Verse 1
योगतत्त्वं प्रवक्ष्यामि योगिनां हितकाम्यया। यच्छ्रुत्वा च पठित्वा च सर्वपापैः प्रमुच्यते ॥
yogatattvaṃ pravakṣyāmi yogināṃ hitakāmyayā। yacchrutvā ca paṭhitvā ca sarvapāpaiḥ pramucyate ॥
I will explain the essence of Yoga, desiring the welfare of yogins. By hearing and studying this, one is freed from all sins.
Verse 2
विष्णुर्नाम महायोगी महाभूतो महातपाः। तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः ॥
viṣṇurnāma mahāyogī mahābhūto mahātapāḥ। tattvamārge yathā dīpo dṛśyate puruṣottamaḥ ॥
Viṣṇu, known as the great yogi, the great being, the great ascetic, and Purushottama (the best among men), is seen on the path of truth, just like a lamp.
Verse 3
तमाराध्य जगन्नाथं प्रणिपत्य पितामहः। पप्रच्छ योगतत्त्वं में ब्रूहि चाष्टाङ्गसंयुतम् ॥
tamārādhya jagannāthaṃ praṇipatya pitāmahaḥ। papraccha yogatattvaṃ meṃ brūhi cāṣṭāṅgasaṃyutam ॥
Having worshipped the Lord of the world and bowed down to Him, Pitāmaha (Brahma) asked, "Explain to me the essence of Yoga, along with its eight limbs."
Verse 4
तमुवाच हृषीकेशो वक्ष्यामि शृणु तत्त्वतः । सर्वे जीवाः सुखैर्दुःखैर्मायाजालेन वेष्टिताः ॥
tamuvāca hṛṣīkeśo vakṣyāmi śṛṇu tattvataḥ । sarve jīvāḥ sukhairduḥkhairmāyājālena veṣṭitāḥ ॥
Hrishikesha said to him: 'I will explain; listen to the truth. All living beings are enveloped by the net of Maya (illusion), by joys and sorrows.'
Verse 5
तेषां मुक्तिकरं मार्गं मायाजालनिकृन्तनम् । जन्ममृत्युजरा व्याधिनाशनं मृत्युतारकम्॥
teṣāṃ muktikaraṃ mārgaṃ māyājālanikṛntanam । janmamṛtyujarā vyādhināśanaṃ mṛtyutārakam॥
The path that grants them liberation, cuts through the net of illusion, destroys birth, death, old age, and sickness, and helps one to transcend death.
Verse 6
नानामार्गैस्तु दुष्प्रापं कैवल्यं परमं पदम्। पतिताः शास्त्रजालेषु प्रज्ञया तेन मोहिताः ॥
nānāmārgaistu duṣprāpaṃ kaivalyaṃ paramaṃ padam। patitāḥ śāstrajāleṣu prajñayā tena mohitāḥ ॥
The supreme state of Kaivalya (absolute liberation), which is difficult to attain through various paths: those who are deluded by (their own) intellect become entangled in the nets of scriptures.
Verse 7
अनिर्वाच्यं पदं वक्तुं न शक्यं तैः सुरैरपि। स्वात्मप्रकाशरूपं तत्किं शास्त्रेण प्रकाश्यते ॥
anirvācyaṃ padaṃ vaktuṃ na śakyaṃ taiḥ surairapi। svātmaprakāśarūpaṃ tatkiṃ śāstreṇa prakāśyate ॥
The indescribable state cannot be spoken of even by the gods. When it is of the nature of self-illumination, how can it be revealed by scripture?
Verse 8
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम् । तदेव जीवरूपेण पुण्यपापफलैर्वृतम् ॥
niṣkalaṃ nirmalaṃ śāntaṃ sarvātītaṃ nirāmayam । tadeva jīvarūpeṇa puṇyapāpaphalairvṛtam ॥
That which is partless, pure, peaceful, transcending all, and free from suffering—that very [reality], in the form of an individual soul (jīva), is enveloped by the fruits of merit and demerit.
Verse 9
परमात्मपदं नित्यं तत्कथं जीवतां गतम्। सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम् ॥
paramātmapadaṃ nityaṃ tatkathaṃ jīvatāṃ gatam। sarvabhāvapadātītaṃ jñānarūpaṃ nirañjanam ॥
How then can the eternal state of the Supreme Self, which is beyond all modes of existence, of the nature of pure knowledge, and untainted, come to assume the state of an individual living being?
Verse 10
वारिवत्स्फुरितं तस्मिंस्तत्राहंकृतिरुत्थिता । पञ्चात्मकमभूत्पिण्डं धातुबद्धं गुणात्मकम् ॥
vārivatsphuritaṃ tasmiṃstatrāhaṃkṛtirutthitā । pañcātmakamabhūtpiṇḍaṃ dhātubaddhaṃ guṇātmakam ॥
Like a ripple in water, it manifested in that (consciousness); thereupon, the ego arose. A body, composed of the five elements, came into existence, bound by the bodily constituents and endowed with the (three) qualities.
Verse 11
सुखदुःखैः समायुक्तं जीवभावनया कुरु। तेन जीवाभिधा प्रोक्ता विशुद्धैः परमात्मनि ॥
sukhaduḥkhaiḥ samāyuktaṃ jīvabhāvanayā kuru। tena jīvābhidhā proktā viśuddhaiḥ paramātmani ॥
Consider [the self] associated with happiness and sorrow through the notion of the individual soul (jīva). Therefore, the designation 'jīva' is declared by the purified ones to exist in the Supreme Self.
Verse 12
कामक्रोधभयं चापि मोहलोभमदो रजः । जन्म मृत्युश्च कार्पण्यं शोकस्तन्द्रा क्षुधा तृषा ।।
kāmakrodhabhayaṃ cāpi mohalobhamado rajaḥ । janma mṛtyuśca kārpaṇyaṃ śokastandrā kṣudhā tṛṣā ।।
Lust, anger, fear, and also delusion, greed, pride, passion (rajas); birth, death, and wretchedness, sorrow, sloth, hunger, thirst.
Verse 13
तृष्णा लज्जा भयं दुःखं विषादो हर्ष एव च। एभिर्दोषैर्विनिर्मुक्तः स जीवः केवलो मतः ॥
tṛṣṇā lajjā bhayaṃ duḥkhaṃ viṣādo harṣa eva ca। ebhirdoṣairvinirmuktaḥ sa jīvaḥ kevalo mataḥ ॥
Craving, shame, fear, sorrow, despondency, and even joy – that individual soul (Jīva) which is completely freed from these faults is considered to be emancipated (Kevala).
Verse 14
तस्माद्दोषविनाशार्थमुपायं कथयामि ते। योगहीनं कथं ज्ञानं मोक्षदं भवति ध्रुवम् ॥
tasmāddoṣavināśārthamupāyaṃ kathayāmi te। yogahīnaṃ kathaṃ jñānaṃ mokṣadaṃ bhavati dhruvam ॥
Therefore, I tell you the means for the destruction of imperfections. How can knowledge devoid of Yoga truly bestow liberation?
Verse 15
योगो हि ज्ञानहीनस्तु ने क्षमो मोक्षकर्मणि। तस्माज्ज्ञानं च योगं च मुमुक्षुर्दृढमभ्यसेत् ॥
yogo hi jñānahīnastu ne kṣamo mokṣakarmaṇi। tasmājjñānaṃ ca yogaṃ ca mumukṣurdṛḍhamabhyaset ॥
Yoga, indeed, when devoid of knowledge, is not capable for the work of liberation. Therefore, one desirous of liberation should diligently practice both knowledge and yoga.
Verse 16
अज्ञानादेव संसारो ज्ञानादेव विमुच्यते । ज्ञानस्वरूपमेवादौ ज्ञानं ज्ञेयैकसाधनम् ॥
ajñānādeva saṃsāro jñānādeva vimucyate । jñānasvarūpamevādau jñānaṃ jñeyaikasādhanam ॥
From ignorance alone is the cycle of mundane existence; from knowledge alone one is liberated. Knowledge itself is indeed the primary form, and knowledge is the sole means to the knowable.
Verse 17
ज्ञातं येन निजं रूपं कैवल्यं परमं पदम्।निष्कलं निर्मलं साक्षात्सच्चिदानन्दरूपकम् ॥
jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ padam।niṣkalaṃ nirmalaṃ sākṣātsaccidānandarūpakam ॥
One's own true nature, known by one, is the supreme state of Kaivalya (absolute independence), partless, pure, directly manifest, and of the nature of Existence-Consciousness-Bliss.
Verse 18
उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम्। एतज्ज्ञानमिति प्रोक्तमथ योगं ब्रवीमि ते ॥
utpattisthitisaṃhārasphūrtijñānavivarjitam। etajjñānamiti proktamatha yogaṃ bravīmi te ॥
That [knowledge] which is devoid of the understanding of creation, preservation, destruction, and manifestation – this is declared as [true] knowledge. Now, I will explain Yoga to you.
Verse 19
योगो हि बहुधा ब्रह्मन्भिद्यते व्यवहारतः । मन्त्रयोगो लयश्चैव हठोऽसौ राजयोगतः ॥
yogo hi bahudhā brahmanbhidyate vyavahārataḥ । mantrayogo layaścaiva haṭho'sau rājayogataḥ ॥
Yoga, indeed, O Brahman, is divided in many ways according to practice: Mantra Yoga, Laya Yoga, and Haṭha. This (Haṭha) leads to Raja Yoga.
Verse 20
आरम्भश्च घटश्चैव तथा परिचयः स्मृतः । निष्पत्तिश्चेत्यवस्था च सर्वत्र परिकीर्तिता ॥
ārambhaśca ghaṭaścaiva tathā paricayaḥ smṛtaḥ । niṣpattiścetyavasthā ca sarvatra parikīrtitā ॥
Commencement (ārambha), and ghata (the stage of firm practice), and also familiarity (paricaya) are remembered; and niṣpatti (the accomplishment) – these stages are declared everywhere.
Verse 21
एतेषां लक्षणं ब्रह्मन्वक्ष्ये शृणु समासतः । मातृकादियुतं मन्त्रं द्वादशाब्दं तु यो जपेत् ॥
eteṣāṃ lakṣaṇaṃ brahmanvakṣye śṛṇu samāsataḥ । mātṛkādiyutaṃ mantraṃ dvādaśābdaṃ tu yo japet ॥
O Brahman, I shall tell you their characteristics; listen concisely. And whoever recites the mantra, which is endowed with Mātṛkā and so forth, for twelve years...
Verse 22
क्रमेण लभते ज्ञानमणिमादिगुणान्वितम्। अल्पबुद्धिरिमं योगं सेवते साधकाधमः ॥
krameṇa labhate jñānamaṇimādiguṇānvitam। alpabuddhirimaṃ yogaṃ sevate sādhakādhamaḥ ॥
One gradually attains knowledge endowed with qualities like Aṇimā and others. A despicable practitioner, being of small intellect, resorts to this yoga.
Verse 23
लययोगश्चित्तलयः कोटिशः परिकीर्तितः। गच्छंस्तिष्ठन्स्वपन्भुञ्जन्ध्यायेन्निष्कलमीश्वरम्॥
layayogaścittalayaḥ koṭiśaḥ parikīrtitaḥ। gacchaṃstiṣṭhansvapanbhuñjandhyāyenniṣkalamīśvaram॥
Laya Yoga is the dissolution of the mind, declared in countless ways. While walking, standing, sleeping, or eating, one should meditate on the partless (indivisible) Īśvara (Lord).
Verse 24
स एव लययोगः स्याद्धठयोगमतः शृणु। यमश्च नियमश्चैव आसनं प्राणसंयमः ॥
sa eva layayogaḥ syāddhaṭhayogamataḥ śṛṇu। yamaśca niyamaścaiva āsanaṃ prāṇasaṃyamaḥ ॥
That indeed is Laya-yoga. Now, hear about the method of Haṭha-yoga: Yama (restraints), Niyama (observances), Asana (posture), and Prāṇasaṃyama (breath control).
Verse 25
प्रत्याहारो धारणा च ध्यानं भ्रूमध्यमे हरिम् । समाधिः समतावस्था साष्टाङ्गो योग उच्यते ॥
pratyāhāro dhāraṇā ca dhyānaṃ bhrūmadhyame harim । samādhiḥ samatāvasthā sāṣṭāṅgo yoga ucyate ॥
Pratyahara (sense withdrawal), Dharana (concentration), and Dhyana (meditation) on Hari (Vishnu) in the center of the eyebrows. Samadhi (absorption) is the state of equanimity. This is called the eight-limbed Yoga.
Verse 26
महामुद्रा महाबन्धो महावेधश्च खेचरी। जालंधरोड्डियाणश्च मूलबन्धस्तथैव च ॥
mahāmudrā mahābandho mahāvedhaśca khecarī। jālaṃdharoḍḍiyāṇaśca mūlabandhastathaiva ca ॥
The Mahāmudrā, Mahābandha, Mahāvedha, and Khecarī (Mudra); as well as Jālandhara, Uḍḍiyāṇa, and Mūlabandha.
Verse 27
दीर्घप्रणवसंधानं सिद्धान्तश्रवणं परम्। वज्रोली चामरोली च सहजोली त्रिधा मता ॥
dīrghapraṇavasaṃdhānaṃ siddhāntaśravaṇaṃ param। vajrolī cāmarolī ca sahajolī tridhā matā ॥
Deep meditation on the Praṇava (Om) and the supreme hearing of scriptural truths; Vajroli, Amaroli, and Sahajoli are considered to be of three kinds.
Verse 28
एतेषां लक्षणं ब्रह्मन्प्रत्येकं शृणु तत्त्वतः । लघ्वाहारो यमेष्वेको मुख्यो भवति नेतरः ॥
eteṣāṃ lakṣaṇaṃ brahmanpratyekaṃ śṛṇu tattvataḥ । laghvāhāro yameṣveko mukhyo bhavati netaraḥ ॥
O Brahman, listen precisely to the characteristic of each of these. Among the Yamas, moderate eating is the primary one, and not any other (is as primary).
Verse 29
अहिंसा नियमेष्वेका मुख्या वै चतुरानन। सिद्ध पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् ॥
ahiṃsā niyameṣvekā mukhyā vai caturānana। siddha padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam ॥
O Four-faced one, non-violence is indeed the chief among the Niyamas. Siddha, Padma, Siṃha, and Bhadra are thus the group of four (postures).
Verse 30
प्रथमाभ्यासकाले तु विघ्नाः स्युश्चतुरानन। आलस्यं कत्थनं धूर्तगोष्ठी मन्त्रादिसाधनम्॥
prathamābhyāsakāle tu vighnāḥ syuścaturānana। ālasyaṃ katthanaṃ dhūrtagoṣṭhī mantrādisādhanam॥
O Caturānana, in the initial period of practice, obstacles such as laziness, boasting, associating with rogues, and engaging in mantra-related rituals, etc., will arise.
Verse 31
धातुस्त्रीलौल्यकादीनि मृगतृष्णामयानि वै। ज्ञात्वा सुधीस्त्यजेत्सर्वान् विघ्नान्पुण्यप्रभावतः ।।
dhātustrīlaulyakādīni mṛgatṛṣṇāmayāni vai। jñātvā sudhīstyajetsarvān vighnānpuṇyaprabhāvataḥ ।।
Understanding that the desires for bodily pleasures (or wealth), women, and such things are indeed illusory like a mirage, a wise person should abandon all such obstacles by the power of virtue.
Verse 32
प्राणायामं ततः कुर्यात्पद्मासनगतः स्वयम्। सुशोभनं मठं कुर्यात्सूक्ष्मद्वारं तु निर्व्रणम् ॥
prāṇāyāmaṃ tataḥ kuryātpadmāsanagataḥ svayam। suśobhanaṃ maṭhaṃ kuryātsūkṣmadvāraṃ tu nirvraṇam ॥
Then, seated in Padmāsana, one should oneself perform Prāṇāyāma. One should construct a beautiful and secure cell (for practice) with a small entrance.
Verse 33
सुष्ठु लिप्तं गोमयेन सुधया वा प्रयत्नतः । मत्कुणैर्मशकैलूतैर्वर्जितं च प्रयत्नतः ॥
suṣṭhu liptaṃ gomayena sudhayā vā prayatnataḥ । matkuṇairmaśakailūtairvarjitaṃ ca prayatnataḥ ॥
It should be thoroughly plastered with cow-dung or lime, diligently. And it should be carefully kept free from bedbugs, mosquitoes, and spiders.
Verse 34
दिने दिने च संमृष्टं संमार्जन्या विशेषतः । वासितं च सुगन्धेन धूपितं गुग्गुलादिभिः ॥
dine dine ca saṃmṛṣṭaṃ saṃmārjanyā viśeṣataḥ । vāsitaṃ ca sugandhena dhūpitaṃ guggulādibhiḥ ॥
Every day, it should be thoroughly cleaned, especially with a broom. It should also be perfumed with a good fragrance and incensed with guggul and other similar substances.
Verse 35
नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् । तत्रोपविश्य मेधावी पद्मासनसमन्वितः॥
nātyucchritaṃ nātinīcaṃ cailājinakuśottaram । tatropaviśya medhāvī padmāsanasamanvitaḥ॥
The seat should be neither too high nor too low, covered with cloth, deer-skin, and Kuśa grass. Sitting there, the intelligent one, established in the Lotus Posture (Padmasana)...
Verse 36
ऋजुकायः प्राञ्जलिश्च प्रणमेदिष्टदेवताम्। ततो दक्षिणहस्तस्य अङ्गुष्ठेनैव पिङ्गलाम्॥
ṛjukāyaḥ prāñjaliśca praṇamediṣṭadevatām। tato dakṣiṇahastasya aṅguṣṭhenaiva piṅgalām॥
With a straight body and folded hands, one should bow to one's chosen deity. Then, with the thumb of the right hand, (one should close) the Piṅgalā (nadi/right nostril).
Verse 37
निरुध्य पूरयेद्वायुमिडया तु शनैः शनैः । यथाशक्त्यविरोधेन ततः कुर्याच्च कुम्भकम्॥
nirudhya pūrayedvāyumiḍayā tu śanaiḥ śanaiḥ । yathāśaktyavirodhena tataḥ kuryācca kumbhakam॥
Having restrained (the breath), one should slowly and gradually inhale air through the Iḍā (left nostril). Then, without straining one's capacity, one should perform Kumbhaka (breath retention).
Verse 38
पुनस्त्यजेत्पिङ्गलया शनैरेव न वेगतः । पुनः पिङ्गलयापूर्य पूरयेदुदरं शनैः ॥
punastyajetpiṅgalayā śanaireva na vegataḥ । punaḥ piṅgalayāpūrya pūrayedudaraṃ śanaiḥ ॥
Again, one should exhale through the Pingala (nadi/right nostril) slowly, not with force. Again, having inhaled through the Pingala, one should slowly fill the abdomen.
Verse 39
धारयित्वा यथाशक्ति रेचयेदिडया शनैः। यया त्यजेत्तयापूर्य धारयेदविरोधतः ॥
dhārayitvā yathāśakti recayediḍayā śanaiḥ। yayā tyajettayāpūrya dhārayedavirodhataḥ ॥
After retaining the breath to one's capacity, one should slowly exhale through the Ida nadi. Then, through the same (nadi) through which one has exhaled, one should inhale and retain the breath without discomfort.
Verse 40
जानु प्रदक्षिणीकृत्य न द्रुतं न विलम्बितम्। अङ्गुलिस्फोटनं कुर्यात्सा मात्रा परिगीयते ।।
jānu pradakṣiṇīkṛtya na drutaṃ na vilambitam। aṅgulisphoṭanaṃ kuryātsā mātrā parigīyate ।।
A mātrā is defined as the duration of circling the knee, neither fast nor slow, or the duration of snapping one's fingers.
Verse 41
इडया वायुमारोप्य शनैः षोडशमात्रया। कुम्भयेत्पूरितं पश्चाच्चतुःषष्ट्या तु मात्रया।।
iḍayā vāyumāropya śanaiḥ ṣoḍaśamātrayā। kumbhayetpūritaṃ paścāccatuḥṣaṣṭyā tu mātrayā।।
Slowly drawing in the air through the Iḍā (nadi) with sixteen mātrās, one should then retain (kumbhaka) the inhaled air for sixty-four mātrās.
Verse 42
रेचयेत्पिङ्गलानाडया द्वात्रिंशन्मात्रया पुनः । पुनः पिङ्गलयापूर्य पूर्ववत्सुसमाहितः ॥
recayetpiṅgalānāḍayā dvātriṃśanmātrayā punaḥ । punaḥ piṅgalayāpūrya pūrvavatsusamāhitaḥ ॥
Again, one should exhale through the Piṅgalā channel (right nostril) with thirty-two mātrās. Then, again, filling through the Piṅgalā (channel) as before, one should be well-concentrated.
Verse 43
प्रातर्मध्यंदिने सायमर्धरात्रे च कुम्भकान्। शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥
prātarmadhyaṃdine sāyamardharātre ca kumbhakān। śanairaśītiparyantaṃ caturvāraṃ samabhyaset ॥
In the morning, at midday, in the evening, and at midnight, one should gradually practice Kumbhakas (breath retentions) up to eighty (repetitions), performing them four times (daily).
Verse 44
एवं मासत्रयाभ्यासान्नाडीशुद्धिस्ततो भवेत्। यदा तु नाडीशुद्धिः स्यात्तदा चिह्नानि बाह्यतः ॥
evaṃ māsatrayābhyāsānnāḍīśuddhistato bhavet। yadā tu nāḍīśuddhiḥ syāttadā cihnāni bāhyataḥ ॥
Thus, by three months of practice, the purification of the nāḍīs will occur. When the nāḍī purification takes place, then there are outward signs.
Verse 45
जायन्ते योगिनो देहे तानि वक्ष्याम्यशेषतः। शरीरलघुता दीप्तिर्जाठराग्निविवर्धनम्॥
jāyante yogino dehe tāni vakṣyāmyaśeṣataḥ। śarīralaghutā dīptirjāṭharāgnivivardhanam॥
I will describe completely these signs that appear in the body of a yogi: lightness of the body, radiance, and enhancement of the digestive fire.
Verse 46
कृशत्वं च शरीरस्य तदा जायेत निश्चितम्। योगविघ्नकराहारं वर्जयेद्योगवित्तमः ॥
kṛśatvaṃ ca śarīrasya tadā jāyeta niścitam। yogavighnakarāhāraṃ varjayedyogavittamaḥ ॥
And then, leanness of the body certainly occurs. One most excellent in yoga should avoid food that causes obstacles to yoga.
Verse 47
लवणं सर्षपं चाम्लमुष्णं रूक्षं च तीक्ष्णकम्। शाकजातं रामठादि वह्निस्त्रीपथसेवनम्॥
lavaṇaṃ sarṣapaṃ cāmlamuṣṇaṃ rūkṣaṃ ca tīkṣṇakam। śākajātaṃ rāmaṭhādi vahnistrīpathasevanam॥
Salt, mustard, sour, hot, dry, and pungent (foods); kinds of vegetables, asafoetida and the like; fire, women, and wandering on paths.
Verse 48
प्रातः स्नानोपवासादिकायक्लेशांश्च वर्जयेत् । अभ्यासकाले प्रथमं शस्तं क्षीराज्यभोजनम्॥
prātaḥ snānopavāsādikāyakleśāṃśca varjayet । abhyāsakāle prathamaṃ śastaṃ kṣīrājyabhojanam॥
One should avoid morning baths, fasting, and similar bodily hardships. During the initial period of practice, food consisting of milk and ghee is highly recommended.
Verse 49
गोधूममुद्रशाल्यन्नं योगवृद्धिकरं विदुः । ततः परं यथेष्टं तु शक्तः स्याद्वायुधारणे।।
godhūmamudraśālyannaṃ yogavṛddhikaraṃ viduḥ । tataḥ paraṃ yatheṣṭaṃ tu śaktaḥ syādvāyudhāraṇe।।
Wheat, mung beans, and rice food are known to promote the growth of yoga. Thereafter, one becomes capable of retaining the breath as desired.
Verse 50
यथेष्टधारणाद्वायोः सिध्येत्केवलकुम्भकः । केवले कुम्भके सिद्धे रेचपूरविवर्जिते ॥
yatheṣṭadhāraṇādvāyoḥ sidhyetkevalakumbhakaḥ । kevale kumbhake siddhe recapūravivarjite ॥
By desired retention of the breath, Kevala Kumbhaka is accomplished. When Kevala Kumbhaka is perfected, it is free from exhalation and inhalation.
Verse 51
न तस्य दुर्लभं किंचित्त्रिषु लोकेषु विद्यते । प्रस्वेदो जायते पूर्वं मर्दनं तेन कारयेत् ॥
na tasya durlabhaṃ kiṃcittriṣu lokeṣu vidyate । prasvedo jāyate pūrvaṃ mardanaṃ tena kārayet ॥
Nothing is difficult for him to obtain in the three worlds. First, perspiration occurs; one should then perform massage with it.
Verse 52
ततोऽपि धारणाद्वायोः क्रमेणैव शनैः शनैः । कम्पो भवति देहस्य आसनस्थस्य देहिनः ॥
tato'pi dhāraṇādvāyoḥ krameṇaiva śanaiḥ śanaiḥ । kampo bhavati dehasya āsanasthasya dehinaḥ ॥
Even from that sustained holding of the breath, gradually, little by little, a trembling occurs in the body of the embodied being who is seated in an asana.
Verse 53
ततोऽधिकतराभ्यासाद्दार्दुरी स्वेन जायते । यथा च दर्दुरो भाव उत्प्लुत्योत्प्लुत्य गच्छति ।।
tato'dhikatarābhyāsāddārdurī svena jāyate । yathā ca darduro bhāva utplutyotplutya gacchati ।।
Then, by even greater practice, the 'Darduri' (frog-jump) spontaneously arises. Just as a frog moves by repeatedly hopping.
Verse 54
पद्मासनस्थितो योगी तथा गच्छति भूतले। ततोऽधिकतराभ्यासाद्भूमित्यागश्च जायते ॥
padmāsanasthito yogī tathā gacchati bhūtale। tato'dhikatarābhyāsādbhūmityāgaśca jāyate ॥
A yogi, established in the lotus posture (Padmasana), thus moves about on the ground. From even more intense practice than that, the abandonment of the ground (i.e., levitation) also occurs.
Verse 55
पद्मासनस्थ एवासौ भूमिमुत्सृज्य वर्तते । अतिमानुषचेष्टादि तथा सामर्थ्यमुद्भवेत् ॥
padmāsanastha evāsau bhūmimutsṛjya vartate । atimānuṣaceṣṭādi tathā sāmarthyamudbhavet ॥
While seated in Padmasana, one indeed floats above the ground. Thus, superhuman activities and capabilities will manifest.
Verse 56
न दर्शयेच्च सामर्थ्यं दर्शनं वीर्यवत्तरम्। स्वल्पं वा बहुधा दुःखं योगी न व्यथते तदा ॥
na darśayecca sāmarthyaṃ darśanaṃ vīryavattaram। svalpaṃ vā bahudhā duḥkhaṃ yogī na vyathate tadā ॥
One should not display one's power; rather, one's (spiritual) insight is more potent. Whether the suffering is small or manifold, a yogi is not distressed then.
Verse 57
अल्पमूत्रपुरीषश्च स्वल्पनिद्रश्च जायते। कीलवो दूषिका लाला स्वेददुर्गन्धतानने ॥
alpamūtrapurīṣaśca svalpanidraśca jāyate। kīlavo dūṣikā lālā svedadurgandhatānane ॥
Little urine and feces, and little sleep, occur. Earwax, eye discharge, saliva, and a foul smell from sweat in the mouth.
Verse 58
एतानि सर्वथा तस्य न जायन्ते ततः परम् । ततोऽधिकतराभ्यासाद्वलमुत्पद्यते बहु॥
etāni sarvathā tasya na jāyante tataḥ param । tato'dhikatarābhyāsādvalamutpadyate bahu॥
These [afflictions] will absolutely not arise for him thereafter. From that point on, through even greater practice, much strength is generated.
Verse 59
येन भूचरसिद्धिः स्याद्भूचराणां जये क्षमः । व्याघ्रो वा शरभों वापि गजो गवय एव वा।।
yena bhūcarasiddhiḥ syādbhūcarāṇāṃ jaye kṣamaḥ । vyāghro vā śarabhoṃ vāpi gajo gavaya eva vā।।
By which one attains the siddhi (perfection/power) of traversing the earth and becomes capable of conquering terrestrial beings, be it a tiger, a Sharabha, or even an elephant or a gaur.
Verse 60
सिंहो वा योगिना तेन म्रियन्ते हस्तताडिताः । कन्दर्पस्य यथा रूपं तथा स्यादपि योगिनः ।।
siṃho vā yoginā tena mriyante hastatāḍitāḥ । kandarpasya yathā rūpaṃ tathā syādapi yoginaḥ ।।
Those struck by that yogin's hand, even a lion (or other wild beasts), die. Just as the form (beauty) of Kamadeva (Cupid) is, so too does the yogin's form become.
Verse 61
तद्रूपवशगा नार्यः काङ्क्षन्ते तस्य सङ्गमम् । यदि सङ्गं करोत्येष तस्य बिन्दुक्षयो भवेत्॥
tadrūpavaśagā nāryaḥ kāṅkṣante tasya saṅgamam । yadi saṅgaṃ karotyeṣa tasya bindukṣayo bhavet॥
Women, captivated by his form, desire union with him. If he engages in such union, his seminal fluid would be depleted.
Verse 62
वर्जयित्वा स्त्रियाः सङ्गं कुर्यादभ्यासमादरात् । योगिनोऽङ्गे सुगन्धश्च जायते बिन्दुधारणात्॥
varjayitvā striyāḥ saṅgaṃ kuryādabhyāsamādarāt । yogino'ṅge sugandhaśca jāyate bindudhāraṇāt॥
Avoiding the company of women, one should practice diligently. In the yogi's body, a pleasant fragrance arises from the retention of the bindu (semen).
Verse 63
ततो रहस्युपाविष्टः प्रणवं प्लुतमात्रया। जपेत्पूर्वार्जितानां तु पापानां नाशहेतवे ॥
tato rahasyupāviṣṭaḥ praṇavaṃ plutamātrayā। japetpūrvārjitānāṃ tu pāpānāṃ nāśahetave ॥
Then, having sat in a secluded place, one should chant the Praṇava (Om) with a prolonged (three-mora) duration, for the destruction of sins accumulated previously.
Verse 64
सर्वविघ्नहरो मन्त्रः प्रणवः सर्वदोषहा । एवमभ्यासयोगेन सिद्धिरारम्भसंभवा ॥
sarvavighnaharo mantraḥ praṇavaḥ sarvadoṣahā । evamabhyāsayogena siddhirārambhasaṃbhavā ॥
The Praṇava (Om) is the mantra that removes all obstacles and all defects. Thus, through the yoga of practice, spiritual accomplishment becomes possible from the very beginning.
Verse 65
ततो भवेद्धटावस्था पवनाभ्यासतत्परा। प्राणोऽपानो मनो बुद्धिर्जीवात्मपरमात्मनोः ॥
tato bhaveddhaṭāvasthā pavanābhyāsatatparā। prāṇo'pāno mano buddhirjīvātmaparamātmanoḥ ॥
Then arises the Ghaṭāvasthā (pot-like state), intent on the diligent practice of breath control. Prāṇa, Apāna, mind, and intellect become unified with the individual soul and the supreme soul.
Verse 66
अन्योन्यस्याविरोधेन एकता घटते यदा।घटावस्थेति सा प्रोक्ता तच्चिह्नानि ब्रवीम्यहम्॥
anyonyasyāvirodhena ekatā ghaṭate yadā।ghaṭāvastheti sā proktā taccihnāni bravīmyaham॥
When unity is established without mutual opposition, that is called the Ghaṭa state. I shall now declare its characteristics.
Verse 67
पूर्वं यः कथितोऽभ्यासश्चतुर्थांशं परिग्रहेत्। दिवा वा यदि वा सायं याममात्रं समभ्यसेत् ॥
pūrvaṃ yaḥ kathito'bhyāsaścaturthāṃśaṃ parigrahet। divā vā yadi vā sāyaṃ yāmamātraṃ samabhyaset ॥
One should adopt a fourth part of the practice that was previously described. One should practice it for a duration of one yāma (three hours), either during the day or in the evening.
Verse 68
एकवार प्रतिदिनं कुर्यात्केवलकुम्भकम्। इन्द्रियाणीन्द्रियार्थेभ्यो यत्प्रत्याहरणं स्फुटम् ॥
ekavāra pratidinaṃ kuryātkevalakumbhakam। indriyāṇīndriyārthebhyo yatpratyāharaṇaṃ sphuṭam ॥
One should perform Kevala Kumbhaka once every day. This is clearly the withdrawal of the senses from their objects.
Verse 69
योगी कुम्भकमास्थाय प्रत्याहारः स उच्यते । यद्यत्पश्यति चक्षुर्भ्यां तत्तदात्मेति भावयेत्।।
yogī kumbhakamāsthāya pratyāhāraḥ sa ucyate । yadyatpaśyati cakṣurbhyāṃ tattadātmeti bhāvayet।।
When a yogi resorts to Kumbhaka (breath retention), that is called Pratyahara (withdrawal of the senses). Whatever he sees with his eyes, he should contemplate all that as the Self.
Verse 70
यद्यच्छृकृणोति कर्णाभ्यां तत्तदात्मेति भावयेत्। लभते नासया यद्यत्तत्तदात्मेति भावयेत्॥
yadyacchṛkṛṇoti karṇābhyāṃ tattadātmeti bhāvayet। labhate nāsayā yadyattattadātmeti bhāvayet॥
Whatever one hears with the ears, one should contemplate that as the Self. Whatever one perceives with the nose, one should contemplate that as the Self.
Verse 71
जिह्वया यद्रसं ह्यत्ति तत्तदात्मेति भावयेत्। त्वचा यद्यत्स्पृशेद्योगी तत्तदात्मेति भावयेत्॥
jihvayā yadrasaṃ hyatti tattadātmeti bhāvayet। tvacā yadyatspṛśedyogī tattadātmeti bhāvayet॥
Whatever taste one perceives with the tongue, one should contemplate, 'That is the Self.' Whatever the Yogi touches with the skin, one should contemplate, 'That is the Self.'
Verse 72
एवं ज्ञानेन्द्रियाणां तु तत्तदात्मनि धारयेत् । याममात्रं प्रतिदिनं योगी यत्नादतन्द्रितः ।। .
evaṃ jñānendriyāṇāṃ tu tattadātmani dhārayet । yāmamātraṃ pratidinaṃ yogī yatnādatandritaḥ ।। .
Thus, the yogi should daily fix the sense organs (organs of knowledge) upon their respective essence (or the Self) for merely one yāma, diligently and without weariness.
Verse 73
यथा वा चित्तसामर्थ्यं जायते योगिनो ध्रुवम्।दुरश्रुतिर्दूरदृष्टिः क्षणाद्दूरागमस्तथा ॥
yathā vā cittasāmarthyaṃ jāyate yogino dhruvam।duraśrutirdūradṛṣṭiḥ kṣaṇāddūrāgamastathā ॥
Just as the mental power of the yogi certainly arises, so too do distant hearing (clairaudience), distant vision (clairvoyance), and instantaneous travel to distant places.
Verse 74
वाक्सिद्धिः कामरूपत्वमदृश्यकरणी तथा। मलमूत्रप्रलेपेन लोहादेः स्वर्णता भवेत्॥
vāksiddhiḥ kāmarūpatvamadṛśyakaraṇī tathā। malamūtrapralepena lohādeḥ svarṇatā bhavet॥
The power of speech (to make words come true), the ability to assume any desired form, and the power of invisibility (are attained). Moreover, by anointing iron and other metals with feces and urine, they will become gold.
Verse 75
खे गतिस्तस्य जायेत संतताभ्यासयोगतः । सदा बुद्धिमता भाव्यं योगिना योगसिद्धये ॥
khe gatistasya jāyeta saṃtatābhyāsayogataḥ । sadā buddhimatā bhāvyaṃ yoginā yogasiddhaye ॥
His ability to move in the sky would arise from the continuous practice of Yoga. Always, a yogi should be wise for the attainment of yogic perfection.
Verse 76
एते विघ्ना महासिद्धेर्न रमेतेषु बुद्धिमान्न्।न दर्शयेत्स्वसामर्थ्यं यस्य कस्यापि योगिराट् ॥
ete vighnā mahāsiddherna rameteṣu buddhimānn।na darśayetsvasāmarthyaṃ yasya kasyāpi yogirāṭ ॥
These are obstacles to great accomplishment (mahāsiddhi); a wise person should not delight in them. O King of Yogis, one should not display one's own power to anyone at all.
Verse 77
यथा मूढो यथा मूर्खो यथा बधिर एव वा। तथा वर्तेत लोकस्य स्वसामर्थ्यस्य गुप्तये ।।
yathā mūḍho yathā mūrkho yathā badhira eva vā। tathā varteta lokasya svasāmarthyasya guptaye ।।
One should behave in the world just like a dullard, a fool, or even a deaf person, for the concealment of one's own power/ability.
Verse 78
शिष्याश्च स्वस्वकार्येषु प्रार्थयन्ति न संशयः । तत्तत्कर्मकरव्यग्रः स्वाभ्यासेऽविस्मृतो भवेत्॥
śiṣyāśca svasvakāryeṣu prārthayanti na saṃśayaḥ । tattatkarmakaravyagraḥ svābhyāse'vismṛto bhavet॥
And disciples certainly make requests concerning their respective tasks. One who is preoccupied with those very tasks should not forget his own (spiritual) practice.
Verse 79
सर्वव्यापारमुत्सृज्य योगनिष्ठो भवेद्यतिः । अविस्मृत्य गुरोर्वाक्यमभ्यसेत्तदहर्निशम्॥
sarvavyāpāramutsṛjya yoganiṣṭho bhavedyatiḥ । avismṛtya gurorvākyamabhyasettadaharniśam॥
A renunciate, abandoning all worldly activities, should become steadfast in Yoga. Without forgetting the guru's instruction, he should practice it day and night.
Verse 80
एवं भवेटावस्था संतताभ्यासयोगतः । अनभ्यासवतश्चैव वृथागोष्ठया न सिद्धयति ।।
evaṃ bhaveṭāvasthā saṃtatābhyāsayogataḥ । anabhyāsavataścaiva vṛthāgoṣṭhayā na siddhayati ।।
This state is attained through continuous practice of yoga. But for one without practice, it is not achieved through vain discussions.
Verse 81
तस्मात्सर्वप्रयत्नेन योगमेव सदाभ्यसेत् । तत: परिचयावस्था जायतेऽभ्यासयोगतः ॥
tasmātsarvaprayatnena yogameva sadābhyaset । tata: paricayāvasthā jāyate'bhyāsayogataḥ ॥
Therefore, one should always practice Yoga with all effort. Then, from the practice of Yoga, a state of familiarity (or acquaintance/mastery) arises.
Verse 82
वायुः परिचितो यत्नादग्निना सह कुण्डलीम्। भावयित्वा सुषुम्नायां प्रविशेदनिरोधतः ।।
vāyuḥ paricito yatnādagninā saha kuṇḍalīm। bhāvayitvā suṣumnāyāṃ praviśedanirodhataḥ ।।
Having carefully controlled the breath together with the fire, and having caused Kundalini to enter the Suṣumnā, one should then enter unimpeded.
Verse 83
वायुना सह चित्तं च प्रविशेच्च महापथम्। यस्य चित्तं स्वपवनं सुषुम्नां प्रविशेदिह ॥
vāyunā saha cittaṃ ca praviśecca mahāpatham। yasya cittaṃ svapavanaṃ suṣumnāṃ praviśediha ॥
The mind, along with the breath, should indeed enter the great path. Whose mind, along with its own breath, should enter the Sushumna here.
Verse 84
भूमिरापोऽनलो वायुराकाशश्चेति पञ्चकः । येषु पञ्चसु देवानां धारणा पञ्चधोच्यते ॥
bhūmirāpo'nalo vāyurākāśaśceti pañcakaḥ । yeṣu pañcasu devānāṃ dhāraṇā pañcadhocyate ॥
Earth, water, fire, air, and ether – these are the five [elements]. In these five, the concentration (dhāraṇā) concerning the deities is declared to be of five kinds.
Verse 85
पादादिजानुपर्यन्तं पृथिवीस्थानमुच्यते । पृथिवी चतुरस्त्रं च पीतवर्णं लवर्णकम्॥
pādādijānuparyantaṃ pṛthivīsthānamucyate । pṛthivī caturastraṃ ca pītavarṇaṃ lavarṇakam॥
From the feet up to the knees is called the region of the Earth element. The Earth element is square and yellow in color and has the syllable Laṃ.
Verse 86
पार्थिवे वायुमारोप्य लकारेण समन्वितम्। ध्यायंञ्चतुर्भुजाकारं चतुर्वक्त्रं हिरण्मयम्॥
pārthive vāyumāropya lakāreṇa samanvitam। dhyāyaṃñcaturbhujākāraṃ caturvaktraṃ hiraṇmayam॥
Placing the vital breath in the earthly element, associated with the letter 'la', one should meditate on (that deity) as having a four-armed form, four faces, and being golden.
Verse 87
धारयेत्पञ्च घटिकाः पृथिवीजयमाप्नुयात्। पृथिवीयोगतो मृत्युर्न भवेदस्य योगिनः॥
dhārayetpañca ghaṭikāḥ pṛthivījayamāpnuyāt। pṛthivīyogato mṛtyurna bhavedasya yoginaḥ॥
One should maintain (this practice) for five *ghaṭikās*; one will attain victory over the earth (element). By means of this yoga of the earth, death will not come to this yogin.
Verse 88
आजानो; पायुपर्यन्तमपां स्थानं प्रकीर्तितम् । आपोऽर्धचन्द्र शुक्लं च वंबीजं परिकीर्तितम्॥
ājāno; pāyuparyantamapāṃ sthānaṃ prakīrtitam । āpo'rdhacandra śuklaṃ ca vaṃbījaṃ parikīrtitam॥
The place of water is declared to be from the knees up to the anus. Water is said to be half-moon and white, and its seed-mantra is 'Vaṁ'.
Verse 89
वारुणे वायुमारोप्य वकारेण समन्वितम्। स्मरन्नारायणं देवं चतुर्बाहुं किरीटिनम् ॥
vāruṇe vāyumāropya vakāreṇa samanvitam। smarannārāyaṇaṃ devaṃ caturbāhuṃ kirīṭinam ॥
Placing the vital breath (Prana) in the Varuna region (i.e., the bladder), accompanied by (the contemplation of) the syllable 'va', one should meditate on Lord Narayana, the four-armed, crowned deity.
Verse 90
शुद्धस्फटिकसंकाशं पीतवाससमच्युतम्। धारयेत्पञ्च घटिकाः सर्वपापैः प्रमुच्यते ॥
śuddhasphaṭikasaṃkāśaṃ pītavāsasamacyutam। dhārayetpañca ghaṭikāḥ sarvapāpaiḥ pramucyate ॥
If one meditates upon Achyuta, who is resplendent like pure crystal and clad in yellow garments, for five ghaṭikās, one is freed from all sins.
Verse 91
ततो जलाद्भयं नास्ति जले मृत्युर्न विद्यते । आपायोर्हृदयान्तं च वह्निस्थानं प्रकीर्तितम्॥
tato jalādbhayaṃ nāsti jale mṛtyurna vidyate । āpāyorhṛdayāntaṃ ca vahnisthānaṃ prakīrtitam॥
From that [state/practice], there is no fear from water, nor does death occur in water. And the region from the feet up to the heart is declared to be the place of fire.
Verse 92
वह्निस्त्रिकोणं रक्तं च रेफाक्षरसमुद्भवम् ।वह्नौ चानिलमारोप्य रेफाक्षरसमुज्ज्वलम्॥
vahnistrikoṇaṃ raktaṃ ca rephākṣarasamudbhavam ।vahnau cānilamāropya rephākṣarasamujjvalam॥
The fire is triangular, red, and born from the letter 'ra'. Having placed the air into that fire, it shines brilliantly with the letter 'ra'.
Verse 93
त्रियक्षं वरदं रुद्रं तरुणादित्यसंनिभम् । भस्मोद्धूलितसर्वाङ्गं सुप्रसन्नमनुस्मरन् ॥
triyakṣaṃ varadaṃ rudraṃ taruṇādityasaṃnibham । bhasmoddhūlitasarvāṅgaṃ suprasannamanusmaran ॥
Meditating upon Rudra, who is three-eyed, bestows boons, resembles the rising sun, has his whole body smeared with sacred ashes, and is exceedingly gracious.
Verse 94
धारयेत्पञ्च घटिका चह्निनासौ न दाह्यते । न दह्ते शरीरं च प्रविष्टस्याग्निमण्डले ॥
dhārayetpañca ghaṭikā cahnināsau na dāhyate । na dahte śarīraṃ ca praviṣṭasyāgnimaṇḍale ॥
One who sustains [the practice] for five ghaṭikās (two hours) is not burnt by fire. His body is not burnt even if he has entered a circle of fire.
Verse 95
आहृदयाद्भ्रुवोर्मध्यं वायुस्थानं प्रकीर्तितम्। वायु:षट्कोणकं कृष्णं यकाराक्षरभासुरम् ॥
āhṛdayādbhruvormadhyaṃ vāyusthānaṃ prakīrtitam। vāyu:ṣaṭkoṇakaṃ kṛṣṇaṃ yakārākṣarabhāsuram ॥
From the heart to the middle of the eyebrows, the region of Vayu (air) is declared. Vayu is hexagonal, black, and shines with the letter 'ya'.
Verse 96
मारुतं मरुतां स्थाने यकाराक्षरभासुरम् । धारयेत्तत्र सर्वज्ञमीश्वरं विश्वतोमुखम् ॥
mārutaṃ marutāṃ sthāne yakārākṣarabhāsuram । dhārayettatra sarvajñamīśvaraṃ viśvatomukham ॥
One should fix the breath in the abode of the vital airs, which shines with the letter 'ya'. There, one should contemplate the omniscient Lord, whose presence is everywhere.
Verse 97
धारयेत्पञ्च घटिका वायुवद्व्योमगो भवेत् । मरणं न तु वायोश्च भयं भवति योगिनः॥
dhārayetpañca ghaṭikā vāyuvadvyomago bhavet । maraṇaṃ na tu vāyośca bhayaṃ bhavati yoginaḥ॥
If one retains (the breath) for five ghaṭikās (approximately two hours), he becomes like the wind and moves in the sky. There is no death, nor is there fear for that yogi even from the wind (or air).
Verse 98
आंभ्रूमध्यात्तु मूर्धान्तमाकाशस्थानमुच्यते । व्योम वृत्तं च धूम्रं च हकाराक्षरभासुरम्॥
āṃbhrūmadhyāttu mūrdhāntamākāśasthānamucyate । vyoma vṛttaṃ ca dhūmraṃ ca hakārākṣarabhāsuram॥
From the middle of the eyebrows up to the crown of the head, the place of ākāśa (ether/space) is declared. This ether is circular, smoky-colored, and shines brilliantly with the letter Ha.
Verse 99
आकाशे वायुमारोप्य हकारोपरि शंकरम् ।बिन्दुरूपं महादेवं व्योमाकारं सदाशिवम्॥
ākāśe vāyumāropya hakāropari śaṃkaram ।bindurūpaṃ mahādevaṃ vyomākāraṃ sadāśivam॥
Superimposing the air into the ether (space), (one should contemplate) Shankara above the letter 'Ha', Mahadeva in the form of a bindu (dot), and Sadashiva whose form is like the ether.
Verse 100
शुद्धस्फटिकसंकाशं धृतबालेन्दुमौलिनम् । पञ्चवक्त्रयुतं सौम्यं दशबाहुं त्रिलोचनम्॥
śuddhasphaṭikasaṃkāśaṃ dhṛtabālendumaulinam । pañcavaktrayutaṃ saumyaṃ daśabāhuṃ trilocanam॥
Resembling pure crystal, bearing the young moon on his head, endowed with five faces, gentle, having ten arms and three eyes.
Verse 101
सर्वायुधैर्धृताकारं सर्वभूषणभूषितम्। उमार्धदेहं वरदं सर्वकारणकारणम्॥
sarvāyudhairdhṛtākāraṃ sarvabhūṣaṇabhūṣitam। umārdhadehaṃ varadaṃ sarvakāraṇakāraṇam॥
Having a form wielding all weapons, adorned with all ornaments, having Uma as half of his body, bestowing boons, and being the cause of all causes.
Verse 102
आकाशधारणात्तस्य खेचरत्वं भवेद्ध्रुवम् । यत्र कुत्र स्थितो वापि सुखमत्यन्तमनुते ।।
ākāśadhāraṇāttasya khecaratvaṃ bhaveddhruvam । yatra kutra sthito vāpi sukhamatyantamanute ।।
From the contemplation of ākāśa (ether/space), his ability to roam in the sky becomes certain. Wherever he may be situated, he experiences extreme bliss.
Verse 103
एवं च धारणाः पञ्च कुर्याद्योगी विचक्षणः । ततो दृढशरीरः स्यान्मृत्युस्तस्य न विद्यते ॥
evaṃ ca dhāraṇāḥ pañca kuryādyogī vicakṣaṇaḥ । tato dṛḍhaśarīraḥ syānmṛtyustasya na vidyate ॥
Thus, the discerning Yogi should perform the five concentrations (dhāraṇās). Thereby, he attains a firm body, and death does not exist for him.
Verse 104
ब्रह्मणः प्रलयेनापि न सीदति महामतिः। समभ्यसेत्तथा ध्यानं घटिकाषष्टिमेव च। वायुं निरुध्य चाकाशे देवतामिष्टदामिति ॥
brahmaṇaḥ pralayenāpi na sīdati mahāmatiḥ। samabhyasettathā dhyānaṃ ghaṭikāṣaṣṭimeva ca। vāyuṃ nirudhya cākāśe devatāmiṣṭadāmiti ॥
The great-minded one is not afflicted even by the dissolution of Brahmā. Thus, one should practice meditation for sixty ghaṭikās (a full day), restraining the breath and (meditating) in the space (of consciousness) upon the wish-granting deity.
Verse 105
सगुणं ध्यानमेतत्स्यादणिमादिगुणप्रदम्। निर्गुणध्यानयुक्तस्य समाधिश्च ततो भवेत्॥
saguṇaṃ dhyānametatsyādaṇimādiguṇapradam। nirguṇadhyānayuktasya samādhiśca tato bhavet॥
This Saguna Dhyana (meditation with attributes) grants powers like Aṇimā and others. For one who is engaged in Nirguna Dhyana (meditation without attributes), Samadhi (deep meditative absorption) thereafter ensues.
Verse 106
दिनद्वादशकेनैव समाधिं समवाप्नुयात्। वायु निरुध्य मेधावी जीवन्मुक्तो भवत्ययम्॥
dinadvādaśakenaiva samādhiṃ samavāpnuyāt। vāyu nirudhya medhāvī jīvanmukto bhavatyayam॥
Within just twelve days, this intelligent person attains Samadhi. Having restrained the breath, he becomes liberated while living.
Verse 107
समाधिः समतावस्था जीवात्मपरमात्मनोः ।यदि स्वदेहमुत्त्रष्टमिच्छा चेदुत्सृजेत्स्वयम्॥
samādhiḥ samatāvasthā jīvātmaparamātmanoḥ ।yadi svadehamuttraṣṭamicchā cedutsṛjetsvayam॥
Samadhi is the state of equilibrium between the individual soul (Jivatma) and the Supreme Soul (Paramatma). If there is a desire to abandon one's own body, one may abandon it voluntarily.
Verse 108
परब्रह्मणि लीयेत न तस्योत्क्रान्तिरिष्यते। अथ नो चेत्समुत्स्त्रष्टुं स्वशरीरं प्रियं यदि॥
parabrahmaṇi līyeta na tasyotkrāntiriṣyate। atha no cetsamutstraṣṭuṃ svaśarīraṃ priyaṃ yadi॥
If one is absorbed in the Supreme Brahman, transmigration is not desired for him. If, however, he is not thus, and his own body is dear to him so that he is unwilling to abandon it.
Verse 109
सर्वलोकेषु विहरन्नणिमादिगुणान्वितः । कदाचित्स्वेच्छया देवो भूत्वा स्वर्गे महीयते ॥
sarvalokeṣu viharannaṇimādiguṇānvitaḥ । kadācitsvecchayā devo bhūtvā svarge mahīyate ॥
Wandering through all worlds, endowed with powers like Aṇimā and others, he sometimes, by his own will, becoming a god, is glorified in heaven.
Verse 110
मनुष्यो वापि यक्षो वा स्वेच्छयापि क्षणाद्भवेत्। सिंहो व्याघ्नो गजो वाश्वः स्वेच्छया बहुतामियात्॥
manuṣyo vāpi yakṣo vā svecchayāpi kṣaṇādbhavet। siṃho vyāghno gajo vāśvaḥ svecchayā bahutāmiyāt॥
By his own will, one can instantly become a human or even a Yaksha. He can become a lion, a tiger, an elephant, or a horse, and by his own will, assume many forms.
Verse 111
यथेष्टमेव वर्तेत यद्वा योगी महेश्वरः । अभ्यासभेदतो भेदः फलं तु सममेव हि ॥
yatheṣṭameva varteta yadvā yogī maheśvaraḥ । abhyāsabhedato bhedaḥ phalaṃ tu samameva hi ॥
A yogi may indeed act as he pleases, or rather, he is a great lord. There is a difference due to the difference in practice, but the result is certainly the same.
Verse 112
पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत् । प्रसार्य दक्षिणं पादं हस्ताभ्यां धारयेद्दृढम्॥
pārṣṇiṃ vāmasya pādasya yonisthāne niyojayet । prasārya dakṣiṇaṃ pādaṃ hastābhyāṃ dhārayeddṛḍham॥
One should place the heel of the left foot in the perineum. Extending the right foot, one should hold it firmly with both hands.
Verse 113
चुबुकं हृदि विन्यस्य पूरयेद्वायुना पुनः । कुम्भकेन यथाशक्ति धारयित्वा तु रेचयेत् ॥
cubukaṃ hṛdi vinyasya pūrayedvāyunā punaḥ । kumbhakena yathāśakti dhārayitvā tu recayet ॥
Having placed the chin on the heart (chest), one should then fill with breath. Having retained it with kumbhaka (breath retention) according to one's capacity, one should then exhale.
Verse 114
वामाङ्गेन समभ्यस्य दक्षाङ्गेन ततोऽभ्यसेत् । प्रसारितस्तु यः पादस्तमूरूपरि नामयेत्॥
vāmāṅgena samabhyasya dakṣāṅgena tato'bhyaset । prasāritastu yaḥ pādastamūrūpari nāmayet॥
Having practiced with the left limb, one should then practice with the right limb. The foot that is extended, one should place upon the thigh.
Verse 115
अयमेव महासन्ध उभयत्रैवमभ्यसेत्। महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः ।।
ayameva mahāsandha ubhayatraivamabhyaset। mahābandhasthito yogī kṛtvā pūrakamekadhīḥ ।।
This very great union (Mahāsandha) should thus be practiced on both sides. The yogi, having performed Pūraka (inhalation) with a single mind, remains established in Mahābandha.
Verse 116
वायुना गतिमावृत्य निभूत कण्ठमुद्रया। पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम् ॥
vāyunā gatimāvṛtya nibhūta kaṇṭhamudrayā। puṭadvayaṃ samākramya vāyuḥ sphurati satvaram ॥
Having obstructed the flow (of breath) by means of the breath itself and a controlled throat-seal, and having pervaded the two nostrils, the vital air quickly vibrates.
Verse 117
अयमेव महावेध:सिधैरभ्यस्यतेऽनिशम्। अन्त:कपालकुहरे जिह्वां व्यावृत्य धारयेत्॥
ayameva mahāvedha:sidhairabhyasyate'niśam। anta:kapālakuhare jihvāṃ vyāvṛtya dhārayet॥
This very Mahāvedha (great piercing technique) is constantly practiced by the perfected ones (Siddhas). One should turn the tongue back and hold it in the inner cavity of the skull.
Verse 118
भ्रूमध्यदृष्टिरप्येषा मुद्रा भवति खेचरी । कण्ठमाकुञ्च्य हृदये स्थापयेदृढया धिया ॥
bhrūmadhyadṛṣṭirapyeṣā mudrā bhavati khecarī । kaṇṭhamākuñcya hṛdaye sthāpayedṛḍhayā dhiyā ॥
Even this gaze at the center of the eyebrows becomes Khecarī Mudrā. One should contract the throat and fix the mind in the heart with firm attention.
Verse 119
बन्धो जालंधराख्योऽयं मृत्युमातङ्गकेसरी। बन्धो येन सुषुम्नायां प्राणस्तूड्डीयते यतः ॥
bandho jālaṃdharākhyo'yaṃ mṛtyumātaṅgakesarī। bandho yena suṣumnāyāṃ prāṇastūḍḍīyate yataḥ ॥
This bandha, named Jālandhara, is a lion to the elephant of death. It is the bandha by which the prāṇa indeed ascends into the suṣumnā.
Verse 120
उड्यानाख्यो हि बन्धोऽयं योगिभिः समुदाहृतः। पार्ष्णिभागेन संपीड्य योनिमाकुञ्चये-द्दृढम्॥
uḍyānākhyo hi bandho'yaṃ yogibhiḥ samudāhṛtaḥ। pārṣṇibhāgena saṃpīḍya yonimākuñcaye-ddṛḍham॥
This lock, known as Uḍḍyāna, is indeed declared by yogis. By pressing the perineum firmly with the heel, one should strongly contract the perineum.
Verse 121
अपानमूर्ध्वमुत्थाप्य योनिबन्धोऽयमुच्यते । प्राणापानौ नादबिन्दु मूलबन्धेन चैकताम्॥
apānamūrdhvamutthāpya yonibandho'yamucyate । prāṇāpānau nādabindu mūlabandhena caikatām॥
Lifting the apāna upwards, this is called Yonibandha. Prāṇa and Apāna, and Nāḍa and Bindu, achieve unity through Mūlabandha.
Verse 122
गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः। करणी विपरीताख्या सर्वव्याधिविनाशिनी ॥
gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ। karaṇī viparītākhyā sarvavyādhivināśinī ॥
There is no doubt that the practice called Viparita Karaṇī, which destroys all diseases, grants the perfection of Yoga by leading (one) to its attainment.
Verse 123
नित्यमभ्यासयुक्तस्य जाठराग्निविवर्धनी। आहारो बहुलस्तस्य संपाद्यः साधकस्य च ॥
nityamabhyāsayuktasya jāṭharāgnivivardhanī। āhāro bahulastasya saṃpādyaḥ sādhakasya ca ॥
For a practitioner who is constantly engaged in practice, and whose digestive fire is thereby increased, an abundant diet must be supplied for them.
Verse 124
अल्पाहारो यदि भवेदग्निर्देहं हरेत्क्षणात्। अधः शिरश्चोर्ध्वपादः क्षणं स्यात्प्रथमे दिने ।।
alpāhāro yadi bhavedagnirdehaṃ haretkṣaṇāt। adhaḥ śiraścordhvapādaḥ kṣaṇaṃ syātprathame dine ।।
If one consumes little food, the digestive fire will quickly consume the body. Therefore, on the first day, one should practice the head-down and feet-up posture for a moment.
Verse 125
क्षणाच्च किंचिदधिकमभ्यसेत्तु दिनेदिने। वली च पलितं चैव षण्मासान्न दृश्यते ।।
kṣaṇācca kiṃcidadhikamabhyasettu dinedine। valī ca palitaṃ caiva ṣaṇmāsānna dṛśyate ।।
One should practice (it) day by day, increasing (the duration) by a little more than a moment. And indeed, within six months, wrinkles and gray hair will not be seen.
Verse 126
याममात्रं तु यो नित्यमभ्यसेत्स तु कालजित् । वज्रोलीमभ्यसेद्यस्तु स योगी सिद्धिभाजनम् ॥
yāmamātraṃ tu yo nityamabhyasetsa tu kālajit । vajrolīmabhyasedyastu sa yogī siddhibhājanam ॥
He who daily practices (it) for even a single yāma (a three-hour period) becomes a conqueror of time. However, that yogi who practices Vajrolī (Mudra) becomes a vessel for Siddhis (supernatural powers).
Verse 127
लभ्यते यदि तस्यैव योगसिद्धिः करे स्थिता। अतीतानागतं वेत्ति खेचरी च भवेदध्रुवम् ॥
labhyate yadi tasyaiva yogasiddhiḥ kare sthitā। atītānāgataṃ vetti khecarī ca bhavedadhruvam ॥
If yogic perfection is attained by him, it is as if it were in his very hand. He knows the past and the future, and Khecarī (Mudra) is certainly achieved.
Verse 128
अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने । वज्रोलीमभ्यसेन्नित्यममरोलीति कथ्यते ।।
amarīṃ yaḥ pibennityaṃ nasyaṃ kurvandine dine । vajrolīmabhyasennityamamarolīti kathyate ।।
He who daily drinks his Amari (own urine), performs nasal application with it every day, and daily practices Vajroli, this is called Amaroli.
Verse 129
ततो भवेद्राजयोगो नान्तरा भवति ध्रुवम्। यदा तु राजयोगेन निष्पन्ना योगिभिः क्रियाः ॥
tato bhavedrājayogo nāntarā bhavati dhruvam। yadā tu rājayogena niṣpannā yogibhiḥ kriyāḥ ॥
When indeed the practices are accomplished by yogis through Rājayoga, then thereafter, Rājayoga arises, and it certainly manifests directly (without any intermediate stage).
Verse 130
तदा विवेकवैराग्यं जायते योगिनो ध्रुवम्।विष्णुर्नाम महायोगी महाभूतो महातपाः ॥
tadā vivekavairāgyaṃ jāyate yogino dhruvam।viṣṇurnāma mahāyogī mahābhūto mahātapāḥ ॥
Then, discrimination and dispassion certainly arise for the yogi. Vishnu is called the great Yogin, the great Being, the one of great austerity.
Verse 131
तत्त्वमार्गे यथा दीपो दृश्यते पुरुषोत्तमः । यः स्तनः पूर्वपीतस्तं निष्पीड्य मुदमश्नुते ॥
tattvamārge yathā dīpo dṛśyate puruṣottamaḥ । yaḥ stanaḥ pūrvapītastaṃ niṣpīḍya mudamaśnute ॥
Just as the Supreme Being is seen like a lamp on the path of truth; having squeezed that breast which was formerly tasted, one obtains joy.
Verse 132
यस्माज्जातो भगात्पूर्व तस्मिन्नेव भगे रमन्।या माता सा पुनर्भार्या या भार्या मातरेव हि ॥
yasmājjāto bhagātpūrva tasminneva bhage raman।yā mātā sā punarbhāryā yā bhāryā mātareva hi ॥
From the generative organ from which one was born previously, in that very generative organ one delights. She who is a mother, she again becomes a wife; she who is a wife, she is indeed a mother.
Verse 133
यः पिता स पुनः पुत्रो यः पुत्रः स पुनः पिता। एवं संसारचक्रेण कृपचक्रे घटा इव॥
yaḥ pitā sa punaḥ putro yaḥ putraḥ sa punaḥ pitā। evaṃ saṃsāracakreṇa kṛpacakre ghaṭā iva॥
He who is the father becomes the son again, and he who is the son becomes the father again. Thus, by the wheel of transmigration, [they revolve] like pots on a well's wheel.
Verse 134
भ्रमन्तो योनिजन्मानि श्रुत्वा लोकान्समश्नुते ।त्रयो लोकास्त्रयो वेदास्तिस्त्रः संध्यास्त्रयः स्वराः ।।
bhramanto yonijanmāni śrutvā lokānsamaśnute ।trayo lokāstrayo vedāstistraḥ saṃdhyāstrayaḥ svarāḥ ।।
Wandering through births in various wombs, one attains the worlds by hearing (about them and their means of attainment). (These include) the three worlds, the three Vedas, the three Sandhyās, and the three svaras (accents).
Verse 135
त्रयोऽग्नयश्च त्रिगुणाः स्थिताः सर्वे त्रयाक्षरे। त्रयाणामक्षराणां च योऽधीतेऽप्यर्धमक्षरम्॥
trayo'gnayaśca triguṇāḥ sthitāḥ sarve trayākṣare। trayāṇāmakṣarāṇāṃ ca yo'dhīte'pyardhamakṣaram॥
The three fires and the three qualities, all are contained within the three-syllable (AUM). And he who meditates on even half a syllable of those three syllables (i.e., the subtle sound or silence beyond A, U, M).
Verse 136
तेन सर्वमिदं प्रोतं तत्सत्यं तत्परं पदम्। पुष्पमध्ये यथा गन्धः पयोमध्ये यथा घृतम् ॥
tena sarvamidaṃ protaṃ tatsatyaṃ tatparaṃ padam। puṣpamadhye yathā gandhaḥ payomadhye yathā ghṛtam ॥
By that, all this is pervaded; that is truth, that is the supreme state. Just as fragrance is within a flower, and ghee is within milk.
Verse 137
तिलमध्ये यथा तैलं पाषाणेष्विव काञ्चनम्। ह्यदि स्थाने स्थितं पद्मं तस्य वक्त्रमधोमुखम्॥
tilamadhye yathā tailaṃ pāṣāṇeṣviva kāñcanam। hyadi sthāne sthitaṃ padmaṃ tasya vaktramadhomukham॥
Just as oil is (found) in sesame seeds, and gold in stones, so too a lotus is situated in the place of the heart, its face turned downwards.
Verse 138
ऊर्ध्वनालमधोबिन्दुस्तस्य मध्ये स्थितं मनः। अकारे रेचितं पद्ममुकारेणैव भिद्यते ।।
ūrdhvanālamadhobindustasya madhye sthitaṃ manaḥ। akāre recitaṃ padmamukāreṇaiva bhidyate ।।
The mind is situated between the upward channel and the downward bindu. The lotus (chakra) is emptied (contracted) by the sound 'A', and it is indeed pierced (opened) by the sound 'U'.
Verse 139
मकारे लभते नादमर्धमात्रा तु निश्चला। शुद्धस्फटिकसंकाशं निष्कलं पापनाशनम् ॥
makāre labhate nādamardhamātrā tu niścalā। śuddhasphaṭikasaṃkāśaṃ niṣkalaṃ pāpanāśanam ॥
Upon (meditation on) the 'M' sound, one attains the Nada (mystic sound); indeed, the ardhamātrā (the transcendent half-mora) is unwavering. (This state is) resplendent like pure crystal, without parts, and the annihilator of sins.
Verse 140
लभते योगयुक्तात्मा पुरुषस्तत्परं पदम्। कूर्मः स्वपाणिपादादिशिरश्चात्मनि धारयेत् ॥
labhate yogayuktātmā puruṣastatparaṃ padam। kūrmaḥ svapāṇipādādiśiraścātmani dhārayet ॥
A person whose self is united with Yoga attains that supreme state, just as a tortoise withdraws its own hands, feet, head, and other limbs into itself.
Verse 141
एवं द्वारेषु सर्वेषु वायुपूरितरेचितः । निषिद्धं तु नवद्वारे ऊर्ध्वं प्राङ्निःश्वसस्तथा ।। १४१
evaṃ dvāreṣu sarveṣu vāyupūritarecitaḥ । niṣiddhaṃ tu navadvāre ūrdhvaṃ prāṅniḥśvasastathā ।। 141
Thus, in all openings, air is inhaled and exhaled. However, (breathing through) the nine gates is prohibited; instead, one should exhale upwards and forwards.
Verse 142
घटमध्ये यथा दीपो निवातं कुम्भकं विदुः । निषिद्धैर्नवभिद्वांरैर्निर्जने निरुपद्रवे॥ निश्चितं त्वात्ममात्रेणावशिष्टं योगसेवयेत्युपनिषत् ॥
ghaṭamadhye yathā dīpo nivātaṃ kumbhakaṃ viduḥ । niṣiddhairnavabhidvāṃrairnirjane nirupadrave॥ niścitaṃ tvātmamātreṇāvaśiṣṭaṃ yogasevayetyupaniṣat ॥
Just as a lamp within a pot is windless (steady), so is Kumbhaka (breath retention) understood to be. In a solitary place, with the nine doors (of the body) restrained and free from disturbances, one certainly remains as the Self alone through the practice of Yoga. Thus concludes this Upaniṣad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Yogatattva Upanishad. It includes 142 verses detailing core themes like "yogatattvaṃ pravakṣyāmi yogināṃ hitakāmyayā। yacchrutvā ca paṭhitvā ca sarvapāpaiḥ pramucyate ॥", "viṣṇurnāma mahāyogī mahābhūto mahātapāḥ। tattvamārge yathā dīpo dṛśyate puruṣottamaḥ ॥", "tamārādhya jagannāthaṃ praṇipatya pitāmahaḥ। papraccha yogatattvaṃ meṃ brūhi cāṣṭāṅgasaṃyutam ॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.