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

THE
YOGABĪJAM
OF GORAKṢANĀTHA
TRANSLATED INTO ENGLISH
BY
Śrī Maccidānanda Nātha
PUBLISHED AT
ACADEMIA.EDU
2023

योगबीजं
yogabījaṁ
The Seed¹ of Yoga

1. This is five-fold:
2. The seed mantra of the breath 'haṁsa.'
3. The anāhata, the unstruck (seed) sound (nāda), perceived in nādānusandhāna.
4. Kuṇḍalī (the crooked one) residing at the base of the spine, which (coiled up) like a seed, sprouts
   (uncoils) and grows up the Suṣumṇā to pierce and grow rigidly up above the skull.
5. The eruption of (the seed of) abhiṣeka, forcefully spurting out of the tip of the rigid liṅga of energy
   protruding above the skull impregnating the void, anointing the yogin.
6. The seed-star of light (the sparkling "thought-gem"), the “seed of yoga” perceived in meditation.
   श्री देव्य् उवाच ।
   śrī devy uvāca |
   The shining goddess said:
   नमस् ते आदिनाथाय विश्वनाथाय ते नमः ।
   नमस् ते विश्वरूपाय विश्वातीताय ते नमः ॥ १ ॥
   namas te ādināthāya viśvanāthāya te namaḥ |
   namas te viśvarūpāya viśvātītāya te namaḥ || 1 ||
7. I bow down in reverence to you Ādinātha, I bow down in reverence to you Viśvanātha;¹' ² and I
   bow down in reverence to you, the one with the form of the universe, and beyond it.
8. The liṅga of Viśvanātha (raised above the skull) at Kāśī is expressly inferred. “There is no other Liṅga equal to that of
   Viśvanātha and there is no city equal to Kāśī in all the three worlds.” - Verse 31, Chapter 5 - Agastya's Departure, Section 1 –
   Pūrvārdha, The Skanda Purāṇa.
9. भ्रूमध्ये मस्तके मूर्द्धिन द्वादशान्ते तथा विधिः।
   धारणं प्राणमरुतो धारणा परिकीर्तिता॥
   bhrūmadhye mastake mūrddhni dvādaśānte tathā vidhiḥ |
   dhāraṇaṁ prāṇamaruto dhāraṇā parikīrtitā ||
   In the middle of the eyebrows (bhrūmadhye), on the head
   (mastake), at the crown (mūrddhni), at the end of twelve¹
   (dvādaśānte), thus is the method.² The holding of the upward
   elemental power of the breath (prāṇa) is declared as
   concentration³ (dhāraṇā) (held aloft) by means of the breath
   (maruto).

• Viśvasāratantram

1. At the end of twelve finger widths above the crown of the head.
2. The liṅgāgatirmahāmudrā.
3. Fixation of mind; i.e., the act of piercing above the skull (fix "to
   pierce" + -ation "action or process of").
   उत्पत्तिस्थितिसंहारकारिणे क्लेषहारिणे ।
   नमस् ते देवदेवेश नमस् ते परमात्मने ॥ २ ॥
   utpattisthitisaṁhārakāriṇe kleṣahāriṇe |
   namas te devadeveśa namas te paramātmane || 2 ||
4. To the one who causes creation, preservation, and destruction, the remover of (all) afflictions. I
   bow down in reverence to you, the god of gods, I bow down in reverence to you, the Supreme Soul.
   योगमार्गकृते तुभ्यं महायोगेश्वराय ते ।
   नमस् ते परिपूर्णाय जगदानन्दहेतवे ॥ ३ ॥
   yogamārgakṛte tubhyaṁ mahāyogeśvarāya te |
   namas te paripūrṇāya jagadānandahetave || 3 ||
5. To you, who has created the path of Yoga, the great lord of Yoga.
   I bow down in reverence to you, the complete one, the cause of joy¹ in the world.²
6. Within the context of this verse, आनन्द (ānanda): pierces with the "joyful" energy of "bliss" and "happiness."
7. In the world of man. I.e., caused by Śakti (moving, expanding) within, about and (prominent) above the Human body.
   सर्वे जीवाः सुखैर् दुःखैर् मायाजालेन वेष्टिताः ।
   तेषां मुक्तिः कथं देव कृपया वद शङ्कर ॥ ४ ॥
   sarve jīvāḥ sukhair duḥkhair māyājālena veṣṭitāḥ |
   teṣāṁ muktiḥ kathaṁ deva kṛpayā vada śaṅkara || 4 ||
8. All living beings are enveloped by the net of Maya,¹ (which is) entwined with the cords of
   happiness and sorrow. O divine being, how is the liberation of those beings (made clear)? Out of
   compassion, please tell, O Śaṅkara.
9. Illusion.
   नानामार्गास् त्वया देव कथितास् तु महेश्वर ।
   अधुना मोक्षदं मार्गं ब्रूहि योगविदांवरम् ॥ ५ ॥
   nānāmārgās tvayā deva kathitās tu maheśvara |
   adhunā mokṣadaṁ mārgaṁ brūhi yogavidāṁvaram || 5 ||

5. Various paths have been described by you, O god, O great Maheśvara,¹
   now tell us the path that grants liberation, O best among those knowledgeable in Yoga.
6. In the context of this verse, the title Maheśvara alludes to one of the sixty-eight places hosting a Svāyambhuva-liṅga. The
   Svāyambhuva-liṅga which rose up and came into existence by itself and has existed from time immemorial.
   ईश्वर उवाच ।
   īśvara uvāca |
   Īśvara said:
   सर्वसिद्धिकरो मार्गो मायाजालनिकृन्तकः ।
   जन्ममृत्युजराव्याधिनाशकः सुखदो भवेत् ॥ ६ ॥
   sarvasiddhikaro mārgo māyājālanikṛntakaḥ |
   janmamṛtyujarāvyādhināśakaḥ sukhado bhavet || 6 ||
7. The path that grants all accomplishments, cutter of the net of Maya (illusion),
   the destroyer of birth, death, old age, and disease, may it be the giver of happiness.
   बद्धा येन विमुच्यन्ते नाथमार्गमतः परम् ।
   तम् अहं कथयिष्यामि तव प्रीत्या सुरेश्वरि ॥ ७ ॥
   baddhā yena vimucyante nāthamārgamataḥ param |
   tam ahaṃ kathayiṣyāmi tava prītyā sureśvari || 7 ||
8. By which the bound¹ are released, there is no path greater than the path of the Nātha,
   I will speak of that to you, for your pleasure, O queen of gods.
9. Bound by the coiled knot of the dormant energy of Kuṇḍalī.
   नानामार्गैस् तु दुष्प्राप्यं कैवल्यं परमं पदम् ।
   सिद्धमार्गेण लभ्येत नान्यथा शिवभाषितम् ॥ ८ ॥
   nānāmārgais tu duṣprāpyaṃ kaivalyaṃ paramaṃ padam |
   siddhamārgeṇa labhyeta nānyathā śivabhāṣitam || 8 ||
10. Liberation, the supreme state, is difficult to attain through (other) various paths,
    it is attainable through the path of the Siddha,¹ not otherwise, as spoken by Śiva.
11. सिद्ध (siddha) - "accomplished, realised, perfected, completed, successful, ripened, (fully) cooked, shining, splendid
    (possessing or displaying splendour; shining; very bright), immortal."

अनेकशतसंख्याभिस् तर्कव्याकरणादिभिः ।
पतिताः शास्त्रजालेषु प्रज्ञया ते विमोहिताः ।। ९ ।।
anekaśatasaṃkhyābhis tarkavyākaraṇādibhiḥ |
patitāḥ śāstrajāleṣu prajñayā te vimohitāḥ || 9 ||
9. Fallen (and entangled) into the nets of scriptures with hundreds of arguments, grammar, and
others, they are deluded by wisdom.
अनिर्वाच्यपदं वक्तुं न शक्यते सुरैरपि ।
स्वात्मप्रकाशरूपं तत् किं शास्त्रेण प्रकाश्यते ।। १० ।।
anirvācyapadaṃ vaktuṃ na śakyate surair api |
svātmaprakāśarūpaṃ tat kiṃ śāstreṇa prakāśyate || 10 ||
10. The indescribable state is not possible to be spoken of, even by the gods, how then can that
form which is by nature self-illuminating, be revealed through scriptures?
निष्कलं निर्मलं शान्तं सर्वातीतं निरामयम् ।
तद् एतज् जीवरूपेण पुण्यपापफलैर् वृतम् ।। ११ ।।
niṣkalaṃ nirmalaṃ śāntaṃ sarvātītaṃ nirāmayam |
tad etaj jīvarūpeṇa puṇyapāpaphalair vṛtam || 11 ||
11. It is without parts¹, pure, peaceful, beyond everything, free from disease,
that is enveloped in the form of a living being, with the fruits of virtue and sin.

1. Whole, undivided (as one with the light).
   देव्य् उवाच ।
   devy uvāca |
   The goddess said:
   परमात्मपदं नित्यं तत् कथं जीवतां गतम् ।
   तत्त्वातीतं महादेव प्रसादात् कथयस्व मे ।। १२ ।।
   paramātmapadaṃ nityaṃ tat kathaṃ jīvatāṃ gatam |
   tattvātītaṃ mahādeva prasādāt kathayasva me || 12 ||
2. The state of the Supreme Soul is eternal, how is that attained by living beings?

Beyond reality¹, O great god, tell me out of your grace.

1. Beyond the division of material existence.
   ईश्वर उवाच ।
   īśvara uvāca |
   Īśvara said:
   सर्वभावपदातीतं ज्ञानरूपं निरञ्जनम् ।
   वारिवत् स्फुरितं स्वस्मिंस् तत्राहङ्कृतिर् उत्थिता ॥ १३ ॥
   sarvabhāvapadātītaṃ jñānarūpaṃ nirañjanam |
   vārivat sphuritaṃ svasmiṃs tatrāhaṅkṛtir utthitā || 13 ||
2. Beyond all states of being, in the form of (direct) knowledge,¹ immaculate,
   like (calm) water, it manifests in oneself, there (where the) ego arises.
3. True knowledge is not learned, it is known by direct experience.
   पञ्चात्मकम् अभूत् पिण्डं धातुबद्धं गुणात्मकम् ।
   सुखदुःखैः सदा युक्तं जीवभावनयाकुलम् ॥ १४ ॥
   pañcātmakam abhūt piṇḍaṃ dhātubaddhaṃ guṇātmakam |
   sukhaduḥkhaiḥ sadā yuktaṃ jīvabhāvanayākulam || 14 ||
4. The body made of the five elements,¹ bound by the humours,² characterized by qualities,
   always associated with pleasure and pain, agitated by the notion of being a living (breathing)
   being.
5. The five great elements (pañca-mahā-bhūta) of Earth, Water, Fire, Air and Ether.
6. Five airs or humours, which are “the five aspects of vital breath,” Prāṇa, Apāna, Samāna, Vyāna and Udāna. See Śaṅkara
   Bhāṣya (Commentary), verse 3, Māṇḍūkya Upaniṣad.
   तेन जीवाभिधा भोक्ता विशुद्धे परमात्मनि ।
   कामः क्रोधो भयं चिन्ता लोभो मोहो मदो रुजाः ॥ १५ ॥
   tena jīvābhidhā bhoktā viśuddhe paramātmani |
   kāmaḥ krodho bhayaṃ cintā lobho moho mado rujāḥ || 15 ||
7. Therefore, because of that reason, identified¹ as the individual self, the enjoyer,² being separate
   from the pure Supreme Self, from this,³,⁴ arises desire, anger, fear, anxiety, greed, delusion, pride,
   and disease.

1. Established in the identity of the ego.
2. The enjoyer of both pleasure and pain.
3. From this division (the individual self separated from the Supreme Self).
4. “5. The duality of the mind and its egoism is a verbal distinction without reality, for egoism is only a thought (chitta) and
   thought is only the mind (manas). 6. It is in vain to think of snow apart from its whiteness, so it is false to suppose the mind
   as distinct from egoism. 7. There is no difference between ego and mind. The destruction of one means the loss of the other,
   just as the removal of cloth is accompanied by the absence of its colour.” - Chapter 74 (Qualities of One Who Abides in the
   Truth), Yoga Vāsiṣṭham of Vālmīki. English translation by Vihari Lala Mitra (1891).
   जरा मृत्युश् च कार्पण्यं शोको निद्रा क्षुधा तृषा ।
   द्वेषो लज्जा सुखं दुःखं विषादो हर्ष एव च ।। १६ ।।
   jarā mṛtyuś ca kārpaṇyaṁ śoko nidrā kṣudhā tṛṣā |
   dveṣo lajjā sukhaṁ duḥkhaṁ viṣādo harṣa eva ca || 16 ||
5. Old age, death, miserliness, sorrow, sleep, hunger, thirst,
   hatred, shame, happiness, pain, despair, and also joy.
   जाग्रत् स्वप्नः सुषुप्तिश् च शङ्का गर्वस् तथैव च ।
   एभिर् दोषैर् विनिर्मुक्तः स जीवः शिव एव हि ।। १७ ।।
   jāgrat svapnaḥ suṣuptiś ca śaṅkā garvas tathaiva ca |
   ebhir doṣair vinirmuktaḥ sa jīvaḥ śiva eva hi || 17 ||
6. Waking, dreaming, deep sleep, doubt, pride, likewise,
   freed from these faults, that living being is indeed Śiva.
   तस्माद् दोषविनाशार्थम् उपायं कथयामि ते ।
   ज्ञानं केचिद् वदन्त्य् अत्र केवलं तन् न सिद्धये ।। १८ ।।
   tasmād doṣavināśārtham upāyaṁ kathayāmi te |
   jñānaṁ kecid vadanty atra kevalaṁ tan na siddhaye || 18 ||
7. Therefore, for the destruction of faults, I will tell you the means,
   some say knowledge alone here, but that alone does not lead to perfection.
   योगहीनं कथं ज्ञानं मोक्षदं भवतीश्वरि ।
   योगो ऽपि ज्ञानहीनस् तु न क्षमो मोक्षकर्मणि ।। १९ ।।
   yogahīnaṁ kathaṁ jñānaṁ mokṣadaṁ bhavatīśvari |
   yogo ‘pi jñānahīnas tu na kṣamo mokṣakarmaṇi || 19 ||
8. How can knowledge, without Yoga, be the giver of liberation, O goddess?

Yoga too, without knowledge, is not capable in the act of liberation.¹

1. There is no difference between knowledge and yoga, they are both one and the same, the illumination of gnosis (an
   immanent form of knowledge or transcendent insight) comes from direct experience from yoga.
   देव्य् उवाच ।
   devy uvāca |
   The goddess said:
   अज्ञानाद् एव संसारो ज्ञानाद् एव विमुच्यते ।
   योगेनैषां तु किं कार्यं मे प्रसन्नगिरा वद ।। २० ।।
   ajñānād eva saṃsāro jñānād eva vimucyate |
   yogenaiṣāṃ tu kiṃ kāryaṃ me prasannagirā vada || 20 ||
2. From ignorance alone¹ comes transmigration², by (direct) knowledge³ alone one is liberated.
   What is the role of Yoga in this? Tell me with pleasing words.
3. From ignorance of (the light of) yoga.
4. Death and rebirth of the soul (reincarnation).
5. The illumination of yoga.
   ईश्वर उवाच ।
   īśvara uvāca |
   Īśvara said:
   सत्यम् एतत् त्वयोक्तं ते कथयामि सुरेश्वरि ।
   ज्ञानस्वरूपम् एवादौ ज्ञेयं ज्ञानं च साधनम् ।। २१ ।।
   satyam etat tvayoktaṃ te kathayāmi sureśvari |
   jñānasvarūpam evādau jñeyaṃ jñānaṃ ca sādhanam || 21 ||
6. What you have said is true, I will tell you, O queen of gods; (yoga¹,) the (true) form of knowledge
   (is to be directly perceived) in the beginning, (by the practise of yoga, this) knowledge is to be
   known, and knowledge² (of yoga) is the means.
7. By union, the ‘knower’ directly perceives the dweller within the shining womb of all creation (hiraṇyagarbha).
8. Knowledge of the right practise of yoga is the means.
   अज्ञानं कीदृशं चेति प्रविचार्य विवेकिना ।

ज्ञातं येन निजं रूपं कैवल्यं परमं शिवम् ।। २२ ।।
ajñānaṃ kīdṛśaṃ ceti pravicāryaṃ vivekinā |
jñātaṃ yena nijaṃ rūpaṃ kaivalyaṃ paramaṃ śivam || 22 ||
22. What is ignorance, considering this, by the discerning,
by which one's own form is known, liberation, the supreme, auspicious (sign)?
असौ दोषैर् विमुक्तः किं कामक्रोधभयादिभिः ।
सर्वदोषैर् वृत्तो जीवः कथं ज्ञानेन मुच्यते ।। २३ ।।
asau doṣair vimuktaḥ kiṃ kāmakrodhabhayādibhiḥ |
sarvadoṣair vṛtto jīvaḥ kathaṃ jñānena mucyate || 23 ||
23. Is he free from faults such as desire, anger, fear, etc.?
Surrounded by all faults, how is a living being liberated by knowledge?
देव्य् उवाच ।
devy uvāca |
The goddess said:
स्वात्मरूपं यदा ज्ञातं पूर्णं तद् व्यापकं तदा ।
कामक्रोधादिदोषाणां स्वरूपान् नास्ति भिन्नता ।। २४ ।।
svātmarūpaṃ yadā jñātaṃ pūrṇaṃ tad vyāpakaṃ tadā |
kāmakrodhādidoṣāṇāṃ svarūpān nāsti bhinnatā || 24 ||
24. When the form of the self is known, it is complete, pervasive,¹ then,
there is no difference in the nature of faults like desire and anger.

1. In the vehicle of the light-body, able to pervade through the three worlds (physical, subtle and causal) completely.
   पश्चात् तस्य विधिः कश्चिन् निषेधो ऽपि कथं भवेत् ।
   विवेकी सर्वदा मुक्तः संसारभ्रमवर्जितः ।। २५ ।।
   paścāt tasya vidhiḥ kaścin niṣedho ‘pi kathaṃ bhavet |
   vivekī sarvadā muktaḥ saṃsārabhramavarjitaḥ || 25 ||
2. After that,¹ how can there be any prescription² or prohibition for him?
   The discerning one is always liberated, free from the delusion³ of transmigration.⁴

1. After directly experiencing the undivided form of one's own true self, which is all pervasive (transcending all boundaries).
2. How can there be any prescribed law to impose any boundary or obstruction to the undivided all-pervading one?
3. भ्रम (bhrama) - delusion, the cycle of error constructed by the mind.
4. संसार (saṁsāra) - transmigration, the cycle of life and death.
   ईश्वर उवाच ।
   īśvara uvāca |
   Īśvara said:
   परिपूर्णस्वरूपं तत् सत्यम् एतद् वरानने ।
   सकलं निष्कलं चैव पूर्णत्वाच् च तद् एव हि ।। २६ ।।
   paripūrṇasvarūpaṁ tat satyam etad varānane |
   sakalaṁ niṣkalaṁ caiva pūrṇatvāc ca tad eva hi || 26 ||
5. That is the form of the complete¹, this is true, O beautiful-faced one,
   both with parts² and without parts,³ because of its completeness, that indeed.
6. Undivided, as one with the light (all pervasive).
7. Existing in the physical word of division.
8. And also existing (undivided) within the supreme abode of mind-free absorption.
   कलनास्फूर्तिरूपेण संसारभ्रमतां गतम् ।
   एतद् रूपं समायातं तत् कथं मोहसागरे ।। २७ ।।
   kalanāsphūrtirūpeṇa saṁsārabhramatāṁ gatam |
   etad rūpaṁ samāyātaṁ tat kathaṁ mohasāgare || 27 ||
9. In the form of flickering creativity,¹ shining forth,² it³ has reached the whorl of worldly
   existence.⁴ Having arrived in this form, how then,⁵ in the ocean of delusion?
10. (The quality or state of mind) to create, to give existence to, to form out of nihility (which grows, and becomes bigger).
11. स्फूर्ति (sphūrti), from the root स्फुर् (sphur), “to burst forth, shine, manifest, or be clearly revealed.”
12. It, the flickering, sparkling light of the “seed of yoga.”
13. Has burst forth, extending into the physical world of the constantly revolving cycle of life and death.
14. कथं (katham) “how then, in what way, or manner” did it arrive? Which is spoken in amazement or surprise.
    निष्कलं निर्मलं साक्षात् स्वरूपं गगनोपमम् ।
    उत्पत्तिस्थितिसंहारस्फूर्तिज्ञानविवर्जितम् ।। २८ ।।
    niṣkalaṁ nirmalaṁ sākṣāt svarūpaṁ gaganopamam |
    utpattisthitisaṁhārasphūrtijñānavivarjitam || 28 ||