Gorakhnath and the Kanphata Yogis c18: Chapter Fourteen: The Gorakṣa Śataka

Gorakhnāth and the Kānphaṭa Yogīs c18

Language: English

Chapter Fourteen: The Gorakṣa Śataka

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¹ The text used is *P*; the commentary (*CP*), unless otherwise stated, is that of *P*. The references may be made to *GP*, and its commentary. ² Mātsyendranāth. ³ Read *Kalanā* with *B* and *CP*. ⁴ Śrī Mīnanāth = Matsyendranāth.

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*Oṃ Haṭhayoga Gorakṣaśataka prarambhaḥ* *Oṃ*, the beginning of the One Hundred of the Haṭha Yoga of Gorakṣa!

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*Śrīguram paramānandam vande śvānandavigraham.* *Yasya sāmnidhyamātreṇa cidānandāyate tanuḥ.* 1.

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1. I bow down to the venerable *guru*² (who is) supreme bliss, embodiment of his own bliss; simply by means of proximity to whom the body becomes nothing but knowledge and bliss.

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*Antarniścallitātmadīpakalikāśvādharbandhādibhiḥ* *Yo yogī yugakalpakālakalanāt³ tvañja jegīyate;* *Jñānāmodamahodadhiḥ samabhavadyatrādināthaḥ svayam* *Vyatkāvyakta guṇādhikam tamaniśam śrī mīnanātham bhaje.* 2.

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2. Who (= That Yogī) by reason of (his practice of) *ādhārbandha* and the other (postures), in the rays of the inner steady light of his soul is highly praised as a Yogī and as the essence of the reckoning of time (manifested) in the *yugas* and *kalpas* (or, as reality on account of his making time consisting of *yugas* and *kalpas*), in whom (= who) the primeval Lord himself, the ocean of the bliss of knowledge took form, who (= who above) is superior to qualities both manifest and unmanifest (*i.e.*, matter), him (= who, that *guru*) Śrī Mīnanath,⁴ I revere continually.

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*Namaskṛtya gurum bhaktavyā gorakṣo jñānamuttamam* *Abhīṣṭam yogīnām brūte paramānandakārakam.* 3.

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3. Having saluted his guru with devotion, Gorakṣa describes the supreme knowledge, desired by Yogīs, bringing about supreme bliss.

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*Gorakṣaḥ śatakam vakti yogīnām hitakāmyayā* *Dhruvam yasyāvabodhena jāyate paramampadam.* 4.

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4. With desire for the benefit of Yogīs, Gorakṣa proclaims (the) One Hundred (verses) by the knowledge¹ of which is surely brought about the highest state.²

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¹ *B* reads: ‘By the knowledge of this surely all good fortunes are attained.’

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² *CP* interprets this to mean *jīvanmukti*; and the commentary attached to *GP*, ‘attaining knowledge of which the Yogī attains *jīvanmukti*.’

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*Etadvimuktisopānametatkālasya vañcanam* *Yadvayāvṛttam manobhogādāsaktam paramātmani.* 5.

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5. This (by which) the mind is turned away from (sensual) enjoyments, and (is) attached to the supreme spirit, (is) a ladder to final release; this (is) a cheating of death.

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*Dvijasevita śākhasya śrutikalpataroḥ phalam* *Śamanam bhavatāpasya yogam bhajata sattamāḥ.* 6.

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6. O excellent men!³ Practice Yoga, the fruit of the-tree-of-wishes, the sacred word whose branches (punning ‘schools’) are frequented by birds (punningly called Brāhmans, *dvija*), (which) brings to an end the misery of the world.

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³ Men of great attainment in Yoga, whose passions are ripe for destruction. *CP*.

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*Āsanam prāṇasamrodhaḥ pratyāhāraśca dhāraṇā* *Dhyānam samādhiretāni yogāṅgāni vadanti ṣaṭ.*⁴ 7.

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⁴ These are the technical Yoga terms. *Yama* and *niyama* are omitted; they must be mastered before the practice of Haṭha Yoga begins.

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7. Postures, control of the breath, withdrawal of the senses from their external objects, fixing of the mind upon a single object, abstract meditation and identification of the self with the object of meditation, these they say, are the six stages¹ of the Yoga.

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¹ Or aids (Woods), means (M.-Williams), methods.

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Āsanāni ca tāvanti yāvantyo jīvajātayaḥ
Eteṣāmakhilānbhedānvijānāti maheśvaraḥ. 8.

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8. (There are) as many postures as (there are) species² of living beings. The distinctions between them all Śiva (alone) fully understands.

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² The GP reading would mean ‘as many as there are men, or living beings.’

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Caturaśīti³ lakṣaṇāmekāikam samudāhṛtam
Tataḥ śivena pīṭhānāṃ ṣoḍāśonam śataṅkṛtam. 9.

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³ The ā has been shortened to agree with GP. PC says that a was lengthened for metre.

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9. Every single one of the 84,00,000 (of postures) has been described (by Śiva). From them eighty-four postures have been selected by Śiva.

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Āsanebhyaḥ samastebhyo dvayametadudāhṛtam
Ekam siddhāsanam tatra dvitīyam kamalāsanam. 10.

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10. From amongst all these (eighty-four) postures these two have been selected: the first, ‘the perfect posture’ (siddhāsana); the second ‘the lotus posture’ (kamalāsana).⁴

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⁴ These names will be used freely in the exposition.

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Yonisthānakamaṅghrimūla ghaṭitam kṛtvā dṛḍham vinyaset
Meḍhrepādamathāikameva niyatam kṛtvā samam vigraham
Sthāṇuḥ saṃyamitendrayo’caladṛśā paśyanbhruvoramtara⁵
Metanmokṣakapāṭabheda janakam siddhāsanam procyate. 11.

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⁵ P and B read paśyan.

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11. The Yogī should press firmly the heel of the (left) foot against the perineum and the right foot just above the male organ, keeping the body fixedly erect, immovable;⁶ the senses under control; and with motionless gaze should look at the spot between the eyebrows. This (posture), which is the opener of the door of release,⁷ is called the perfect posture (siddhāsana).

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⁶ GP reads ‘the chin pressing on the chest.’

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⁷ Mokṣadvāra, the way suṣumnā, the channel of the spinal cord, closed by Kuṇḍalinī, is opened.

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*Vāmorūpari dakṣiṇamca caraṇam samsthāpya vāmamtathā* *Dakṣorūpari paścimena vidhinā dhṛtvā karābhyām dṛḍham* *Aṅguṣṭhāu hṛdayenidhāya cibukam nāsāgra mālokaye* *Deta dvayādhivikāra nāśanakaram padmāsanam procyate.* 12.

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12. And having placed the right foot upon the left thigh, and likewise the left (foot) upon the right thigh, and having grasped firmly the great toes with the hands crossed from behind (and) fixing the chin on the chest, (the Yogī) should gaze at the tip of the nose. This (posture), the destroyer of diseases and mental and physical disturbances is called the lotus posture (*padmāsana*).

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The *Haṭhayogapradīpikā* gives a second *padmāsana*, which the commentary (*GP* 12) attributes to Matsyendranāth. ‘Place the feet on the thighs, with the soles upwards, and place the two hands on the thighs, palms upwards. Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw,¹ and the chin against the chest, and raise the air up slowly (pull the *apāna vāyu* gently upward.) This is called *padmāsana*, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learned by intelligent people in this world.’

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¹ This is called *Jihvabandha* (*Jihva* = tongue).

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*Śaṭacakram ṣoḍaśādhāram trilakṣam vyomapañcakam* *Svadehe yeñajānanti katham sidhyanti yoginaḥ.* 13.

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13. How can Yogīs, who do not know the six centres (*cakra*), the sixteen props (*ādhāra*)², the 3,00,000³ (‘channels,’ *nāḍi*) (and) the five sheathes (*vyoma*) in their (own) body, attain perfection (in Yoga)?

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² The commentary on *P* states that Gorakhnāth in his own work, the *Siddha Siddhānta Paddhati*, names the sixteen *ādhāras*.

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³ A note to *B*, verse eleven, substitutes ‘three worlds’ for *trilakṣa*; and the commentary of *GP* uses two *lakṣa*, stating that they are two classes of channels.

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*Ekastambham navadvāram gṛham pañcādhidāivatam* *Svadeham ye na jānanti katham sidhyanti yoginaḥ.* 14.

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14. How can those Yogīs who do not know their own body (as) a house⁴ of one column (with) nine doors, and (as presided over by) five tutelary divinities, attain perfection (in Yoga)?

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⁴ *B* writes ‘three *guṇa*’ for ‘house,’ in which case ‘house’ is understood.

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*Caturdalam syādādhāraḥ svādhiṣṭhānamca ṣaṭdalam* *Nābhāu daśadalam padmam sūryasaṅkhydalam hṛdi.* 15.

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15. The four-leaved (lotus) should be the *ādhāra*, and the six-leaved the *svādhiṣṭhāna*. In the navel (is) the ten-leaved (lotus) and in the heart the twelve-leaved¹ (lotus).

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¹ Sūrya, twelve months (Sūrya=sun).

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*Kaṇṭhesyāt ṣoḍaśadalam bhrūmadhye dvidalantathā* *Sahasradalamākhyātam brahmarandhre mahāpathe.* 16.

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16. The sixteen-leaved (lotus) should be in the throat; similarly the two-leaved (lotus) between the eyebrows; in the hole-in-the-skull, in the great path, the one-thousand-leaved (lotus).²

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² The nirbāṇa cakra.

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*Ādhāraḥ prathamam cakram svādhiṣṭhānam dvitīyakam* *Yonisthānam dvayormadhye kāmarūpam nigadyate.* 17.

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17. *Ādhāra* is the first *cakra*; *svādhiṣṭhāna* the second; *yonisthāna*, between these two, is named *kāmarūpa*.³

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³ The Śiva-Śakti, called Kāmarūpa, is in the Yoniṣthāna.

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*Ādhārākhyam gudasthānam paṅkajamca caturdalam.* *Tanmadhye procyate yoniḥ kāmākṣā siddhavanditā.* 18.

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18. And the *gudasthāna* is the four-leaved lotus called *ādhāra*. In the midst of it is said to be the *yoni*,⁴ the ‘eye of love,’ praised by adepts.

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⁴ The Yoni is situated in the middle leaf of the mūlādhāra, touching the triangular object with its face downwards, facing into the suṣumnā. CP. gudasthāna, the anus. paṅkaja, mud-born, a name for lotus. yoni, vulva. kāmākṣā, eye of love. There is a place in Kāmarūp (Assam) called Kāmākhyā. See chap. eight.

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*Yoni madye mahāliṅgam paścimābhimukham sthitam* *Mastake maṇivad bimbam yo jānāti sa yogavit.* 19.

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19. In the midst of the *yoni*, with its face towards the back, there stands the great liṅga: Who knows the disk of light, like a luminous¹ jewel, in its head,² (is) an adept.

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¹ Being very bright. ² According to *GP*, the head of the *mahāliṅga* is meant. ³ That is, change, birth and death, coming and going. ⁴ The commentator (*GP*) says that haṃsa has as its resting place the svādhiṣṭhāna, the liṅgamūla. ⁵ Prāṇa, the breath. For more exact definition see next chapter. ⁶ The nāḍi or channel of the spinal cord. ⁷ Circle (*maṇḍala*), the ten-petalled lotus. ⁸ Jīva, is the bound soul, wandering soul. ⁹ The reference is to saṃsāra. ¹⁰ The lotus of the heart, where the three guṇas reside, and, therefore, merit and demerit.

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*Tapta cāmīkarābhāsam taḍillekheva visphurat*
*Trikoṇam tatpuram vanheradhomeḍhrātpratiṣṭhitam.* 20.

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20. Flashing even like forks of lightning, looking like molten gold, the triangular place (*yoni-sthāna*) of fire (is) situated below the *meḍhra*.

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*Yatsamādhau param jyotir anantam viśvatomukham*
*Tasmin dṛṣṭe mahāyoge yātāyātam na vidyate.* 21.

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21. Having seen that, the supreme light unending, shining in all directions, in samādhi, the adept does not experience (any more) transient existence.³

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*Svaśabdena bhavet prāṇaḥ svādhiṣṭhānam tadāśrayaḥ*
*Svādhiṣṭhānātpadādasmān meḍhram evābhidhīyate.* 22.

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22. By means of the word *sva*,⁴ prāṇa⁵ arises; the resting place of that prāṇa (is) svādhiṣṭhāna. For it is from this very place, the svādhiṣṭhāna (that) the meḍhra is named.

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*Tantunā maṇivatproto yatrakandaḥ suṣumṇayā*
*Tannābhimanḍalam cakram procyate maṇipūrakam.* 23.

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23. Where the kanda (uterus?) is strung on the suṣumṇā,⁶ like a jewel on a thread, that region⁷ of the navel is called *maṇipūrakam*.

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*Dvādaśāre mahācakre puṇyapāpavivarjite*
*Tāvajjīvo bhramatyeva yāvattatvam na vindati.* 24.

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24. The soul⁸ wanders⁹ only so long as it does not find the Real in the great twelve-spoked¹⁰ cakra (where there is) freedom from (the fruits of) merit and demerit.

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*Ūrdhvam meḍhrādadhonābheḥ kaṇḍayoniḥ khagāṇḍavat* *Tatranāḍyaḥ samutpannāḥ sahasrāṇām dvisaptatiḥ.* 25.

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25. Below the navel and above the male organ (is) the *kaṇḍayoni*,¹ shaped like the egg of a bird. There (are) the origins of the seventy-two thousand nāḍīs.

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¹ Kanda=uterus? The body cosmically viewed contains both male and female characteristics.

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*Teṣu nāḍisahasreṣu dvisaptatirudāhṛtāḥ* *Pradhānam prāṇavāhinyo bhūyastāsu daśasmṛtāḥ.* 26.

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26. Among these thousands of nāḍīs seventy-two have been specially noted. Again, among these ten carriers of the prāṇa are designated as the most important.

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*Iḍā ca piṅgalā caiva suṣumnāca tṛtīyikā* *Gāndhārī, hastijihvāca pūṣā caiva yaśasvinī.* 27.

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27. Iḍā and piṅgalā and also the third, suṣumnā, gāndhārī, hastijihvā, pūṣā and also yaśasvinī.

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*Alambuṣā kuhūś caiva śaṅkhinī daśamī smṛtā* *Etannāḍīm ayam cakram jñātavyam yogibhiḥ sadā.* 28.

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28. Alambuṣā, kuhūś, and also śaṅkhinī the tenth are taught (authoritatively as the ten chief nāḍīs). The centres containing these nāḍīs should be known always by Yogīs.

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*Iḍā vāme sthitā bhāge piṅgalā dakṣiṇe sthitā* *Suṣumnā madhyedeśe tu gāndhārī vāmacakṣuṣi.* 29.

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29. Iḍā (is) situated on the left side, piṅgalā on the right, and suṣumnā² in the mid region (e.g., between them); and gāndhārī in the left eye;

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² GP commentary says that the origin of these three is in the triangle of the mūlādhāra; and B states that they are said to be the way of the prāṇa.

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*Dakṣiṇe hasti jihvāca pūṣākarṇe ca dakṣiṇe* *Yaśasvinī vāmakarṇe hyānane cāpyalambuṣā.* 30.

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30. And the hastijihvā in the right (eye) and pūṣā in the right ear, yaśasvinī in the left ear, and likewise the alambuṣā in the mouth:

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*Kuhūśca liṅgadeśe tu mūlasthāneca śaṅkhinī* *Evam dvāram samāśritya tiṣṭhanti daśanāḍikāḥ.* 31.

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31. And Kuhuḥ in the region of the liṅga and in the mūlādhāra the saṃkhinī. Thus are the ten¹ nāḍis (each) attached to a door (of the body).

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¹ The nine doors together with the hole-in-the-skull. They are passages for the prāṇas.

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*Iḍā piṅgālasuṣumnāḥ prāṇamārge samaśritāḥ* *Satatam prāṇavāhinyaḥ somasūryāgnidevatāḥ.* 32.

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32. Iḍā, piṅgalā and suṣumnā in the path of the prāṇa are connected. (They are) always the conductors of the prāṇa. (Their) presiding deities are the moon, the sun and fire.

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*Prāṇo'pānaḥ samānaścodānavyānāuca vayavaḥ* *Nāgaḥ kūrmo'tha kṛkaro devadatto dhanañjayaḥ.* 33.

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33. (The breaths² are) prāṇa (air of breathing), apāna (air of the rectum), samāna (digestive air), udāna (air in the throat), vyāna (air circulating through the body), nāga (air of eructation), kūrma (air of blinking), similarly kṛkara³ (air of sneezing), devadatta (air of yawning) (and) dhanañjaya.

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² The breaths are really the functional or vital forces of the body all of which are dependent upon the prāṇa, of the respiratory system. Prāṇa is identified with jiva, the soul, which is, of course, the bound soul.

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³ Sometimes spoken of as the digestive air.

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*Hṛdiprāṇo vasennityam apāno gudamaṇḍale* *Samāno nābhideśesyād udānaḥ kaṇṭhamadhyagaḥ.* 34.

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34. Prāṇa always lies in the chest (heart), apāna in the region of the rectum, samāna is in the region of the navel; udāna moves in the midst of the throat.

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*Vyāno vyāpī śarīretu pradhānam pañca vāyavaḥ* *Prāṇādyāścātra vikhyātā nāgādyāḥ pañcavāyavaḥ.* 35.

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35. But the vyāna pervades the (whole) body. The five airs beginning with prāṇa are said to be chief; the other five airs are nāga, etc.

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*Udgāre nāgākhyātaḥ kūrma ūnmīlane smṛtaḥ* *Kṛkaraḥ kṣutakṛjñeyo devadatto vijṛmbhaṇe.* 36.

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36. Nāga is said to be the air (that functions in) eructation; kūrma in winking; kṛkara⁴ (is) known as causing sneezing,⁵ (and) devadatta in yawning.

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⁴ B says that it arouses hunger.

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⁵ B says involuntarily.

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*Na jahāti mṛtam cāpi sarvavyāpi dhanañjayaḥ* *Ete sarvāsu nāḍīṣu bhramante jīvarūpiṇaḥ.* 37.

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37. Dhanañjaya, pervading the whole (body) does not quit even the dead (body). These (prāṇas), vital functions¹, wander through all the nāḍīs.

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¹ Literally ‘forms of life,’ appearing as possessing life. Reference is to the doctrine of māyā, avidyā.

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*Ākṣipto bhujadaṇḍena yathoccalati kandukaḥ* *Prāṇāpānasamākṣiptastathā jīvo na tiṣṭhati.* 38.

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38. As a (wooden) ball struck by the hand-club flies up, so the jīva² struck (in turn) by prāṇa and apāna, does not rest³ (is kept moving).

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² Jīva is the soul in bondage in saṃsāra.

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³ Illusion is due to the moving of the prāṇa.

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*Prāṇāpāna vaśo jīvo hyadhaścordhvam ca dhāvati* *Vāmadakṣiṇamārgeṇa cañcalatvān na dṛśyate.* 39.

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39. Because the soul is under the control of prāṇa and apāna, it moves up and down through the left and right paths (Iḍa and Piṅgalā). Because of restlessness it is not perceived (clearly).⁴

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⁴ Until one controls the prāṇa he cannot see clearly. PC : Jīva does not understand its own reality because disturbed.

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*Rajjubaddho yathāśyenogato’pyākṛṣyate punaḥ* *Guṇa baddhastathā jīvaḥ prāṇāpānena kṛṣyate.* 40.

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40. As a hawk tied with a string, even though it flies (away) is drawn back; so the jīva, bound by the guṇas, is controlled by prāṇa and upāna.

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*Apānaḥ karṣati prāṇam prāṇo’pānam ca karṣati* *Ūrdhvādhaḥ saṃsthitāvetau saṃyojayati yogavit.* 41.

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41. Apāna pulls prāṇa and prāṇa pulls apāna (alternately); an adept in Yoga causes the union⁵ of these two, lower and upper (airs).⁶

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⁵ The commentary on GP calls this prāṇāyāma ‘haṭha yoga,’ the union of sun and moon.

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⁶ The commentator quotes Haṭha Yoga Cintāmani: ‘Prāṇāyāma has been described by Yogīs as Haṭha Yoga.’

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*Hakāreṇa bahiryāti sakāreṇa viśetpunaḥ* *Haṃsahaṃsetyamuma mantram jīvo japati sarvadā.* 42.

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42. With the sound of ‘ha’ jīva (in the form of prāṇa) goes out; with the sound of ‘sa’ (in the form of apāna) it enters (the body) again. The jīva repeats continually that mantra ‘haṁsa, haṁsa.’¹

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¹ Haṁsa, the chief mantra of the jīva, is gāyatrī. The first clause is according to CP.

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Ṣaṭ śatānitvahorātre sahasrāṇy ekaviṁśatiḥ
Etat saṁkhyānvitam mantram jīvo japati sarvadā. 43.

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43. The jīva recites continually this mantra, twenty-one thousand six-hundred times in a day and a night.

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Ajapā nāma gāyatrī yogīnām mokṣadāyinī
Asyāḥ saṅkalpamātreṇa sarvapāpaiḥ pramucyate. 44.

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44. The gāyatrī called ajapā² (is) the giver of liberation to Yogīs; simply with the desire to recite this (gāyatrī) is he freed from all demerit.

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Anayā sadṛśī vidyā anayā sadṛśo japaḥ
Anayā sadṛśaṁ jñānam na bhūtam na bhaviṣyati. 45.

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45. Knowledge like this, repetition like this, insight like this neither was nor shall be.³

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³ = Haṁsa, the mantra consisting only of exhalation and inhalation, not of vocal sound.

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³ The reference is to the gāyatrī and its efficiency. PC : It is Supreme Knowledge.

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Kuṇḍalinyāḥ samudbhūtā gāyatrī prāṇadhārinī
Prāṇavidyā mahāvidyā yastāṁ vetti sayogavit. 46.

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46. The gāyatrī is sprung from⁴ Kuṇḍalinī and supports the prāṇa. Knowledge of the prāṇa is the great knowledge. Who knows this is an adept.⁵

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⁴ GP uses locative: Gāyatrī arises in Kuṇḍalinī.

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⁵ Prāṇa is dependent upon Kuṇḍalinī.

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Kandordhvam kuṇḍalī śaktiraṣṭadhā kuṇḍalākṛti
Brahmadvāramukham nityam mukhenācchādya tiṣṭhati. 47.

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47. Above the kanda Kuṇḍali-śakti forms an eight-fold coil. She remains there constantly with her mouth (face) covering the ‘door of Brahmā.’⁶

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⁶ The entrance into Brahmā: the lower end of the suṣumṇā.

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Yenadvāreṇa gantavyam brahmasthānamanāmayam
Mukhenācchādya tatdvāram prasuptā parameśvarī. 48.

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48. Having covered with her face that door by which (the soul), free from disease, should go to the seat of Brahmā, the goddess (Kuṇḍalinī) lies asleep.

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*Prabuddhā vahniyogena manasā marutā saha*
*Sūcīvad guṇamādāya vrajatyūrdhvam suṣumṇayā.* 49.

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49. By the mind aroused through the union of fire (buddhi) and prāṇa (Kuṇḍalinī) is drawn upward through the suṣumṇā as a needle draws a thread.

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*Prasphuradbhujagākārā padmatantunibhāśubhā.*
*Prabuddhā vahniyogena vrajaty ūrdhvam suṣumṇayā.* 50.

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50. Through the suṣumṇā (she), aroused through union with fire, goes upwards, like a serpent, auspicious, gleaming like a filament of a lotus.

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*Udghaṭayetkapāṭantu yathā kuñcikayā haṭhāt*
*Kuṇḍalinyā tathā yogī mokṣadvāram prabhedayet.* 51.

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51. As one might open a door by force with a key, so the Yogī may break open the door of release by means of Kuṇḍalinī.¹

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¹ The commentary on *GP* says that the door here referred to is the mouth of the suṣumṇā, and the key the knowledge of Kuṇḍalinī.

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*Kṛtvā sampuṭitāukarāudṛḍhataram badhvātu padmāsanam*
*Gāḍham vakṣasi sannidhāya cibukam dhyātvāca tat prekṣitam*
*Vāramvāram apānamūrdhvam anilam proccārayet pūritam*
*Muñcanprāṇamupāiti bodhamatulam śaktiprabhodhānnaraḥ.* 52.

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52. Having closed the two hands firmly, having taken the lotus posture, having pressed down the chin on the chest, (and) it (Kuṇḍalinī) having been looked at; he should expel again and again the apāna breath after he (has filled) it in; he attains at the time of expelling the prāṇa unequalled knowledge through the awakening of Śakti.

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*Aṅgānām mardanam kuryācchramajātena vāriṇā*
*Kaḍvamlalavaṇa tyāgī kṣira bhojanamācaret.* 53.

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53. One should rub his limbs with the perspiration that results from (the above) effort. Let him drink milk and abstain from bitter, acid and salty (food).¹

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¹ Commentary on GP says that this is the perspiration arising from the practice of prāṇāyāma; and that it is for rousing Kuṇḍalini. Thus, also, the dhātus or secretions of the body are preserved.

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*Brahmacārī mitāhārī tyāgīyogaparāyaṇaḥ* *Abdādūrdhvam bhavetsiddho nātrakāryā vicāraṇā.* 54.

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54. (He should be) chaste, one who eats little, an abstainer from worldly pleasures, a practiser of Yoga. After a year he will have perfected this skill. One must have no doubt concerning this.²

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² Again the commentary to GP states that this assists in moving Kuṇḍalini.

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*Susnigdham madurāhāram caturthāṁśavivarjitam* *Bhujyate surasamprīyāi mitāhāraḥ sa ucyate.* 55.

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55. One (by whom) very soft, sweet, good-tasting (food), leaving one fourth of it,³ is taken with enjoyment, is called mitāhāra.

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³ Two parts (fourths) of the stomach should be filled with food; one part with water; and one part should be left empty for the passing of air.

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*Kandordhvam kuṇḍalī śaktiraṣṭadhā kuṇḍalākṛtiḥ* *Bandhanāya ca mūḍhānām yogīnām mokṣadā smṛtā.* 56.

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56. Kuṇḍalinī-śakti, coiled eight times above the kanda (is) said to be the giver of release to Yogis⁴ and of bondage to the uninitiated.⁵

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⁴ To the adept in moving her.

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⁵ Literally ‘fools.’

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*Mahamudrāṁ nabhomudhrām uḍḍiyānaṁ jalañdharam* *Mūlabandhamcayovetti sayogī muktibhājanam.* 57.

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57. That Yogī is ready for release who knows mahāmudrā, nabhomudrā,⁶ uḍḍiyāna, jalandhara⁷ and mūlabhanda.

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⁶ The commentary to GP substitutes Khecarīmudrā; and states that through these exercises the Kuṇḍalinī is set in motion. These are Śakti cālana mudrās.

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⁷ Jalam means nectar (bindu) dropping from the-hole-in-the-skull.

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*Śodhanam nāḍijālasya cālanam candra sūryayoḥ* *Rasānāṁ śoṣaṇam cāiva mahāmudrā ’bhidhīyate.* 58.

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58. The purification of the collection of the nāḍis, the moving of both the moon and the sun, and also the drying up of the liquids of the body, is called mahāmudrā.

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Vakṣonyasta hanuḥ prapīḍya suciram yonimca vāmāṅghriṇā
Hastābhyāmanudhārayanprasaritam pādam tathā dakṣiṇam
Āpūryaśvasanena kukṣiyugulam¹ badhvāśanāirecayed
Eṣā vyādhivināśinī sumahatī mudrā nṛṇām kathyate. 59.

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¹ P reads yugulam. ² The breathing should be done an equal number of times with each nostril. PC reads: ‘OM’ should be repeated twelve times in inhaling, sixteen times in holding and ten times in expelling the breath. This is called prāṇāyāma. There are three classes of prāṇāyāma. In the lowest begin with twelve times, in the middle with twenty-four times, in the highest with thirty-six times. In the lowest there is great perspiration, in the middle trembling, in the highest the Yogī floats in the air. ³ P reads jīryati. But B and GP read jīryate. ⁴ The effect of the mahāmudrā is to destroy the distinction in sense or effect.

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59. Having rested the chin on the chest, and pressing for a long time the yoni with the left great toe, with the two hands grasping the extended right foot, having filled with breath both sides of the abdomen and having held it, one should expel it slowly. This is said to be the very great mudrā, the destroyer of the diseases of men.

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Candrāṅgena samabhyasya sūryāṅgeṇābhyasetpunaḥ.
Yāvattulyā bhavetsaṅkhyā tatomudrāmvisarjayet. 60.

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60. Having practiced it first with the iḍā and then with the piṅgalā an equal number of times, he should discontinue the mudrā.²

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Nahi pathyamapathyam vā rasāḥ sarve 'pi nīrasāḥ
Api muktam viṣamghoram pīyūṣamiva jīryate.³ 61.

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61. (There is) neither wholesome nor unwholesome (food). All tastes (are) indeed tasteless. Even deadly poison (food) (when) eaten is digested as if it were nectar.⁴

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Kṣyakuṣṭha gudāvarta gulmā jīrṇapurogamāḥ.
Rogāstasya kṣayam yānti mahāmudrāmcayo 'bhyaset. 62.

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62. His diseases, consumption, leprosy, constipation, enlargement of the spleen, decrepitude go to destruction who practices mahāmudrā.

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*Kathiteyam mahāmudrā sarvasiddhikariṇṇām* *Gopanīyā prayatnena na deyāyasya kasyacit.* 63.

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63. This mahāmudrā has been described, which secures all kinds of success¹ for men. It should be kept secret by all means. It (is) not to be revealed to all sorts of people (literally, ‘any one’).

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¹ Mahāmudrā gains all perfections. ² This takes the place of nābhomudrā in the exposition. See verse 57. The commentary to *GP* explains that the tongue has first to be released from the cords which bind it to the floor of the mouth, and then to be elongated by repeated stretching and kneading. ³ Better, *mūrchā*. ⁴ Or, delusion. ⁵ *HYP*: ‘Not snared by death (time).’ ⁶ The space between the eyebrows characterized by freedom from the universe. ⁷ SCN, Text, p.

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*Kapālakuhare jihvā praviṣṭā viparītagā* *Bhruvorantargatā dṛṣṭirmudrā bhavati khecarī.* 64.

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64. By turning the tongue over backwards into the hollow above the throat and by fixing the sight between the eyebrows the khecarīmudrā is performed.²

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*Na rogo maraṇam tasya na nidrā na kṣudhātṛṣā* *Naca mūrcchā³ bhavettasya yo mudrāmvetti khecarīm.* 65.

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65. Neither disease nor death nor sleep nor hunger nor fainting⁴ is there for him who knows the khecarīmudrā.

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*Pīdyate nasa śokena lipyate na sakarmaṇā* *Bādhyate na sa kālena yo mudrām vetti khecarīm.* 66.

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66. He is not troubled by affliction; he is not besmeared (bound) by the fruits of deeds, he is not troubled⁵ by death who knows the khecarīmudrā.

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*Cittam carati khe yasmājjihvā carati khegatā* *Tenāiva khecarīmudrā sarvasiddhāir namaskṛtā.* 67.

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67. The *citta* wanders in space (*khe*)⁶ because the tongue having entered khe (the hollow above the throat) moves about. For that very reason the khecarīmudrā is highly valued by all adepts.⁷

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⁸⁷ (*The Serpent Power*), speaking of khecarī: ‘As by this the *citta* roams in the Brahman (Kha = ether and space

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*Bindu mūlam śarīram tu śirāstatra pratiṣṭhitaḥ* *Bāvayanti śarīram yā āpādatalamastakam.* 68.

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68. But the bindu¹ is the cause of the body.² In it (*tatra*) arise all the channels which together constitute the body, from head to foot.

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¹ Semen virile. *Candrāmṛta*, nectar of the crescent moon. ² *Mūla* = root. ³ = Khecarīmudrā. See above. ⁴ Or, ‘Where (is) the fear of death?’ ⁵ The idea is that the bindu is distilled above the soft palate and proceeds *down* through the hollow above the throat and the *suṣumṇā*. ⁶ The text reads *pāṇḍaro*; but following *B* and *GP*, *pāṇḍuro* is used here.

Linked texts (4)

Haṭhapradīpikā — Svātmārāma, Sanskrit
Gorakṣaśataka — Gorakṣanātha, Sanskrit
Yogasūtra — Patañjali (author of the Yogasūtra), Sanskrit
Siddhasiddhāntapaddhatī — Parameśvara Yogin, Sanskrit