Verse 1
योगचूडामणिं वक्ष्ये योगिनां हितकाम्यया। कैवल्यसिद्धिदं गूढं सेवितं योगवित्तमैः ॥
yogacūḍāmaṇiṃ vakṣye yogināṃ hitakāmyayā। kaivalyasiddhidaṃ gūḍhaṃ sevitaṃ yogavittamaiḥ ॥
Out of a desire for the welfare of yogis, I shall explain the Yogachudamani, which is profound, grants the attainment of liberation, and has been resorted to by the foremost experts in Yoga.
Verse 2
आसनं प्राणसंरोधः प्रत्याहारश्च धारणा। ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट् ॥
āsanaṃ prāṇasaṃrodhaḥ pratyāhāraśca dhāraṇā। dhyānaṃ samādhiretāni yogāṅgāni bhavanti ṣaṭ ॥
Āsana (posture), prāṇasaṃrodha (control of breath), pratyāhāra (withdrawal of senses), dhāraṇā (concentration), dhyāna (meditation), and samādhi (deep absorption) — these are the six limbs of Yoga.
Verse 3
एकं सिद्धासनं प्रोक्तं द्वितीयं कमलासनम् । षट्चक्रं षोडशाधारं त्रिलक्ष्यं व्योमपञ्चकम् ॥
ekaṃ siddhāsanaṃ proktaṃ dvitīyaṃ kamalāsanam । ṣaṭcakraṃ ṣoḍaśādhāraṃ trilakṣyaṃ vyomapañcakam ॥
One posture is declared as Siddhasana, the second as Kamalāsana. (There are) the six chakras, the sixteen supports (ādhāras), the three targets (lakṣyas), and the five spaces (vyomas).
Verse 4
स्वदेहे यो न जानाति तस्य सिद्धिः कथं भवेत्। चतुर्दलं स्यादाधारं स्वाधिष्ठानं च षड्दलम् ।।
svadehe yo na jānāti tasya siddhiḥ kathaṃ bhavet। caturdalaṃ syādādhāraṃ svādhiṣṭhānaṃ ca ṣaḍdalam ।।
How can perfection occur for one who does not know (these things) within one's own body? The Muladhara (Ādhāra) is four-petalled, and Svadhishthana is six-petalled.
Verse 5
नाभौ दशदलं पद्मं हृदये द्वादशारकम् । षोडशारं विशुद्धाख्यं भ्रूमध्ये द्विदलं तथा ।।
nābhau daśadalaṃ padmaṃ hṛdaye dvādaśārakam । ṣoḍaśāraṃ viśuddhākhyaṃ bhrūmadhye dvidalaṃ tathā ।।
In the navel, there is a ten-petalled lotus; in the heart, a twelve-petalled one. The one named Vishuddha (at the throat) has sixteen petals, and likewise, in the middle of the eyebrows, there is a two-petalled (lotus).
Verse 6
सहस्त्रदलसंख्यातं ब्रह्मरन्ध्रे महापथि । आधारं प्रथमं चक्रं स्वाधिष्ठानं द्वितीयकम् ॥
sahastradalasaṃkhyātaṃ brahmarandhre mahāpathi । ādhāraṃ prathamaṃ cakraṃ svādhiṣṭhānaṃ dvitīyakam ॥
The thousand-petalled (lotus) is counted in the Brahmarandhra on the great path (Sushumna). The first chakra is Adhara (Muladhara), and the second is Svadhisthana.
Verse 7
योनिस्थान द्वयोर्मध्ये कामरूपं निगद्यते । कामाख्यं तु गुदस्थाने पङ्कजं तु चतुर्दलम् ॥
yonisthāna dvayormadhye kāmarūpaṃ nigadyate । kāmākhyaṃ tu gudasthāne paṅkajaṃ tu caturdalam ॥
Kāmarūpa is declared to be in the middle of the two yoni-regions. And indeed, in the anal region, a four-petaled lotus named Kāma is present.
Verse 8
तन्मध्ये प्रोच्यते योनिः कामाख्या सिद्धवन्दिता । तस्य मध्ये महालिङ्गं पश्चिमाभिमुखं स्थितम् ॥
tanmadhye procyate yoniḥ kāmākhyā siddhavanditā । tasya madhye mahāliṅgaṃ paścimābhimukhaṃ sthitam ॥
In its midst is declared the Yoni, named Kāmākhyā, revered by the Siddhas. In its middle, a great Liṅga, facing west, is situated.
Verse 9
नाभौ तु मणिवद्बिम्बं यो जानाति स योगवित् । तप्तचामीकराभासं तडिल्लेखेव विस्फुरत् ॥
nābhau tu maṇivadbimbaṃ yo jānāti sa yogavit । taptacāmīkarābhāsaṃ taḍillekheva visphurat ॥
He who knows the gem-like disk in the navel, which shines with the brilliance of molten gold and sparkles like a streak of lightning, is indeed a knower of yoga.
Verse 10
त्रिकोणं तत्पुरं वह्नेरधोमेढ्रात्प्रतिष्ठितम्। समाधौ परमं ज्योतिरनन्तं विश्वतोमुखम् ॥
trikoṇaṃ tatpuraṃ vahneradhomeḍhrātpratiṣṭhitam। samādhau paramaṃ jyotiranantaṃ viśvatomukham ॥
That triangular abode of fire is situated below the penis. In Samadhi, (one perceives) the supreme, infinite light, which is all-pervading.
Verse 11
तस्मिन्दृष्टे महायोगे यातायातो न विद्यते । स्वशब्देन भवेत्प्राणः स्वाधिष्ठानं तदाश्रयः ।।
tasmindṛṣṭe mahāyoge yātāyāto na vidyate । svaśabdena bhavetprāṇaḥ svādhiṣṭhānaṃ tadāśrayaḥ ।।
When that great Yoga is realized, there is no transmigration. Prāṇa (life-force) manifests by its own sound, and Svādhiṣṭhāna is its support.
Verse 12
स्वाधिष्ठाना श्रयादस्मान्मेढ्रमेवाभिधीयते । तन्तुना मणिवत्प्रोतो योऽत्र कन्दः सुषुम्नया ॥
svādhiṣṭhānā śrayādasmānmeḍhramevābhidhīyate । tantunā maṇivatproto yo'tra kandaḥ suṣumnayā ॥
That Kanda (bulb-like vital center), which, due to its reliance on the Svadhishthana (chakra), is indeed referred to as the Meḍhra (genital region), is here (in the body) strung by the Sushumna (nadi) like a jewel by a thread.
Verse 13
तन्नाभिमण्डले चक्रं प्रोच्यते मणिपूरकम् । द्वादशारे महाचक्रे पुण्यपापविवर्जिते ॥
tannābhimaṇḍale cakraṃ procyate maṇipūrakam । dvādaśāre mahācakre puṇyapāpavivarjite ॥
That cakra in the navel region is called Maṇipūraka. It is a great cakra with twelve spokes, devoid of merit and demerit.
Verse 14
तावज्जीवो भ्रमत्येवं यावत्तत्त्वं न विन्दति। ऊर्ध्वं मेढ्रादधो नाभेः कन्दे योनिः खगाण्डवत्॥
tāvajjīvo bhramatyevaṃ yāvattattvaṃ na vindati। ūrdhvaṃ meḍhrādadho nābheḥ kande yoniḥ khagāṇḍavat॥
The individual soul (jīva) wanders thus as long as it does not realize the truth. Above the generative organ (meḍhra) and below the navel, in the kanda (root/bulb), the yoni (source/origin) is shaped like a bird's egg.
Verse 15
तत्र नाडयः समुत्पन्नाः सहस्त्राणां द्विसप्ततिः । तेषु नाडीसहस्त्रेषु द्विसप्ततिरुदाहृता ॥
tatra nāḍayaḥ samutpannāḥ sahastrāṇāṃ dvisaptatiḥ । teṣu nāḍīsahastreṣu dvisaptatirudāhṛtā ॥
There, seventy-two thousand nadis (channels) have arisen. Among those thousands of nadis, seventy-two are declared (as prominent).
Verse 16
प्रधानाः प्राणवाहिन्यो भूयस्तासु दश स्मृताः । इडा च पिङ्गला चैव सुषम्ना च तृतीयगा॥
pradhānāḥ prāṇavāhinyo bhūyastāsu daśa smṛtāḥ । iḍā ca piṅgalā caiva suṣamnā ca tṛtīyagā॥
The principal channels carrying the vital breath are declared to be ten. Among them are Iḍā and Piṅgalā, and Suṣumnā, which is the third.
Verse 17
गान्धारी हस्तिजिह्वा च पूषा चैव यशस्विनी। अलम्बुसा कुहूशचैव शङ्खिनी दशमी स्मृता ॥
gāndhārī hastijihvā ca pūṣā caiva yaśasvinī। alambusā kuhūśacaiva śaṅkhinī daśamī smṛtā ॥
Gandhari, Hastijihva, and Pusha, and indeed Yashasvini, Alambusa, and Kuhu; Shankhini is remembered as the tenth (Nadi).
Verse 18
एतन्नाडीमहाचक्रं ज्ञातव्यं योगिभिः सदा । इडा वामे स्थिता भागे दक्षिणे पिङ्गला स्थिता ॥
etannāḍīmahācakraṃ jñātavyaṃ yogibhiḥ sadā । iḍā vāme sthitā bhāge dakṣiṇe piṅgalā sthitā ॥
This great wheel of subtle channels (nāḍīs) must always be known by yogis. Ida is situated on the left side, and Pingala is situated on the right.
Verse 19
सुषुम्ना मध्यदेशे तु गान्धारी वामचक्षुषि। दक्षिणे हस्तिजिह्वा च पूषा कर्णे च दक्षिणे॥
suṣumnā madhyadeśe tu gāndhārī vāmacakṣuṣi। dakṣiṇe hastijihvā ca pūṣā karṇe ca dakṣiṇe॥
Suṣumnā (is located) in the middle region. Gāndhārī (is) in the left eye. And Hastijihvā (is) in the right (eye), and Pūṣā (is) in the right ear.
Verse 20
यशस्विनी वामकर्णे चानने चाप्यलम्बुसा। कुहूश्च लिङ्गदेशे तु मूलस्थाने तु शङ्खिनी ॥
yaśasvinī vāmakarṇe cānane cāpyalambusā। kuhūśca liṅgadeśe tu mūlasthāne tu śaṅkhinī ॥
The Yaśasvinī Nadi is in the left ear and face, and Alambusā is also in the face. Kuhū Nadi is in the region of the genitals, and Śaṅkhinī Nadi is in the mūlasthāna (root place).
Verse 21
एवं द्वारं समाश्रित्य तिष्ठन्ते नाडयः क्रमात् । इडापिङ्गलासौषुम्नाः प्राणमार्गे च संस्थिताः ॥
evaṃ dvāraṃ samāśritya tiṣṭhante nāḍayaḥ kramāt । iḍāpiṅgalāsauṣumnāḥ prāṇamārge ca saṃsthitāḥ ॥
Thus, having resorted to the entrance, the nāḍīs are situated in sequence. Iḍā, Piṅgalā, and Suṣumnā are positioned in the path of Prāṇa.
Verse 22
सततं प्राणवाहिन्यः सोमसूर्याग्निदेवताः । प्राणापानसमानाख्या व्यानोदानौ च वायवः ॥
satataṃ prāṇavāhinyaḥ somasūryāgnidevatāḥ । prāṇāpānasamānākhyā vyānodānau ca vāyavaḥ ॥
The channels that continuously carry vital force (prāṇa) are the deities of the Moon (Soma), Sun (Sūrya), and Fire (Agni). Prāṇa, Apāna, and Samāna by name, along with Vyāna and Udāna, constitute the vital airs (vāyavaḥ).
Verse 23
नागः कूर्मोऽथ कृकरो देवदत्तो धनंजयः । हृदि प्राणः स्थितो नित्यमपानो गुदमण्डले ॥
nāgaḥ kūrmo'tha kṛkaro devadatto dhanaṃjayaḥ । hṛdi prāṇaḥ sthito nityamapāno gudamaṇḍale ॥
Nāga, Kūrma, then Kṛkara, Devadatta, and Dhanañjaya (are the subsidiary vāyus). Prāṇa is always situated in the heart, and Apāna in the anal region.
Verse 24
समानो नाभिदेशे तु उदानः कण्ठमध्यगः । व्यानः सर्वशरीरे तु प्रधानाः पञ्च वायवः ॥
samāno nābhideśe tu udānaḥ kaṇṭhamadhyagaḥ । vyānaḥ sarvaśarīre tu pradhānāḥ pañca vāyavaḥ ॥
Samana is in the navel region, and Udana is situated in the middle of the throat. Vyana is throughout the entire body. These are the five principal vital airs.
Verse 25
उद्गारे नाग आख्यातः कूर्म उन्मीलने तथा। कुकरः क्षुत्करो ज्ञेयो देवदत्तो विजृम्भणे ॥
udgāre nāga ākhyātaḥ kūrma unmīlane tathā। kukaraḥ kṣutkaro jñeyo devadatto vijṛmbhaṇe ॥
Nāga is said to be for belching, and Kūrma likewise for winking (opening of the eyes). Kukara is to be known as causing hunger, and Devadatta for yawning.
Verse 26
न जहाति मृतं वापि सर्वव्यापी धनंजयः। एते नाडीषु सर्वासु भ्रमन्ते जीवजन्तवः ॥
na jahāti mṛtaṃ vāpi sarvavyāpī dhanaṃjayaḥ। ete nāḍīṣu sarvāsu bhramante jīvajantavaḥ ॥
The all-pervading Dhanañjaya (prāṇa) does not abandon even the dead (body). These living beings (or vital energies) wander in all the nāḍīs (subtle channels).
Verse 27
आक्षिप्तो भुजदण्डेन यथा चलति कन्दुकः । प्राणापानसमाक्षिप्तस्तथा जीवो न तिष्ठति ॥
ākṣipto bhujadaṇḍena yathā calati kandukaḥ । prāṇāpānasamākṣiptastathā jīvo na tiṣṭhati ॥
Just as a ball, struck by the arm, moves, so too the individual soul, agitated by prāṇa and apāna, does not remain stable.
Verse 28
प्राणापानवशो जीवो ह्यधश्चोर्ध्वं च गच्छति। वामदक्षिणमार्गाभ्यां चञ्चलत्वान्न दृश्यते ॥
prāṇāpānavaśo jīvo hyadhaścordhvaṃ ca gacchati। vāmadakṣiṇamārgābhyāṃ cañcalatvānna dṛśyate ॥
Under the control of Prāṇa and Apāna, the Jīva (individual soul) indeed moves both downwards and upwards. Due to its restless movement through the left and right channels, it is not perceived.
Verse 29
रज्जुबद्धो यथा श्येनो गतोऽप्याकृष्यते पुनः। गुणबद्धस्तथा जीवः प्राणापानेन कर्षति ॥
rajjubaddho yathā śyeno gato'pyākṛṣyate punaḥ। guṇabaddhastathā jīvaḥ prāṇāpānena karṣati ॥
Just as a hawk, bound by a rope, is pulled back again even if it has gone far, similarly, the individual soul (jīva), bound by the guṇas (qualities of nature), is pulled by prāṇa and apāna (the vital breaths).
Verse 30
प्राणापानवशो जीवो ह्यधश्चोर्ध्वं च गच्छति। अपानः कर्षति प्राणं प्राणोऽपानं च कर्षति । ऊर्वाध:संस्थितावेतौ यो जानाति स योगवित्॥
prāṇāpānavaśo jīvo hyadhaścordhvaṃ ca gacchati। apānaḥ karṣati prāṇaṃ prāṇo'pānaṃ ca karṣati । ūrvādha:saṃsthitāvetau yo jānāti sa yogavit॥
The Jiva (individual soul/life-force), being under the sway of Prana and Apana, moves downwards and upwards. Apana draws Prana, and Prana draws Apana. He who knows these two, situated above and below, he is a knower of Yoga.
Verse 31
हकारेण बहिर्याति सकारेण विशेत्पुनः । हंसहंसेत्यमुं मन्त्रं जीवो जपति सर्वदा ॥
hakāreṇa bahiryāti sakāreṇa viśetpunaḥ । haṃsahaṃsetyamuṃ mantraṃ jīvo japati sarvadā ॥
With the sound 'Ha', it goes out; with the sound 'Sa', it enters again. The individual soul (jīva) constantly chants this mantra, 'Haṃsa Haṃsa'.
Verse 32
षट्शतानि दिवारात्रौ सहस्त्राण्येकविंशतिः । एतत्संख्यान्वितं मंत्रं जीवो जपति सर्वदा॥
ṣaṭśatāni divārātrau sahastrāṇyekaviṃśatiḥ । etatsaṃkhyānvitaṃ maṃtraṃ jīvo japati sarvadā॥
Twenty-one thousand six hundred (times) in a day and night: the individual soul always recites this mantra, which is endowed with this number (of repetitions).
Verse 33
अजपा नाम गायत्री योगिनां मोक्षदा सदा। अस्याः संकल्पमात्रेण सर्वपापैः प्रमुच्यते ॥
ajapā nāma gāyatrī yogināṃ mokṣadā sadā। asyāḥ saṃkalpamātreṇa sarvapāpaiḥ pramucyate ॥
The Gāyatrī known as Ajapā constantly bestows liberation upon yogis. By merely resolving upon it, one is freed from all sins.
Verse 34
अनया सदृशी विद्या अनया सदृशो जपः। अनया सदृशं ज्ञानं न भूतं न भविष्यति ॥
anayā sadṛśī vidyā anayā sadṛśo japaḥ। anayā sadṛśaṃ jñānaṃ na bhūtaṃ na bhaviṣyati ॥
There is no knowledge comparable to this, no chanting comparable to this. No wisdom is comparable to this; it has neither existed in the past nor will it ever exist in the future.
Verse 35
कुण्डलिन्या समुद्भूता गायत्री प्राणधारिणी। प्राणविद्या महाविद्या यस्तां वेत्ति स वेदवित्।।
kuṇḍalinyā samudbhūtā gāyatrī prāṇadhāriṇī। prāṇavidyā mahāvidyā yastāṃ vetti sa vedavit।।
Gayatri, the sustainer of Prana, originates from Kundalini. She is the knowledge of Prana, the supreme knowledge. He who knows her is a knower of the Vedas.
Verse 36
कन्दोर्ध्वे कुण्डलीशक्तिरष्टधा कुण्डलाकृतिः । ब्रह्मद्वारमुखं नित्यं मुखेनाच्छाद्य तिष्ठति ॥
kandordhve kuṇḍalīśaktiraṣṭadhā kuṇḍalākṛtiḥ । brahmadvāramukhaṃ nityaṃ mukhenācchādya tiṣṭhati ॥
Above the kanda (root chakra), the Kuṇḍalinī power, which is coil-shaped and in eight folds, constantly remains, covering the opening of the Brahma-door (the entrance to the suṣumnā) with its mouth.
Verse 37
येन द्वारेण गन्तव्यं ब्रह्मद्वारं मनोमयम् । मुखेनाच्छाद्य तद्द्वारं प्रसुप्ता परमेश्वरी ॥
yena dvāreṇa gantavyaṃ brahmadvāraṃ manomayam । mukhenācchādya taddvāraṃ prasuptā parameśvarī ॥
Through the door by which one is to go to the mental door of Brahman, the Supreme Goddess (Parameśvarī) sleeps, having covered that very door with her mouth.
Verse 38
प्रबुद्धा वह्नियोगेन मनसा मरुता सह । सूचीवद्नात्रमादाय व्रजत्यूर्ध्वं सुषुम्नया ॥
prabuddhā vahniyogena manasā marutā saha । sūcīvadnātramādāya vrajatyūrdhvaṃ suṣumnayā ॥
Awakened by the union with fire (internal heat), accompanied by the mind and breath, (it) moves upwards through the Suṣumnā, like a needle taking hold of a subtle point/passage.
Verse 39
उद्घाटयेत्कवाटं तु यथा कुञ्चिकया गृहम् । कुण्डलिन्यां तथा योगी मोक्षद्वारं प्रभेदयेत्॥
udghāṭayetkavāṭaṃ tu yathā kuñcikayā gṛham । kuṇḍalinyāṃ tathā yogī mokṣadvāraṃ prabhedayet॥
Just as one opens the door of a house with a key, similarly, the Yogi should break open the door to liberation through Kundalini.
Verse 40
कृत्वा संपुटितौ करौ दृढतरं बध्वा तु पद्मासनं गाढं वक्षसि संनिधाय चुबुकं ध्यानं च तच्चेष्टितम्। वारंवारमपानमूर्ध्वमनिलं प्रोच्चारयेत्पूरितं मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ॥
kṛtvā saṃpuṭitau karau dṛḍhataraṃ badhvā tu padmāsanaṃ gāḍhaṃ vakṣasi saṃnidhāya cubukaṃ dhyānaṃ ca tacceṣṭitam। vāraṃvāramapānamūrdhvamanilaṃ proccārayetpūritaṃ muñcanprāṇamupaiti bodhamatulaṃ śaktiprabhāvānnaraḥ ॥
Having joined the hands in a cupped gesture, having very firmly assumed the Padmāsana, having placed the chin tightly against the chest, and (engaging in) meditation and that practice; repeatedly causing the apāna-air, having been made full (through retention or purification), to ascend upwards—a person attains unparalleled realization by releasing the prāṇa (life-force) and through the power of Śakti.
Verse 41
अङ्गानां मर्दनं कृत्वा श्रमसंजातवारिणा । कट्वम्ललवणत्यागी क्षीरभोजनमाचरेत् ॥
aṅgānāṃ mardanaṃ kṛtvā śramasaṃjātavāriṇā । kaṭvamlalavaṇatyāgī kṣīrabhojanamācaret ॥
After massaging the limbs with the sweat generated by exertion, one should abstain from pungent, sour, and salty foods and take a meal of milk.
Verse 42
ब्रह्मचारी मिताहारी योगी योगपरायणः । अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ।।
brahmacārī mitāhārī yogī yogaparāyaṇaḥ । abdādūrdhvaṃ bhavetsiddho nātra kāryā vicāraṇā ।।
A celibate, moderate-eating yogi, devoted to yoga, becomes perfected (siddha) after one year. No doubt should be entertained here.
Verse 43
सुस्निग्धमधुराहारश्चतुर्थांशविवर्जितः । भुञ्जते शिवसंप्रीत्या मिताहारी स उच्यते ॥
susnigdhamadhurāhāraścaturthāṃśavivarjitaḥ । bhuñjate śivasaṃprītyā mitāhārī sa ucyate ॥
He who eats food that is very unctuous and sweet, leaving out one-fourth (of his stomach's capacity), with devotion, he is called a moderate eater.
Verse 44
कन्दोर्वे कुण्डलीशक्तिरष्टधा कुण्डलाकृतिः। बन्धनाय च मूढानां योगिनां मोक्षदा सदा ॥
kandorve kuṇḍalīśaktiraṣṭadhā kuṇḍalākṛtiḥ। bandhanāya ca mūḍhānāṃ yogināṃ mokṣadā sadā ॥
In the kanda region, the Kundalini Shakti, which is eight-coiled and coil-shaped, causes bondage for the deluded, but always grants liberation to Yogis.
Verse 45
महामुद्रा नभोमुद्रा ओड्याणंच जलन्धरम्। मूलबन्धं च यो वेत्ति स योगी मुक्तिभाजनम्॥
mahāmudrā nabhomudrā oḍyāṇaṃca jalandharam। mūlabandhaṃ ca yo vetti sa yogī muktibhājanam॥
Whoever knows Mahāmudrā, Nabhomudrā, Oḍyāṇa, Jālandhara, and Mūlabandha, that yogi is a worthy recipient of liberation.
Verse 46
पार्ष्णिघातेन संपीड्य योनिमाकुञ्चयेदृढम् । अपानमूर्ध्वमाकृष्य मूलबन्धो विधीयते ॥
pārṣṇighātena saṃpīḍya yonimākuñcayedṛḍham । apānamūrdhvamākṛṣya mūlabandho vidhīyate ॥
By pressing the perineum firmly with the heel, one should contract it tightly. Drawing the apana (downward vital air) upwards, Mūlabandha is performed.
Verse 47
अपानप्राणयोरैक्यं क्षयान्मूत्रपुरीषयोः । युवा भवति वृद्धोऽपि सततं मूलबन्धनात् ॥
apānaprāṇayoraikyaṃ kṣayānmūtrapurīṣayoḥ । yuvā bhavati vṛddho'pi satataṃ mūlabandhanāt ॥
By continuous Mūlabandha, there is a union of apana and prana, a reduction of urine and feces, and even an old person becomes young.
Verse 48
ओडयाणं कुरुते यस्मादविश्रान्तं महाखगः । ओड्डियाणं तदेव स्यान्मृत्युमातङ्गकेसरी ॥
oḍayāṇaṃ kurute yasmādaviśrāntaṃ mahākhagaḥ । oḍḍiyāṇaṃ tadeva syānmṛtyumātaṅgakesarī ॥
Because the great bird (Prana) ceaselessly performs the upward flight (oḍayāṇaṁ), that very thing is Uddiyana Bandha, which is a lion to the elephant of death.
Verse 49
उदरात्पश्चिमं ताणमधोनाभेर्निगद्यते । ओड्याणमुदरे बन्धस्तत्र बन्धो विधीयते ॥
udarātpaścimaṃ tāṇamadhonābhernigadyate । oḍyāṇamudare bandhastatra bandho vidhīyate ॥
The drawing in of the abdomen towards the back, below the navel, is described. Uḍḍiyāna Bandha is in the abdomen; that lock is performed there.
Verse 50
बध्नाति हि शिरोजातमधोगामि नभोजलम् । ततो जालन्धरो बन्धः कष्टदुःखौघनाशनः॥
badhnāti hi śirojātamadhogāmi nabhojalam । tato jālandharo bandhaḥ kaṣṭaduḥkhaughanāśanaḥ॥
Indeed, it binds the celestial water born from the head, which flows downwards. Therefore, Jālandhara Bandha is the destroyer of the multitude of suffering and pain.
Verse 51
जालन्धरे कृते बन्धे कण्ठसंकोचलक्षणे । न पीयूषं पतत्यग्नौ न च वायुः प्रधावति ॥
jālandhare kṛte bandhe kaṇṭhasaṃkocalakṣaṇe । na pīyūṣaṃ patatyagnau na ca vāyuḥ pradhāvati ॥
When Jālandhara Bandha, which is characterized by the contraction of the throat, is performed, the nectar does not fall into the (digestive) fire, and the vital air does not rush forth.
Verse 52
कपालकुहरे जिह्वा प्रविष्टा विपरीतगा । भ्रुवोरन्तर्गता दृष्टिर्मुद्रा भवति खेचरी ।।
kapālakuhare jihvā praviṣṭā viparītagā । bhruvorantargatā dṛṣṭirmudrā bhavati khecarī ।।
When the tongue, turned backwards, enters the cavity of the skull, and the gaze is directed between the eyebrows, this becomes the Khecarī Mudrā.
Verse 53
न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा। न च मूर्च्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम्॥
na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā। na ca mūrcchā bhavettasya yo mudrāṃ vetti khecarīm॥
For him who knows the Khecarī Mudra, there is no disease, no death, no sleep, no hunger, no thirst, and no fainting.
Verse 54
पीड्यते नच रोगेण लिप्यते न स कर्मभिः । वाध्यते न च केनापि यो मुद्रां वेत्ति खेचरीम्॥
pīḍyate naca rogeṇa lipyate na sa karmabhiḥ । vādhyate na ca kenāpi yo mudrāṃ vetti khecarīm॥
He who knows the Khecarī Mudrā is neither afflicted by disease, nor is he stained by karmas, nor is he obstructed by anyone.
Verse 55
चित्तं चरति खे यस्माज्जिह्वा चरति खे यतः । तेनेयं खेचरी मुद्रा सर्वसिद्धनमस्कृता॥
cittaṃ carati khe yasmājjihvā carati khe yataḥ । teneyaṃ khecarī mudrā sarvasiddhanamaskṛtā॥
Because the mind moves in space, and because the tongue moves in space, therefore this Khecarī Mudrā is honored by all perfected beings.
Verse 56
बिन्दुमूलशरीराणि शिरास्तत्र प्रतिष्ठिताः। भावयन्ती शरीराणि आपादतलमस्तकम्॥
bindumūlaśarīrāṇi śirāstatra pratiṣṭhitāḥ। bhāvayantī śarīrāṇi āpādatalamastakam॥
The bodies have Bindu as their root; the śirās (channels) are established therein. They (the śirās) sustain the bodies from the sole of the foot up to the head.
Verse 57
खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः । न तस्य क्षीयते बिन्दुः कामिन्यालिङ्गितस्य च ॥
khecaryā mudritaṃ yena vivaraṃ lambikordhvataḥ । na tasya kṣīyate binduḥ kāminyāliṅgitasya ca ॥
By whom the opening above the uvula is sealed by Khecarī Mudrā, his vital drop does not diminish, even when embraced by a passionate woman.
Verse 58
यावद्बिन्दुः स्थितो देहे तावन्मृत्युभयं कुतः । यावद्बद्धा नभोमुद्रा तावद्बिन्दर्न गच्छति ।।
yāvadbinduḥ sthito dehe tāvanmṛtyubhayaṃ kutaḥ । yāvadbaddhā nabhomudrā tāvadbindarna gacchati ।।
As long as the bindu (seminal essence) remains in the body, where is the fear of death? As long as Nabhomudra is locked (practiced), the bindu does not depart (is not lost).
Verse 59
ज्वलितोऽपि यथा बिन्दुः संप्राप्तश्च हुताशनम्। व्रजत्यूर्ध्वं गतः शक्त्या निरुद्धो योनिमुद्रया ।।
jvalito'pi yathā binduḥ saṃprāptaśca hutāśanam। vrajatyūrdhvaṃ gataḥ śaktyā niruddho yonimudrayā ।।
Just as a drop (bindu), even when ignited and having reached the fire, ascends upwards, having been raised by Śakti, when it is restrained by Yonimudrā.
Verse 60
स पुनर्द्विविधो बिन्दुः पाण्डरो लोहितस्तथा । पाण्डरं शुक्लमित्याहुर्लोहिताख्यं महारजः ।।
sa punardvividho binduḥ pāṇḍaro lohitastathā । pāṇḍaraṃ śuklamityāhurlohitākhyaṃ mahārajaḥ ।।
That Bindu, again, is of two kinds: white (pāṇḍara) and red (lohita). The white one (pāṇḍara) they call śukla (semen), and the one named red (lohitākhyaṃ) is Mahārajas (the great menstrual fluid).
Verse 61
सिन्दूरव्रातसंकाशं रविस्थानस्थितं रजः । शशिस्थानस्थितं शुक्लं तयोरैक्यं सुदुर्लभम् ॥
sindūravrātasaṃkāśaṃ ravisthānasthitaṃ rajaḥ । śaśisthānasthitaṃ śuklaṃ tayoraikyaṃ sudurlabham ॥
The red substance (rajas), resembling a heap of vermilion and situated in the region of the sun, and the white substance (śukla), situated in the region of the moon – their union is exceedingly difficult to attain.
Verse 62
बिन्दुर्ब्रह्मा रजः शक्तिर्बिन्दुरिन्दू रजो रविः । उभयोः सङ्गमादेव प्राप्यते परमं पदम् ॥
bindurbrahmā rajaḥ śaktirbindurindū rajo raviḥ । ubhayoḥ saṅgamādeva prāpyate paramaṃ padam ॥
Bindu is Brahmā, Rajas is Śakti. Bindu is the Moon, Rajas is the Sun. Indeed, only from the union of both is the supreme state attained.
Verse 63
वायुना शक्तिचालेन प्रेरितं च यथा रजः । याति बिन्दुः सदैकत्वं भवेदिव्ययपुस्तदा ॥
vāyunā śakticālena preritaṃ ca yathā rajaḥ । yāti binduḥ sadaikatvaṃ bhavedivyayapustadā ॥
Just as the 'rajas' (female generative principle) is propelled by 'vāyu' (breath/prana) and 'śakticālana' (the activation of Shakti), so too the 'bindu' (male essence) attains constant oneness, and then one becomes an imperishable Puruṣa (Self).
Verse 64
शुक्लं चन्द्रेण संयुक्तं रजः सूर्येण संगतम्। तयोः समरसैकत्वं यो जानाति स योगवित्॥
śuklaṃ candreṇa saṃyuktaṃ rajaḥ sūryeṇa saṃgatam। tayoḥ samarasaikatvaṃ yo jānāti sa yogavit॥
The white [principle] united with the Moon, and the red [principle] associated with the Sun — whoever knows the oneness of their harmonious essence, he is a knower of Yoga.
Verse 65
शोधनं नाडिजालस्य चालनं चन्द्रसूर्ययोः । रसानां शोषणं चैव महामुद्राभिधीयते ॥
śodhanaṃ nāḍijālasya cālanaṃ candrasūryayoḥ । rasānāṃ śoṣaṇaṃ caiva mahāmudrābhidhīyate ॥
The purification of the network of nāḍīs, the activation of the moon and sun (channels), and the absorption of the bodily essences (rasas) — this is declared to be Mahāmudrā.
Verse 66
वक्षोन्यस्तहनुः प्रपीड्य सुचिरं योनिं च वामाङ् घ्रिणा हस्ताभ्यामनुधारयन्प्रसरितं पादं तथा दक्षिणम्। आपूर्य श्वसनेन कुक्षियुगलं बध्वा शनै रेचयेत्सेयं व्याधिविनाशिनी सुमहती मुद्रा नृणां कथ्यते ॥
vakṣonyastahanuḥ prapīḍya suciraṃ yoniṃ ca vāmāṅ ghriṇā hastābhyāmanudhārayanprasaritaṃ pādaṃ tathā dakṣiṇam। āpūrya śvasanena kukṣiyugalaṃ badhvā śanai recayetseyaṃ vyādhivināśinī sumahatī mudrā nṛṇāṃ kathyate ॥
Placing the chin on the chest, pressing the perineum well for a long time with the left heel, and holding the extended right leg with both hands; one should then fill the abdomen with breath, retain it, and slowly exhale. This very great Mudra, which destroys all diseases for human beings, is thus described.
Verse 67
चन्द्रांशेन समभ्यस्य सूर्यांशेनाभ्यसेत्पुनः या तुल्या तु भवेत्संख्या ततो मुद्रां विसर्जयेत् ॥
candrāṃśena samabhyasya sūryāṃśenābhyasetpunaḥ yā tulyā tu bhavetsaṃkhyā tato mudrāṃ visarjayet ॥
Having practiced well through the moon (left) channel, one should again practice through the sun (right) channel. When the count (of breaths/cycles) becomes equal, then one should release the mudra (seal/practice).
Verse 68
नहि पथ्यमपथ्यं वा रसाः सर्वेऽपि नीरसाः । अतिभुक्तं विषं घोरं पीयूषमिव जीर्यते ॥
nahi pathyamapathyaṃ vā rasāḥ sarve'pi nīrasāḥ । atibhuktaṃ viṣaṃ ghoraṃ pīyūṣamiva jīryate ॥
Indeed, (to the yogi) there is no wholesome or unwholesome food; all tastes become insipid. Over-eating is terrible poison, yet it is digested as if it were nectar.
Verse 69
क्षयकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः । तस्य रोगाः क्षयं यान्ति महामुद्रां तु योऽभ्यसेत् ॥
kṣayakuṣṭhagudāvartagulmājīrṇapurogamāḥ । tasya rogāḥ kṣayaṃ yānti mahāmudrāṃ tu yo'bhyaset ॥
For him who practices Mahamudra, diseases such as consumption, leprosy, anal fistula, abdominal tumors, and indigestion are destroyed.
Verse 70
कथितेयं महामुद्रा महासिद्धिकरी नृणाम्। गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥
kathiteyaṃ mahāmudrā mahāsiddhikarī nṛṇām। gopanīyā prayatnena na deyā yasya kasyacit ॥
This Mahamudra, which confers great perfections upon humans, has been declared. It must be carefully guarded and not given to just anyone.
Verse 71
पद्मासनं समारुह्य समकायशिरोधरः । नासाग्रदृष्टिरेकान्ते जपेदोंकारमव्ययम् ॥
padmāsanaṃ samāruhya samakāyaśirodharaḥ । nāsāgradṛṣṭirekānte japedoṃkāramavyayam ॥
Having assumed the lotus posture, holding the body, head, and neck straight, and with gaze fixed on the tip of the nose, one should, in a solitary place, chant the imperishable Om (mantra).
Verse 72
ॐ नित्यं शुद्धं बुद्धं निर्विकल्पं निरञ्जनं निराख्यातमनादिनिधनमेकं तुरीयं यद्भूतं भवद्भविष्यत् परिवर्तमानं सर्वदाऽनवच्छिन्नं परं ब्रह्म तस्माज्जाता परा शक्तिः स्वयंज्योतिरा-त्मिका। आत्मन आकाशः संभूतः। आकाशाद्वायुः । वायोरग्निः । अग्नेरापः। अद्भयः पृथिवी। एतेषां पञ्चभूतानां पतयः पञ्च सदाशिवेश्वररुद्रविष्णुब्रह्माणश्चेति। तेषां ब्रह्मविष्णुरुद्राश्चोत्पत्ति-स्थितिलयकर्तारः। राजसो ब्रह्मा सात्त्विको विष्णुस्तामसो रुद्र इति एते त्रयो गुणयुक्ताः। ब्रह्मा देवानां प्रथमः संबभूव। धाता च सृष्टौ विष्णुश्च स्थितौ रुद्रश्च नाशे भोगाय चेन्द्रः प्रथमजा बभूवुः। एतेषां ब्रह्मणो लोका देवतिर्यङ्नरस्थावराश्च जायन्ते । तेषां मनुष्यादीनां पञ्चभूतसम-वायः शरीरम्। ज्ञानकर्मेन्द्रियैर्ज्ञानविषयैः प्राणादिपञ्चवायुमनोबुद्धिचित्ताहंकारैः स्थूलकल्पितैः सोऽपि स्थूलप्रकृतिरित्युच्यते। ज्ञानकर्मेन्द्रियैर्ज्ञानविषयैः प्राणादिपञ्चवायुमनोबुद्धिभिश्च सूक्ष्मस्थोऽपि लिङ्गमेवेत्युच्यते। गुणत्रययुक्तं कारणम्। सर्वेषामेवं त्रीणि शरीराणि वर्तन्ते । जाग्रत्स्वप्नसुषुप्तितुरीयाश्चेत्यवस्थाश्चतस्त्रः तासामवस्थानामधिपतयश्चत्वारः पुरुषा विश्वतैजस-प्राज्ञात्मानश्चेति। विश्वो हि स्थूलभुङ्नित्यं तैजसः प्रविविक्तभुक् । आनन्दभुक्तथा प्राज्ञः सर्वसा-क्षीत्यतः परः ॥
oṃ nityaṃ śuddhaṃ buddhaṃ nirvikalpaṃ nirañjanaṃ nirākhyātamanādinidhanamekaṃ turīyaṃ yadbhūtaṃ bhavadbhaviṣyat parivartamānaṃ sarvadā'navacchinnaṃ paraṃ brahma tasmājjātā parā śaktiḥ svayaṃjyotirā-tmikā। ātmana ākāśaḥ saṃbhūtaḥ। ākāśādvāyuḥ । vāyoragniḥ । agnerāpaḥ। adbhayaḥ pṛthivī। eteṣāṃ pañcabhūtānāṃ patayaḥ pañca sadāśiveśvararudraviṣṇubrahmāṇaśceti। teṣāṃ brahmaviṣṇurudrāścotpatti-sthitilayakartāraḥ। rājaso brahmā sāttviko viṣṇustāmaso rudra iti ete trayo guṇayuktāḥ। brahmā devānāṃ prathamaḥ saṃbabhūva। dhātā ca sṛṣṭau viṣṇuśca sthitau rudraśca nāśe bhogāya cendraḥ prathamajā babhūvuḥ। eteṣāṃ brahmaṇo lokā devatiryaṅnarasthāvarāśca jāyante । teṣāṃ manuṣyādīnāṃ pañcabhūtasama-vāyaḥ śarīram। jñānakarmendriyairjñānaviṣayaiḥ prāṇādipañcavāyumanobuddhicittāhaṃkāraiḥ sthūlakalpitaiḥ so'pi sthūlaprakṛtirityucyate। jñānakarmendriyairjñānaviṣayaiḥ prāṇādipañcavāyumanobuddhibhiśca sūkṣmastho'pi liṅgamevetyucyate। guṇatrayayuktaṃ kāraṇam। sarveṣāmevaṃ trīṇi śarīrāṇi vartante । jāgratsvapnasuṣuptiturīyāścetyavasthāścatastraḥ tāsāmavasthānāmadhipatayaścatvāraḥ puruṣā viśvataijasa-prājñātmānaśceti। viśvo hi sthūlabhuṅnityaṃ taijasaḥ praviviktabhuk । ānandabhuktathā prājñaḥ sarvasā-kṣītyataḥ paraḥ ॥
Om. That which is eternal, pure, enlightened, devoid of mental constructs, untainted, indescribable, without beginning or end, one, the fourth state (Turīya), which is the past, present, and future, ever-changing, always undivided – that is the Supreme Brahman. From it arose the Supreme Power (Parā Śakti), which is self-effulgent and of the nature of the Self. From the Self, space originated; from space, air; from air, fire; from fire, water; from water, earth. The lords of these five elements are the five: Sadāśiva, Īśvara, Rudra, Viṣṇu, and Brahmā. Among them, Brahmā, Viṣṇu, and Rudra are the creators, preservers, and destroyers (respectively). Brahmā is Rājasa (active), Viṣṇu is Sāttvika (pure), Rudra is Tāmasa (inert); these three are endowed with qualities (guṇas). Brahmā was the first among the gods to be born. Brahmā (the creator) for creation, Viṣṇu for preservation, Rudra for destruction, and Indra for enjoyment – these were the first-born. From this Brahman, the realms of gods, animals, humans, and immovable beings are born. For humans and others, the aggregate of the five elements is the body. With the organs of perception and action, objects of knowledge, the five prāṇas (vital airs) and others, mind, intellect, consciousness, and ego – considered gross – this is called the gross nature. And with the organs of perception and action, objects of knowledge, the five prāṇas and others, mind, and intellect – existing in a subtle form – this is called the subtle body (liṅga-śarīra). That which is endowed with the three guṇas is the causal body (kāraṇa-śarīra). Thus, for all beings, there are three bodies. And there are four states: waking, dreaming, deep sleep, and the fourth (Turīya). The lords of these states are four aspects of the Self (Purūṣas): Viśva, Taijasa, Prājña, and Ātman. Viśva verily is the constant enjoyer of the gross (experiences); Taijasa is the enjoyer of the subtle (or solitary/internal experiences). And Prājña is the enjoyer of bliss (or ignorance); beyond them is the Fourth (Turīya), the all-witness.
Verse 73
प्रणवः सर्वदा तिष्ठेत्सर्वजीवेषु भोगतः । अभिरामस्तु सर्वासु ह्यवस्थासु ह्यधोमुखः ॥
praṇavaḥ sarvadā tiṣṭhetsarvajīveṣu bhogataḥ । abhirāmastu sarvāsu hyavasthāsu hyadhomukhaḥ ॥
The syllable Om (Pranav) always dwells in all living beings for the purpose of their experience. Nevertheless, it is delightful in all states, truly facing downwards.
Verse 74
अकार उकारो मकारश्चेति त्रयो वर्णास्त्रयो वेदास्त्रयो लोकास्त्रयो गुणास्त्रीण्यक्षराणि त्रयः स्वरा एवं प्रणवः प्रकाशते । अकारो जाग्रति नेत्रे वर्तते सर्वजन्तुषु । उकारः कण्ठतः स्वप्ने मकारो ह्यदि सुप्तितः ।।
akāra ukāro makāraśceti trayo varṇāstrayo vedāstrayo lokāstrayo guṇāstrīṇyakṣarāṇi trayaḥ svarā evaṃ praṇavaḥ prakāśate । akāro jāgrati netre vartate sarvajantuṣu । ukāraḥ kaṇṭhataḥ svapne makāro hyadi suptitaḥ ।।
The sound 'A', the sound 'U', and the sound 'M' – these are the three components (of Om). They are the three Vedas, the three worlds, the three Gunas, the three syllables, and the three notes. Thus does Praṇava (Om) manifest. The sound 'A' exists in the waking state, in the eye, in all beings. The sound 'U' exists in the dream state, from the throat. The sound 'M' exists in the deep sleep state, indeed from the heart.
Verse 75
विराड्विश्वः स्थूलश्चाकारः । हिरण्यगर्भस्तैजसः सूक्ष्मश्च उकारः । कारणाव्याकृतप्राज्ञश्च मकारः। अकारो राजसो रक्तो ब्रह्मा चेतन उच्यते । उकारः सात्त्विकः शुक्लो विष्णुरित्यभिधीयते ॥
virāḍviśvaḥ sthūlaścākāraḥ । hiraṇyagarbhastaijasaḥ sūkṣmaśca ukāraḥ । kāraṇāvyākṛtaprājñaśca makāraḥ। akāro rājaso rakto brahmā cetana ucyate । ukāraḥ sāttvikaḥ śuklo viṣṇurityabhidhīyate ॥
Virāṭ, Viśva, and the gross state are the letter A. Hiraṇyagarbha, Taijasa, and the subtle state are the letter U. The causal state, the unmanifest (Avyākṛta), and Prājña (the deep sleeper) are the letter M. The letter A is declared to be Rājasic, red, Brahmā, and conscious. The letter U is called Sāttvic, white, and Viṣṇu.
Verse 76
मकारस्तामसः कृष्णो रुद्रश्चेति तथोच्यते । प्रणवात्प्रभवो ब्रह्मा प्रणवात्प्रभवो हरिः ।।
makārastāmasaḥ kṛṣṇo rudraśceti tathocyate । praṇavātprabhavo brahmā praṇavātprabhavo hariḥ ।।
The letter 'Ma' (of Om) is thus said to be Tamasic, black, and Rudra. From Praṇava (Om) originates Brahmā, and from Praṇava (Om) originates Hari (Vishnu).
Verse 77
प्रणवात्प्रभवो रुद्रः प्रणवो हि परो भवेत्। अकारे लीयते ब्रह्मा ह्युकारे लीयते हरिः ॥
praṇavātprabhavo rudraḥ praṇavo hi paro bhavet। akāre līyate brahmā hyukāre līyate hariḥ ॥
From Praṇava (Om) Rudra arises; Praṇava is indeed the supreme. In the 'A' sound (of Om) Brahmā dissolves, and in the 'U' sound (of Om) Hari (Vishnu) dissolves.
Verse 78
मकारे लीयते रुद्रः प्रणवो हि प्रकाशते। ज्ञानिनामूर्ध्वगो भूयादज्ञाने स्यादधोमुखः ॥
makāre līyate rudraḥ praṇavo hi prakāśate। jñānināmūrdhvago bhūyādajñāne syādadhomukhaḥ ॥
Rudra merges in the letter 'Ma'; Pranava indeed shines forth. For the wise, it ascends upwards; for the ignorant, it descends downwards.
Verse 79
एवं वै प्रणवस्तिष्ठेद्यस्तं वेद स वेदवित् । अनाहतस्वरूपेण ज्ञानिनामूर्ध्वगो भवेत् ॥
evaṃ vai praṇavastiṣṭhedyastaṃ veda sa vedavit । anāhatasvarūpeṇa jñānināmūrdhvago bhavet ॥
Thus indeed, Praṇava (Om) resides. He who knows it is a knower of the Vedas. For the wise, it ascends upwards through its nature as the Anāhata (unstruck sound).
Verse 80
तैलधारामिवाच्छिन्नं दीर्घघण्टानिनादवत् । प्रणवस्य ध्वनिस्तद्वत्तदग्रं ब्रह्म चोच्यते ॥
tailadhārāmivācchinnaṃ dīrghaghaṇṭāninādavat । praṇavasya dhvanistadvattadagraṃ brahma cocyate ॥
Like an unbroken stream of oil, or like the sustained resonance of a long-ringing bell, similarly is the sound of Praṇava (Om). Its subtle culmination is declared to be Brahman.
Verse 81
ज्योतिर्मयं तदग्रं स्यादवाच्यं बुद्धिसूक्ष्मतः । ददृशुर्ये महात्मानो यस्तं वेद स वेदवित्॥
jyotirmayaṃ tadagraṃ syādavācyaṃ buddhisūkṣmataḥ । dadṛśurye mahātmāno yastaṃ veda sa vedavit॥
That supreme reality is luminous, and it is ineffable due to the subtlety of the intellect. Those great souls who have perceived it—he who knows that, he is truly a knower of the Vedas.
Verse 82
जाग्रनेत्रद्वयोर्मध्ये हंस एव प्रकाशते । सकारः खेचरी प्रोक्तस्त्वंपदं चेति निश्चितम् ॥
jāgranetradvayormadhye haṃsa eva prakāśate । sakāraḥ khecarī proktastvaṃpadaṃ ceti niścitam ॥
In the middle of the two awakened eyes, the Haṃsa (the vital breath/individual soul) indeed shines forth. The sound 'Sa' is declared to be Khecarī (mudrā/state), and the word 'Tvaṃ' (Thou/You) is thus ascertained.
Verse 83
हकारः परमेशः स्यात्तत्पदं चेति निश्चितम् । सकारो ध्यायते जन्तुर्हकारो हि भवेदध्रुवम्॥
hakāraḥ parameśaḥ syāttatpadaṃ ceti niścitam । sakāro dhyāyate janturhakāro hi bhavedadhruvam॥
The syllable 'Ha' is the Supreme Lord, and that state is certainly established. The syllable 'Sa' is meditated upon by the living being; yet the syllable 'Ha' is indeed impermanent.
Verse 84
इन्द्रियैर्वध्यते जीव आत्मा चैव न बध्यते । ममत्वेन भवेज्जीवो निर्ममत्वेन केवलः ॥
indriyairvadhyate jīva ātmā caiva na badhyate । mamatvena bhavejjīvo nirmamatvena kevalaḥ ॥
The individual soul (jīva) is bound by the senses, but the Self (ātmā) is not bound. By possessiveness (mineness), one becomes a jīva; by non-possessiveness, one becomes the pure Self.
Verse 85
भूर्भुवः स्वरिमे लोकाः सोमसूर्याग्निदेवताः । यस्य मात्रासु तिष्ठन्ति तत्परं ज्योतिरोमिति ॥
bhūrbhuvaḥ svarime lokāḥ somasūryāgnidevatāḥ । yasya mātrāsu tiṣṭhanti tatparaṃ jyotiromiti ॥
Bhūḥ, Bhuvaḥ, Svaḥ – these worlds, whose deities are the Moon, Sun, and Fire, reside in the components (mātrās) of that (Om); that is the supreme light, Om.
Verse 86
क्रिया इच्छा तथा ज्ञानं ब्राह्मी रौद्री च वैष्णवी । त्रिधा मात्रास्थितिर्यत्र तत्परं ज्योतिरोमिति ॥
kriyā icchā tathā jñānaṃ brāhmī raudrī ca vaiṣṇavī । tridhā mātrāsthitiryatra tatparaṃ jyotiromiti ॥
Action, desire, and knowledge are Brāhmī, Raudrī, and Vaiṣṇavī (respectively). Where the threefold component (mātrā) resides, that supreme light is indeed Om.
Verse 87
वचसा तज्जपेन्नित्यं वपुषा तत्समध्यसेत् । मनसा तज्जपेन्नित्यं तत्परं ज्योतिरोमिति ॥
vacasā tajjapennityaṃ vapuṣā tatsamadhyaset । manasā tajjapennityaṃ tatparaṃ jyotiromiti ॥
By speech, one should always chant that; by body, one should practice that. By mind, one should always chant that supreme light, Om.
Verse 88
शुचिर्वाप्यशुचिर्वापि यो जपेत्प्रणवं सदा। न स लिष्यति पापेन पद्मपत्रमिवाम्भसा॥
śucirvāpyaśucirvāpi yo japetpraṇavaṃ sadā। na sa liṣyati pāpena padmapatramivāmbhasā॥
Whether pure or impure, whoever always chants the Praṇava (Om), he is not stained by sin, just as a lotus leaf is not stained by water.
Verse 89
चले वाते चलो बिन्दुर्निश्चले निश्चलो भवेत्। योगी स्थाणुत्वमाप्नोति ततो वायुं निरुन्धयेत।।
cale vāte calo bindurniścale niścalo bhavet। yogī sthāṇutvamāpnoti tato vāyuṃ nirundhayeta।।
When the breath moves, the bindu (vital energy/seminal fluid) moves; when the breath is steady, the bindu becomes steady. A yogi attains immobility (like a pillar); therefore, one should restrain the breath.
Verse 90
यावद्वायुः स्थितो देहे तावज्जीवोन मुञ्चति । मरणं तस्य निष्क्रान्तिस्ततो वायु निरुन्धयेत्॥
yāvadvāyuḥ sthito dehe tāvajjīvona muñcati । maraṇaṃ tasya niṣkrāntistato vāyu nirundhayet॥
As long as the breath (vāyu) remains in the body, so long the individual soul (jīva) does not depart. Its departure is death. Therefore, one should restrain the breath.
Verse 91
यावद्बद्धो मरुत् देहे तावज्जीवो न मुञ्चति । यावद्दृष्टिर्भ्रुवोर्मध्ये तावत्कालभयं कुतः ॥
yāvadbaddho marut dehe tāvajjīvo na muñcati । yāvaddṛṣṭirbhruvormadhye tāvatkālabhayaṃ kutaḥ ॥
As long as the breath is bound in the body, so long the jiva (individual soul) is not released. As long as the gaze is fixed between the eyebrows, from where can there be fear of Time (death)?
Verse 92
अल्पकालभयाद्ब्रह्मा प्राणायामपरो भवेत्। योगिनो मुनयश्चैव ततः प्राणान्निरोधयेत् ॥
alpakālabhayādbrahmā prāṇāyāmaparo bhavet। yogino munayaścaiva tataḥ prāṇānnirodhayet ॥
Even Brahmā, out of fear of a short lifespan, should be devoted to Prāṇāyāma. Therefore, yogis and sages should also restrain their vital breaths.
Verse 93
षड्विंशदङ्गुलिर्हंसः प्रयाणं कुरुते बहिः। वामदक्षिणमार्गेण प्राणायामो विधीयते ॥
ṣaḍviṃśadaṅgulirhaṃsaḥ prayāṇaṃ kurute bahiḥ। vāmadakṣiṇamārgeṇa prāṇāyāmo vidhīyate ॥
The Hamsa (breath) travels outward for twenty-six angulas. Prāṇāyāma is performed through the left and right passages.
Verse 94
शुद्धिमेति यदा सर्वं नाडीचक्कं मलाकुलम् । तदैव जायते योगी प्राणसंग्रहणक्षमः ॥
śuddhimeti yadā sarvaṃ nāḍīcakkaṃ malākulam । tadaiva jāyate yogī prāṇasaṃgrahaṇakṣamaḥ ॥
When the entire nāḍī-system, laden with impurities, attains purification, then alone does a yogi become capable of retaining prāṇa.
Verse 95
बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत्। थारयेद्वा यथाशक्त्या भूयः सूर्येण रेचयेत्।।
baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet। thārayedvā yathāśaktyā bhūyaḥ sūryeṇa recayet।।
The yogi, seated in the lotus posture, should inhale the vital breath (prana) through the moon (left nostril), hold it according to his capacity, and then exhale again through the sun (right nostril).
Verse 96
अमृतोदधिसंकाशं गोक्षीरधवलोपमम्। ध्यात्वा चन्द्रमसं बिम्बं प्राणायामे सुखी भवेत्॥
amṛtodadhisaṃkāśaṃ gokṣīradhavalopamam। dhyātvā candramasaṃ bimbaṃ prāṇāyāme sukhī bhavet॥
By meditating on the disc of the moon, which resembles an ocean of nectar and is as white as cow's milk, one becomes joyful in prāṇāyāma.
Verse 97
स्फुरत्प्रज्वलसंज्वालापूज्यमादित्यमण्डलम्। ध्यात्वा ह्यदि स्थितं योगी प्राणायामे सुखी भवेत्।।
sphuratprajvalasaṃjvālāpūjyamādityamaṇḍalam। dhyātvā hyadi sthitaṃ yogī prāṇāyāme sukhī bhavet।।
Having meditated in the heart upon the worshipable solar orb, which is throbbing, blazing intensely with a mass of flames, the yogi becomes happy in prāṇāyāma.
Verse 98
प्राणं चेदिडया पिबेन्नियमितं भूयोऽन्यथा रेचयेत्पीत्वा पिङ्गलया समीरणमथो बद्धवा त्यजेद्वामया। सूर्याचन्द्रमसोरनेन विधिना बिन्दुद्वयं ध्यायतः शुद्धा नाडिगणा भवन्ति यमिनो मासद्वयादूर्ध्वतः ॥
prāṇaṃ cediḍayā pibenniyamitaṃ bhūyo'nyathā recayetpītvā piṅgalayā samīraṇamatho baddhavā tyajedvāmayā। sūryācandramasoranena vidhinā bindudvayaṃ dhyāyataḥ śuddhā nāḍigaṇā bhavanti yamino māsadvayādūrdhvataḥ ॥
If one inhales the prāṇa in a regulated manner through Iḍā, and then exhales through the other (Piṅgalā); then, after having inhaled the air through Piṅgalā and held the breath, one should exhale through the left (Iḍā). By this method, for a yogi who meditates on the two principles of Sūrya (Sun) and Candra (Moon), the entire network of nāḍīs becomes purified after two months.
Verse 99
यथेष्टधारणं वायोरनलस्य प्रदीपनम्। नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात् ॥
yatheṣṭadhāraṇaṃ vāyoranalasya pradīpanam। nādābhivyaktirārogyaṃ jāyate nāḍiśodhanāt ॥
The desired retention of breath (Vāyu), the kindling of the digestive fire, the manifestation of the inner sound (Nāda), and good health arise from the purification of the subtle channels (Nāḍīs).
Verse 100
प्राणो देहस्थितो यावदपानं तु निरुन्धयेत्। एकश्वासमयी मात्रा ऊर्ध्वाधो गगने गतिः ।।
prāṇo dehasthito yāvadapānaṃ tu nirundhayet। ekaśvāsamayī mātrā ūrdhvādho gagane gatiḥ ।।
As long as Prana remains in the body, one should indeed restrain Apana. A 'mātrā' (unit of time) consists of a single breath, whose movement is upwards and downwards in the internal space.
Verse 101
रेचकः पूरकश्चैव कुम्भकः प्रणवात्मकः। प्राणायामो भवेदेवं मात्राद्वादशसंयुतः ॥
recakaḥ pūrakaścaiva kumbhakaḥ praṇavātmakaḥ। prāṇāyāmo bhavedevaṃ mātrādvādaśasaṃyutaḥ ॥
Recaka (exhalation), Pūraka (inhalation), and Kumbhaka (retention) – the latter being of the nature of Praṇava (Om) – thus Prāṇāyāma should be, endowed with twelve mātrās (units of time).
Verse 102
मात्राद्वादशसंयुक्तौ दिवाकरनिशाकरौ। दोषजालमबध्रन्तौ ज्ञातव्यौ योगिभिः सदा ।।
mātrādvādaśasaṃyuktau divākaraniśākarau। doṣajālamabadhrantau jñātavyau yogibhiḥ sadā ।।
The Sun and the Moon, united with twelve mātrās, destroy the network of faults. They should always be known by yogis.
Verse 103
पूरकं द्वादशं कुर्यात्कुम्भकं षोडशं भवेत् । रेचकं दश चोंकारः प्राणायामः स उच्यते ॥
pūrakaṃ dvādaśaṃ kuryātkumbhakaṃ ṣoḍaśaṃ bhavet । recakaṃ daśa coṃkāraḥ prāṇāyāmaḥ sa ucyate ॥
Inhalation should be for twelve (beats), retention should be sixteen, and exhalation ten, with (the recitation of) Om. That is called Prāṇāyāma.
Verse 104
अधमे द्वादश मात्रा मध्यमे द्विगुणा मता। उत्तमे त्रिगुणा प्रोक्ता प्राणायामस्य निर्णयः ॥
adhame dvādaśa mātrā madhyame dviguṇā matā। uttame triguṇā proktā prāṇāyāmasya nirṇayaḥ ॥
In the lowest [stage of Prāṇāyāma], the duration is twelve mātrās; in the middle, it is considered to be double. In the highest, it is declared to be triple. This is the determination of Prāṇāyāma.
Verse 105
अधमे स्वेदजननं कम्पो भवति मध्यमे। उत्तमे स्थानमाप्नोति ततो वायुं निरुन्धयेत् ॥
adhame svedajananaṃ kampo bhavati madhyame। uttame sthānamāpnoti tato vāyuṃ nirundhayet ॥
In the lowest stage, perspiration is generated; in the middle stage, trembling occurs. In the highest stage, one attains a steady state; thereafter, one should restrain the breath.
Verse 106
बद्धपद्मासनो योगी नमस्कृत्य गुरु शिवम्। नासाग्रदृष्टिरेकाकी प्राणायाम समभ्यसेत् ॥
baddhapadmāsano yogī namaskṛtya guru śivam। nāsāgradṛṣṭirekākī prāṇāyāma samabhyaset ॥
The yogi, seated in the lotus posture, having bowed to the guru and Shiva, should diligently practice prāṇāyāma alone, with his gaze fixed on the tip of his nose.
Verse 107
द्वाराणां नव संनिरूध्य मरुतं बध्वा दृढ धारणां नीत्वा कालमपानवह्निसहितं शक्त्या समं चालितम्। आत्मध्यानयुतस्त्वनेन विधिना विन्यस्य मूर्ध्नि स्थिरं यावत्तिष्ठति तावदेव महतां सङ्गो न संस्तूयते ।।
dvārāṇāṃ nava saṃnirūdhya marutaṃ badhvā dṛḍha dhāraṇāṃ nītvā kālamapānavahnisahitaṃ śaktyā samaṃ cālitam। ātmadhyānayutastvanena vidhinā vinyasya mūrdhni sthiraṃ yāvattiṣṭhati tāvadeva mahatāṃ saṅgo na saṃstūyate ।।
Having blocked the nine doors (of the body), having restrained the breath and established firm concentration, having led (the vital energy) upward for a duration, moved it together with the apāna-fire and Śakti; being engaged in self-contemplation and having firmly placed (this energy) in the crown of the head by this method – as long as one remains (in this state), for that long, the company of great ones is not praised (or considered necessary).
Verse 108
प्राणायामो भवेदेवं पातकेन्धनपावकः। भवोदधिमहासेतुः प्रोच्यते योगिभिः सदा॥
prāṇāyāmo bhavedevaṃ pātakendhanapāvakaḥ। bhavodadhimahāsetuḥ procyate yogibhiḥ sadā॥
Thus, Prāṇāyāma becomes the fire that consumes the fuel of sins; it is always declared by yogis to be the great bridge over the ocean of existence.
Verse 109
आसनेन रुजं हन्ति प्राणायामेन पातकम्। विकारं मानसं योगी प्रत्याहारेण मुञ्चति ॥
āsanena rujaṃ hanti prāṇāyāmena pātakam। vikāraṃ mānasaṃ yogī pratyāhāreṇa muñcati ॥
Through Asana, one destroys disease; through Prāṇāyāma, sin. The Yogi, by Pratyāhāra, releases mental disorders.
Verse 110
धारणाभिर्मनोधैर्यं याति चैतन्यमद्भुतम्। समाधौ मोक्षमाप्नोति त्यक्त्वा कर्म शुभाशुभम् ॥
dhāraṇābhirmanodhairyaṃ yāti caitanyamadbhutam। samādhau mokṣamāpnoti tyaktvā karma śubhāśubham ॥
By means of dhāraṇās, one attains steadiness of mind and wonderful consciousness. In samādhi, one attains liberation, having abandoned both auspicious and inauspicious actions.
Verse 111
प्राणायामद्विषट्केन प्रत्याहारः प्रकीर्तितः प्रत्याहारद्विषट्केन जायते धारणा शुभा॥
prāṇāyāmadviṣaṭkena pratyāhāraḥ prakīrtitaḥ pratyāhāradviṣaṭkena jāyate dhāraṇā śubhā॥
Through twelve (repetitions of) Prāṇāyāma, Pratyāhāra is declared; through twelve (repetitions of) Pratyāhāra, auspicious Dhāraṇā arises.
Verse 112
धारणा द्वादश प्रोक्तं ध्यानं योगविशारदैः। ध्यानद्वादशकेनैव समाधिरभिधीयते ॥
dhāraṇā dvādaśa proktaṃ dhyānaṃ yogaviśāradaiḥ। dhyānadvādaśakenaiva samādhirabhidhīyate ॥
Twelve concentrations are declared to be meditation by experts in Yoga. And by twelve meditations alone, meditative absorption is designated.
Verse 113
यत्समाधौ परंज्योतिरनन्तं विश्वतोमुखम् । तस्मिन्दृष्टे क्रियाकर्म यातायातो न विद्यते ॥
yatsamādhau paraṃjyotiranantaṃ viśvatomukham । tasmindṛṣṭe kriyākarma yātāyāto na vidyate ॥
That Supreme Light, infinite and omnipresent, which is realized in samadhi; when that is seen, actions, duties, and the cycle of transmigration cease to exist.
Verse 114
संबद्धासनमेढ्रमङिघ्रयुगलं कर्णाक्षिनासापुटद्वाराद्यङ्गुलिभिर्नियम्य पवनं वक्त्रेण वा पूरितम्। बध्वा वक्षसि बह्वपानसहितं मूर्ध्नि स्थिरं धारयेदेवं याति विशेषतत्त्वसमतां योगीश्वरास्तन्मनाः ॥
saṃbaddhāsanameḍhramaṅighrayugalaṃ karṇākṣināsāpuṭadvārādyaṅgulibhirniyamya pavanaṃ vaktreṇa vā pūritam। badhvā vakṣasi bahvapānasahitaṃ mūrdhni sthiraṃ dhārayedevaṃ yāti viśeṣatattvasamatāṃ yogīśvarāstanmanāḥ ॥
Having bound the two feet to the root of the genitals in an appropriate posture, and having controlled the passages of the ears, eyes, nostrils, and so on, with the fingers, one should inhale the breath (even through the mouth), hold it firmly in the chest along with much Apāna, and then steadily retain it in the head. In this way, the great Yogis, whose minds are fixed on that (supreme Reality), attain identity with the specific Tattva (Principle).
Verse 115
गगनं पवने प्राप्ते ध्वनिरुत्पद्यते महान्। घण्टादीनां प्रवाद्यानां नादसिद्धिरुदीरिता ॥
gaganaṃ pavane prāpte dhvanirutpadyate mahān। ghaṇṭādīnāṃ pravādyānāṃ nādasiddhirudīritā ॥
When the vital air (prāṇa) reaches the etheric space (ākāśa), a great sound is produced. This is declared to be the attainment of Nāda (the mystic sound), which is characterized by the sounds of bells and similar instruments.
Verse 116
प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत्। प्राणायामवियुक्तेभ्यः सर्वरोगसमुद्भवः ॥
prāṇāyāmena yuktena sarvarogakṣayo bhavet। prāṇāyāmaviyuktebhyaḥ sarvarogasamudbhavaḥ ॥
Through Prāṇāyāma, when properly performed, the destruction of all diseases occurs. For those who are devoid of Prāṇāyāma, all diseases arise.
Verse 117
हिक्का कासस्तथा श्वासः शिरःकर्णाक्षिवेदनाः। भवन्ति विविधा रोगाः पवनव्यत्ययक्रमात्॥
hikkā kāsastathā śvāsaḥ śiraḥkarṇākṣivedanāḥ। bhavanti vividhā rogāḥ pavanavyatyayakramāt॥
Hiccup, cough, and difficult breathing, along with pains in the head, ears, and eyes—these and various other diseases arise due to the disorder of *pavana* (the wind-element or *vāyu*).
Verse 118
यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैः शनैः। तथैव सेवितो वायुरन्यथा हन्ति साधकम्॥
yathā siṃho gajo vyāghro bhavedvaśyaḥ śanaiḥ śanaiḥ। tathaiva sevito vāyuranyathā hanti sādhakam॥
Just as a lion, an elephant, and a tiger become controllable gradually, so too should the breath (prana) be practiced. Otherwise, it destroys the practitioner.
Verse 119
युक्तंयुक्तं त्यजेद्वायु युक्तंयुक्तं प्रपूरयेत् । युक्तंयुक्तं प्रबध्नीयादेवं सिद्धिमवाप्नुयात् ॥
yuktaṃyuktaṃ tyajedvāyu yuktaṃyuktaṃ prapūrayet । yuktaṃyuktaṃ prabadhnīyādevaṃ siddhimavāpnuyāt ॥
One should exhale the breath appropriately, one should inhale appropriately. One should retain (the breath) appropriately. In this manner, one attains perfection.
Verse 120
चरतां चक्षुरादीनां विषयेषु यथाक्रमम् । तत्प्रत्याहरणं तेषां प्रत्याहारः स उच्यते ॥
caratāṃ cakṣurādīnāṃ viṣayeṣu yathākramam । tatpratyāharaṇaṃ teṣāṃ pratyāhāraḥ sa ucyate ॥
The withdrawal of the eyes and other senses from their respective objects, in which they are engaged in due order, is called Pratyahara.
Verse 121
यथा तृतीयकाले तु रविः प्रत्याहरेत्प्रभाम्। तृतीयाङ्गस्थितो योगी विकारं मानसं हरेत् ॥ इत्युपनिषत् ॥
yathā tṛtīyakāle tu raviḥ pratyāharetprabhām। tṛtīyāṅgasthito yogī vikāraṃ mānasaṃ haret ॥ ityupaniṣat ॥
Just as the sun in the third period (of the day) withdraws its light, so too the yogi, situated in the third limb (of yoga), removes mental disturbances.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Yogachudamani Upanishad. It includes 121 verses detailing core themes like "yogacūḍāmaṇiṃ vakṣye yogināṃ hitakāmyayā। kaivalyasiddhidaṃ gūḍhaṃ sevitaṃ yogavittamaiḥ ॥", "āsanaṃ prāṇasaṃrodhaḥ pratyāhāraśca dhāraṇā। dhyānaṃ samādhiretāni yogāṅgāni bhavanti ṣaṭ ॥", "ekaṃ siddhāsanaṃ proktaṃ dvitīyaṃ kamalāsanam । ṣaṭcakraṃ ṣoḍaśādhāraṃ trilakṣyaṃ vyomapañcakam ॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.