम्भके समुपस्थिते | बन्धत्रयम् इदं कार्यं वक्ष्यमाणं मया स्फुटम् ॥ ११४ ॥ caturṇām api bhedānāṁ kumbhake samupasthite | bandhatrayam idaṁ kāryaṁ vakṣyamāṇaṁ mayā sphuṭam || 114 ||
117. When Kumbhaka (breath retention) occurs in the four types (of Pranayama), this trio of bandhas should be performed, which I will clearly explain. प्रथमो मूलबन्धस् तु द्वितीय उड्डीयानकः | जालन्धरस् तृतीयस् तु लक्षणं कथयाम्य् अहम् ॥ ११५ ॥ prathamo mūlabandhas tu dvitīya uḍḍīyānakaḥ | jālandharas tṛtīyas tu lakṣaṇaṁ kathayāmy aham || 115 ||
118. The first is Mūla Bandha, the second is Uḍḍiyāna Bandha, and the third is Jālandhara Bandha. I will explain their characteristics indeed. गुदं पाष्ण्र्या तु संपीड्य वायुं आकुञ्चयेद् बलात् | वारं वारं तथा चोर्धं समायाति समीरणः ॥ ११६ ॥ gudaṁ pārṣṇyā tu saṁpīḍya vāyum ākuñcayed balāt | vāraṁ vāraṁ tathā cordhaṁ samāyāti samīraṇaḥ || 116 ||

116. Compressing the anus with the heel of the foot, and forcefully contracting the perineum. Thus, in this way, the (elemental power of the breath) (vāyum) ascends upwards time and time again. प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् । गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः ॥ ११७ ॥ prāṇāpānau nādabindū mūlabandhena caikatām | gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ || 117 ||
117. By the practise of Mūla Bandha, Prāṇa and Apāna, along with Nāda¹,²,³ and Bindu⁴, attain unity. (This practise) bestows perfection of yoga, in this, there is no doubt.
118. श्री आदिनाथेन सपादकोटिलयः प्रकारः कथिता जयंति | नादानुसंधानकमेव धान्यं मन्यामहे रतनर्संलयानाम् ॥ śrī ādināthena sapādakoṭilayaḥ prakārāḥ kathitā jayamti | nādānusaṃdhānakameva dhānyaṃ manyāmaheratarnesaṃlayānām ||

• Vārāhī Tantra By Śrī Ādi Nātha, the method of merging (the mind) into the highest pinnacle of dissolution is declared; (by which) they (who practise this¹) attain victory². We consider only the pursuit of the inner sound³ to be valuable ⁴’⁵ for those fully absorbed in complete dissolution (of the mind).

1. Holding the sound (anāhata-nāda) within the mind.
2. Samādhi.
3. The mind completely absorbed in following the inner-sound.
4. "The mind is the sovereign over the senses, and indeed, the breath is the sovereign over the mind. The breath, in turn, is governed by absorption, and this absorption is fundamentally reliant on the inner sound" - Verse 29, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.
5. “By Śrī Ādi Nātha, one-and-a-quarter crore methods of trance have been declared, all of which prevail. Among these, we regard the deep meditative investigation into the unstruck sound as the sole and foremost method of absorption” - Verse 66, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.
6. अथ निष्पत्ति-अवस्था रुद्र-गरन्थिं यदा भित्त्वा शर्व-पीठ-गतः अनिलः | निष्पत्तौ वैष्णवः शब्दः क्वणद्-वीणा-क्वणो भवेत ॥ ७६ ॥ Atha niṣpatti-avasthā rudra-granthiṃ yadā bhittvā śarva-pīṭha-gataḥ anilaḥ | Niṣpattau vaiṇavaḥ śabdaḥ kvaṇad-vīṇā-kvaṇo bhavet || 76 || Then, in the state of emergence¹, when the Rudra knot is pierced and the vāyu² has entered the seat of Śarva³, then in that state of emergence, a Vaiṇava⁴ sound, resembling the resonant sound of a ringing vīṇā⁵, is produced. Verse 76, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.

1. Or state of attainment.
2. Elemental power of the breath.
3. The third eye of Śivā, within the skull.
4. The high-pitched sound produced from a bamboo flute.
5. A lute or harp-style instrument with vibrating strings and resonating sound chamber (the Rudra Veena is implied).
6. The ten sounds of नादानुसन्धान (nādānusandhāna), as described in the haṃsopaniṣat, are listed in order as follows:
7. Ciṇiti (चिणिति): The first sound, described as the high-pitched buzzing sound similar to that of bees.¹
8. Ciṇiciṇīti (चिणिचिणीति): The second sound, indicating a further intensified buzzing sound of bees.
9. Ghaṇṭānāda (घण्टानाद): The third sound, resembling the ringing of a large bell (from high above).
10. Śaṅkhanāda (शङ्खनाद): The fourth sound, akin to the blowing of a conch.
11. Tantrīnāda (तन्त्रीनाद): The fifth sound, similar to the playing of a string instrument (the tantrī vīṇā).
12. Tālanāda (तालनाद): The sixth sound, reminiscent of (bronze) cymbals being struck together.
13. Veṇunāda (वेणुनाद): The seventh sound, comparable to the sound of a flute.
14. Bherīnāda (भेरीनाद): The eighth sound, resembling the sound of a drum.
15. Mṛdaṅganāda (मृदङ्गनाद): The ninth sound, similar to the sound produced by the two-headed Mṛdaṅga drum.
16. Meghanāda (मेघनाद): The tenth sound, akin to the loud rumbling sound of thunder (the “roar of clouds”). N.B. One may also add the chirping sounds of चीरवाकी (cīravākī), the “sounds of a cricket,” which occurs approximately in-between sounds two and three of the haṃsopaniṣat; and also तन्त्रीघोष (tantrīghoṣa), which refers to the “sounds of a zither-stick,” which is the eka-tantrī vīṇā, a tube-zither vīṇā (closely related to the one- stringed alapini vīṇā), which corresponds to (being one and the same as) sound five of the haṃsopaniṣat; and दावनिर्घोष (dāvanirghoṣa), which refers to the “sounds of a forest-fire,” which occurs approximately between sounds nine and ten of the haṃsopaniṣat (see Jayaratha’s commentary Tantrālokaviveka on Abhinavagupta’s Tantrāloka). This carries the राव (rāva) “resonance” of nāda to twelve different distinctive sounds.
17. Ciṇi is purely onomatopoeic, likely meant to mimic the high, fine resonance perceived in nāda-yoga.
18. बिन्दु (bindu), the point of light perceived in meditation. कुम्भकान्ते रेचकादौ कर्तव्यस् तूड्डीयानकः | बद्धो येन सुषुम्णायां प्राणस् तूड्डीयते यतः || ११८ || kumbhakānte recakādau kartavyas tūḍḍīyānakaḥ | baddho yena suṣumṇāyāṃ prāṇas tūḍḍīyate yataḥ || 118 ||
19. To the end of Kumbhaka and to the beginning of exhalation¹, Uḍḍīyana Bandha should be performed. By this practise, the prāṇa² is drawn up into the Suṣumṇā channel.
20. During the whole period of Kumbhaka (breath retention).
21. Upward moving elemental energy of the breath. तस्माद् उड्डीयाणाख्योऽयं योगिभिः समुदाहृतः | उड्डीयानं तु सहजं गुरुणा कथितं सदा || ११९ ||

tasmād uḍḍīyānākhyo 'yaṃ yogibhiḥ samudāhṛtaḥ | uḍḍīyānaṃ tu sahajaṃ guruṇā kathitaṃ sadā || 119 || 119. Therefore, this is called the 'flying up' (Uḍḍīyana) Bandha by yogis. Indeed, (the term) 'flying up' (Uḍḍīyana) is always naturally (or innately) explained by the guru. अभ्यसेत् सततं यस् तु वृद्धोऽपि तरुणायते । नाभेरूर्ध्वमधश् चापि प्राणं कुर्यात् प्रयत्नतः ॥ १२० ॥ abhyaset satataṃ yas tu vṛddho 'pi taruṇāyate | nābher urdhvam adhaś cāpi prāṇaṃ kuryāt prayatnataḥ || 120 || 120. He who constantly practises this, even when old, becomes youthful. With effort, one should diligently move the prāṇa (energy) upwards from the navel and also (back) downwards¹.

1. Constantly moving the prāṇa up and down the central energy channel of the spine. षण्मासम् अभ्यसेन् मृत्युं जयत्य् एव न संशयः । पूरकान्ते ऽपि कर्तव्यो बन्धो जालन्धराभिधः ॥ १२१ ॥ ṣaṇmāsam abhyasen mṛtyuṃ jayaty eva na saṃśayaḥ | pūrakānte 'pi kartavyo bandho jālandharābhidhaḥ || 121 ||
2. Indeed, without a doubt, one who practises this for six months conquers death. At the end of inhalation (pūraka), Jālandhara bandha should also be performed. कण्ठसंकोचरूपो ऽसौ वायुर् मार्गनिरोधकः । कण्ठम् आकुञ्च्य हृदये स्थापयेद् दृढम् इच्छया ॥ १२२ ॥ kaṇṭhasaṃkocarūpo 'sau vāyur mārganirodhakaḥ | kaṇṭham ākuñcya hṛdaye sthāpayed dṛḍham icchayā || 122 ||
3. This throat constriction technique blocks the (descending) path of the vital air. By contracting the throat, one should firmly place it¹ in the heart,² as desired (by will).
4. The udāna-wind, which rises up past the throat, and into the heart of the cerebral centre.
5. The heart of Śiva: नाभिमध्ये स्थितो ब्रह्मा हृदि मध्ये तु माधवः । शिरसि शङ्करो ज्ञेया त्रिस्थानं मुक्तिदं स्मृतं ॥ ३४ ॥ nābhimadhye sthito brahmā hṛdi madhye tu mādhavaḥ | śirasi śaṅkaro jñeyā tristhānaṃ muktidaṃ smṛtaṃ || 34 ||
6. In the navel's centre is situated Brahmā, in the heart's centre is indeed Mādhava (Viṣṇu), and in the head is known to reside

Śaṅkara (Śiva). These three places are considered to bestow liberation. The gorakṣamudgara (Mudgar Club of Gorakṣa). बन्धो जालन्धराख्यो ऽयं अमृतो व्ययकारकः । अधस्तात् कुञ्चनेनाशु कण्ठसंकोचनेन च ॥ १२३ ॥ bandho jālandharākhyo ‘yaṃ amṛto vyayakārakaḥ | adhastāt kuñcanenāśu kaṇṭhasaṃkocanena ca || 123 || 123. This is called the ‘water-holding’ (Jālandhara) ‘damming up’ (Bandha), the creator of immortality. By quickly contracting the throat, this constriction (prevents Prāṇa flowing back down) below. मध्यमाभ्रमणेन स्यात् प्राणो ब्रह्मणाडिगः ॥ १२४ ॥ madhyamābhramaṇena syāt prāṇo brahmanāḍigaḥ || 124 || 124. By the intermediate¹ rotation of the (breaths elemental power up and down the) middle (channel) (madhyamā), the Prāṇa² moves into (and up) the Brahmanāḍī (channel of Brahma).

1. By the intermediate action of both breaths (inhalation and exhalation).
2. Upward moving elemental energy of the breath. वज्रासनस्थितो योगि चालयित्वा तु कुण्डलीम् । कुर्याद् अनन्तरं भस्त्रां कुण्डलीम् आशु बोधयेत् ॥ १२५ ॥ vajrāsanasthito yogī cālayitvā tu kuṇḍalīm | kuryād anantaraṃ bhastrāṃ kuṇḍalīm āśu bodhayet || 125 ||
3. A yogi seated in Vajrāsana, having stirred up the Kuṇḍalinī, should then immediately perform Bhastrikā (the bellows-blower)¹ to quickly arouse the Kuṇḍalinī.
4. For the effects of Bhastrikā, see footnote 2 of verse 185 (goṭikā bandha). भिद्यन्ते ग्रन्थयो वंशे तप्तलोहशलाकया । तथैव पृष्ठवंशे स्याद् ग्रन्थिभेदस् तु वायुना ॥ १२६ ॥ bhidyante granthayo vaṃśe taptalohaśalākayā | tathaiva pṛṣṭhavaṃśe syād granthibhedas tu vāyunā || 126 ||