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

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).