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

अधुना संप्रवक्ष्यामि योगाभ्यासस्य लक्षणाम् ॥ ९० ॥
evam tu dvandajālasya saṁyogo yoga ucyate |
adhunā saṁpravakṣyāmi yogābhyāsasya lakṣaṇām || 90 ||
90. Thus, the union of these dualities is called Yoga. Now I will describe the characteristics of the practise of
Yoga.
मरुज्जयो यस्य सिद्धः सेव्येत् तं गुरुं सदा ।
गुरुवक्त्रप्रसादेन कुर्यात् प्राणजयं बुधः ॥ ९१ ॥
marujjayo yasya siddhaḥ sevayet taṁ guruṁ sadā |
guruvaktraprasādena kuryāt prāṇajayaṁ budhaḥ || 91 ||
91. One should always serve such a guru, whose mastery over the vital breath is perfected, by the
grace of the guru's speech, the wise should conquer the life force (energy).
वितस्तिप्रमितं दैर्घ्यं विस्तारे चतुरङ्गुलम् ।
मृदुलं धवलं प्रोक्तं वेष्टनाम्बरलक्षणम् ॥ ९२ ॥
vitastipramitaṁ dairghyaṁ vistāre caturaṅgulam |
mṛdulaṁ dhavalaṁ proktaṁ veṣṭanāmbaralakṣaṇam || 92 ||
92. The length (of the breath) is measured by the extended span of the hand¹ (vitasti), and the
width is four fingers (and one thumb). It is said to be mild, gentle, and pure; this is the
characteristic quality (of the extension of the breath, from the) lips (out into) the (surrounding)
atmosphere.

1. From the tip of the thumb to the tip of the little finger when the fingers are stretched out. The vitasti is equal to 12 aṅgulas.
   (the long span of vitasti, measured by the extended thumb and little finger, is considered equal to twelve fingers).
   निरुध्य मारुतं गाढं शक्तिचालनयुक्तितः |
   अष्टधा कुण्डलीभूतां ऋजुं कर्तुं तु कुण्डलीम् || ९३ ||
   nirudhya mārutaṁ gāḍhaṁ śakticālanayuktitaḥ |
   aṣṭadhā kuṇḍalībhūtāṁ ṛjuṁ kartuṁ tu kuṇḍalīm || 93 ||
2. (By) firmly restraining the breath, with an effort that shakes the energy¹;
   the Kundalini, which is coiled eightfold, is to be straightened and made erect.
3. During breath retention, the air drawn in generates energy (the upward moving elemental power of the breath) which
   heats and lifts the kundalini up the central channel of the Suṣumṇā. Upon exhalation (with the downward moving
   elemental power of the breath), kundalini, falls back down the central channel of the Suṣumṇā. This oscillating elemental
   energy of the breath (the upward moving and downward moving elemental power of the breath) “shakes” the kundalini up
   and down the central channel of the Suṣumṇā.

भानोर् आकुञ्चनं कुर्यात् कुण्डलीं चालयेत् ततः ।
मृत्युवक्त्रगतस्यापि तस्य मृत्युभयं कुतः ॥ ९४ ॥
bhānor ākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tataḥ |
mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ || 94 ||
94. By squeezing (shut) the solar channel (of the right nostril, and breathing in through the left
nostril)¹, one should stir up the coiled one (Kuṇḍalī)²,³ Even for one who has entered the mouth of
death, where is the fear of death for him?

1. Blocking the right nostril with the thumb of the right-hand, slowly inhale through the left nostril (filling the lungs
   completely), retain the breath to the extent of one’s capability, then, blocking the left nostril with the forefinger of the right-
   hand, exhale through the right nostril gently (both inhalation and exhalation of the breath must be long and subtle).
2. Kuṇḍalī (कुण्डली) “the coiled one” is the Sun, and Kuṇḍalinī (कुण्डलिनि) the “one not coiled” (i.e., straight), is the Sun’s
   ray, which, when “stirred up,” becomes detached and stretches out (up the suṣumnā) towards the Moon (skull).
3. § 94(a) only expresses half of the practise of nāḍī-śodhana (Cleansing the Nāḍīs), this verse seems to expound nāḍī-
   śodhana in an abbreviated form, which the reader (in a yogic environment) is expected to know or find out.
   The practise of nāḍī-śodhana:
   बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् ।
   धारयित्वा यथाशक्ति भूयः सूर्येण रेचयेत् ॥ ७ ॥
   baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet |
   dhārayitvā yathāśakti bhūyaḥ sūryeṇa recayet || 7 ||
   The yogi seated in Padmāsana should fill (the breath) with the moon (left nostril),
   retaining (the breath) as much as one can, and then again release (the breath) with the
   sun (right nostril).¹'²
4. After exhalation, pause the breath to the extent of one’s
   capability, before inhaling again.
5. Eventually, over time and practise, one will experience
   the rise of energy up to the top of the skull during
   kumbhaka, and also, during the pause of breath at the end
   of exhalation, one will experience this rise of energy.
   प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः ।
   विधिवत् कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ॥ ८ ॥
   prāṇaṃ sūryeṇa cākṛṣya pūrayedudaraṃ śanaiḥ |
   vidhivat kumbhakaṃ kṛtvā punaścandreṇa recayet || 8 ||
   Having drawn the breath in with the sun (right nostril), the yogi should slowly fill the
   abdomen, (and) according to the method¹, perform breath retention, and then again,
   should release (the breath) by the moon (left nostril).
6. Retaining the breath to the extent of one’s capability.

2. प्रातर्मध्यन्दिने सायमर्धरात्रे च कुम्भकान् ।
   शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥ ११ ॥
   prātarmadhyandine sāyamardharātre ca kumbhakān |
   śanairaśītiparyantaṁ caturvāraṁ samabhyaset || 11 ||
3. One should gently practise the breath retentions up to eighty times¹, four times a day;
   in the morning², at midday, in the evening³, and at midnight.⁴
4. One should practise kumbhaka gently up to eighty times, at each of
   the four times of day.
5. At the time which straddles dawn, up to three ghaṭikā’s (72 minutes).
6. At the time which straddles dusk, up to three ghaṭikā’s (72 minutes).
7. At midnight, within the span of two muhūrta’s (within a span of 96
   minutes from midnight).
   एतद् एव परं गुह्यं कथितं तव पार्वति ।
   वज्रासनगतो नित्यं मासार्धं तु समभ्यसेत् ॥ ९५ ॥
   etad eva paraṁ guhyaṁ kathitaṁ tava pārvati |
   vajrāsanagato nityaṁ māsārdhaṁ tu samabhyaset || 95 ||
8. O Pārvatī, this indeed is the supreme secret that has been told to you. One who is seated in
   Vajrāsana should constantly practise (this) for a month and a half ¹.
9. In relation to the duration of this practise, §2.10(d) of the haṭhayogapradīpikā states:
   शुद्धा नाडि-गणा भवन्ति यमिनां मास-त्रयादूर्ध्वतः ॥ १० ॥
   śuddhā nāḍi-gaṇā bhavanti yamināṁ māsa-trayādūrdhvataḥ || 10 ||
10. For those who are disciplined, practicing self-control, the mass of energy channels in
    the body become cleansed after a month, or upwards to three months.
    वायुना ज्वलितो वह्निः कुण्डलीम् अनिशं दहेत् ।
    संतप्ता साग्निना नाडी शक्तिस् त्रैलोक्यमोहिनी ॥ ९६ ॥
    vāyunā jvalito vahniḥ kuṇḍalīm aniśaṁ dahet |
    saṁtaptā sāgninā nāḍī śaktis trailokyamohinī || 96 ||
11. The fire, kindled and ignited by the breath¹, perpetually burns the Kuṇḍalī. The channel,
    inflamed and heated by this fire, is the energy and power deluding the three worlds².
12. Elemental power generated by the breath.
13. Physical, Subtle and Causal.
    प्रविशेद् वज्रदण्डे तु सुषुम्णावदनान्तरे ।

वायुना वह्निना सार्धं ब्रह्मग्रन्थिं भिनत्ति सा ॥ ९७ ॥
praviśed vajradaṇḍe tu suṣumṇāvadanāntare |
vayunā vahninā sārdhaṁ brahmagranthiṁ bhinatti sā || 97 ||
97. (The energy) should enter into the Vajra Daṇḍa (spinal column) through the opening of the
Suṣumṇā (central energy channel). Together with the wind (of the breath), the fire (of spiritual
energy) breaks through, piercing the Brahmagranthi (the psychic knot at the base of the spine).
विष्णुग्रन्थिं ततो भित्त्वा रुद्रग्रन्थौ च तिष्ठति |
ततस् तु कुम्भकैर् गाढं पूरयित्वा पुनः पुनः ॥ ९८ ॥
viṣṇugranthiṁ tato bhittvā rudragranthau ca tiṣṭhati |
tatas tu kumbhakair gāḍhaṁ pūrayitvā punaḥ punaḥ || 98 ||
98. Having pierced through the Viṣṇugranthi and then the Rudragranthi, one remains focused on
them, thereafter, one should repeatedly fill (the channels) deeply with Kumbhaka (breath
retention) saturating (these channels) again and again.
तथा अभ्यसेत् सूर्यभेदं उज्जायीं चापि शीतलीम् |
भस्त्रां च सहितं नाम स्यात् कुम्भकचतुष्टयम् ॥ ९९ ॥
tathā abhyaset sūryabhedam ujjāyīṁ cāpi śītalīm |
bhastrāṁ ca sahitaṁ nāma syāt kumbhakacatuṣṭayam || 99 ||
99. Likewise, one should practise Sūrya Bheda, Ujjāyī, and Śītalī, along with Bhastrikā. These are
known as the four types of Kumbhaka.
बन्धत्रयेण संयुक्तः केवलः प्राप्तिकारकः |
अथास्य लक्षणं सम्यक् कथयामि समासतः ॥ १०० ॥
bandhatrayeṇa saṁyuktaḥ kevalaḥ prāptikārakaḥ |
athāsya lakṣaṇaṁ samyak kathayāmi samāsataḥ || 100 ||
100. Combined with the three bandhas (mūla, uḍḍīyana and jālandhara), Kevala Kumbhaka leads
to attainment. Now, briefly in summary I will properly explain its characteristics.
एकाकिना समुपगम्य विविक्तदेशं प्राणादिरूपम् अमृतं परमार्थतत्त्वम् |
स्वल्पाशिना धृतिमता परिभावनीयं संसाररोगहरम् औषधम् अद्वितीयम् ॥ १०१ ॥
ekākinā samupagamya viviktadeśaṁ prāṇādirūpam amṛtaṁ paramārthatattvam |
svalpāśinā dhṛtimatā paribhāvanīyaṁ saṁsārarogaharam auṣadham advitīyam || 101 ||

101. Alone, by oneself, having approached a secluded place, the original form of Prāṇa (the source
     of the upward moving elemental power of the breath) is the immortal nectar, the supreme reality
     and ultimate truth. By one who eats little and is steadfast, this should be contemplated, the
     unparalleled medicine that cures the disease of worldly existence¹.
102. The cycle of birth and death.
     सूर्यनाड्या समाकृष्य वायुम् अभ्यासयोगतः |
     विधिवत् कुम्भकं कृत्वा रेचयेच् छीतरश्मिना || १०२ ||
     sūryanāḍyā samākṛṣya vāyum abhyāsayogataḥ |
     vidhivat kumbhakaṃ kṛtvā recayec chītaraśminā || 102 ||
103. Drawing in the breath through the solar (right nostril) channel (sūryanāḍī) by the practise of
     yoga, and having properly performed Kumbhaka (breath retention), one should exhale, releasing
     air out through the cool ray (moon channel, of the left nostril).
     उदरे वातदोषघ्नं कण्ठदोषं निहन्ति च |
     मुहुर् मुहुर् इदं कार्यं सूर्यभेदम् उदाहृतम् || १०३ ||
     udare vātadoṣaghnaṃ kaṇṭhadoṣaṃ nihanti ca |
     muhur muhur idaṃ kāryaṃ sūryabhedam udāhṛtam || 103 ||
104. This cures the wind disorder in the abdomen and also removes throat ailments. This Sūrya
     Bheda should be practised repeatedly as stated (above).
     नाडीभ्यां वायुं आकृष्य कुण्डल्याः पार्श्वयोः सुधीः |
     धारयेद् उदरे योगी रेचयेद् इडया पुनः || १०४ ||
     nāḍībhyāṃ vāyum ākṛṣya kuṇḍalyāḥ pārśvayoḥ sudhīḥ |
     dhārayed udare yogī recayed iḍayā punaḥ || 104 ||
105. A wise yogi should draw the breath in through (both nostril) channels, having drawn and
     pulled (the air) in (simultaneously through both) sides (generating) the Kuṇḍalinī (energy), he
     should hold and retain it in the abdomen (for as long as he is able), and then exhale through the
     Iḍā (the left nasal channel).
     कण्ठे कफादिदोषघ्नं शरीराग्निविवर्धनम् |
     शिरोजलोदराधातुगतरोगविनाशनम् || १०५ ||
     kaṇṭhe kaphādidoṣaghnaṃ śarīrāgnivivardhanam |
     śirojalodarādhātugatarogavināśanam || 105 ||

105. This increases the fire within the body and destroys phlegm-related disorders of the throat. It
     annihilates diseases related to the head, water in the abdomen and related tissues.
     गच्छता तिष्ठता कार्यम् उज्जाय्याख्यं तु कुम्भकं ।
     मुखेन वायुं सङ्गृह्य घ्राणरन्ध्रेण रेचयेत् ॥ १०६ ॥
     gacchatā tiṣṭhatā kāryaṁ ujjāyyākhyaṁ tu kumbhakam |
     mukhena vāyuṁ saṅgṛhya ghrāṇarandhreṇa recayet || 106 ||
106. While moving or standing, the Kumbhaka known as Ujjāyī¹ should be performed. Having
     drawn the breath in through the mouth, (after holding the breath,) one should exhale (releasing
     the air) through (both) nostril openings.
107. Ujjāyī "to attain (or go to the state of) victory." Within the framework of Sanskrit drama, the word "jāyī" also serves to
     convey śṛṅgāra rasa, the sentiment of "erotic (conjugal) love," expressing the esoteric sense of this kumbhaka. The prefix
     उज्ज (ujja) "to lift or raise," and its √ उज्ज् (ujj) "to remove, take out, extract," implies raising the liṅgāgatirmahāmudrā.
     शीतलीकरणं चेदं हन्ति पित्तं तथा ज्वरम् ॥ १०७ ॥
     śītalīkaraṇaṁ cedaṁ hanti pittaṁ tathā jvaram || 107 ||
108. This practise of Śītalī¹ cools and destroys pitta (bile) as well as fever.
109. The practise of Śītalī Kumbhaka:
     जिह्वया वायुमाकृष्य पूर्ववत्कुंभसाधनम् ।
     शनकैर्घ्राणरन्धाभ्यां रेचयेत्पवनं सुधीः ॥ ५७ ॥
     jihvayā vāyumākṛṣya pūrvavatkumbhasādhanam |
     śanakairghrāṇaraṁdhrābhyāṁ recayetpavanaṁ sudhīḥ || 57 ||
110. Having drawn (in) the air with the (folded) tongue,¹ as before², from
     this breath retention³, the wise one should release the air slowly, exhaling
     through the two apertures of the nose.⁴
111. Extend the tongue out from the mouth, curling
     the sides up and inwards, forming a tube.
112. As described before, in sītkārī kumbhaka.
113. Holding the breath to one's capacity.
114. Slowly exhaling out through both nostrils.
     Haṭhayogapradīpikā of Svātmārāma.
     स्तनयोर् अथ भस्त्रेव लोहकारस्य वेगतः ।
     रेचयेत् पूरयेद् वायुं आश्रमं देहगं धिया ॥ १०८ ॥

stanayor atha bhastreva lohakārasya vegataḥ |
recayet pūrayed vāyum āśramaṃ dehagaṃ dhiyā || 108 ||
108. Then, like bellows (of a blacksmiths forge) heating iron in rapid motion, one should exhale
and inhale air, intelligently moving (the energy) through the body's pathways.
यदा श्रमो भवेद् देहे तदा सूर्येण पूरयेत् ॥ १०९ ॥
yadā śramo bhaved dehe tadā sūryeṇa pūrayet || 109 ||
109. When fatigue occurs in the body, then one should inhale and fill (the lungs) with air through
the solar channel (right nostril).
कण्ठसंकोचनं कृत्वा पुनश् चन्द्रेण रेचयेत् ।
वातपित्तश्लेष्महरं शरीराग्निविवर्धनम् ॥ ११० ॥
kaṇṭhasaṃkocanaṃ kṛtvā punaś candreṇa recayet |
vātapittaśleṣmaharaṃ śarīrāgnivivardhanam || 110 ||
110. After constricting the throat, one should again exhale through the moon channel (of the left
nostril). It increases the fire within the body, and removes disorders of wind (vāta), bile (pitta), and
phlegm (śleṣma).
कुण्डलीबोधकं वक्रभावघ्नं सुखदं शुभम् ।
ब्रह्मनाडीमुखे संस्थं कफाद्यर्गलनाशनम् ॥ १११ ॥
kuṇḍalībodhakaṃ vakrabhāvaghnaṃ sukhadaṃ śubham |
brahmanāḍīmukhe saṃsthaṃ kaphādyargalanāśanam || 111 ||
111. Awakening and arousing the Kuṇḍalī¹, whose form resides at the mouth of the Brahmanāḍī,
destroys its twisted nature², which brings happiness³ and is auspicious⁴, which also destroys the
flowing down of phlegm (kapha) and other impurities.

1. The ‘coiled one.’
2. By straightening.
3. The feeling of happiness arising with each breath.
4. Which is an auspicious “sign” that the Kuṇḍalī is uncoiling and moving up the channel of the Suṣumṇā by the elemental
   power of the breath.
   सम्यग् गात्रसमुद्भूतं ग्रन्थित्रयविभेदकम् ।
   विशेषेणैव कर्तव्यं भस्त्राख्यं कुम्भकं त्व् इदम् ॥ ११२ ॥
   samyag gātrasamudbhūtaṃ granthitrayavibhedakam |
   viśeṣenaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tv idam || 112 ||

112. Properly arising¹, it breaks through the three knots, emerging from the body². Indeed, (now)
     the Kumbhaka, known as Bhastrikā, should especially be performed.
113. Up the Suṣumṇā.
114. Above the skull.
     बन्धत्रयम् अथेदानों प्रवक्ष्यामि यथार्थवत् |
     नित्यं कृतेन येना ‘सौ वायोर् जयम् अवाप्नुयात् ॥ ११३ ॥
     bandhatrayam athedānīm pravakṣyāmi yathārthavat |
     nityaṁ kṛtena yenā ‘sau vāyor jayam avāpnuyāt || 113 ||
115. Now, at this time I will now properly explain the three bandhas, by which one who regularly
     practises them can surely achieve victory by conquering the vāyu¹.
116. Elemental power of the breath.
     चतुर्णाम् अपि भेदानां कुम्भके समुपस्थिते |
     बन्धत्रयम् इदं कार्यं वक्ष्यमाणं मया स्फुटम् ॥ ११४ ॥
     caturṇām api bhedānāṁ kumbhake samupasthite |
     bandhatrayam idaṁ kāryaṁ vakṣyamāṇaṁ mayā sphuṭam || 114 ||
117. When Kumbhaka (breath retention) occurs in the four types (of Pranayama), this trio of
     bandhas should be performed, which I will clearly explain.
     प्रथमो मूलबन्धस् तु द्वितीय उड्डीयानकः |
     जालन्धरस् तृतीयस् तु लक्षणं कथयाम्य् अहम् ॥ ११५ ॥
     prathamo mūlabandhas tu dvitīya uḍḍīyānakaḥ |
     jālandharas tṛtīyas tu lakṣaṇaṁ kathayāmy aham || 115 ||
118. The first is Mūla Bandha, the second is Uḍḍiyāna Bandha, and the third is Jālandhara Bandha. I
     will explain their characteristics indeed.
     गुदं पाष्ण्र्या तु संपीड्य वायुं आकुञ्चयेद् बलात् |
     वारं वारं तथा चोर्धं समायाति समीरणः ॥ ११६ ॥
     gudaṁ pārṣṇyā tu saṁpīḍya vāyum ākuñcayed balāt |
     vāraṁ vāraṁ tathā cordhaṁ samāyāti samīraṇaḥ || 116 ||

116. Compressing the anus with the heel of the foot, and forcefully contracting the perineum. Thus,
     in this way, the (elemental power of the breath) (vāyum) ascends upwards time and time again.
     प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् ।
     गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः ॥ ११७ ॥
     prāṇāpānau nādabindū mūlabandhena caikatām |
     gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ || 117 ||
117. By the practise of Mūla Bandha, Prāṇa and Apāna, along with Nāda¹,²,³ and Bindu⁴, attain unity.
     (This practise) bestows perfection of yoga, in this, there is no doubt.
118. श्री आदिनाथेन सपादकोटिलयः प्रकारः कथिता जयंति |
     नादानुसंधानकमेव धान्यं मन्यामहे रतनर्संलयानाम् ॥
     śrī ādināthena sapādakoṭilayaḥ prakārāḥ kathitā jayamti |
     nādānusaṃdhānakameva dhānyaṃ manyāmaheratarnesaṃlayānām ||

• Vārāhī Tantra
  By Śrī Ādi Nātha, the method of merging (the mind) into the highest pinnacle
  of dissolution is declared; (by which) they (who practise this¹) attain victory².
  We consider only the pursuit of the inner sound³ to be valuable ⁴’⁵ for those
  fully absorbed in complete dissolution (of the mind).

1. Holding the sound (anāhata-nāda) within the mind.
2. Samādhi.
3. The mind completely absorbed in following the inner-sound.
4. "The mind is the sovereign over the senses, and indeed, the breath is the
   sovereign over the mind. The breath, in turn, is governed by absorption, and this
   absorption is fundamentally reliant on the inner sound" - Verse 29, Chapter IV
   (On Samādhi), Haṭha Yoga Pradīpikā.
5. “By Śrī Ādi Nātha, one-and-a-quarter crore methods of trance have been
   declared, all of which prevail. Among these, we regard the deep meditative
   investigation into the unstruck sound as the sole and foremost method of
   absorption” - Verse 66, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.
6. अथ निष्पत्ति-अवस्था रुद्र-गरन्थिं यदा भित्त्वा शर्व-पीठ-गतः अनिलः |
   निष्पत्तौ वैष्णवः शब्दः क्वणद्-वीणा-क्वणो भवेत ॥ ७६ ॥
   Atha niṣpatti-avasthā rudra-granthiṃ yadā bhittvā śarva-pīṭha-gataḥ anilaḥ |
   Niṣpattau vaiṇavaḥ śabdaḥ kvaṇad-vīṇā-kvaṇo bhavet || 76 ||
   Then, in the state of emergence¹, when the Rudra knot is pierced and the
   vāyu² has entered the seat of Śarva³, then in that state of emergence, a
   Vaiṇava⁴ sound, resembling the resonant sound of a ringing vīṇā⁵, is
   produced.
   Verse 76, Chapter IV (On Samādhi), Haṭha Yoga Pradīpikā.

1. Or state of attainment.
2. Elemental power of the breath.
3. The third eye of Śivā, within the skull.
4. The high-pitched sound produced from a bamboo flute.
5. A lute or harp-style instrument with vibrating strings and resonating sound
   chamber (the Rudra Veena is implied).
6. The ten sounds of नादानुसन्धान (nādānusandhāna), as described in the haṃsopaniṣat, are listed in order as follows:
7. Ciṇiti (चिणिति): The first sound, described as the high-pitched buzzing sound similar to that of bees.¹
8. Ciṇiciṇīti (चिणिचिणीति): The second sound, indicating a further intensified buzzing sound of bees.
9. Ghaṇṭānāda (घण्टानाद): The third sound, resembling the ringing of a large bell (from high above).
10. Śaṅkhanāda (शङ्खनाद): The fourth sound, akin to the blowing of a conch.
11. Tantrīnāda (तन्त्रीनाद): The fifth sound, similar to the playing of a string instrument (the tantrī vīṇā).
12. Tālanāda (तालनाद): The sixth sound, reminiscent of (bronze) cymbals being struck together.
13. Veṇunāda (वेणुनाद): The seventh sound, comparable to the sound of a flute.
14. Bherīnāda (भेरीनाद): The eighth sound, resembling the sound of a drum.
15. Mṛdaṅganāda (मृदङ्गनाद): The ninth sound, similar to the sound produced by the two-headed Mṛdaṅga drum.
16. Meghanāda (मेघनाद): The tenth sound, akin to the loud rumbling sound of thunder (the “roar of clouds”).
    N.B. One may also add the chirping sounds of चीरवाकी (cīravākī), the “sounds of a cricket,” which occurs
    approximately in-between sounds two and three of the haṃsopaniṣat; and also तन्त्रीघोष (tantrīghoṣa), which
    refers to the “sounds of a zither-stick,” which is the eka-tantrī vīṇā, a tube-zither vīṇā (closely related to the one-
    stringed alapini vīṇā), which corresponds to (being one and the same as) sound five of the haṃsopaniṣat; and
    दावनिर्घोष (dāvanirghoṣa), which refers to the “sounds of a forest-fire,” which occurs approximately between
    sounds nine and ten of the haṃsopaniṣat (see Jayaratha’s commentary Tantrālokaviveka on Abhinavagupta’s
    Tantrāloka). This carries the राव (rāva) “resonance” of nāda to twelve different distinctive sounds.
17. Ciṇi is purely onomatopoeic, likely meant to mimic
    the high, fine resonance perceived in nāda-yoga.
18. बिन्दु (bindu), the point of light perceived in meditation.
    कुम्भकान्ते रेचकादौ कर्तव्यस् तूड्डीयानकः |
    बद्धो येन सुषुम्णायां प्राणस् तूड्डीयते यतः || ११८ ||
    kumbhakānte recakādau kartavyas tūḍḍīyānakaḥ |
    baddho yena suṣumṇāyāṃ prāṇas tūḍḍīyate yataḥ || 118 ||
19. To the end of Kumbhaka and to the beginning of exhalation¹, Uḍḍīyana Bandha should be
    performed. By this practise, the prāṇa² is drawn up into the Suṣumṇā channel.
20. During the whole period of Kumbhaka (breath retention).
21. Upward moving elemental energy of the breath.
    तस्माद् उड्डीयाणाख्योऽयं योगिभिः समुदाहृतः |
    उड्डीयानं तु सहजं गुरुणा कथितं सदा || ११९ ||

tasmād uḍḍīyānākhyo 'yaṃ yogibhiḥ samudāhṛtaḥ |
uḍḍīyānaṃ tu sahajaṃ guruṇā kathitaṃ sadā || 119 ||
119. Therefore, this is called the 'flying up' (Uḍḍīyana) Bandha by yogis. Indeed, (the term) 'flying
up' (Uḍḍīyana) is always naturally (or innately) explained by the guru.
अभ्यसेत् सततं यस् तु वृद्धोऽपि तरुणायते ।
नाभेरूर्ध्वमधश् चापि प्राणं कुर्यात् प्रयत्नतः ॥ १२० ॥
abhyaset satataṃ yas tu vṛddho 'pi taruṇāyate |
nābher urdhvam adhaś cāpi prāṇaṃ kuryāt prayatnataḥ || 120 ||
120. He who constantly practises this, even when old, becomes youthful. With effort, one should
diligently move the prāṇa (energy) upwards from the navel and also (back) downwards¹.

1. Constantly moving the prāṇa up and down the central energy channel of the spine.
   षण्मासम् अभ्यसेन् मृत्युं जयत्य् एव न संशयः ।
   पूरकान्ते ऽपि कर्तव्यो बन्धो जालन्धराभिधः ॥ १२१ ॥
   ṣaṇmāsam abhyasen mṛtyuṃ jayaty eva na saṃśayaḥ |
   pūrakānte 'pi kartavyo bandho jālandharābhidhaḥ || 121 ||
2. Indeed, without a doubt, one who practises this for six months conquers death. At the end of
   inhalation (pūraka), Jālandhara bandha should also be performed.
   कण्ठसंकोचरूपो ऽसौ वायुर् मार्गनिरोधकः ।
   कण्ठम् आकुञ्च्य हृदये स्थापयेद् दृढम् इच्छया ॥ १२२ ॥
   kaṇṭhasaṃkocarūpo 'sau vāyur mārganirodhakaḥ |
   kaṇṭham ākuñcya hṛdaye sthāpayed dṛḍham icchayā || 122 ||
3. This throat constriction technique blocks the (descending) path of the vital air. By contracting
   the throat, one should firmly place it¹ in the heart,² as desired (by will).
4. The udāna-wind, which rises up past the throat, and into the heart of the cerebral centre.
5. The heart of Śiva:
   नाभिमध्ये स्थितो ब्रह्मा हृदि मध्ये तु माधवः ।
   शिरसि शङ्करो ज्ञेया त्रिस्थानं मुक्तिदं स्मृतं ॥ ३४ ॥
   nābhimadhye sthito brahmā hṛdi madhye tu mādhavaḥ |
   śirasi śaṅkaro jñeyā tristhānaṃ muktidaṃ smṛtaṃ || 34 ||
6. In the navel's centre is situated Brahmā, in the heart's centre
   is indeed Mādhava (Viṣṇu), and in the head is known to reside

Śaṅkara (Śiva). These three places are considered to bestow
liberation.
The gorakṣamudgara (Mudgar Club of Gorakṣa).
बन्धो जालन्धराख्यो ऽयं अमृतो व्ययकारकः ।
अधस्तात् कुञ्चनेनाशु कण्ठसंकोचनेन च ॥ १२३ ॥
bandho jālandharākhyo ‘yaṃ amṛto vyayakārakaḥ |
adhastāt kuñcanenāśu kaṇṭhasaṃkocanena ca || 123 ||
123. This is called the ‘water-holding’ (Jālandhara) ‘damming up’ (Bandha), the creator of
immortality. By quickly contracting the throat, this constriction (prevents Prāṇa flowing back
down) below.
मध्यमाभ्रमणेन स्यात् प्राणो ब्रह्मणाडिगः ॥ १२४ ॥
madhyamābhramaṇena syāt prāṇo brahmanāḍigaḥ || 124 ||
124. By the intermediate¹ rotation of the (breaths elemental power up and down the) middle
(channel) (madhyamā), the Prāṇa² moves into (and up) the Brahmanāḍī (channel of Brahma).

1. By the intermediate action of both breaths (inhalation and exhalation).
2. Upward moving elemental energy of the breath.
   वज्रासनस्थितो योगि चालयित्वा तु कुण्डलीम् ।
   कुर्याद् अनन्तरं भस्त्रां कुण्डलीम् आशु बोधयेत् ॥ १२५ ॥
   vajrāsanasthito yogī cālayitvā tu kuṇḍalīm |
   kuryād anantaraṃ bhastrāṃ kuṇḍalīm āśu bodhayet || 125 ||
3. A yogi seated in Vajrāsana, having stirred up the Kuṇḍalinī, should then immediately perform
   Bhastrikā (the bellows-blower)¹ to quickly arouse the Kuṇḍalinī.
4. For the effects of Bhastrikā, see footnote 2 of verse 185 (goṭikā bandha).
   भिद्यन्ते ग्रन्थयो वंशे तप्तलोहशलाकया ।
   तथैव पृष्ठवंशे स्याद् ग्रन्थिभेदस् तु वायुना ॥ १२६ ॥
   bhidyante granthayo vaṃśe taptalohaśalākayā |
   tathaiva pṛṣṭhavaṃśe syād granthibhedas tu vāyunā || 126 ||

126. (Just as the) nodes in (the channel of a) bamboo (stalk) are broken (through) by a heated iron
     rod. Indeed, in this same manner, by the prāṇa¹, the knots within the cavity of the spinal column
     are broken (through by the heated Prāṇa).
127. Upward elemental power of the breath.
     पिपीलिका यथा लग्ना कण्डूस् तत्र प्रवर्तते ।
     सुषुम्णायां तथा ऽभ्यासात् सततं वायुना भवेत् ॥ १२७ ॥
     pipīlikā yathā lagnā kaṇḍūs tatra pravartate |
     suṣumṇāyāṃ tathā 'bhyāsāt satataṃ vāyunā bhavet || 127 ||
128. As an ant clinging (to the skin) causes itching (when it crawls), In the same manner, from
     constant practise with the elemental power of the breath (Prāṇa) (moving up and down) within
     the Suṣumṇā brings about (the same tingling) sensation.
     रुद्रग्रंथिं ततो भित्त्वा सैवायाति शिवात्मकम् ।
     चन्द्रसूर्यौ समौ कृत्वा तयोर् योगः प्रवर्तते ॥ १२८ ॥
     rudragranthiṃ tato bhittvā saivāyāti śivātmakam |
     candrasūryau samau kṛtvā tayor yogaḥ pravartate || 128 ||
129. Having pierced the Rudragranthi, (one) attains the nature of Śivā. Balancing the moon and
     sun, their union commences.
     गुणत्रयाद् अतीत: स्याद् ग्रन्थित्रयविभेदकः ।
     शिवशक्तिसमायोगाज् जायते परमा स्थितिः ॥ १२९ ॥
     guṇatrayād atītaḥ syād granthitrayavibhedakaḥ |
     śivaśaktisamāyogāj jāyate paramā sthitiḥ || 129 ||
130. Transcending the three (binding forces) of material nature¹, breaker of the three knots; from
     the union of Śivā and Śakti, the supreme state is born.
131. Properties residing in a substance (the three Guṇa). See Chapter 3, Verses 27 to 30 and Chapter 14, Verses 5 to 27 of the
     Bhagavad-Gītā.
     यथा करी करेणैव पानीयं प्रपिबेत् सदा ।
     सुषुम्णावक्त्रनलिनं पवमानं ग्रसेत् तथा ॥ १३० ॥
     yathā karī kareṇaiva pānīyaṃ prapibet sadā |
     suṣumṇāvaktranalinaṃ pavamānaṃ graset tathā || 130 ||

130. Just as an elephant imbibes water through its trunk, so thus, in that same manner, one should
     always draw in the Prāṇa¹ through the orifice of the Suṣumnā (central channel), (which is like the
     stem of a) water lily.
131. Upward elemental power of the breath.
     वज्रदण्डेन सम्भूता मणयश्चैकविंशतिः |
     सुषुम्णायां स्थिताः सर्वे सूत्रे मणिगणा इव || १३१ ||
     vajradaṇḍena sambhūtā maṇayaś caikaviṁśatiḥ |
     suṣumṇāyāṁ sthitāḥ sarve sūtre maṇigaṇā iva || 131 ||
132. Twenty-one gems¹ arise from the Vajra² Daṇḍa (spinal column),³ all situated in the Suṣumṇā,
     like beads strung on a thread.
133. The word ‘gem’, from the Latin ‘gemma’ “a swelling bud” (which arises and blooms); cognate with Proto-Indo-European
     ‘ǵemb’ “to bud, to sprout.”
134. The word ‘vajra’ describes the elemental power of the breath in terms of ‘lightning’ energy which rapidly flows up the
     Vajra Daṇḍa, the ‘thunderbolt staff’ (of the spinal column).
135. In regard to the “twenty-one gems” which “arise from the Vajra Daṇḍa (spinal column),” this garland of twenty-one gems
     represents the twenty-one Prajāpatis, which collectively form the Hiraṇyagarbha (shining womb of all creation).
     Quote: “You are the destroyer of all, the creator of all; you are the very Hiraṇyagarbha¹; you are the progenitor of creation
     in the form of Dakṣa and the other Prajāpati’s; you are Indra (the king of the gods), you are Hayagrīva the steed necked
     incarnation of Viṣṇu; you are the arrow (Viṣṇu himself, as he became such in the hands of Mahādeva at the burning of
     Tripura); you are the lord of the universe; you are the mouth of Viṣṇu; you are the four-faced Padmaja; you are the
     Brāhmaṇa (i.e., wise), you are Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe).”
136. Shining womb of all creation.
     Section XXIII, Astika Parva, Adi Parva, Mahābhārata. English translation by His Divine Grace, Śrī Śrīmad Bhaktivedānta
     Nārāyaṇa Gosvāmī Mahārāja.
     The twenty-one Prajāpati’s: 1. Brahmā, 2. Rudra, 3. Manu, 4. Dakṣa, 5. Bhṛgu, 6. Dharma, 7. Tapa, 8. Yama, 9. Marīci,
     10 Aṅgiras, 11. Atri, 12. Pulastya, 13. Pulaha, 14. Kratu, 15. Vasiṣṭha, 16. Parameṣṭhi, 17. Sūrya, 18. Candra, 19. Kardama,
137. Krodha, and 21. Vikrīta.
     N.B.* Wearing the garland of twenty-one Prajāpatis is achieved by “placing the finger of One's intellect through the ring of
     truth,” i.e., by One's lucid consciousness (in the vehicle of the light-body) passing over the threshold of life-and-death into
     the mouth of the Hiraṇyagarbha.
     मोक्षमार्गे प्रसिद्धा सा सुषुम्णा विश्वधारिणी |
     यत्र वै निर्जितः कालश् चन्द्रसूर्यनिबन्धनात् || १३२ ||
     mokṣamārge prasiddhā sā suṣumṇā viśvadhāriṇī |
     yatra vai nirjitaḥ kālaś candrasūryanibandhanāt || 132 ||

132. The Suṣumṇā, known as the bearer of the universe, is famous as the path of liberation, where
     time is conquered due to the restraint of the moon and sun.
     आपूर्य कुम्भितो वायुर् बहिर् नो याति साधकैः ॥ १३३ ॥
     āpūrya kumbhito vāyur bahir no yāti sādhakaiḥ || 133 ||
133. Having completely filled the breath (and held it) in Kumbhaka, (the air is) not (allowed to) exit
     externally by adepts.
     पुनः पुनर् तद्वद् एतत् पश्चिम्द्वारलक्षणम् ।
     पूरितस् तु नवद्वारैर् ईषत् कुम्भकतां गतः ॥ १३४ ॥
     punaḥ punas tadvad etat paścimadvāralakṣaṇam |
     pūritas tu navadvārair īṣat kumbhakatāṃ gataḥ || 134 ||
134. Again and again, just like that (by sipping in repeated breaths¹)², the western gate marked³ by
     the (mystical circle of the Śāmbhava state appears). And by subtle (exertion)⁴, (the Prāṇa is
     prevented from escaping out) through the nine gates (of the body), and the state of Kumbhaka is
     attained.
135. By repeatedly sipping in smaller breaths in through both nostrils and binding them to the original breath retention.
136. This describes the practise of 'kumbhāntara-śṛṅkhalā' ("a linked sequence of inhalated breaths during a breath
     retention"). See verses 183-186 of the Kumbhaka-paddhatiḥ of Raghuvīra.
137. Visibly marked.
138. The subtle exertion of sipping in small amounts of air from time to time to keep the lungs full of air during kumbhaka.
     प्रविशेत् सर्वगात्रेषु वायुः पश्चिममार्गतः ।
     रेचके क्षीणतां याते पूरकं शोषयेत् सदा ॥ १३५ ॥
     praviśet sarvagātreṣu vāyuḥ paścimamārgataḥ |
     recake kṣīṇatāṃ yāte pūrakaṃ śoṣayet sadā || 135 ||
139. The (energy of the) breath should enter all the body parts from the western path¹. Having
     reached (the stage of) diminution (reduction or decay) in exhalation, one should always (sip in
     and) absorb (more air by) inhalation².
140. Through the Suṣumṇā (a yogin practicing this pranayama faces towards the East, with 'back towards the West').
141. To retain the maximum amount of air within the lungs during kumbhaka.
     स एव नाथसंकेतः सिद्धसंकेतलक्षणः ॥ १३६ ॥
     sa eva nāthasaṃketaḥ siddhasaṃketalakṣaṇaḥ || 136 ||
142. He alone is the master of the meeting place, characterized by these signs of perfection.

गुरुप्रसादान्मरुदेव साधितस्तेनैव चित्तं पवनेन साधितम् |
स एव योगी स जितेन्द्रियः सुखी |
मूढाः न जानन्ति कुतर्कवादिनः || १३७ ||
guruprasādān marud eva sādhitas tenaiva cittaṁ pavanena sādhitam |
sa eva yogī sa jitendriyaḥ sukhī |
mūḍhā na jānanti kutar kavādinaḥ || 137 ||
137. By the grace of the guru, the breath is mastered; and by that alone, the mind is controlled. He,
that yogi having conquered the senses is happy and blissful; those who argue (discussing opposing
viewpoints), are fools¹ who do not understand (this truth).

1. In this context, a fool is one who is immature, which implies not full-grown (above the skull), and without wisdom.
   चित्तं हि नष्टं यदि मारुते स्यात् तत्र प्रतीतो मरुतोऽपि नाशः |
   न चेदिदं स्यान् न तु तस्य शास्त्रं नात्मप्रतीतिर् न गुरुर् न मोक्षः || १३८ ||
   cittaṁ hi naṣṭaṁ yadi mārute syāt tatra pratīto maruto ‘pi nāśaḥ |
   na ced idaṁ syān na tu tasya śāstraṁ nātmapratītir na gurur na mokṣaḥ || 138 ||
2. Indeed, it is the mind that is destroyed by the breath; certainly, under those circumstances,
   elimination of even the breath (itself) may be experienced¹. If this were not so, then, there would
   be no scripture, no realisation of the self, no guru, and no liberation.
3. During Kevala Kumbhaka (when inhalation and exhalation are both completely suspended).
   तुम्बिका रोधिता यद्वद् बलादाकर्षति ध्रुवम् |
   ब्रह्मनाडी तथा धातून् सन्तताभ्यासयोगतः || १३९ ||
   tumbikā rodhitā yadvad balād ākarṣati dhruvam |
   brahmanāḍī tathā dhātūn santatābhyāsayogataḥ || 139 ||
4. Certainly, just as a gourd forcibly draws water (from the body of the plant, damming the water
   up) inside itself, so similarly, through continuous practise of yoga¹, one draws the dhātu (primary
   fluid²) (up) through the Brahmanāḍī (into the skull).³
5. In this description, ‘Yoga,’ also, importantly includes the practise of Jālandhara Bandha (refer back to verses 122 and 123).
6. The primary ‘energy’ generated by the breath which ‘flows like water.’
7. This is the परिचय (paricaya) “accumulation” stage:
   परचय जोगी उनमन खेला |
   अहिनिसि इच्छया करै देवता स्यूं मेला |

खिन खिन जोगी नांना रूप |
तब जांनिबा जोगी परचय सरूप ॥ १३८ ॥
paracaya jogī unamana khelā |
ahanisi īchyā karai devatā syû melā |
khina khina jogī nânâ rūpa |
taba jânibā jogī paracaya sarūpa || 138 ||
138. The Yogi in the accumulation stage, steadfast and determined
(unmoved, firm and indifferent¹), wishing every day to unite with the
divine; again, and again², assuming many forms, passes over to another
place,³ crossing over, the Yogi is seen in his true, great form.

1. Indifferent (mindless) to the physical world.
2. Again, and again, suspending the breath (in
   Kumbhaka), perceiving the seed of yoga (when
   open, this pole-star of light is an eternal gateway).
3. Crossing over, from the physical through the
   subtle to the causal (हिरण्यगर्भ hiraṇyagarbha,
   the “Shining Womb of all creation”).
   Śabadī 138 of the gorakhbāṇī (The Sayings of Gorakṣanātha).
   अनेनाभ्यासयोगेन नित्यम् आसनबन्धतः |
   चित्तं विलीनतां एति बिन्दुर् नो यात्य् अधस् तथा ॥ १४० ॥
   anenābhyāsayogena nityam āsanabandhataḥ |
   cittaṃ vilīnatām eti bindur no yāty adhas tathā || 140 ||
4. By this constant practise of yoga, (and also) from āsana and bandha, the mind dissolves, and
   the (subtle) bindu (sparkling germ¹ of light) approaches, which does not move (or) fall away from
   view, (remaining) exactly so.²' ³
5. The “seed-star of light,” sparkling "thought-gem" or sparkling “germ of light” perceived in meditation.
6. ध्रुवतारा (dhruvatārā) “the fixed, eternal pole star perceived in meditation.”
7. Chapter IV, verse 39, हठयोगप्रदीपिका (haṭhayogapradīpikā) ' One Who Makes a Lamp of Illumination in Front from The
   Union of The Sun and Moon:
   तारे ज्योतिषि संयोज्य किंचिदुन्नमयेद्भ्रुवौ |
   पूर्व-योगं मनो युनजन्नुन्मनी-कारकः कष्क्षणात ॥ ३९ ॥
   tāre jyotiṣi saṃyojya kiṃcidunnamayedbhruvau |
   pūrva-yoghaṃ mano yuñjannunmanī-kārakaḥ kṣaṇāt || 39 ||
   Fixing the gaze on the light of a star, slightly raise the eyebrows. Focusing the mind in union
   (with the light) in front, leading to the unmanī ² state instantly.
8. प्रदीपिका (pradīpikā) → प्र (pra) 'forward', 'forth', 'in
   front', 'onward', 'before', 'away' + दीप् (dīp) 'a lamp,