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

illumination, light’ + इक (-ika) ‘one who does or makes’ (a suffix which forms adjectives from nouns). 2. Absorbed in the light of the trans-mental fifth state. रेचकं पूरकं कृत्वा वायुना स्थीयते चिरम् । नानानादाः प्रवर्तन्ते संस्रवेच् चन्द्रमण्डलम् ॥ १४१ ॥ recakaṁ pūrakaṁ kṛtvā vāyunā sthīyate ciram | nānānādāḥ pravartante saṁsravec candramaṇḍalam || 141 || 141. Having performed (Kevala Kumbhaka, both) exhalation and inhalation (are suspended),¹ the breath stands still for a long time. Various sounds emerge, and (the light from within) the circle (of the rotating vortex)² of the brilliant shining one³ flows completely. 1. The union of the Sun and Moon (the two breaths). 2. See footnote 1 of verse 152. This is perceived by passing the finger of one’s intellect through the ring of truth (in consummate union). 3. See footnote 6 of verse 147 (“Kālakarṣī”). नश्यन्ति क्षुत्पिपासाद्याः सर्वदोषाः तथा सदा । स्वरूपे सच्चिदानन्दे स्थितिम् आप्नोति केवलम् ॥ १४२ ॥ naśyanti kṣut-pipāsādyāḥ sarva-doṣāḥ tathā sadā | svarūpe sat-cit-ānande sthitim āpnoti kevalam || 142 || 142. Hunger, thirst, and all such defects always completely perish. Thus, one attains a state of abiding solely in one's true nature, which is pure existence, consciousness, and bliss.¹ 1. Dissolved in the pure light of consciousness of the all-encompassing trans-individual power of awareness and bliss. कथितं तु तव प्रीत्या एतद् अभ्यासलक्षणम् । मन्त्रो हठो लयो राजयोगान्तर्भूमिकाः क्रमात् ॥ १४३ ॥ kathitaṁ tu tava prītyā etad abhyāsalakṣaṇam | mantro haṭho layo rājayogāntarbhūmikāḥ kramāt || 143 || 143. In a state of joyful excitement, this definition of practise has indeed been described to you. Mantra, Haṭha, Laya and Raja Yoga are the stages in sequential order. एक एव चतुर्थो अयम् महायोगोऽभिधीयते ॥ १४४ ॥ eka eva caturdho ‘yam mahāyogo ‘bhidhīyate || 144 ||

144. This pure, fourfold knowledge, this alone is called the great yoga. श्री देव्य् उवाच । śrī devy uvāca | The shining goddess said: कथयेदं महादेव योगतत्त्वं चतुर्विधम् । भूमिकां सिद्धसिद्धान्तां यथाभूतां क्रमान्मम ॥ १४५ ॥ kathayedam mahādeva yogatattvaṃ caturvidham | bhūmikāṃ siddhasiddhāntāṃ yathābhūtāṃ kramān mama || 145 ||
145. O Great God, please explain this fourfold essence of yoga, the stages of accomplished doctrine as they truly are, in sequence to me. ईश्वर उवाच । īśvara uvāca | Īśvara¹ said:
146. The word īśvara has a hidden meaning, to find it, one must break-up the Sanskrit compound to its syllables to reveal its true meaning: ईश्वर (īśvara) → ईश् (īś) + व (va) + र (ra) "Master of the air (breath) possessing the motion of amorous (love) play (which) gives bright (shining) splendour (of the great light)." हकारेण बहिर् याति सकारेण विशेन् मरुत् । हंस हंसेति मन्त्रोऽयम् सर्वजीवा जपन्ति तम् ॥ १४६ ॥ hakāreṇa bahir yāti sakāreṇa viśen marut | haṃsa haṃseti mantro 'yam sarvajīvā japanti tam || 146 ||
147. Through 'ha' (ह), the breath goes out, and through 'sa' (स), it enters in (to the body). This mantra, 'haṃsa' (हंस), is chanted by all living beings. गुरुवाक्यात् सुषुम्णायां विपरीतो भवेज्जपः । सोऽहं सोऽहमिति प्राप्तो मन्त्रयोगः स उच्यते ॥ १४७ ॥ guruvākyāt suṣumṇāyām viparīto bhavej japaḥ | so 'haṃ so 'ham iti prāpto mantrayogaḥ sa ucyate || 147 ||

147. From the guru's instruction¹, (the energy of Kuṇḍalī (the coiled one²) becomes straight,) and in the reverse way, (moves up the spine) within the Suṣumṇā (central energy channel) by the repetitive chant of the (breaths) mantra (haṃsa). Thus, (by the energy of the breath) having reached (within, about and attained) union (above the skull³), liberation of the mind arises⁴, it is called mantra yoga; I am That⁵, I am That⁶. 1. There is more to this phrase than first meets the eye, the word guru describes the “Lion’s roar” which is experienced by the liberated yogin, i.e., गुरु (guru) → गुर् (gur) + उ (u). गुर् (gur) “to raise, to lift up,” from the √ गृऋ (gṝ), गृॠ (gṝ) see 1 “to call out, to invoke,” 2 “to emit or eject from the mouth,” 3 “to know, to make known, to teach” - Monier-Williams Sanskrit Dictionary. उ (u) see 2 & 3 “a particle (a word that has a particular grammatical function but does not obviously belong to any particular part of speech) implying assent, calling, command,” 4 “call, hail, roar, bellow” & 5 “of Śivá, also of Bráhman” - Monier-Williams Sanskrit Dictionary. 2. The goddess Vakrā (वक्रा). 3. The true Śiva liṅga, worshipped by the yogin above the skull (in consummate union, expressing abhiṣeka). 4. Thus liberated by this method, one should create the moment when the voice is raised in sacrifice from her (the goddess Vakrā), as she cries out powerfully from him (the yogin). 5. This verse discusses the reversal of the 'haṃsa' mantra to 'so 'ham', symbolising reversal and ascent of the spiritual energy of the mahānāga (महानाग) “great Serpent” ~ ‘Vakrā’ by mantra yoga. 6. Kālakarṣī. She is the Supreme Power that shines within the cavity of Brahmā. प्रतीतिर्वायुयोगाच्च जायते पश्चिमे पथि । हकारेण तु सूर्योऽसौ ठकारेणेन्दुरुच्यते ॥ १४८ ॥ pratītir vāyuyogāc ca jāyate paścime pathi | hakāreṇa tu sūryo 'sau ṭhakāreṇendur ucyate || 148 ||
148. The natural form¹ of the primary substance arises (as an offspring), born from the union of the breaths (energy) along the western path.² Indeed, through 'ha' (ह)³ this is the sun, and through 'ṭha' (ठ)⁴ this is called the moon. 1. Śiva liṅga (the rigid liṅgam of energy protruding above the skull). 2. The Suṣumṇā. 3. Exhalation (warm Solar breath). 4. Inhalation (cold Lunar breath). सूर्ाचन्द्रमसोरैक्यं हठ इत्यभिधीयते । हठेन ग्रस्यते जाड्यं सर्वदोषसमुद्भवम् ॥ १४९ ॥ sūryācandramasor aikyaṃ haṭha ity abhidhīyate | haṭhena grasyate jāḍyaṃ sarvadoṣasamudbhavam || 149 ||
149. An eruption¹ (resembling seed²) (above the skull)³, of the (energy generated by the union of the) sun and the moon; this unity, it is said, is called Haṭha. By (the practise of) Haṭha, (the breaths) in eclipse (are said to be) swallowed, all breathing ceases, all physical and mental activity

(also ceases), (the) entire (body becomes) cold and rigid, (as if affected by the venomous bite of a serpent), in this union, the essence of the cognizance pleasure-giving potency (forcefully) moves up, out (above the skull) and away⁴.

1. Abhiṣeka.
2. Metaphysically, reminiscent of the ejaculation of semen (above the skull).
3. An “eruption” (resembling seed) (above the skull), this is why this is also called the ‘forceful yoga.’
4. Forcefully spurting out of the tip of the rigid lingam of energy protruding above the skull (anointing the yogin). क्षेत्रज्ञपरमात्मानौ तयोरैक्यं यदा भवेत् । तदैक्ये साधिते देवि चित्तं याति विलीनताम् ॥ १५० ॥ kṣetrajñaparamātmānau tayor aikyaṃ yadā bhavet | tadaikye sādhite devi cittaṃ yāti vilīnatām || 150 ||
5. When the unity of the consciousness of the transient, ever-changing physical body (kṣetrajña) and the consciousness of the first before all others (paramātmā) occurs, then, O Goddess, when that unity is accomplished, the consciousness (in the breathless state¹) stretches out from the physical body and is united together (with the paramātmā).
6. Kevala Kumbhaka (when inhalation and exhalation are both completely suspended). पवनः स्थैर्यमायाति लययोगोदये सति । लयात्सम्प्राप्यते सौख्यं स्वात्मानन्दं परं पदम् ॥ १५१ ॥ pavanaḥ sthairyam āyāti layayogodaye sati | layāt samprāpyate saukhyaṃ svātmānandaṃ paraṃ padam || 151 ||
7. When the energy of the breath stretching (up and) extending (above the skull) becomes firm and steady in union with she¹ who arises, (and abhiṣeká) is strewn from the end², absorption in the light (of samadhi occurs). Bliss of the self, (unequalled) happiness (and the) ultimate supreme state from dissolution is achieved.
8. The great serpent Vakrā.
9. Of this lingam of energy. अणिमादिपदे प्राप्ते राजते राजयोगतः । प्राणापानसमायोगे ज्ञेयं योगचतुष्टयम् । संक्षेपात् कथितं देवि नान्यथा शिवभाषितम् ॥ १५२ ॥ aṇimādipade prāpte rājate rājayogataḥ | prāṇāpānasamāyoge jñeyaṃ yogacatuṣṭayam | saṃkṣepāt kathitaṃ devi nānyathā śivabhāṣitam || 152 ||

152. In the state of aṇimā¹ and the like²˒³˒⁴, having attained (it), one shines from the Rāja Yoga. In the union⁵ of prāṇa (the Moon) and apāna (the Sun), (this) should be known as the fourfold yoga⁶. O Goddess, (this) is described in brief, not otherwise, as spoken by Śiva.
153. The experience of becoming infinitesimally small, i.e., the liberation of one's lucid consciousness (in the vehicle of the light body) being impelled into, and passing through the (axle hole of the) Kālacakra "wheel of time," having a connection and linkage with the supreme soul (mokṣa bhava, also known as sukha bhava) within the cavity of Brahmā, to perceive the light of samādhi within the upside-down well, or a-mṛ'ta kuṇḍa, i.e., अमृत (a-mṛ'ta) "go through, cross over (to) not die"

• कुण्ड (kuṇḍa) "(bowl shaped) well of water," the hiraṇya-garbhá "Shining Womb (of all creation)" or "well of souls." 2 Experiencing the rise of the serpent energy and energetic halo symbolised by the Nāga's spread hood.

3. Experiencing the Lion's roar of the goddess Vakrā
4. Experiencing the rigid lingam of energy protruding above the skull, and abhiṣeka (forcefully spurting out).
5. Kevala Kumbhaka, the cessation of the breaths; the swallowing or eclipse of the breaths (the Moon and the Sun).
6. Sequence of "the fourfold yoga" - Mantra Yoga, Haṭha Yoga, Laya Yoga and Raja Yoga. श्री देव्य् उवाच | śrī devy uvāca | The shining goddess said: कथय त्वं महादेव काकमर्कटयोर्मतम् | अन्यग्रन्थे त्वयोक्तं तु कथमेका द्वयोर्गतिः || १५३ || kathaya tvaṃ mahādeva kākamarkaṭayor matam | anyagranthe tvayoktaṃ tu katham ekā dvayor gatiḥ || 153 || 153: Tell, O great god, make known the purpose of your (teaching of the) crow and monkey. But (on the contrary), how in another scripture spoken of by you, is the path of the two one? ईश्वर उवाच | īśvara uvāca | Īśvara said: सत्यमेतत्त्वयोक्तं ते कथयामि सुरेश्वरि | आदिनाथमहामार्ग एक एव हि नान्यथा || १५४ || satyam etat tvayoktaṃ te kathayāmi sureśvari | ādināthamahāmārga eka eva hi nānyathā || 154 ||
7. It is true, what you have said, I tell to you, O divine Queen, the great path of Ādinātha is indeed one and not otherwise.

द्विधैव सम्प्रतीयेत तज्जन्मान्तरभेदतः ॥ १५५ ॥ dvidheva sampratīyeta taj janmāntarabhedataḥ || 155 || 155. That which is indeed perceived as two-fold, arises due to splitting (away from) the womb¹ in former births or incarnations.

1. From the primordial light of the ‘shining womb of all creation,’ i.e., being re-born back into the world (of division). क्रमेण प्राप्यते प्राप्यमभ्यासादेव नान्यथा ॥ १५६ ॥ krameṇa prāpyate prāpyam abhyāsād eva nānyathā || 156 ||
2. That which can be obtained is indeed achieved gradually, step-by-step, by repeated practise and not otherwise. एकेनैव शरीरेण योगाभ्यासाच्छनैः शनैः । चिरात्सम्प्राप्यते सिद्धिर्मर्कटक्रम एव सः ॥ १५७ ॥ ekenaiva śarīreṇa yogābhyāsāc chanaiḥ śanaiḥ | cirāt samprāpyate siddhir markaṭakrama eva saḥ || 157 ||
3. By the same single body, through the gradual practise of yoga, perfection is achieved after a long time, that is indeed the regular pace of the monkey¹.
4. Hanumān, son of the wind (the breaths energy). योगसिद्धिं विना देहः प्रमादाद्यदि नश्यति । पूर्ववासनया युक्तः शरीरं चान्यदाप्नुयात् ॥ १५८ ॥ yogasiddhiṃ vinā dehaḥ pramādād yadi naśyati | pūrvavāsanayā yuktaḥ śarīraṃ cānyad āpnuyāt || 158 ||
5. If the body perishes due to negligence, without achieving yoga perfection; endowed with (knowledge from) past (memory) impressions, one acquires another body. ततः पुण्यवशात् सिद्धिर्गुरुणा सह सङ्गतिः । पश्चिमद्वारमार्गेण जायते त्वरितं फलम् ॥ १५९ ॥ tataḥ puṇyavaśāt siddhir guruṇā saha saṅgatiḥ | paścimadvāramārgeṇa jāyate tvaritaṃ phalam || 159 ||

159. Then, through the pure power of complete purification¹, comes the accomplishment and companionship with the guru; through the western path², quickly arises the (great) fruit³ (of mantra yoga⁴)"
160. Abhiṣeka and samādhi.
161. The Suṣumṇā.
162. Fruit of knowledge, i.e., "Fruit of the tree of knowledge," watered by abhiṣeka and grown in the light of samādhi. Refer back to verse 139.
163. By the repetitive chant of the breaths mantra (haṃsa). पूर्वजन्मकृताभ्यासात् सत्वरं फलम् अश्नुते । एतदेव हि विज्ञेयं तत्काकमतमुच्यते ॥ १६० ॥ pūrvajanmakṛtābhyāsāt satvaraṁ phalam aśnute | etad eva hi vijñeyaṁ tat kākamatam ucyate || 160 ||
164. Due to repeated practise performed in former lives, one quickly obtains the fruit; this indeed should be understood, as that is called the way of the crow¹.
165. Jayanta, the one-eyed crow who flew through the three worlds, (physical, subtle and causal) chased by Rāma’s divine arrow (brahmāstra), which is empowered and released by the repetition of mantra, i.e., by the repetitive chant of the breaths mantra (haṃsa). तस्मात् काकमतान् नास्ति त्वभ्यासाख्यमतः परम् । न कर्मणा विना देवि योगसिद्धिः प्रजायते ॥ १६१ ॥ tasmāt kākamatān nāsti tva abhyāsākhyamataḥ param | na karmaṇā vinā devi yogasiddhiḥ prajāyate || 161 ||
166. Therefore, there is no way of the crow, however, beyond the doctrine named practise; without the work done in practise, O goddess, yoga perfection is not produced. ज्ञानं वा स्वर्गभोगो वा पुण्यहीनैर् न लभ्यते । तस्मात् कार्यं तदेवं यद् यस्य यस्य हि साधनम् ॥ १६२ ॥ jñānaṁ vā svargabhogo vā puṇyahīnair na labhyate | tasmāt kāryaṁ tad evaṁ yad yasya yasya hi sādhanam || 162 ||
167. Knowledge of the serpents expanded hood¹ or of the abode of light is not obtained by those lacking merit². Therefore, one must do that which is indeed the means for each respective goal.
168. The kuṇḍalinī-phaṇa (कुण्डलिनीफण), the halo of Kuṇḍalinī’s hood.
169. Merit in the “practise” of yoga.

तेनैव प्राप्यते सिद्धिर्नान्यथा शिवभाषितम् । नानाविधाः क्रमाः काष्ठाः सहजा वा लयादिकाः । न तु तन्मोक्षमार्गे स्यात् प्रसिद्धं पश्चिमं विना ॥ १६३ ॥ tenaiva prāpyate siddhir nānyathā śivabhāṣitam | nānāvidhāḥ kramāḥ kāṣṭhāḥ sahajā vā layādikāḥ | na tu tan mokṣamārge syāt prasiddhaṁ paścimaṁ vinā || 163 || 163. By that alone¹ is perfection achieved, as declared by Śiva, not otherwise. There are various methods, stages², innate³ or through dissolution and others. But on the path of liberation, it is well known, without the last (stage)⁴, it⁵, ⁶ is not so.

1. Practise.
2. Mantra, Haṭha, Laya and Raja Yoga.
3. Having grown, arisen or originated from within.
4. Raja Yoga.
5. Achievement of perfection.
6. The very fabric of space and time opens up; the yogi briefly sees a cloud fringed opening before him as his lucid consciousness (in the vehicle of the light body) is impelled (rushes or rapidly springs forward from the brow) into the (open twisting vortex of liquid light of the) shining womb of all creation, within the still, eternal, timeless centre, and the light of the dweller within. अभ्यासस्य फलं देवि कथयाम्यधुना स्फुटम् । आदौ रोगाः प्रणश्यन्ति पश्चाज्जाड्यं शरीरजम् ॥ १६४ ॥ abhyāsasya phalaṁ devi kathayāmy adhunā sphuṭam | ādau rogāḥ praṇaśyanti paścāj jāḍyaṁ śarīrajam || 164 ||
7. O Goddess, now I will clearly explain the fruit of practise: in the beginning, diseases disappear, and then afterwards, (having) sprung from the body¹, dullness of intellect vanishes.
8. In samādhi. ततः समरसो भूत्वा चन्द्रो वर्षत्यनारतम् । धातूंश् च संग्रसेद्वह्निः पवनेन समन्ततः ॥ १६५ ॥ tataḥ samaraso bhūtvā candro varṣaty anāratam | dhātūṁś ca saṁgrased vahniḥ pavanena samantataḥ || 165 ||
9. Thereafter, becoming of equal essence¹, the moon showers unceasingly. The fire² absorbs the elements, supported completely by the breath.
10. Within the abode of light.
11. The fire of Yoga.

नानानादाः प्रवर्तन्ते मार्दवं स्यात् कलेवरे ॥ १६६ ॥ nānānādāḥ pravartante mārdavaṃ syāt kalevare || 166 || 166. Various sounds emerge,¹ and (from this primary energy generated by the breath which flows like) water, rapturous intoxication occurs in the body.

1. See footnote 3, verse 117. जित्वा पृथ्व्यादिकं जाड्यं खेचरः प्रसरेत् पुमान् । सर्वज्ञोऽसौ भवेत् कामरूपः पवनवेगवान् ॥ १६७ ॥ jitvā pṛthvyādikaṃ jāḍyaṃ khecaraḥ prasaret pumān | sarvajño 'sau bhavet kāmarūpaḥ pavanavegavān || 167 ||
2. Having conquered the elements¹ such as Earth, dullness of mind (vanishes)², a person becomes sky-roaming. This one becomes all-knowing, capable of assuming any form he desires, endowed with the impetus³ of the breath.⁴⁻⁵
3. The five great elements (pañca-mahā-bhūta) of Earth, Water, Fire, Air and Ether.
4. By this illumination in samādhi.
5. Principal motive force.
6. Vāyu “elemental power of the breath.”
7. “17. The mind (cetas) which is the subject of thoughts contemplates on the nature of elementary matter, and thus becomes of itself the quintessence of the five elements. 18. The quintessential mind next becomes like a spark of fire and remains like a dim star, a nebula in the emptiness of the yet unborn universe. 19. The mind takes the form of a spark of fire by thinking on its essence, which gradually develops itself like a seed in the form of the cosmic egg by its internal force. 20. The same fiery spark figuratively called the cosmic egg (brahmāṇḍa) became like a snowball in water and conceived the great Brahmā within its hollow womb.” - Chapter 64 (Uncaused Brahma Creates Rules of Causation for Forms), Yoga Vāsiṣṭham of Vālmīki. English translation by Vihari Lala Mitra (1891). क्रीडति त्रिषु लोकेषु जायन्ते सिद्धयोऽखिलाः । कर्पूरे लीयमाने किं काठिन्यं तत्र विद्यते ॥ १६८ ॥ krīḍati triṣu lokeṣu jāyante siddhayo 'khilāḥ | karpūre līyamāne kiṃ kāṭhinyaṃ tatra vidyate || 168 ||
8. He plays in the three worlds¹, all the entire siddhis (powers) are born. What hardness² remains found there when dissolving camphor³⁻⁴?
9. Physical, astral, and causal.
10. Hard-heartedness (of the embodied ego).
11. In the heat of the fire of samādhi.
12. Camphor is a metaphor employed to describe the embodied ego (which melts away in the fire of yoga). अहङ्कारलये तत्र देहे कठिनता कुतः ।

सर्वज्ञः सर्वकर्ता च स्वतन्त्रो विश्वरूपवान् ॥ १६९ ॥ ahaṅkāralaye tatra dehe kaṭhinatā kutaḥ | sarvajñaḥ sarvakartā ca svatantro viśvarūpavān || 169 || 169. Where is hard-heartedness found? There, within the body, in the false¹ abode of ego. (When this is dissolved, one becomes) omniscient, the doer of everything, independent, and possessing the form of the universe.

1. Illusory aspect of the self. जीवन्मुक्तो भवेद् योगी स्वेच्छया भुवने भ्रमेत् ॥ १७० ॥ jīvanmukto bhaved yogī svecchayā bhuvane bhramet || 170 ||
2. A yogī becomes one who is liberated while still alive (jīvanmukti) and wanders in this world at will. श्री देव्य् उवाच | śrī devy uvāca | The shining goddess said: यत् किञ्चित् कलनाजालं न तन् मोक्षाय शङ्कर । सिद्धयः किं करिष्यन्ति निर्विकल्पे चिदात्मनि ॥ १७१ ॥ yat kiñcit kalanājālaṃ na tan mokṣāya śaṅkara | siddhayaḥ kiṃ kariṣyanti nirvikalpe cidātmani || 171 || Whatever array of skills there are, O Śaṅkara, that stir up sensation (belonging to the) skilful illusionary network (of sense objects) which exists, that is not for liberation. Blended together (in union¹), what will (these accomplishments for) such an adept (be able to) do in the undifferentiated (trance)² of pure consciousness in (his) own body?
3. In samādhi.
4. Recognising no such distinction of subject and object, or knower and known, in the state of samādhi without any consciousness of the senses of the body. एवं मे संशयं नाथ छेतुमर्हसि पावन ॥ १७२ ॥ evaṃ me saṃśayaṃ nātha chettum arhasi pāvana || 172 ||
5. Thus, in this way¹ O Lord, you are worthy to remove my doubt², O Purifier.

1. Free of the body and illusionary senses.
2. As to the correct and relevant meaning. ईश्वर उवाच । īśvara uvāca | The lord said: सत्यमेतत्त्वयोक्तं ते वदामि शृणु सुन्दरि । द्विविधाः सिद्धयो लोके कल्पिताकल्पिताः शिवे ॥ १७३ ॥ satyam etat tvayoktaṃ te vadāmi śr̥ṇu sundari | dvividhāḥ siddhayo loke kalpitākalpitāḥ śive || 173 ||
3. It is true, what you have said; I tell you, listen, O beautiful one, in the world, there are two kinds of perfections, imagined and unimagined, O Śiva. रसौषधिक्रियाकालमन्त्रक्षेत्रादिसाधनात् । सिद्ध्यन्ति सिद्धयो यास्तु कल्पितास्ताः प्रकीर्तिताः ॥ १७४ ॥ rasauṣadhikriyākālamantrakṣetrādisādhanāt | siddhyanti siddhayo yās tu kalpitās tāḥ prakīrtitāḥ || 174 ||
4. From the means of (alchemical) elixirs, herbs, actions, time¹, mantras², sacred places, and so on, the accomplishments that are achieved through these, the imagined ones, are thus declared.
5. Time expressed in connection with an activity in three ways: past, present and future.
6. Other than the repetitive chant of the breaths mantra (haṃsa). अनित्या अल्पवीर्यास् ताः सिद्धयः साधनोद्भवाः । साधनेन विनाप्येवं जायन्ते स्वत एव हि ॥ १७५ ॥ anityā alpavīryās tāḥ siddhayaḥ sādhanodbhavāḥ | sādhanena vināpyevaṃ jāyante svata eva hi || 175 ||
7. Accomplishments, arising from those methods, are impermanent and of little potency; even without such means¹, indeed, they² arise independently.
8. Means or agency for achieving an effect.
9. The accomplishments of Yoga (siddhis). स्वात्मयोगैकनिष्ठे तु स्वातन्त्र्याद् ईश्वरस् ततः ।

प्रभूताः सिद्धयो यास् ताः कल्पनारहिताः स्मृताः ॥ १७६ ॥ svātmayogaikaniṣṭhe tu svātantryād īśvaras tataḥ | prabhūtāḥ siddhayo yās tāḥ kalpanārahitāḥ smṛtāḥ || 176 || 176. But in the one firmly established in union within one's own self, from that absolute power of freedom, (it is) from that, the supreme being (arises), (and are of) those great accomplishments¹, which are regarded as devoid of imagination.

1. Siddhis. सिद्धा नित्या महावीर्या इच्छारूपाश् च योगजाः | चिरकालात् प्रजायन्ते वासनारहितेषु च ॥ १७७ ॥ siddhā nityā mahāvīryā icchārūpāś ca yogajāḥ | cirakālāt prajāyante vāsanārahiteṣu ca || 177 ||
2. The accomplished (siddhis) are eternal, of great strength, wish-fulfilling in form, and born of yoga; they arise after a long time in those who are devoid of desires. ताः शुभाः या महायोगात् परमात्मपदेऽव्यये | विना कार्यं सदा दीप्तं योगसिद्धस्य लक्षणम् ॥ १७८ ॥ tāḥ śubhā yā mahāyogāt paramātmapade ‘vyaye | vinā kāryaṁ sadā dīptaṁ yogasiddhasya lakṣaṇam || 178 ||
3. Those¹ which are auspicious², arising from great yoga, in the state of the supreme self; imperishable, is the characteristic of a yogi who has attained perfection, always shining without effort.
4. Siddhis.
5. Signs. यथा काशीं समुदृश्य गच्छद्भिः पथिकैः पथि | नानातीर्थानि दृश्यन्ते तथा मोक्षे तु सिद्धयः ॥ १७९ ॥ yathā kāśīṁ samudṛśya gacchadbhiḥ pathikaiḥ pathi | nānātīrthāni dṛśyante tathā mokṣe tu siddhayaḥ || 179 ||
6. Just like pilgrims walking along on the path having Kāshī¹ in view (ahead); (with) various (markers being) observed (along the) path; similarly, in that way, (to) attain (the goal of) liberation however, accomplishments² (are observed as markers along the path of yoga)³.
7. Kāśī is derived from the root kāś “to shine.”

2. Siddhis.
3. Which, just like the pilgrim viewing Kāshī ahead, implies the sparkling "thought-gem" or germinating seed-star of light seen by the yogī "in view ahead." स्वयमेव प्रजायन्ते लाभालाभविवर्जिते । योगमार्गे तथैवेदं सिद्धिजातं प्रवर्तते ॥ १८० ॥ svayam eva prajāyante lābhālābhavivarjite | yogamārge tathaivedaṃ siddhijālaṃ pravartate || 180 ||
4. Indeed, they¹ arise by themselves in one who is free from considerations of gain and loss²; on the path of yoga, in the same way, this lattice³ of spiritual accomplishments exists (going) forward⁴.
5. Siddhis.
6. The emergence of 'siddhis' (spiritual accomplishments) in someone who has transcended the dualities of gain and loss.
7. A regular spacing or arrangement of points, often decorated with a motif (i.e., sign posts). The metaphor of a lattice, with its regular spacing and arrangement, implies a systematic, orderly progression of spiritual achievements on the yogic path.
8. To the siddhi ahead; i.e., the sparkling "thought-gem" or germinating seed-star of light seen by the yogi “in view ahead.” परीक्षकैः स्वर्णकारैर्हेम सम्प्रोच्यते यथा । सिद्धिभिर्लक्षयेत् सिद्धं जीवन्मुक्तं तथैव च ॥ १८१ ॥ parīkṣakaiḥ svarṇakārair hema samprocyate yathā | siddhibhir lakṣayet siddhaṃ jīvanmuktaṃ tathaiva ca || 181 ||
9. Just as gold¹ is tested and examined by a goldsmith,² in the same way, a perfected one,³ a person who is liberated while living, should be recognized by (their) accomplishments.⁴
10. Just as the 'purity' of gold is tested.
11. Refer to the Nimitta Sutta (AN 3.103), Tika Nipāta, Aṅguttara Nikāya, of the Sutta Piṭaka (Basket of Discourses) of the Buddha, Siddhartha Gautama.
12. Gold is an imperishable precious metal which does not tarnish or corrode, retaining its lustrous shine permanently. Gold is used as a metaphor for a perfected one who has attained a spiritual body which is free from old age and death.
13. Siddhis. अलौकिकगुणस् तस्य कदाचिद् दृश्यते ध्रुवम् । इत्येतत् कथितं देवि योगसिद्धस्य लक्षणम् ॥ १८२ ॥ alaukikaguṇas tasya kadācid dṛṣyate dhruvam | ity etat kathitaṃ devi yogasiddhasya lakṣaṇam || 182 ||
14. Non-worldly¹ qualities arising from him are certainly seen sometimes. O goddess, thus this has been stated as the characteristic of the one who has attained yoga perfection.
15. Supernatural.

सिद्धिभिः परिहीनं तु नरं बद्धं हि लक्षयेत् | अजरामरपिण्डो यो जीवन्मुक्तः स एव हि || १८३ || siddhibhiḥ parihīnaṁ tu naraṁ baddhaṁ hi lakṣayet | ajarāmarapiṇḍo yo jīvanmuktaḥ sa eva hi || 183 || 183. A person who is devoid of (spiritual) accomplishments should indeed be recognized as bound. He who has a body free from old age and death, is certainly a living liberated one (jīvanmukta). ये श्वकुक्कुटकीटाद्या मृतिं सम्प्राप्नुवन्ति ते | तेषां किं पिण्डपातेन मुक्तिर् भवति सुन्दरि || १८४ || ye śvakukkuṭakīṭādyā mṛtiṁ samprāpnuvanti te | teṣāṁ kiṁ piṇḍapātena muktir bhavati sundari || 184 || 184. Why would liberation be (achieved) by the offering¹ of piṇḍa² for they who obtain death similar to dogs, roosters, insects, etc., O beautiful goddess?

1. Offering the piṇḍa into the sacrificial flame or offering the piṇḍa to be swallowed by the mouth of a Sannyāsī.
2. A “solid ball (of matter).” न बहिः प्राण आयाति पिण्डस्य पतनं कुतः | पिण्डपातेन या मुक्तिः सा मुक्तिस् तु न कथ्यते || १८५ || na bahiḥ prāṇa āyāti piṇḍasya patanaṁ kutaḥ | piṇḍapātena yā muktiḥ sā muktis tu na kathyate || 185 ||
3. If the life-force does not go outside; how then does the body¹ fall? The liberation that comes by the offering of piṇḍa, that liberation is not considered true liberation.²
4. Piṇḍa, the solid mass of the ‘body’ made up of the three principles of caitanya (“consciousness”).
5. “True liberation.” By the sacrificial offering of piṇḍa into the mouth and fire, the yogic practise of अश्वमेधयज्ञ (aśvamedhayajña) “horse sacrifice” is inferred. See Śábda 49 of the Gorakh Bānī (The Sayings of Gorakṣanātha): चालत चंदवा षिसि षिसि पड़ै | chālat chaṁdvā ṣiṣi ṣiṣi paṛai | § 49(1). A strong stirring tremulous (up and down) motion, rising and falling in waves, surging, swelling, and overflowing with passionate desire which gives a footing to stand out above, establishing one ready to ride (firmly) mounted above (as if upon a horse)¹.
6. The rigid liṅga of energy protruding above the skull (liṅgāgatirmahāmudrā).

बैठा ब्रह्म अगनि परजलै । baiṭhā brahm agni parjalai | § 49(2). Seated, moving (the procreative life-force energy)¹ in a repeated up-and-down motion causes (one) to be brought near (to) the supreme fire² (when) the absolute highest point of the sap springs out (of the top of the head) like a fountain³.

1. Kuṇḍalinī.
2. Kālakarṣī, She, the Supreme Power that shines within the cavity of Brahmā (the hiraṇyagarbha).
3. अभिषेक (abhiṣeka). आडै आसणि गोटिका बंध । āḍai āsaṇi goṭikā bandha | § 49(3). Remaining seated, in (this) union, (work hard to) pull and draw (up the sublimated procreative life-force energy, churning it up-and-down repeatedly) to lead (the) wild horse¹ (to) run (and rise up).
4. Wild horse (the yogin) of goṭikā bandha (breathing furiously in and out through the nostrils). जावत प्रथिमी तावत कंध ॥ ४९ ॥ jāvat prathimī tāvat kaṃdha || 49 || § 49(4). In this manner, drive this on faster, pressing (the energy) upwards (and back downwards) quickly to excite and make (the sublimated procreative seed) flow upwards (above the skull); stretching, extending the (rigid) swelling (energy upwards) sprouting above the head and spraying out (like water). Śábda 49 of the Gorakh Bānī (saṃdhā-bhāṣā translation). देहो ब्रह्मत्वम् आयाति जलतां सैन्धवं यथा । अनन्यतां यदा याति तदा मुक्तः स उच्यते ॥ १८६ ॥ deho brahmatvam āyāti jalatāṃ saindhavaṃ yathā | ananyatāṃ yadā yāti tadā muktaḥ sa ucyate || 186 ||
5. The body attains the state of being Brahman, just as salt (attains) the state of being water¹. When one attains non-difference, then he, that (person) is said to be liberated.
6. Dissolved in water, losing its individual identity. चिन्मयानि शरीराणि इन्द्रियाणि तथैव च ।

अनन्यतां यदा याति तदा मुक्तः स उच्यते ॥ १८७ ॥ cinmayāni śarīrāṇi indriyāṇi tathaiva ca | ananyatāṃ yadā yāti tadā muktaḥ sa ucyate || 187 || 187. Bodies and senses that are of the nature of consciousness, when they attain non-difference, then that person is said to be liberated. एतत् ते कथितं देवि तव प्रीत्या सुरेश्वरि । गोपनीयं प्रयत्नेन क्रूरे धूर्ते शठे खले ॥ १८८ ॥ etat te kathitaṃ devi tava prītyā sureśvari | gopanīyaṃ prayatnena krūre dhūrtte śaṭhe khale || 188 || 188. This has been told to you, O Goddess, O Queen of Gods, for your pleasure. With great care this should be kept secret and not revealed to the hard-hearted¹, the dishonest, the deceitful, or the wicked.

1. "Where is hard-heartedness found? There, within the body, in the false abode of ego." Refer back to verse 169. दातव्यं शिवभक्तेषु नाथमार्गपरेषु च । योगबीजं महागुह्यं यन्मया प्रकटीकृतम् ॥ १८९ ॥ dātavyaṃ śivabhakteṣu nāthamārgapareṣu ca | yogabījaṃ mahāguhyaṃ yan mayā prakaṭīkṛtam || 189 ||
2. This should be given to the devotees of Śiva and to those dedicated to the path of the Nātha. The great secret, the seed of yoga, which has been revealed by me. श्री देव्य् उवाच | śrī devy uvāca | The shining goddess said: गतो मे संशयो नाथ कृपया तव शङ्कर । नमस् ते योगराजाय सर्वज्ञाय नमो नमः ॥ १९० ॥ gato me saṃśayo nātha kṛpayā tava śaṅkara | namas te yogarājāya sarvajñāya namo namaḥ || 190 ||
3. My doubt has been removed, O Lord, by your grace, O Śaṅkara. To you who cry out¹, the king of Yoga, the all-knowing one, by paying repeated honour², ³.

1. The Lions roar.
2. Paying repeated honour (by gesture or 'words').
3. "Honour," "She (the source) of (the flowing) river" (of light). The original true sense of the English word "honour" may be found by tracing the etymology back from the Old English "hōn" to Old Norse "hón" ("she") + the (Old Norse) genitive (pertaining to origin) suffix "ár," from á ("water, stream, river"). In the breathless state, the physical body is cast off and one's lucid consciousness crosses over (the threshold of life-and-death) impelled through the doorway (which opens up) and entering into the shining womb of all creation (hiranya-garbhá) becoming as one with the light. One who is twice-born in the śāmbhava state (drinking in light through the eyes from the shining womb of all creation) pays true honour. अजपा नाम गायत्री योगिनां मोक्षदायिनी । ajapā nāma gāyatrī yogināṁ mokṣadāyinī | (Oh Viṣṇu), drinking in light through the eyes, there is no poison of time; coming into this state of joining with the light, protects, preserves, defends and rescues one from time. Attaining the light of the womb, one abides in an undying state. This state produces the effect of cutting off the effects of time; by which one may escape and move away from the measure of time's destruction of the world. Verse 44.1 of the Gorakṣaśatakam (saṃdhā-bhāṣā translation). इति श्रीम॒हेश्वरापरपर्यायभगवद्गोरक्षनाथोद्भावितयोगबीजं पूर्णम् ॥ iti śrīmaheśvarāparaparyāyabhagavad gorakṣanāthod bhāvitayogabījaṃ pūrṇam || Thus¹, the great shining Īśvara, having nothing higher, lays down (his body, and in this way, goes to) the shining womb² (of all creation), and Gorakṣanātha having manifested and fixed his gaze upon the seed of yoga becomes complete.³
4. By these very words spoken.
5. गगन मंडल माईं ऊंधा कूंबा तहाँ अमृत का बासा | सगुरा होइ सु भरी भरी पीवै निगुरा जाइ पियासा || २३ || gagana maṇḍala māī ūndhā kūbā tahā āmṛta kā bāsā | sagurā hoi su bhari bhari pīvai nigurā jāi piyāsā || 23 ||
6. Within the great circle of the void, there is an upside-down well, there is the abode of the nectar of immortality. The one with a Guru pervades (across), united, drinks fully and becomes well, those without a guru (longing to drink) go thirsty. Śábda 23, Gorakh Bānī (The Sayings of Gorakṣanātha).
7. Completely full of light (as one with the light). Sanskrit from the critical recension of the Yogabīja compiled by Prof. Adrián Muñoz (2016).