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

1. At the end of twelve finger widths above the crown of the head.
2. The liṅgāgatirmahāmudrā.
3. Fixation of mind; i.e., the act of piercing above the skull (fix "to pierce" + -ation "action or process of"). उत्पत्तिस्थितिसंहारकारिणे क्लेषहारिणे । नमस् ते देवदेवेश नमस् ते परमात्मने ॥ २ ॥ utpattisthitisaṁhārakāriṇe kleṣahāriṇe | namas te devadeveśa namas te paramātmane || 2 ||
4. To the one who causes creation, preservation, and destruction, the remover of (all) afflictions. I bow down in reverence to you, the god of gods, I bow down in reverence to you, the Supreme Soul. योगमार्गकृते तुभ्यं महायोगेश्वराय ते । नमस् ते परिपूर्णाय जगदानन्दहेतवे ॥ ३ ॥ yogamārgakṛte tubhyaṁ mahāyogeśvarāya te | namas te paripūrṇāya jagadānandahetave || 3 ||
5. To you, who has created the path of Yoga, the great lord of Yoga. I bow down in reverence to you, the complete one, the cause of joy¹ in the world.²
6. Within the context of this verse, आनन्द (ānanda): pierces with the "joyful" energy of "bliss" and "happiness."
7. In the world of man. I.e., caused by Śakti (moving, expanding) within, about and (prominent) above the Human body. सर्वे जीवाः सुखैर् दुःखैर् मायाजालेन वेष्टिताः । तेषां मुक्तिः कथं देव कृपया वद शङ्कर ॥ ४ ॥ sarve jīvāḥ sukhair duḥkhair māyājālena veṣṭitāḥ | teṣāṁ muktiḥ kathaṁ deva kṛpayā vada śaṅkara || 4 ||
8. All living beings are enveloped by the net of Maya,¹ (which is) entwined with the cords of happiness and sorrow. O divine being, how is the liberation of those beings (made clear)? Out of compassion, please tell, O Śaṅkara.
9. Illusion. नानामार्गास् त्वया देव कथितास् तु महेश्वर । अधुना मोक्षदं मार्गं ब्रूहि योगविदांवरम् ॥ ५ ॥ nānāmārgās tvayā deva kathitās tu maheśvara | adhunā mokṣadaṁ mārgaṁ brūhi yogavidāṁvaram || 5 ||

5. Various paths have been described by you, O god, O great Maheśvara,¹ now tell us the path that grants liberation, O best among those knowledgeable in Yoga.
6. In the context of this verse, the title Maheśvara alludes to one of the sixty-eight places hosting a Svāyambhuva-liṅga. The Svāyambhuva-liṅga which rose up and came into existence by itself and has existed from time immemorial. ईश्वर उवाच । īśvara uvāca | Īśvara said: सर्वसिद्धिकरो मार्गो मायाजालनिकृन्तकः । जन्ममृत्युजराव्याधिनाशकः सुखदो भवेत् ॥ ६ ॥ sarvasiddhikaro mārgo māyājālanikṛntakaḥ | janmamṛtyujarāvyādhināśakaḥ sukhado bhavet || 6 ||
7. The path that grants all accomplishments, cutter of the net of Maya (illusion), the destroyer of birth, death, old age, and disease, may it be the giver of happiness. बद्धा येन विमुच्यन्ते नाथमार्गमतः परम् । तम् अहं कथयिष्यामि तव प्रीत्या सुरेश्वरि ॥ ७ ॥ baddhā yena vimucyante nāthamārgamataḥ param | tam ahaṃ kathayiṣyāmi tava prītyā sureśvari || 7 ||
8. By which the bound¹ are released, there is no path greater than the path of the Nātha, I will speak of that to you, for your pleasure, O queen of gods.
9. Bound by the coiled knot of the dormant energy of Kuṇḍalī. नानामार्गैस् तु दुष्प्राप्यं कैवल्यं परमं पदम् । सिद्धमार्गेण लभ्येत नान्यथा शिवभाषितम् ॥ ८ ॥ nānāmārgais tu duṣprāpyaṃ kaivalyaṃ paramaṃ padam | siddhamārgeṇa labhyeta nānyathā śivabhāṣitam || 8 ||
10. Liberation, the supreme state, is difficult to attain through (other) various paths, it is attainable through the path of the Siddha,¹ not otherwise, as spoken by Śiva.
11. सिद्ध (siddha) - "accomplished, realised, perfected, completed, successful, ripened, (fully) cooked, shining, splendid (possessing or displaying splendour; shining; very bright), immortal."

अनेकशतसंख्याभिस् तर्कव्याकरणादिभिः । पतिताः शास्त्रजालेषु प्रज्ञया ते विमोहिताः ।। ९ ।। anekaśatasaṃkhyābhis tarkavyākaraṇādibhiḥ | patitāḥ śāstrajāleṣu prajñayā te vimohitāḥ || 9 || 9. Fallen (and entangled) into the nets of scriptures with hundreds of arguments, grammar, and others, they are deluded by wisdom. अनिर्वाच्यपदं वक्तुं न शक्यते सुरैरपि । स्वात्मप्रकाशरूपं तत् किं शास्त्रेण प्रकाश्यते ।। १० ।। anirvācyapadaṃ vaktuṃ na śakyate surair api | svātmaprakāśarūpaṃ tat kiṃ śāstreṇa prakāśyate || 10 || 10. The indescribable state is not possible to be spoken of, even by the gods, how then can that form which is by nature self-illuminating, be revealed through scriptures? निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम् । तद् एतज् जीवरूपेण पुण्यपापफलैर् वृतम् ।। ११ ।। niṣkalaṃ nirmalaṃ śāntaṃ sarvātītaṃ nirāmayam | tad etaj jīvarūpeṇa puṇyapāpaphalair vṛtam || 11 || 11. It is without parts¹, pure, peaceful, beyond everything, free from disease, that is enveloped in the form of a living being, with the fruits of virtue and sin.

1. Whole, undivided (as one with the light). देव्य् उवाच । devy uvāca | The goddess said: परमात्मपदं नित्यं तत् कथं जीवतां गतम् । तत्त्वातीतं महादेव प्रसादात् कथयस्व मे ।। १२ ।। paramātmapadaṃ nityaṃ tat kathaṃ jīvatāṃ gatam | tattvātītaṃ mahādeva prasādāt kathayasva me || 12 ||
2. The state of the Supreme Soul is eternal, how is that attained by living beings?

Beyond reality¹, O great god, tell me out of your grace.

1. Beyond the division of material existence. ईश्वर उवाच । īśvara uvāca | Īśvara said: सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम् । वारिवत् स्फुरितं स्वस्मिंस् तत्राहङ्कृतिर् उत्थिता ॥ १३ ॥ sarvabhāvapadātītaṃ jñānarūpaṃ nirañjanam | vārivat sphuritaṃ svasmiṃs tatrāhaṅkṛtir utthitā || 13 ||
2. Beyond all states of being, in the form of (direct) knowledge,¹ immaculate, like (calm) water, it manifests in oneself, there (where the) ego arises.
3. True knowledge is not learned, it is known by direct experience. पञ्चात्मकम् अभूत् पिण्डं धातुबद्धं गुणात्मकम् । सुखदुःखैः सदा युक्तं जीवभावनयाकुलम् ॥ १४ ॥ pañcātmakam abhūt piṇḍaṃ dhātubaddhaṃ guṇātmakam | sukhaduḥkhaiḥ sadā yuktaṃ jīvabhāvanayākulam || 14 ||
4. The body made of the five elements,¹ bound by the humours,² characterized by qualities, always associated with pleasure and pain, agitated by the notion of being a living (breathing) being.
5. The five great elements (pañca-mahā-bhūta) of Earth, Water, Fire, Air and Ether.
6. Five airs or humours, which are “the five aspects of vital breath,” Prāṇa, Apāna, Samāna, Vyāna and Udāna. See Śaṅkara Bhāṣya (Commentary), verse 3, Māṇḍūkya Upaniṣad. तेन जीवाभिधा भोक्ता विशुद्धे परमात्मनि । कामः क्रोधो भयं चिन्ता लोभो मोहो मदो रुजाः ॥ १५ ॥ tena jīvābhidhā bhoktā viśuddhe paramātmani | kāmaḥ krodho bhayaṃ cintā lobho moho mado rujāḥ || 15 ||
7. Therefore, because of that reason, identified¹ as the individual self, the enjoyer,² being separate from the pure Supreme Self, from this,³,⁴ arises desire, anger, fear, anxiety, greed, delusion, pride, and disease.

1. Established in the identity of the ego.
2. The enjoyer of both pleasure and pain.
3. From this division (the individual self separated from the Supreme Self).
4. “5. The duality of the mind and its egoism is a verbal distinction without reality, for egoism is only a thought (chitta) and thought is only the mind (manas). 6. It is in vain to think of snow apart from its whiteness, so it is false to suppose the mind as distinct from egoism. 7. There is no difference between ego and mind. The destruction of one means the loss of the other, just as the removal of cloth is accompanied by the absence of its colour.” - Chapter 74 (Qualities of One Who Abides in the Truth), Yoga Vāsiṣṭham of Vālmīki. English translation by Vihari Lala Mitra (1891). जरा मृत्युश् च कार्पण्यं शोको निद्रा क्षुधा तृषा । द्वेषो लज्जा सुखं दुःखं विषादो हर्ष एव च ।। १६ ।। jarā mṛtyuś ca kārpaṇyaṁ śoko nidrā kṣudhā tṛṣā | dveṣo lajjā sukhaṁ duḥkhaṁ viṣādo harṣa eva ca || 16 ||
5. Old age, death, miserliness, sorrow, sleep, hunger, thirst, hatred, shame, happiness, pain, despair, and also joy. जाग्रत् स्वप्नः सुषुप्तिश् च शङ्का गर्वस् तथैव च । एभिर् दोषैर् विनिर्मुक्तः स जीवः शिव एव हि ।। १७ ।। jāgrat svapnaḥ suṣuptiś ca śaṅkā garvas tathaiva ca | ebhir doṣair vinirmuktaḥ sa jīvaḥ śiva eva hi || 17 ||
6. Waking, dreaming, deep sleep, doubt, pride, likewise, freed from these faults, that living being is indeed Śiva. तस्माद् दोषविनाशार्थम् उपायं कथयामि ते । ज्ञानं केचिद् वदन्त्य् अत्र केवलं तन् न सिद्धये ।। १८ ।। tasmād doṣavināśārtham upāyaṁ kathayāmi te | jñānaṁ kecid vadanty atra kevalaṁ tan na siddhaye || 18 ||
7. Therefore, for the destruction of faults, I will tell you the means, some say knowledge alone here, but that alone does not lead to perfection. योगहीनं कथं ज्ञानं मोक्षदं भवतीश्वरि । योगो ऽपि ज्ञानहीनस् तु न क्षमो मोक्षकर्मणि ।। १९ ।। yogahīnaṁ kathaṁ jñānaṁ mokṣadaṁ bhavatīśvari | yogo ‘pi jñānahīnas tu na kṣamo mokṣakarmaṇi || 19 ||
8. How can knowledge, without Yoga, be the giver of liberation, O goddess?

Yoga too, without knowledge, is not capable in the act of liberation.¹

1. There is no difference between knowledge and yoga, they are both one and the same, the illumination of gnosis (an immanent form of knowledge or transcendent insight) comes from direct experience from yoga. देव्य् उवाच । devy uvāca | The goddess said: अज्ञानाद् एव संसारो ज्ञानाद् एव विमुच्यते । योगेनैषां तु किं कार्यं मे प्रसन्नगिरा वद ।। २० ।। ajñānād eva saṃsāro jñānād eva vimucyate | yogenaiṣāṃ tu kiṃ kāryaṃ me prasannagirā vada || 20 ||
2. From ignorance alone¹ comes transmigration², by (direct) knowledge³ alone one is liberated. What is the role of Yoga in this? Tell me with pleasing words.
3. From ignorance of (the light of) yoga.
4. Death and rebirth of the soul (reincarnation).
5. The illumination of yoga. ईश्वर उवाच । īśvara uvāca | Īśvara said: सत्यम् एतत् त्वयोक्तं ते कथयामि सुरेश्वरि । ज्ञानस्वरूपम् एवादौ ज्ञेयं ज्ञानं च साधनम् ।। २१ ।। satyam etat tvayoktaṃ te kathayāmi sureśvari | jñānasvarūpam evādau jñeyaṃ jñānaṃ ca sādhanam || 21 ||
6. What you have said is true, I will tell you, O queen of gods; (yoga¹,) the (true) form of knowledge (is to be directly perceived) in the beginning, (by the practise of yoga, this) knowledge is to be known, and knowledge² (of yoga) is the means.
7. By union, the ‘knower’ directly perceives the dweller within the shining womb of all creation (hiraṇyagarbha).
8. Knowledge of the right practise of yoga is the means. अज्ञानं कीदृशं चेति प्रविचार्य विवेकिना ।

ज्ञातं येन निजं रूपं कैवल्यं परमं शिवम् ।। २२ ।। ajñānaṃ kīdṛśaṃ ceti pravicāryaṃ vivekinā | jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ śivam || 22 || 22. What is ignorance, considering this, by the discerning, by which one's own form is known, liberation, the supreme, auspicious (sign)? असौ दोषैर् विमुक्तः किं कामक्रोधभयादिभिः । सर्वदोषैर् वृत्तो जीवः कथं ज्ञानेन मुच्यते ।। २३ ।। asau doṣair vimuktaḥ kiṃ kāmakrodhabhayādibhiḥ | sarvadoṣair vṛtto jīvaḥ kathaṃ jñānena mucyate || 23 || 23. Is he free from faults such as desire, anger, fear, etc.? Surrounded by all faults, how is a living being liberated by knowledge? देव्य् उवाच । devy uvāca | The goddess said: स्वात्मरूपं यदा ज्ञातं पूर्णं तद् व्यापकं तदा । कामक्रोधादिदोषाणां स्वरूपान् नास्ति भिन्नता ।। २४ ।। svātmarūpaṃ yadā jñātaṃ pūrṇaṃ tad vyāpakaṃ tadā | kāmakrodhādidoṣāṇāṃ svarūpān nāsti bhinnatā || 24 || 24. When the form of the self is known, it is complete, pervasive,¹ then, there is no difference in the nature of faults like desire and anger.

1. In the vehicle of the light-body, able to pervade through the three worlds (physical, subtle and causal) completely. पश्चात् तस्य विधिः कश्चिन् निषेधो ऽपि कथं भवेत् । विवेकी सर्वदा मुक्तः संसारभ्रमवर्जितः ।। २५ ।। paścāt tasya vidhiḥ kaścin niṣedho ‘pi kathaṃ bhavet | vivekī sarvadā muktaḥ saṃsārabhramavarjitaḥ || 25 ||
2. After that,¹ how can there be any prescription² or prohibition for him? The discerning one is always liberated, free from the delusion³ of transmigration.⁴

1. After directly experiencing the undivided form of one's own true self, which is all pervasive (transcending all boundaries).
2. How can there be any prescribed law to impose any boundary or obstruction to the undivided all-pervading one?
3. भ्रम (bhrama) - delusion, the cycle of error constructed by the mind.
4. संसार (saṁsāra) - transmigration, the cycle of life and death. ईश्वर उवाच । īśvara uvāca | Īśvara said: परिपूर्णस्वरूपं तत् सत्यम् एतद् वरानने । सकलं निष्कलं चैव पूर्णत्वाच् च तद् एव हि ।। २६ ।। paripūrṇasvarūpaṁ tat satyam etad varānane | sakalaṁ niṣkalaṁ caiva pūrṇatvāc ca tad eva hi || 26 ||
5. That is the form of the complete¹, this is true, O beautiful-faced one, both with parts² and without parts,³ because of its completeness, that indeed.
6. Undivided, as one with the light (all pervasive).
7. Existing in the physical word of division.
8. And also existing (undivided) within the supreme abode of mind-free absorption. कलनास्फूर्तिरूपेण संसारभ्रमतां गतम् । एतद् रूपं समायातं तत् कथं मोहसागरे ।। २७ ।। kalanāsphūrtirūpeṇa saṁsārabhramatāṁ gatam | etad rūpaṁ samāyātaṁ tat kathaṁ mohasāgare || 27 ||
9. In the form of flickering creativity,¹ shining forth,² it³ has reached the whorl of worldly existence.⁴ Having arrived in this form, how then,⁵ in the ocean of delusion?
10. (The quality or state of mind) to create, to give existence to, to form out of nihility (which grows, and becomes bigger).
11. स्फूर्ति (sphūrti), from the root स्फुर् (sphur), “to burst forth, shine, manifest, or be clearly revealed.”
12. It, the flickering, sparkling light of the “seed of yoga.”
13. Has burst forth, extending into the physical world of the constantly revolving cycle of life and death.
14. कथं (katham) “how then, in what way, or manner” did it arrive? Which is spoken in amazement or surprise. निष्कलं निर्मलं साक्षात् स्वरूपं गगनोपमम् । उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम् ।। २८ ।। niṣkalaṁ nirmalaṁ sākṣāt svarūpaṁ gaganopamam | utpattisthitisaṁhārasphūrtijñānavivarjitam || 28 ||

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 |