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

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).