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

28. Pure, without parts¹, directly perceiving the true nature of one’s own form, like the sky², the sparkling light shining forth, devoid of creation, preservation, destruction, manifestation, (or) knowledge.
29. Undivided, as one with the light, within the supreme abode of mind-free absorption.
30. A clear, empty, state of consciousness which is free and all-encompassing like the sky. निमज्जति वरारोहे त्यक्त्वा विद्यां पुनः पुनः । सुखदुःखादिमोहेषु यथा संसारिणां स्थितिः ॥ २९ ॥ nimajjati varārohe tyaktvā vidyāṃ punaḥ punaḥ | sukhaduḥkhādimoheṣu yathā saṃsāriṇāṃ sthitiḥ || 29 ||
31. O beautiful woman, repeatedly, (by) abandoning (the) knowledge (of yoga), one plunges into the delusions of happiness, sorrow, etc., as is the state of transmigrants. तथा ज्ञानी यदा तिष्ठेद् वासनावासितस् तदा । तयोर् नास्ति विशेषो ऽत्र समा संसारभावना ॥ ३० ॥ tathā jñānī yadā tiṣṭhed vāsanāvāsitas tadā | tayor nāsti viśeṣo 'tra samā saṃsārabhāvanā || 30 ||
32. Likewise, when a wise person¹ stands influenced by latent tendencies², there is no difference here between them³, the same is the notion of transmigration.
33. Who knows the practise of yoga.
34. Abandoning yoga.
35. No difference between the wise and the ignorant. ज्ञानं चेद् ईदृशं ज्ञातम् अज्ञानं कीदृश पुनः । ज्ञाननिष्ठो विरक्तो ऽपि धर्मज्ञो विजितेन्द्रियः ॥ ३१ ॥ jñānaṃ ced īdṛśaṃ jñātam ajñānaṃ kīdṛśa punaḥ | jñānaniṣṭho virakto 'pi dharmajño vijitendriyaḥ || 31 ||
36. If knowledge is known in this manner¹, what then is ignorance²? Established in (the direct) knowledge (of yoga), dispassionate, knowing dharma³, (and) having conquered the senses⁴.
37. Directly by yoga.
38. Ignorance of the illumination of gnosis directly experienced in yoga.
39. That “practise” in which one is firmly established which sustains the natural characteristic function which cannot be separated from its nature. I.e., dharma (धर्म) → dha (ध) + r (र) + ma (म): "That¹ which contains and channels the flowing movement of the fire² of existence into balanced manifestation³."

1. prāṇa (life-force energy).
2. Fiery, dynamic principle (agni), from ṛta (ऋत), the cosmic flow.
3. The substance that takes form as light.
4. See śabadī 173 of the gorakhbāṇī (The Sayings of Gorakṣanātha): दाबि न मारिबा खाली न राखिबा जांनिबा अगनि का भेव । बूढ़ी हीं थै गुरबानी होइगी सति सति भाषंत श्री गोरख देव ॥ १७३ ॥ dābi na māribā khālī na rākhibā jānnibā agni kā bhev | būḍhī hiṁ thai gurbānī hoigī sati sati bhāṣant śrī gorakh dev || 173 ||
5. Do not be deceived by that habitual state of being which causes death, be solitary¹, maintaining a state of emptiness, Know the nature of the burning fire² that in time consumes all living beings. Bending low in old age³, this indeed becomes the most profound of all teachings, Truth upon truth⁴, speaks the shining lord Gorakṣanātha.
6. Firmly fixed in meditation (free of the senses), whole (as one with the light of samādhi).
7. Kālakarṣī.
8. This has a double meaning: Those without yoga in the body, who bend down in old age, and die are consumed by Kālakarṣī. Those consumed by the fire of yoga (who do not age) "bend low to kiss the foot of the guru." Because, those who are already dead, do not die again.
9. One truth eclipsed by the other, this metaphor is employed to describe the physical death and the yogic death, it also has a deeper meaning, i.e., the breaths (in eclipse) which are also said to be swallowed, because all breathing ceases (in the state of Kevala Kumbhaka) in samādhi. विना योगेन देवो 'पि नो मोक्षं लभते प्रिये ।। ३२ ।। vinā yogena devo 'pi no mokṣaṃ labhate priye || 32 ||
10. Even a god, without Yoga, does not attain liberation, beloved. देव्य् उवाच ।

devy uvāca | The goddess said: अन्यत् किञ्चित् परिज्ञेयं ज्ञानिनां नास्ति शङ्कर । विरक्तात्मकनिष्ठानां कथं मोक्षो भवेन् न तु ।। ३३ ।। anyat kiñcit parijñeyaṃ jñānināṃ nāsti śaṅkara | viraktātmakaniṣṭhānāṃ kathaṃ mokṣo bhaven na tu || 33 || 33. Is there anything else to be known by the wise, O Śaṅkara? For those who are dispassionate¹ and committed², how can there not be liberation?

1. In the उन्मनी (unmanī) state.
2. Committed to the practise of yoga. ईश्वर उवाच । īśvara uvāca | Īśvara said: अपक्वाः परिपक्वाश् च द्विविधाः देहिनः स्मृताः । अपक्वा योगहीनास् तु पक्वा योगेन देहिनः || ३४ || apakvāḥ paripakvāś ca dvividhāḥ dehinaḥ smṛtāḥ | apakvā yogahīnās tu pakvā yogena dehinaḥ || 34 ||
3. The embodied are considered of two types: unripe and ripe, the unripe are without Yoga, the ripe are those with Yoga in the body. पक्वो योगाग्निना देही ह्यजडः शोकवर्जितः । जडस्तत्पार्थिवो ज्ञेयो ह्यपक्वो दुःखदो भवेत् || ३५ || pakvo yogāgninā dehī hy ajaḍaḥ śokavarjitaḥ | jaḍas tat pārthivo jñeyo hy apakvo duḥkhado bhavet || 35 ||
4. The ripe one,¹ burned by the fire of Yoga,² becomes non-dull,³ and free from sorrow. The dull, the earthly one,⁴ is known as unripe, becomes a giver of (the tears of) sorrow.
5. Watered by abhiṣeka, full grown in the light of samādhi, and ripe to be consumed by the mouth of death.
6. Like the ashes of a burnt corpse.
7. Luminescent in samādhi.
8. Bound to the physical plane.

ध्यानस्थोऽसौ तथाप्येवं इन्द्रियैर्विवशो भवेत् । अतिगाढं नियम्यापि तथाप्यन्यैः प्रबोध्यते ॥ ३६ ॥ dhyānastho 'sau tathāpy evam indriyair vivaśo bhavet | atigāḍhaṁ niyamyāpi tathāpy anyaiḥ prabodhyate || 36 || 36. Even while established in meditation, he¹ becomes controlled by the senses, even when strongly restrained, he is still awakened² by others.

1. The unripe, earthly one.
2. Awakened back into the physical world. शीतोष्णसुखदुःखाद्यैर्व्याधिभिर्मानवैस्तथा । अन्यैर्नानाविधैर्जीवैः शस्त्राग्निजलमारुतैः ॥ ३७ ॥ śītoṣṇasukhaduḥkhādyair vyādhibhir mānavais tathā | anyair nānāvidhair jīvaiḥ śastrāgnijalamārutaiḥ || 37 ||
3. With cold, heat, happiness, sorrow, and also diseases caused by men, by (the actions of) various other beings,¹ (and also) by weapons, fire, water, wind (etc.).
4. Creatures. सरीरं पीड्यते चास्य चितं संक्षुभ्यते ततः । प्राणापानविपत्तौ तु क्षोभमायाति मारुतः ॥ ३८ ॥ śarīraṁ pīḍyate cāsya cittaṁ saṁkṣubhyate tataḥ | prāṇāpānavipattau tu kṣobham āyāti mārutaḥ || 38 ||
5. His body is tormented, and his mind is then agitated; in the disturbance of prāṇa and apāna, the breath¹ becomes turbulent.
6. Elemental power generated by the breath. ततो दुःखशतैर्व्याप्तं चितं लुब्धं भवेन्नृणाम् ॥ ३९ ॥ tato duḥkhaśatair vyāptaṁ cittaṁ lubdhaṁ bhaven nṛṇām || 39 ||
7. Filled with hundreds of sorrows, the mind of men becomes (preoccupied by) greed¹.
8. The grasping mind consumed by worldly desires becomes turbulent (and is unable to enter the no-mind state). देहावसानसमये चित्ते यद् यद् विभावयेद् ।

तद् तद् एव भवेज् जीव इत्येवं जन्मकारणम् ॥ ४० ॥ dehāvasānasamaye citte yad yad vibhāvayed | tat tad eva bhavej jīva ity evaṃ janmakāraṇam || 40 || 40. At the time of the end of the body, whatever the mind imagines, that itself becomes the being, thus is the cause of re-birth (into this world).¹

1. Because, that which is envisaged by the mind in the causal realm, manifests in the physical world. देहान्ते किं भवेज् जन्म तन् न जानन्ति मानवाः । तस्मज्ज्ञानं न वैराग्यं जपः स्यात् केवलः श्रमः ॥ ४१ ॥ dehānte kiṃ bhavej janma tan na jānanti mānavāḥ | tasmaj jñānaṃ na vairāgyaṃ japaḥ syāt kevalaḥ śramaḥ || 41 ||
2. What kind of re-birth will be at the end of the body, men do not know, therefore, without (the) knowledge¹ and dispassion², chanting³ would be merely a wasted effort.
3. Direct knowledge by illumination in yoga (gnosis) within the shining womb of all creation (hiraṇyagarbha).
4. An undisturbed state of mind (indifferent and detached from the physical world in the unmanī state).
5. Chanting the mantra of the breath 'haṃsa.' पिपीलिका यदा लग्ना देहे ध्यानाद् विमुच्यते । असौ किं वृश्चिकैर् दष्टो देहान्ते वा कथं सुखी ॥ ४२ ॥ pipīlikā yadā lagnā dehe dhyānād vimucyate | asau kiṃ vṛścikair daṣṭo dehānte vā kathaṃ sukhī || 42 ||
6. When an ant clings to the body, he is released from meditation, what then if stung by scorpions¹, at the death of the body, how can he be happy?
7. The sting in the tail of a scorpion has a double meaning: There is no happiness in physical death (and reincarnation) caused by the scorpions' stings venom (the poison of time). The yogic death, by Kuṇḍalī (the crooked one) raising the scorpions' tail (to strike) by uncoiling and moving up the channel of the Suṣumṇā, the rigid liṅgam of energy protruding above the skull (the sting) expelling (its deadly venom) abhiṣeka (releasing the poison of time). The yogi having experienced yogic death (in the breathless state) becomes free from the cycle of death and rebirth, and in the truth of this knowledge (free of the poison of time), becomes happy. Mūla (मूल) refers to the “root” of a tree, this being the ‘cauda equina’ located at the base of the spine. Mūla also represents Scorpius, the 19th Lunar Mansion, which is the sting at the end of Scorpio's tail. तस्मान् मूढाः न जानन्ति मिथ्या तर्केण वेष्टिताः ॥ ४३ ॥

tasmān mūḍhā na jānanti mithyā tarkeṇa veṣṭitāḥ || 43 || 43. Fools¹ (who speak, but) do not know (the truth), (become) entangled in (the net of) false arguments.

1. In this context, a fool is one who is immature, which implies not full-grown (above the skull), and without wisdom. अहङ्कृतिर् यदा यस्य नष्टा भवति तस्य वै । देहः स तु भवेन् नष्टो व्याधयस् तस्य किम् पुनः ॥ ४४ ॥ ahaṅkṛtir yadā yasya naṣṭā bhavati tasya vai | dehaḥ sa tu bhaven naṣṭo vyādhayas tasya kiṃ punaḥ || 44 ||
2. When the ego of someone is destroyed, for him truly, the body becomes non-existent, what then of diseases for him? जलाग्निशस्त्रघातादिबाधा कस्य भविष्यति । यथा यथा परिक्षीणा पुष्टा चाहङ्कृतिर्भवेत् ॥ ४५ ॥ jalāgniśastraghātādibādhā kasya bhaviṣyati | yathā yathā parikṣīṇā puṣṭā cāhaṅkṛtir bhavet || 45 ||
3. For whom will there be troubles like those caused by water, fire, weapons, and such? As the actions of ego's pride are diminished, so¹ one is nourished and strengthened.
4. By yogic death (Samādhi). अभ्यासेनास्य नश्यन्ति प्रवर्तन्ते शमादयः । कारणेन विना कार्यं न कदाचन विद्यते ॥ ४६ ॥ abhyāsenāsya naśyanti pravartante śamādayaḥ | kāraṇena vinā kāryaṃ na kadācana vidyate || 46 ||
5. By practise, it, (the ego) is destroyed, peace and others¹ begin, without a cause, an effect never exists.
6. Other signs (siddhis). अहङ्कारं विना तद्वद् देहे दुःखं कथं भवेत् ॥ ४७ ॥ ahaṅkāraṃ vinā tadvad dehe duḥkhaṃ kathaṃ bhavet || 47 ||
7. In that way, without ego, how can there be sorrow in the body?

देव्युवाच । devy uvāca | The goddess said: योगिनः कथ्यमानास् तु किं ते व्यवहरन्ति न । तैः कथं व्यवहारस् तु क्रियते वद शङ्कर ॥ ४८ ॥ yoginaḥ kathyamānās tu kiṃ te vyavaharanti na | taiḥ kathaṃ vyavahāras tu kriyate vada śaṅkara || 48 || 48. The Yogis being spoken of, do they not interact (in worldly matters)? How is interaction (in the physical world) carried out by them? Tell, O Śaṅkara. ईश्वर उवाच । īśvara uvāca | Īśvara said: शरीरेण जिताः सर्वे शरीरं योगिभिर्जितम् । तत् कथं कुरुते तेषां सुखदुःखादिकं फलम् ॥ ४९ ॥ śarīreṇa jitāḥ sarve śarīraṃ yogibhir jitam | tat kathaṃ kurute teṣāṃ sukhaduḥkhādikaṃ phalam || 49 || 49. All are conquered by the body, (but) the body is conquered by Yogis; how then¹ does it² produce the fruits of happiness, sorrow, etc., for them?

1. Interacting in the physical world.
2. Interaction. इन्द्रियाणि मनो बुद्धिः कामक्रोधादिकं जितम् । तेनैव विजितं सर्व नासौ केनापि बाध्यते ॥ ५० ॥ indriyāṇi mano buddhiḥ kāmakrodhādikaṃ jitam | tenaiva vijitaṃ sarvaṃ nāsau kenāpi bādhyate || 50 ||
3. The senses, mind, intellect, desire, anger, etc., are conquered, by that very one¹, all is conquered, and he is not troubled by anyone².
4. By conquering the ego.

2. Because, freed from the net of illusion, the liberated yogin is as one with all. महाभूतानि तत्त्वानि संहृतानि क्रमेण च । सप्तधातुमयो देहो दग्धो योगाग्निना शनैः ॥ ५१ ॥ mahābhūtāni tattvāni saṃhṛtāni krameṇa ca | saptadhātumayo deho dagdho yogāgninā śanaiḥ || 51 ||
3. The great elements and the principles are withdrawn in order, the body made of seven constituents is slowly burned by the fire of Yoga. देवैरपि न लभ्येत योगदेहो महाबलः । चेदबन्धविमुक्तोऽसौ नानाशक्तिधरः परः ॥ ५२ ॥ devair api na labhyeta yogadeho mahābalaḥ | chedabandhavimukto 'sau nānāśaktidharaḥ paraḥ || 52 ||
4. Even by the gods, the body of Yoga, of great strength, is not attainable, liberated by cutting bonds that tie him, he is the supreme possessor of many powers¹.
5. Siddhis. यथाकाशस्तथा देह आकाशादपि निर्मलः । सूक्ष्मात् सूक्ष्मतरॊ देहः स्थूलत् स्थूलो जडाज् जडः ॥ ५३ ॥ yathākāśas tathā deha ākāśād api nirmalaḥ | sūkṣmāt sūkṣmataro dehaḥ sthūlat sthūlo jaḍāj jaḍaḥ || 53 ||
6. Like the sky¹, so is the body, even purer than the sky,² finer than the finest,³ grosser than the grossest,⁴ duller than the dullest.⁵, ⁶
7. Fundamental all-encompassing: 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), laying down (the physical body), to subdue and conquer (death's) shining light." In relation to ākāśa, see the distinctive quality of the tenth sound, meghanāda (मेघनाद), listed in footnote 3 of verse 117.
8. One's lucid consciousness in the vehicle of the "light-body" is even purer than the sky.
9. Finer than the finest: This describes the soul's state when it transcends individuality, merging with the universal light within creation's essence (the causal state), hinting at a state of unity and purity beyond physical existence (undivided, within the shining womb of all creation – hiraṇyagarbha).
10. Grosser than the grossest: Here, the soul is partially connected to the physical body yet perceives the subtle, spiritual light. It exists in a dual state of awareness, both physical and spiritual (in the subtle state), indicating an intermediary stage of consciousness.

5. Duller than the dullest: This state portrays the soul as confined within the physical body, unable to perceive the spiritual light. It reflects a condition of ignorance or material bondage (in the physical state), where the soul's higher capacities are obscured and bound to the physical flesh. 6. The jīvanmukta, is able to abide in all states (physical, subtle and causal) freely at will. इच्छारूपो हि योगीन्द्रः स्वतन्त्रस्त्वजरामरः | क्रीडति त्रिषु लोकेषु लीलया यत्र कुत्रचित् ॥ ५४ ॥ icchārūpo hi yogīndraḥ svatantras tv ajarāmaraḥ | krīḍati triṣu lokeṣu līlayā yatra kutracit || 54 || 54. (In) the form of will itself, the lord of Yogis, free, ageless, immortal, he plays in the three worlds, wherever he wishes, as a pastime.¹ 1. One's lucid consciousness, in the vehicle of the light-body, able to pervade across the three worlds, physical, subtle and causal, freely at will (even the threshold of death itself is no barrier to the Nātha). अचिन्त्यशक्तिमान् योगी नानारूपाणि धारयेत् | संहरेच् च पुनस् तानि स्वेच्छया विजितेन्द्रियः ॥ ५५ ॥ acintyaśaktimān yogī nānārūpāṇi dhārayet | saṃharec ca punas tāni svecchayā vijitendriyaḥ || 55 || 55. The Yogi with inconceivable power, he holds various forms, and again, withdraws them at will, having conquered the senses. मरणं तस्य किं देवि पृच्छसीन्दुसमानने | नासौ मरणम् आप्नोति पुनर्यौगबलेन तु ॥ ५६ ॥ maraṇaṃ tasya kiṃ devi pṛcchasīndusamānane | nāsau maraṇam āpnoti punar yogabalena tu || 56 || 56. What is death for him, O goddess, with a face like the (shining radiance of the) moon? By the power of Yoga, he does not attain death again. पुरैव मृत एवासौ मृतस्य मरणं कुतः | मरणं यत्र सर्वेषां तत्रासौ सुखि जीवति ॥ ५७ ॥ puraiva mṛta evāsau mṛtasya maraṇaṃ kutaḥ | maraṇaṃ yatra sarveṣāṃ tatrāsau sukhi jīvati || 57 || 57. Already dead, indeed, how can there be death for the dead? Where there is death for all, there he lives happily.

यत्र जीवन्ति मूढास् तु तत्रासौ म्रियते सदा । कर्तव्यं नैव तस्यास्ति कृतेनासौ न लिप्यते ॥ ५८ ॥ yatra jīvanti mūḍhās tu tatrāsau mriyate sadā | kartavyaṃ naiva tasyāsti kṛtenāsau na lipyate || 58 || 58. Where fools¹ live, there he always dies, there is indeed nothing for him to do, by what is done he is not tainted.

1. In this context, a fool is one who is immature, which implies not full-grown (above the skull), and without wisdom. जीवन्मुक्तः सदा स्वस्थः सर्वदोषविवर्जितः ॥ ५९ ॥ jīvanmuktaḥ sadā svasthaḥ sarvadoṣavivarjitaḥ || 59 ||
2. Always liberated while living, always well, devoid of all faults. विरक्ता ज्ञानिनश् चान्ते देहेन विजिताः सदा । ते कथं योगिभिस् तुल्या मांसपिण्डाः कुदेहिनः ॥ ६० ॥ viraktā jñāninaś cānte dehena vijitāḥ sadā | te kathaṃ yogibhis tulyā māṃsapiṇḍāḥ kudehinaḥ || 60 ||
3. Dispassionate and wise, they¹ have always conquered the body before the end (of life). How then can they, those lumps of flesh with bad² bodies be equal to yogis?
4. Yogis.
5. Unhealthy and deteriorating. देव्युवाच । devy uvāca | The goddess said: ज्ञानिनस् तु मृता ये वै तेषां भवति कीदृशी । गतिः कथय देवेश कारुण्यामृतवारिधे ॥ ६१ ॥ jñāninas tu mṛtā ye vai teṣāṃ bhavati kīdṛśī | gatiḥ kathaya deveśa kāruṇyāmṛtavāridhe || 61 ||
6. Those wise ones who have died¹, what kind of state do they attain? Tell me, O lord of gods, O ocean of the nectar of compassion.

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.