Anandakanda 1.20

Ānandakanda, 1.20
Yoga-rasāyana
Śrī Bhairavī [spoke]:
God of gods, ocean of compassion, destroyer of Kāla and Kandarpa, / eightfold-formed, possessing the great form, dedicated to the five cosmic acts!

You by whom the entire universe is manifested, Three-Eyed One, destroyer of Tripura, / whose crescent moon is fatigued by the hissing of the serpent lord entwined in your matted hair!

Whose eyes are the sun, moon, and fire, smiling five-faced lord, / whose cheek-regions shine with the jewels on the serpent hoods of your earrings!

Adorned with sprouting-leaf lips and teeth lovely as kunda buds, / whose throat is darkened by the hālāhala poison, wearing the seven serpent lords as ornaments!

Resplendent with eighteen arms rising with great serpent-bracelets, / equipped with all divine weapons, clad in an excellent tiger skin!

Whose pair of feet is illuminated by the rays from the blue-lotus crest-gems on the crowns of bowing lords of gods and demons, remover of birth and senescence for yogins!

Whose majesty is being, consciousness, and bliss, gracious one, ocean of pity, / accessible through the Oṃkāra syllable, taintless, inscrutable, unthinkable, immeasurable lord!

For you are the praiser, the object of praise, and the praise; you are the agent, the effect, and the instrument; / indeed, you alone are everything. Be gracious, Supreme Lord!

By your divine power the entire universe is created, preserved, and likewise destroyed. / You are the earth, you are water, you are fire, you are wind, you are space, you are the moon;

you are the sun, you are the Supreme Self, you are the qualities, and likewise primordial matter; / you are the spirit, you are the mind, and you are intellect, thought, and egoity.

Command [me] to tell the whole rejuvenation therapy in full detail, / if I am dear to your heart and beloved as your life's breath, O all-pervading lord.

How is liberation while living [attained], O Lord, and what is the nature of yoga? / Favor me, Lord of gods, with the easy means that removes mundane existence.

Having heard the hymn of praise, Bhairava, with a smiling face and supreme joy, / spoke to the auspicious goddess, the daughter of the king of mountains:

Śrī Bhairava [spoke]:
Excellent, excellent, O Mahāmāyā! You know everything, eternal one. / Even so, you ask, O Sovereign Lady, out of a desire for the welfare of the worlds.

I will tell you concisely; listen attentively, beloved! / Who else besides you is dear to me for expounding secret truths?

Characteristics of One Liberated While Living
Listen, O Queen of the gods: I shall tell the characteristics of one liberated while living. / Passion, anger, fear, greed, arrogance, delusion, envy,

pride, shame, lineage, moral conduct, reproach, deceit, fraudulence, / ignorance, inertia, conceit, cold, heat, and sunshine,

wind, pleasure, pain, sin, religious merit, beneficial and harmful things, / the threefold afflictions, sons, friends, wives, and the like—he who abandons [all these],

who is not attached to any sense-objects, who is intent on the contemplation of reality, / whose heart remains unstained like a lotus leaf by water,

whose disposition is adorned with friendship, compassion, joy, and equanimity, / whose mind is detached from the pursuit of attaining worldly and other-worldly pleasures,

who discerns between the eternal and the non-eternal, who restrains the internal organ, / who is free from senescence and death, and possesses the essential nature of equality with Śiva—

he is to be known as liberated while living, one who has crossed the ocean of transmigration. / He is worshipful to gods, demons, and others; he is to be served; he is the guru; he is Śiva.

Just as I am to be worshipped in all worlds, O Maheśvarī, / so is he always worshipped completely by all in all worlds.

However, that liberation which comes to living beings at the end of the body is of no use: / at the end of the body, all embodied beings attain liberation—there is no doubt.

If liberation were to come from liquefying the female organ, / would donkeys and the like, birds, bulls, and rams not be liberated, O mother of Tripura?

If liberation were to come from consuming semen, feces, and urine, my dear, / then why would monkeys, pigs, and others not be liberated?

It does not arise merely from immortality, nor does it arise [merely] from Śiva-hood; / it arises from the union of both: this is considered liberation while living.

In every tradition and scripture, liberation exists at the time of death; / but it is not seen like a gem resting in the hand, O Śāmbhavī.

That which is exceedingly secret, ineffable, and hard to attain even for gods, / I shall tell you, O Queen of gods: the permanent stability of the body.

Means to Attain Bodily Stability that Produces Liberation While Living; Perfection in Yoga
Śiva-hood and aerial locomotion, auspicious and bestowing all alchemical perfections, / cannot exist without a body; this body is the instrument for everything.

Therefore, one should always protect the body with effort from every [harm]. / When the body falls, righteousness is destroyed; when righteousness is destroyed, ritual action is lost;

when ritual action is lost, whence yoga? When fallen from yoga, consciousness does not arise; / when consciousness is absent, whence liberation? When liberation is lost, nothing [remains].

Even by hundreds of other means, the body is not preserved forever; / mercury and breath are the supreme bestowers of all alchemical perfections.

Both breath and mercury, when swooned, dead, and bound, / constantly remove disease, conquer death, and bestow aerial locomotion, in that order.

Mercury was taught by me previously; now breath is praised. / From the retention of breath, knowledge arises; from knowledge, liberation is born.

The body is the root of everything; in making it stable, breath is sovereign. / From that supreme Imperishable [Brahman], space arose; from that,

wind [arose]; from that, fire; from that, water; then the earth. / Of these five elements, the Imperishable is the ultimate cause.

Space has the nature of sound; wind has the nature of sound and touch; / fire consists of sound, touch, and form; water is said to be

composed of sound, form, touch, and taste; and earth, in particular, / has the nature of sound, form, taste, touch, and smell, my dear.

And the presiding deities of earth, wind, fire, air, and space / are Brahmā, Viṣṇu, Rudra, Maheśvara, and Sadāśiva.

The earth is destroyed and submerged in water, and that [water] is swallowed up by the great fire; / and that [fire] is extinguished by the fierce gale, and that [wind], O Pārvatī,

is dissolved successively into space; and from that space they [all] originate. / Residing inside and outside, all-pervading, supportless, resting on nothing—

meditating upon space with the mind, one should sever the bondage of worldly existence. / [Visualizing] wind as consisting of universal life, and water as bestowing consciousness and bliss,

he who immobilizes [them] through skillful practice becomes an aerial mover like the wind. / Meditating in his heart upon the radiant energy blazing like endless suns and fires,

burning the three worlds, he is not afflicted by fire. / Contemplating in his heart the water-element

inundating the surface of the earth with masses of nectar waves, water does not afflict him. / The surface of the earth pervaded by subterranean creatures, flooded with elements—

Meditating constantly upon it in his heart, he has no fear from the earthly element. / Whatever one contemplates in the mind, into that very form one is transformed,

just as wood attains the state of fire, or as an insect becomes a black bee. / <Limbs of Yoga> / Posture, breath regulation, sensory withdrawal, and concentration,

meditation, and absorption are the six limbs of yoga in succession. / <1. Rules for Postures> / There are indeed eighty-four hundred thousand postures.

Among them, two postures are considered foremost: siddhāsana and padmāsana. / <Siddhāsana> / One should firmly press one's perineum with the base of one foot,

and place the base of the other foot above the penis. / Sitting upright with an unbent body, having mastered the senses, O beloved,

with motionless eyes gazing between the eyebrows, with an unmoving mind— / this is to be known as siddhāsana, bestower of the path of liberation.

<Padmāsana> / Placing the left foot upon the right thigh and the right foot upon the left thigh, / and reaching with both hands behind the back,

one should firmly grasp the left big toe with the left hand, and the right with the right, crossed; / and resting the chin upon one's chest,

one should gaze at the tip of the nose, with senses restrained. / This is known as padmāsana, the destroyer of all diseases.

<2. Prāṇāyāma; Ajapāmudrā> / The ādhāra is at the region of the anus, a four-petaled lotus, / endowed with the letters from 'va' to 'sa', shining like the newly risen sun.

The svādhiṣṭhāna is a six-petaled lotus, endowed with the letters from 'ba' to 'la', / flashing like lightning; then, O goddess, the maṇipūraka, shining like a gem,

endowed with the letters from 'ḍa' to 'pha', consisting of a hundred petals at the navel. / The anāhata shines like gold, a twelve-petaled lotus

at the heart, endowed with the letters from 'ka' to 'ṭha'. The viśuddhi is praised / as a great lotus of sixteen spokes, adorned with the sixteen vowels.

The ājñācakra has two petals, radiant with its lotus-hands, / purely white; thus in sequence, O goddess, the six cakras are declared.

Below the navel and above the penis, the bulb is described, / resembling a bird's egg; from there the channels originate.

They are seventy-two thousand, among which ten are taught as foremost: / iḍā is the first channel, and piṅgalā the second;

suṣumnā is the third, and gāndhārī the fourth; / the fifth is hastijihvā, the sixth is swift pūṣā;

the seventh is the channel alambuṣā, and the eighth is taught as kuhū; / the ninth is śaṅkhinī, and the tenth [is citriṇī] in due order.

These carry the vital breaths, and the winds are traditionally known as the prayers: / prāṇa and apāna, as well as vyāna, udāna, and samāna,

nāga, kūrma, kṛkala, devadatta, and dhanañjaya. / The ten winds reside in all the networks of channels.

Restless, they move up and down through the left and right pathways. / Governed by prāṇa and apāna, the individual soul rushes forth unseen.

Just as a ball struck by hands upon the ground does not stay still, / so the individual soul, propelled by prāṇa and apāna, remains unstill.

When prāṇa pulls apāna, and likewise [apāna pulls] prāṇa from apāna, / going out with the sound 'ha' and entering within with the sound 'sa',

the individual soul constantly repeats this mantra: 'haṃsaḥ so'ham' ('I am He'), O beloved. / Twenty-one thousand six hundred times, O sovereign goddess,

is the continuous count of the haṃsa mantra throughout a day and night. / This great mantra named haṃsa is celebrated as the unrecited mantra.

This is declared to be the recitation of the gāyatrī, which bestows absolute liberation upon the self-restrained. / There is no austerity, knowledge, recitation, or religious merit equal to this.

Unpronounced and free of phonemes, originating from kuṇḍalinī, / this vital wind coursing along must always be known by yogins.

The mother Kuṇḍalinī power is established above the bulb, / coiled eightfold, in the form of a sleeping serpent.

Covering the entrance of the brahma aperture with her own mouth, / she must first be awakened by the practice of fire, O Pārvatī.

Together with breath and mind, she travels through the central channel, O Śivā; / by forceful contraction, she opens the brahma aperture.

Just as a needle leads a thread, so she leads through the brahma opening. / Comfortably seated in padmāsana, with hands upturned, O beloved,

placed right in the lap, one should rest the chin on the chest. / Firmly and tightly contracting the anus, the aperture of the apāna,

one should repeatedly and quickly move the wind upward, O beloved. / Releasing the prāṇa, born from the pathway of liberation through the power of kuṇḍalinī,

one attains true awakening, which is difficult even for the gods to obtain. / One should wipe one's limbs with the sweat produced thereby.

Subsisting on milk, eating measured food, one should avoid pungent, sour, and salty flavors. / Conquering the senses, celibate, dwelling in a hut, free from daily activities,

devoted to practice in this manner, he attains success within a year. / <Mūdrās in Prāṇāyāma> / Jālandhara, mūlabandha, oḍḍīyāṇa, and khecarī,

and mahāmudrā: whoever performs these partakes of perfection of the body. / I shall describe their characteristics, which are to be kept secret, O Śāmbhavī.

<Jālandharabandha> / Jālandhara is the binding of the network of throat vessels; / having contracted it and bent the head downward, nectar then flows from the skull.

The nectar dripping from the ether does not fall into the milch-cow [of the digestive fire]; / the wind does not rush there when the ear-openings are contracted.

It destroys all ear afflictions and serves as the ultimate conqueror of death. / <Mūlabandha> / For mūlabandha, one should press the perineum with the heel.

The yogin should contract the anus and draw the apāna upward. / When mūlabandha is performed thus, the root of waste matter is eliminated.

Both prāṇa and apāna become united, and even an old person attains youthfulness. / By mūlabandha, even one who is in the clutches of death shines like the sun.

<Oḍyāṇabandha> / In oḍḍiyāṇa, having firmly pulled the navel cavity upward into the belly / and drawn the back inward, the breath then

becomes at rest, O Mahāmāyā; this is proclaimed as oḍyāṇa, / a blazing forest fire to death, a submarine fire to the ocean of senescence and disease.

<Khecarīmudrā> / One should insert the tongue into the cavity inside the mouth, into the aperture of the palate, / turned backward, gazing between the eyebrows with an unmoving vision.

This indeed is khecarī mudrā, to be kept secret and extremely difficult to attain. / Since the tongue moves in the space of the palate, the mind therefore moves in the ether.

Famous as khecarī, this [mudrā] destroys death, disease, and senescence. / For one sealed with khecarī, there is neither sleep, hunger, nor thirst.

Fainting becomes beneficial, and there is certainly no fear of bondage to karma; / even when united with a beautiful woman, his semen assuredly does not fall.

As long as semen is firm in the body, so long there is no fear of death. / For him by whom the sky-mudrā is bound, his seed does not depart.

If his seed should depart, it enters the fire [of the yoni]; / arrested spontaneously by śakti, that seed rises upward again.

Bound by the yonimudrā, this mudrā is therefore difficult to attain. / The seed is declared to be of two kinds: semen and the great ovum.

Semen resides in the head; ovum resides in the yoni. / Semen is white in color, while ovum is taught to resemble coral.

Semen belongs perpetually to the moon, and ovum is joined with the sun. / Semen is Śiva, ovum is Śakti; the union of the two is extremely difficult to attain.

By the wind, through the movement of the śakti, the ovum is carried upward; / it attains unity with that bindu; then the body becomes divine.

<mahāmudrā> / One should press the perineum with the base of the left foot / and hold the extended right foot firmly with both hands.

Placing the chin upon the chest, having then filled the belly / with air, the restrained yogi, remaining seated in the locked posture, should exhale, O goddess.

This is celebrated as the great mudrā, the excellent cleanser of impurities; / it unites the sun and the moon, dries the tongue, and destroys sins.

Likewise, one should press the perineum with the right foot, / and having extended the left foot, hold it with both hands, my dear.

He should perform the rest as stated previously; in this way, the duration / should be equal on both the right and left sides; [otherwise] one should avoid that practice.

For him, wholesome and unwholesome foods, all six tastes or even tasteless things, / and even dreadful poison are digested with great ease, just like nectar.

Diseases such as abdominal tumors, upward movement of vāta, and leprosy are destroyed without doubt. / Bestowing alchemical perfection, this great mudrā destroys death and the fear of senescence.

It must not be disclosed, nor given to just anyone, my dear. / <3. pratyāhāra> / Seated in the muktāsana posture, the yogi, with body, neck, and head held straight,

with eyes fixed on the tip of the nose, composed, staying in a hut, should recite the praṇava. / The three worlds, the three divisions of time, the three gods, and the three lords,

the three lights headed by the moon, the three Vedas, the three fires, / the triad of śaktis, the threefold path, and Brāhmī, Aindrī, and Vaiṣṇavī,

and the three letters shine where that light is Om. / Whosoever, in mind, speech, and deed, regarding that syllable Om,

meditates, recites, and practices, is liberated from the bondage of existence. / Whether walking, standing, reciting, or waking, whether pure or impure,

he is not stained by action, just as a lotus leaf is not [wetted] by water. / When the wind moves, all the senses and bodily elements also move;

when the wind is still, everything, beginning with the body, is still, O Śāmbhavī. / Therefore, one should restrain the wind; when the wind is steady, the mind is steady.

When the mind is steady, the individual soul also becomes steady, O Bhairavī. / As long as the breath is restrained, as long as the mind is firmly stabilized,

and as long as the seed is between the eyebrows, so long there is no fear of death. / Thence the prāṇa is perpetually taught to measure thirty-six finger-breadths.

Remaining seated in the bound lotus posture, with body erect and mind steady, / one should inhale the prāṇa-wind through the left nostril only,

for sixteen measures, retain it for twelve, my dear, / and exhale it for ten measures through the right nostril.

Then, one should inhale through the path of the sun as before, my dear; / having retained it, one should exhale through the left nostril.

The procedure of breath control is declared to be threefold, O you who are worshiped by yogis: / the lowest, the middling, and also the highest, respectively, O goddess.

This has been declared the lowest; twice that is considered middling; / three times that is proclaimed the highest breath control, O Īśvarī.

When one inhales through the left nostril, one should contemplate the moon syllable, / resembling milk, situated within the ocean of nectar.

When one inhales through the right nostril, one should always visualize the sun syllable, / resembling a blazing fire, situated in the navel.

Having thus meditated on the two seeds, whoever is wise and inhales / through the two nostrils will thereby attain purification of the channels.

Thus, from practicing for three months, retention of the breath [is achieved] at will, / the digestive fire is kindled, and the manifestation of the unstruck sound arises.

One obtains freedom from disease, O goddess, by continuous application to the practice. / In the first [stage], sweat appears; in the second, the body trembles;

in the third, one rises up from the bound lotus posture. / Through six sets of breath control and the rest, withdrawal of the senses occurs, O Śivā.

By twice that measure, concentration is praised; / by twelve [measures of] concentration, meditation occurs; and consisting of twelve of that

is absorption declared to be, O goddess, through which the highest of the high is perceived. / In that supreme abode, the accumulation of karma is destroyed;

birth and death do not occur, and senescence and disease are destroyed. / Through properly practiced yoga, one becomes long-lived and happy.

From improper practice, hiccups, ear diseases, head pains, / diseases like asthma and cough, and many [humoral] defects arise.

<viparītakaraṇīmudrā> / Arriving from the lunar place, one [stream] is consumed by two; / whoever then becomes a third is freed from birth and senescence.

Having the form of a blazing fire, the sun resides in the middle of the navel; / the moon shines in the middle of the palate and rains nectar facing downward.

Facing upward, the sun devours it with the splendor of its rays. / That action which is the reverse of this is the viparītakaraṇī.

Making the mouth like a crow's beak, drawing in the air with a hissing sound, / one should then release that breath through the nostril.

This practice called śītalīkaraṇa removes fever and pitta humor. / For him who drinks the cool nectar, there is no senescence.

Whoever drinks the prāṇa with the tongue at the root of the palate, my dear— / within six months, all diseases of that yogi are destroyed.

Whoever directs the tongue upward and drinks the lunar [nectar], my dear, / attains perfection in half a month, and he has no diseases.

Pressing the great cavity within the palate with the tip of the tongue / and meditating on the divine mother as a flood of nectar, in half a year one becomes an inspired poet.

After three years, for the yogin whose body is inundated with nectar, / his semen indeed flows upward, and the perfections such as minuteness are accomplished.

And the threefold poison does not spread into his body; / there is neither senescence nor death, and likewise no fear of evil beings.

<4. Fixation>
Seated upon the prescribed posture, constantly devoted to regulation of breath, / being serene through withdrawal of the senses, one should then practice fixation.

That which is the immobility of the mind is remembered as fixation, O auspicious goddess; / namely, the distinct fixation in the heart upon the five elements, beginning with earth.

Four-cornered, golden, possessing the syllable 'la', situated in the heart, / and accompanied by Brahmā, the earth should be meditated upon for five nāḍikās.

Along with the mind, one should fix the breath right there, O consort of Śambhu; / this is the lore that causes immobilization; one attains mastery over the earth.

Resembling a crescent moon, pure as camphor and snow, / constantly residing in the throat, endowed with the syllable 'va' inundated with nectar,

one should fix there the water-element associated with Viṣṇu; / along with the mind, the breath should be meditated upon for five nāḍikās.

For this is the lore of Varuṇa, which removes poison, pitta humor, and fever; / it was designed by me alone for swallowing the Kālakūṭa poison.

Triangular, resembling heated gold, with the syllable 'ra', having Rudra as its deity, / residing in the region of the palate, one should meditate on the fire-element with blazing luster.

Right there, for five ghaṭikās, the yogin should fix the breath deposited / together with the mind; this indeed is the supreme lore of Vaiśvānara,

destroying fear of poison and fire, removing diseases such as vāta humor and phlegm humor. / Circular, resembling a dark cloud, positioned between the eyebrows,

with the syllable 'ya', the wind-element having Īśvara as its eternal deity; / right there, for five nāḍikās, [one should fix] the breath together with the mind.

One should fix [them]; this is the lore of Vāyu, granting the capacity to move through the sky. / Resembling the water of a mirage, accompanied by the syllable 'ha',

having Sadāśiva as its prime deity, constantly situated in the aperture of Brahman, / the space-element, formless, peaceful, all-pervading, O beloved,

having restrained the breath there, one should fix it together with the mind / for as long as five ghaṭikās; this is the sky lore, O sovereign goddess,

taught to grant liberation, O goddess, removing the distress of yogins. / The lore of earth is considered immobilizing, and that of Varuṇa is inundating;

then the lore of Vaiśvānara is proclaimed as burning; / that of Vāyu is spoken of as revolving, and that of space is soothing.

In succession, these five lores are to be fixed individually; / they bestow upon yogins results matching their own names and actions.

This fivefold fixation, O goddess, is difficult to obtain in the world.
<5. Meditation>
That which is unwavering contemplation upon the principles of reality is proclaimed as meditation.

Meditation is renowned as twofold, O beloved: with attributes and without attributes; / with attributes possesses syllables and color, while without attributes is devoid of syllables and color.

A hundred thousand Vājapeya sacrifices and a thousand horse-sacrifices / are not worth a sixteenth part of a single meditation of yoga.

With mind turned inward, gaze directed outward, upright, seated in the lotus posture; / that is to be known as meditation-yoga, auspicious and instantly conferring perfection.

In this first center, the golden-hued mūlādhāra, O beloved, / having meditated upon the self and aiming at the tip of the nose, one destroys sin.

And in the svādhiṣṭhāna, radiant as a jewel, one should contemplate the self; / with gaze aimed at the tip of the nose, the excellent yogin is released from suffering.

In this maṇipūraka center, resembling the dawn sun, having remembered the self, / with gaze upon the tip of the nose, the self-controlled one agitates the three worlds.

In the center resembling a garland of lightning, the anāhata in the heart region, / which has been mastered in manifold ways through regulation of breath, O supreme goddess,

the one who contemplates the self, with eyes fixed on the tip of the nose, / becomes equal to Brahman, a yogin with mind subjugated, O beloved.

In the viśuddha, at the uvula, resembling the golden campaka flower, / with gaze on the tip of the nose, having meditated upon the self, one becomes full of bliss.

In the lambikā, filled with nectar, adorned with the orb of the moon, / with gaze on the tip of the nose, having meditated upon the self, one becomes full of bliss.

Between the eyebrows, in the shape of collyrium, one should meditate on the self, O sovereign goddess; / having conquered the breath, the yogin becomes filled with the bliss of yoga.

Devoid of attributes, imperishable, auspicious, peaceful, beyond the highest, / the self luminous everywhere, one should meditate upon it with eyes fixed between the eyebrows.

The yogin certainly becomes filled with the bliss of Brahman, there is no doubt. / In that which is known as the ājñācakra, in the supreme, spotless space,

having contemplated the auspicious self, one possessing self-control becomes full of knowledge. / Having the form of the sky, stainless, resembling the water of a mirage,

having meditated on the all-pervading self, the self-controlled one goes to liberation. / The anus, penis, navel, heart, and likewise the uvula,

the soft palate, the space between the eyebrows, the sky, and the aperture of Brahman— / this is celebrated as your cycle of centers, a place to be granted to yogins.

Fixation is five ghaṭikās, meditation is said to be six nāḍīs, / and absorption should be twelve days, through the restraint of breath, O beloved.

<6. Absorption>
Just as oneness occurs through the union of water and salt, / the unified essence of mind and self is proclaimed as absorption.

And when the breath comes to an end, the mind dissolves at last; / then unified essence arises, and that is proclaimed as absorption.

When the individual soul, having lost all volitions, attains oneness / with the supreme soul, O goddess, that is proclaimed as absorption.

Free from dependence on external things, the mind engages among the sense-faculties; / when the individual soul has attained unity, then neither sense-faculty nor mind exists.

Sound, touch, form, taste, and smell, the supreme as well, / the self, pleasure, pain, honor and dishonor, the pleasant and unpleasant,

cold and heat, and likewise wind and sunshine, one who perceives neither / is not afflicted by the floods of his own karma, nor is he afflicted by anything whatsoever.

He is not harmed by weapons; he is not seized by mantras, yantras, or tantras; / he is troubled neither by fire, nor by water, nor by wind.

He cannot be slain by any embodied beings, and is to be revered even by the gods; / while eating, sporting, sleeping, or awakening,

being engaged in all actions, he knows the truth, O yoginī: / supportless, formless, without beginning or end, without shelter,

homeless, free of phenomenal manifestation, actionless, stainless, vast, / motionless, pure, eternal, attribute-free, space consisting of pure consciousness.

Ever-blissful, endless, all-pervading, omnipresent, and eternal; / know this state of Brahman as the absolute reality, O dweller of the Vindhyas!

Endowed with yoga, one merges into the supreme reality, / disease-free, supportless, untroubled, greatly luminous, and devoid of appearance.

Milk cast into milk, clarified butter into clarified butter, fire into fire, water into water / becomes of that same nature; just so, one dissolves into Brahman.

<The Fruit of the Practice of Yoga>
All this divine wind-rejuvenation therapy has been proclaimed by me. / Whoever practices it is a virtuous soul who has accomplished his duty in the three worlds.

He possesses the fruit of all sacrifices; he has bathed in every pilgrimage place; / he is renowned; he is a lord of yogins; he alone is bowed to by the immortals.

He alone is accomplished and pure, equal to me, O fair-faced woman! / My mind is attached to him; his consciousness is my dwelling place.

Fruitful is his life; both his maternal and paternal families are purified; / by the mere placement of his foot, the earth is rendered sanctified.

The earth where he resides even for an instant is indeed a sacred field; / blessed is his mother, and virtuous is his father, my dear!

From his glance, even corpses impaled on stakes and the like would come to life; / by his very word, all people obtain both good and bad fortune.

From contact with his urine and feces, base metals turn to gold. / What more can be said, O goddess? His valor is equal to mine.