Gorakha Shtakam in English (1).pdf

Gorakha Shtakam in English (1).pdf

• 1. Goraksha Shatakam Goraksha Shatakam Goraksha Shatakam Goraksha Shatakam
• 2. Goraksha Shataka of Gorakhnath Goraksha Shataka of Gorakhnath Goraksha Shataka of Gorakhnath Goraksha Shataka of Gorakhnath (translated in English by Yoga Nath) !#$ू '(। o* gorak+aśatakaprārambha/ | ौ2345 6 7895 :9; 89=:म7 ?। @ A=BC7ऽ;E =FG89#; #83( ॥ १ ॥ śrīguru* paramānanda* vande svānandavigraham | yasya sannidhyamātreMa cidānandāyate tanu/ || 1 || The beginning of the Hundred Verses of Goraksh Nath: Verse 1: Praise to the Venerable Guru, the embodiment of the Supreme Bliss, who grants the bliss of experiencing oneself as the Supreme Eternal Self, by mere nearness to whom the body becomes transcended as pure and blissful mind. Z[=8]=^#_G26$=^$ ` ab=G=c( 2 3$d$^$^8#e5 F f;2#;। g87G7G=`( A7c:G?ऽ=G8h( 5 ijij3E=`$5 #7=85 ौ27288h5 cf; ॥ २ ॥ antarniścalitātmadīpakalikā svādhārabandhādibhi/ yo yogī yugakalpakālakalanātattva* ca jegīyate | jñānāmodamahodadhi/ samabhavad yatrādinātha/ svaya* vyaktāvyaktaguMādhika* tamaniśa* śrīmīnanātha* bhaje || 2 ||
• 3. Verse 2: To that Yogi, who being steadily fixed inside the light of the flame of his soul by the virtue of his yoga practice, also sing praises repeatedly the True Principle causing the time of ages and eras. To that venerable Mīna Nātha, the Great Ocean of knowledge and joy, surpassing the qualities of existence and non existence, where the Foremost Lord, himself has merged in equability, [I] worship continuously. 87wx y 345 cz ! g873{77 ?। Zc2|5 =85 ॄ~#; 6 789$ $7 ?॥ ३ ॥ !( #$5 :=j =85 =#$€ । ी3:5 @:a`;8 f#; 6 75 6G7 ?॥ ४ ॥ namaskƒtya guru* bhaktyā gorak+o jñānamuttamam| abhī+„a* yoginā* brūte paramānandakārakam || 3 || gorak+a/ śataka* vakti yoginā* hitakāmyayā | dhruva* yasyāvabodhena jāyate parama* padam || 4 || Verses 3,4 Having saluting to his Spiritual Preceptor devotionally, out of desire to benefit the yoga practitioners, Gorak+ Nāth narrates the Supreme Knowledge desired by yogis. By declaring “The Hundred verses of Gorak+a”, producing the experiencing of the Supreme Bliss, by understanding and implementing of which with determination, one goes to the Supreme State. ‹#G?=:73=jA687;## ?$^@ :Œ87 ?। G?i:x{5 78 7G?Aj5 6 7_=8 ॥ Ž ॥ etad vimuktisopānametat kālasya vañcanam | yad vyāvƒtta* mano mohād āsakta* paramātmani || 5 ||
• 4. Verse 5: This is a ladder to liberation, this is deceiving of death, by which the mind becomes turned away from the attachment to the worldly objectives and becomes completely absorbed in the Supreme Soul. The Tree of Yoga The Tree of Yoga The Tree of Yoga The Tree of Yoga =fA;=:#‘@ ौ3=#$d# ( ’^7 ?। 785 c:#6@ 5 cf=# A“8( ॥ ” ॥ dvijasevitaśākhasya śrutikalpataro/ phalam | śamana* bhavatāpasya yoga* bhajati sajjana/ || 6 || Verse 6: The most excellent ones are always engaged in the worship [of the tree] of yoga, extinguishing the filling of constant burning, whose branches are serviced by the double born, whose fruits are the knowledge of ancient lore and the tree fulfilling all desires. The Six Limbs of Yoga The Six Limbs of Yoga The Six Limbs of Yoga The Six Limbs of Yoga A85 ूEA5 `( ूy ] ` E । C85 A7=` ;#=8 –=8 c:=[ —˜ ?॥ ™ ॥ āsana* prāMasa*rodha/ pratyāhāraśca dhāraMā | dhyāna* samādhiretāni yogāšgāni bhavanti +a„ || 7 ||
• 5. Verse 7: Fixed postures, the suppression of the vital air, withdrawal of the senses, the directed attention, fixing mind on a single object, and being established in the state of the True Self constitute the Six Limbs of Yoga. The Fixed Postures The Fixed Postures The Fixed Postures The Fixed Postures A8=8 #3#:=[ :y f2:f#( । ‹#;—7=‘^8 ?c;G8 ?=:f8=# 7;œ ( ॥  ॥ āsanāni tu tāvanti yāvatyo jīvajātaya/ | ete+āmakhilān bhedān vijānāti maheśvara/ || 8 || Verse 8: Indeed, there are so many postures as many kinds of living beings; all their definitions the Great Lord Shiva knows perfectly. Note: in accordance with the various spiritual traditions of India there exist 8.4 million or 84 lakhs bodies of different forms of life, therefore, in accordance with verse above, the number of all possible postures would be 8.4 million or 84 lakhs. F#3 2=#^!E7 ?‹$7;$73G #7 ? । ##( =:;8 6285 —¡85 #5 $x #7 ? ॥¢॥ caturāśītilak+āMām ekamekamudāhƒtam | tata/ śivena pī„hānā* +o£āśona* śata* kƒtam ||9 || Verse 9: The every single one out of eighty four hundred thousands has been named, consequently, 84 (+o£āśa ūnam śatam, literally 100-16) important postures have been selected (kƒtam, literally made) by the Lord Shiva.
• 6. A8;§( A7¨;§ 7;: =:=©#; । ‹$5 =AªA85 ूj5 =#25 $7^A87 ?॥ १० ॥ āsanebhya/ samastebhyo dvayameva viśi+yate | eka* siddhāsana* prokta* dvitīya* kamalāsanam || 10 || Verse 10: And from all kinds of the postures, indeed, the two are most important. One is called ‘the Posture of Siddha’ or ‘Perfect Posture’, the second is the Posture of the Lotus Flower. The Perfect Posture Siddha Asana The Perfect Posture Siddha Asana The Perfect Posture Siddha Asana The Perfect Posture Siddha Asana =8¯8$7=°7~^±=˜#5 $x ² ³´5 =:µA;8 ?7;ह; 6G7h·$7;: =8#5 $x ² A75 =:म7 ?। ¯E3( A5=7#;=¸¹F^³ 6ँ8 ?ॅ3: [ 7 ?‹#8 ?7!$:˜c;Gf8$5 =AªA85 ू¼#; ॥ ११ ॥ yonisthānakamašghrimūlagha„ita* kƒtvā dƒƒha* vinyasen me£hre pādamathaikameva niyata* kƒtvā sama* vigraham | sthāMu/ sa*yamitendriyo'caladƒśā paśyan bhruvorantaram etan mok+akavā„abhedajanaka* siddhāsana* procyate || 11 || HYP 1.35 Verse 11: After having made the region of the anus firmly closed (gha„itam, literally shut) by placing the heel of foot, and then making the another foot connected with the penis, with the body in one line, [the yoga practitioner should] remain immovable, with the senses withdrawn from their objects, with eyes looking at the region between the eyebrows. This is called the Perfect Posture, causing the breaking open of the door of liberation.
• 7. Note: the similar verse of HYP (1.35), recommends to unite the above mentioned technique with the Lock of Throat or Jālandhara Bandha; having other parts of the version similar, instead of ‘niyata* kƒtvā sama* vigraham’, it says ‘hƒdaye kƒtvā hanu* susthiram’. The Postu The Postu The Postu The Posture of the Lotus Flover re of the Lotus Flover re of the Lotus Flover re of the Lotus Flover :7 6= G=!E5 = F E5 A5¯¿ :75 #h G!À6= 6=]7;8 =:=`8 `x² $ §5 ³Á7 ?। Z–3Âà  G; =8` =Fa3$5 8Aम7^$;G?‹#Ä=`=:$ = =785 6ÅA85 ू¼#; ॥ १२ ॥ vāmorāpari dak+iMa* hi caraMa* sa*sthāpya vāma* tathā dak+orūpari paścimena vidhinā dhƒtvā karābhyā* dƒ£ham | ašgu+„hau hƒdaye nidhāya cibuka* nāsāgramālokayed etadvyādhivikārahāri yaminā* padmāsana* procyate || 12 || Verse 12: After placing the right foot above the left thigh and in the same way the left on the right thigh, firmly hold the two big toes with both palms properly arranged behind. Having placed the chin at the region of the heart fixedly gaze at the tip of the nose. This called the Posture of Lotus Flower, the destroyer of the diseases of the self-controlled. The Knowledge of Body The Knowledge of Body The Knowledge of Body The Knowledge of Body —Çब5 —¡` 5 =ऽ^!5 i76Œ$7 ?। G;; ; 8 f8=[ $h5 =AC=[ =8( ॥ १३ ॥ +a„cakra* +o£aśādhāra* trilak+a* vyomapañcakam | svadehe ye na jānanti katha* sidhyanti yogina/ || 13 ||
• 8. Verse 13: How the Yogis who do not know the six energetic centers, the sixteen supports of the body, the three kinds of the objects for concentration and the five forms of visualization of emptiness in their own body can attain perfection ? ‹$¨'5 8: 5 x5 6Œ=`G·:#7 ?। G;; ; 8 f8=[ $h5 =AC=[ =8( ॥ १४ ॥ ekastambha* navadvāra* gƒha* pañcādhidaivatam | svadehe ye na jānanti katha* sidhyanti yogina/ || 14 || Verse 14: How the Yogis who do not know their own body as a single-columned house, having nine doors and presided by the five divinities attain success in their practice? F#3G^5 @G?` ( =`Â85 F —ÊG^7 ?। 8cà GG^5 6Å5 A~AËG^5  =G ॥ १Ž ॥ caturdala* syād ādhāra/ svādhi+„hāna* ca +a„dalam | nābhau daśadala* padma* sūryasaškhyadala* hƒdi || 15 || Verse 15 The ādhāra cakra has with four petals, and of svādhi+„hāna is with six petals. In the navel is the lotus with ten petals and in the heart with twelve petals (sūrya saškhya dala*, literally is a lotus having as many petals as the number of the solar months). $Ì; @# ?—¡G^5 ॅ~7C; =G^5 #h । AॐG^7Î#5 ॄÏ Ð; 76h; ॥ १” ॥
• 9. kaš„he syāt +o£aśadala* bhrūmadhye dvidala* tathā | sahasradalamākhyāta* brahmarandhre mahāpathe || 16 || Verse 16 At the throat situated [the lotus] with sixteen petals, while that which between the eyebrows is with two petals. At the opening in the scull at the top of head (brahmarandhra, ‘the door of Brahma’, ‘the tenth door’) is the lotus with thousand petals also known as ‘the Great Path’. Yoni Yoni Yoni Yoni Sthana Sthana Sthana Sthana ` ( ूh75 Fब5 =`Â85 =#2$7 ?। =8¯85 7C; $7À65 =8Ñ#; ॥ १™ ॥ ādhāra/ prathama* cakra* svādhi+„hāna* dvitīyakam | yonisthāna* dvayormadhye kāmarūpa* nigadyate || 17 || Verse 17 The Mūlādhāra is the first energetic circle, the Svādhi+„hāna is the second; between these two is the place of vagina, defined as the Seat of the Sensual Desires. Note: These two chakras are mentioned here together because they have prominent importance in rising of Kundalini (the Divine Power of yogic transformation). ` Î5 3G¯85 6Óf5 F F#3G^7 ?। #ÔC; ू¼#; =8( $7! =Aª:=9# ॥ १ ॥ ādhārākhya* gudasthāna* paškaja* ca caturdalam| tanmadhye procyate yoni/ kāmāk+ā siddhavanditā || 18 ||
• 10. Verse 18 And the lotus with four petals known as the support of the body is at the place of the anus, in its center, it is said, is vagina, the eye of love, praised by the Siddhas. Shiva Linga Shiva Linga Shiva Linga Shiva Linga =87C; 7=^–5 6=]7=c73‘5 =¯#7 ?। 7¨$; 7=E:G?=aÕ5 f8=# A =:# ?॥ १¢ ॥ yonimadhye mahālišga* paścimābhimukha* sthitam | mastake maMivad bimba* yo jānāti sa yogavit || 19 || Verse 19 In the middle of [that] vagina situated the great phallus of Shiva with the face directed backwards. He who knows the shining disk, resembling jewel inside of own head, he is an adept in the Yoga Practice. #G?Öj5 A ;: tad ukta* yogasāre: 7~^` =j( $3ס^2 =aØÀ=6E2। 7¨$; 7=E:G?=aÕ5 f8=# A =:# ? ॥ Ù=#। yā mūlādhāragā śakti/ kuM£alī bindurūpiMī | mastake maMivad bimba* yo jānāti sa yogavit || iti | #ÚF72$ cA5 #=¡Û;‘;: =:Ü3 # ?। =ऽ$E5 #Ý3 5 :Þ; `7;ह# ?ू=#=Â#7 ?॥ २० ॥
• 11. taptacāmīkarābhāsa* ta£illekheva visphurat | trikoMa* tatpura* vahneradhome£hrāt prati+„hitam || 20 || Verse 20 This flashing streak of lightning having appearance of molten gold, that triangular city of fire is situated below penis. ß7`à 6 5 à=# 8[5 =:œ# 73‘7 ?। #=áâ|; 7; ##5 8 =:Ñ#; ॥ २१॥ yatsamādhau para* jyotirananta* viśvato mukham | tasmindƒ+„e mahāyoge yātāyāta* na vidyate || 21 || Verse 21 One who became absorbed in the Supreme Infinite Light, the image of the world, from seeing that Great Union, he doesn’t knows going and coming. Note: yātāyāta*, ‘going and coming’: he became liberated from the cyclical existence, from taking births and consequently die, his soul is unconditionally free. ä;8 c:;åE( =`Â85 #Gौ( । =`Â8# ?6GGá# ?7;ह7;:=c`2#; ॥ २२॥ svaśabdena bhavetprāMa/ svādhi+„hāna* tadāśraya/ | svādhi+„hānāt padādasmāt me£hramevābhidhīyate || 22 || Verse 22 The nature of the Life Force is the sound sva, it resides at the abode of one’s own self, the region of the penis, indeed, is considered to be this place where self resides.
• 12. #[38 7=E:# ?ू# ऽ $9( A3—3æ । #B=c7ס^5 Fब5 ू¼#; 7=E6~ $7 ?॥ २३ ॥ tantunā maMivat proto yatra kanda/ su+umMayā | tannābhimaM£ala* cakra* procyate maMipūrakam || 23 || Verse 23 Where the knot is strung on the Middle Channel, like a jewel on a thread, that spiritual center in the region of the navel is called the Jewel of Fulfilling. G ;7Fब; 63×66=::=f#; । #:“2: ॅ7y;: :{e5 8 =:9=# ॥ २४ ॥ dvādaśāremahācakre puMyapāpavivarjite | tāvajjīvo bhramatyeva yāvattattva* na vindati || 24 || Verse 24 Indeed, the soul wanders only so long as it does not knows the great circle with twelve petals, free from merit and demerit. éêë 7;हG`8c;( $9=8( ‘ס:# ?। #ऽ8ì( A73ÝB( AॐE5 =AÚ=#( ॥ २Ž ॥ ūrdhva* me£hrādadhonābhe/ kandayoni/ khagāM£avat | tatranā£ya/ samutpannā/ sahasrāMā* dvisaptati/ || 25 || Verse 25 Above the penis and below the navel is the rounded female organ of generation, resembling an egg of a bird. It is from there the seventy-two thousands subtle energetic channels originate.
• 13. #;—38=¡Aॐ;—3=AÚ=#4G #( । ू`85 ूE:=µ c~¨A3Gáx#( ॥ २” ॥ te+u nā£isahasre+u dvisaptatirudāhƒtā/ | pradhāna* prāMavāhinyo bhūyastāsu daśasmƒtā/ || 26 || Verse 26 Among these thousands of the subtle energetic channels seventy two have been categorized. Moreover, amongst them the ten are recognized as the most important carriers of the Life Force. Ù¡ F =6–^ F·: A3—3æ F #x#2$ । b 2 =¨=fí F 6~— F·: =82 ॥ २™ ॥ i£ā ca pišgalā caiva su+umMā ca tƒtīyakā | gāndhārī hastijihvā ca pū+ā caiva yaśasvinī || 27 || Verse 27 [They are] indeed i£ā and pišgalā, and su+umMā as the third, gāndhārī and hastijihvā, pū+ā and yaśasvinī. Z^Õ3— $3î]·: =ï82 G72 áx# । ‹#B=¡75 Fब5 g#i5 =c2 AG ॥ २ ॥ alambu+ā kuhūścaiva śaškhinī daśamī smƒtā | etannā£imaya* cakra* jñātavya* yogibhī sadā || 28 ||
• 14. Verse 28 There are alambu+ā and kuhūśa indeed, followed by śaškhinī, which is recognized as tenth. This circle formed by the network of life force caring channels, should be always known by the Yoga practitioners. Ù¡ :7; =¯# c; =6–^ G=!E; #h । A3—3æ 7CG;; #3b 2 :7F!3=— ॥ २¢ ॥ i£ā vāme sthitā bhāge pišgalā dak+iMe tathā | su+umMā madhyadeśe tu gāndhārī vāmacak+u+i || 29 || Verse 29 I£ā is located on the left side, and pišgalā is on the right, while Su+umMā is in the middle region, and the gāndhārī is in the left eye. G=!E; =¨=fí F 6~— $Eð F G=!E; । =82 :7$Eð ñ88;F¿^Õ3— ॥ ३० ॥ dak+iMe hastijihvā ca pū+ā karMe ca dak+iMe | yaśasvinī vāmakarMe hyānane cāpyalambu+ā || 30 || Verse 30 Hastijihvā is in the right [eye], and pū+ā is in the right ear, yaśasvinī is in the left ear and alambu+ā ocupy the mouth, indeed. $3î] =^–G;; #37~^¯8; F =ï82 । ‹:5  5 A7=ौy =#Â=[ G8=¡$( ॥ ३१ ॥ kuhūśca lišgadeśe tu mūlasthāne ca śaškhinī | eva* dvāra* samāśritya ti+„hanti daśanā£ikā/ || 31 ||
• 15. Verse 31 Kuhū is at the region of the penis and the śaškhinī at the place of the anus. Thus the ten subtle energetic channels are situated at the doors of the body. Ù¡=6–^A3—3æ F =#ॐ 8ì ÖG #( । A##5 ूE:=µ( A7A~=òG;:#( ॥ ३२ ॥ i£āpišgalāsu+umMā ca tisro nā£ya udāhƒtā/ | satata* prāMavāhinya/ somasūryāgnidevatā/ || 32 || Verse 32 I£ā, Pišgalā and Su+umMā, mentioned as the Three Channels, constantly conducting the movement of the life force, presided by Deities of the Moon, the Sun and Fire respectively. Note: I£ā, Pišgalā and Su+umMā are principle amongst all others energetic channels, and often mentioned in the yoga scriptures as the Three Channels, where I£ā is the Left Channel, Pišgalā is the Right Channel and Su+umMā is the Middle Channel. They are frequently mentioned in the yogic scriptures as the Moon Channel, the Sun Channel and the Fire Channel respectively. ूE¹68( A78]G8i8Ã F ::( । 8( $~ 7ô¹h $x $ G;:G{ `8õ( ॥ ३३ ॥ prāMo'pāna/ samānaścodānavyānau ca vāyava/ | nāga/ kūrmo'tha kƒkaro devadatto dhanañjaya/ || 33 || Verse 33 PrāMa, apāna, samāna, udāna, vyāna, nāga, kūrma, kƒkara, devadatta and dhanañjaya are [the ten] vital airs [of the body].
• 16.  =G ूE :A;=By5 Z68 3G7ס^; । A78 8=cG;; @G?ÖG8( $×7C( ॥ ३४ ॥ hƒdi prāMo vasennitya* apāno gudamaM£ale | samāno nābhideśe syād udāna/ kaM„hamadhyaga/ || 34 || Verse 34 PrāMa always dwells in the heart, apāna is in the region of the anus, samāna is at the region of the navel, and udāna is in the middle of the throat. i8 i62 2 ;#3ू`87 ?6Œ ::( । ूEÑ]ऽ =:Î# 8Ñ( 6Œ::( ॥ ३Ž ॥ vyāno vyāapī śarīretu pradhānam pañca vāyava/ | prāMādyāścātra vikhyātā nāgādyā/ pañcavāyava/ || 35 || Verse 35 The vyana prevail the body, indeed. These five vital airs beginning with prana (prāMa ādyā/ ca atra) are known as the most important; naga etc. are the five other vital airs. Note: nāga ādyā/ the five vital airs beginning with nāga are mentioned in the yoga literature as the secondary or less important airs. Öö ; 8Î#( $~ 7 ÖÔ2^8;áx#(। $x $ ( !3#$x f ?g; G;:G{ =:fx'E;॥ ३”॥ udgāre nāgākhyāta/ kūrma unmīlane smƒta/ | kƒkara/ k+utakƒj jñeyo devadatto vijƒmbhaMe || 36 ||
• 17. Verse 36 Nāgā is known as presented in eructation, kūrma is recognized as responsible for the blinking [of eyes], kƒkara is known as causing sneezing devadatta is present in yawning. 8 f=# 7x#5 F=6 A:i=6 `8õ( । ‹#; A:A38¡2—3ॅ7[; f2:À=6E( ॥ ३™ ॥ na jahāti mƒta* cāpi sarvavyāpi dhanañjaya/ | ete sarvāsu nā£ī+u bhramante jīvarūpiMa/ || 37 || Verse 37 And dhanañjaya, pervading the whole body, does not depart even from dead body; so the embodied soul wonders in all these subtle energetic channels. =!Ú c3fGס;8 h÷^=# $Ø$(। ूE68A7=!Ú¨h f2: 8 =#Â=#॥ ३॥ āk+ipto bhujadaM£ena yathoccalati kanduka/ | prāMāpānasamāk+iptastathā jīvo na ti+„hati || 38 || Verse 38 In the same way as a ball strike by the rod moves, so the embodied soul being sized by the upper vital air and lower vital air, does not rest. ूE68: f2: ñ`]êë F `:=# । :7G=!E7ðE FŒ^²B ³ँ#; ॥ ३¢ ॥ prāMāpānavaśo jīvo hyadhaścordhva* ca dhāvati | vāmadak+iMamārgeMa cañcalatvānna dƒśyate || 39 ||
• 18. Verse 39 Being controlled by the upper and the lower vital airs, the embodied soul, rushes up and down through the left and right paths, indeed, due being restless, [it] doesn’t perceive [the Supreme Self or own true form svarupa] (na dƒśyate, literally don’t sees). “3aª h ँ;8 #¹¿$x ©#; 638( । 3Eaª¨h f2:( ूE68;8 $x ©#; ॥ ४० ॥ rajjubaddho yathā śyeno gato'pyākƒ+yate puna/ | guMabaddhastathā jīva/ prāMāpānena kƒ+yate || 40 || Verse 40 In the same way as a hawk tied up with a string, although it goes away, is drawn back, so the embodied soul, bound by the [three] modes of nature, is drawn by the upper and lower vital airs. Z68( $—=# ूE( ूE¹685 F $—=# । éê`( A5=¯#:;#à A5f=# =:# ?॥ ४१ ॥ apāna/ kar+ati prāMa/ prāMo'pāna* ca kar+ati | ūrdhvādha/ sa*sthitāvetau sa*yojayati yogavit || 41 || Verse 41 The lover vital air draws the upper vital air and the upper vital air draws the lover vital air. One who unites these two [vital airs], situated above and bellow, is an expert in the yoga practice. Note: These two main airs prāMa and apāna are situated above and below diaphragm respectively, while with the upper air people are quite
• 19. familiar, the lower breathing (the air input through the anus) plays an important role in the yoga practice and raising Kundalini. Hamsa Mantra Hamsa Mantra Hamsa Mantra Hamsa Mantra $ ;E a==# A$ ;E =:;# ?638( । 5A5A;y735 7ø5 f2: f6=# A:G ॥ ४२ ॥ —ù#=8² ऽ; Aॐ×;$=:5=#( । ‹#ßË=ú#5 7ø f2: f6=# A:G ॥ ४३ ॥ hakāreMa bahiryāti sakāreMa viśet puna/ | ha*saha*setyamu* mantra* jīvo japati sarvadā || 42 || +a„śatānitvaho rātre sahasrāMyekavi*śati/ | etatsaškhyānvita* mantra jīvo japati sarvadā || 43 || Verse 42 With the sound ‘Ha’ [the embodied soul in the form of vital air] goes out, with the sound of ‘Sa’ [it] comes back again, and so the embodied soul always produces (japati, literally chants) ha*sa ha*sa sounding. Verse 43 The embodied soul indeed, always produces this sounding, accompanied by twenty one thousand six hundred recitations (saškhya literally number) through the day and night (aho-rātre twenty-four hours or thirty Muhūrtas). Note: This calculation was made by the author on the basis of assumption that one round of inhalation and exhalation takes 4 seconds. Therefore, it is happening 15 times in minute, 900 in one hour, and 21600 in 24 hours. Zf6 87 ऽ2 =85 7!G=82 । Z@( AÓd7ऽ;E A:66·( ू73¼#; ॥ ४४ ॥
• 20. ajapā nāma gāyatrī yoginā* mok+adāyinī | asyā/ saškalpamātreMa sarvapāpai/ pramucyate || 44 || Verse 44 This not pronounced verbally the Song Divine, the giver of liberation to Yogis; by merely solemn vow to perform it continuously, one becomes liberated from all sins. Note: ajapā literally can be translated as non pronounced mentally or verbally; the letter ‘A’ in front of the word japa implies meaning ‘without’, so a-japā can be translated as ‘without recitation’. Since it is already there, i.e. it is self existing, in order to make it manifest one only has to turn own awareness to it with the utmost concentration ever possible. The I The I The I The Importance of Hamsa Mantra mportance of Hamsa Mantra mportance of Hamsa Mantra mportance of Hamsa Mantra Z8 A³2 =:Ñ Z8 A³ f6( । Z8 A³5 g85 8 c~#5 8 c=:—=# ॥ ४Ž ॥ anayā sadƒśī vidyā anayā sadƒśo japa/ | anayā sadƒśa* jñāna* na bhūta* na bhavi+āyati || 45 || Verse 45 There is no other wisdom equal to this, there is no recitation equal to this, there is no knowledge equal to this, neither in past, nor in future. Kundalini Kundalini Kundalini Kundalini $3ס=^µ( A73û~# ऽ2 ूE`= E2 । ूE=:Ñ 7=:Ñ ¨5 :;={ A =:# ?॥ ४” ॥
• 21. kuM£alinyā/ samudbhūtā gāyatrī prāMadhāriMī | prāMavidyā mahāvidyā yastā* vetti sa yogavit || 46 || Verse 46 He who knows this supporting the life force Song Divine, produced from the Awakened Divine Power, the great wisdom of the knowledge of the Life Force; he is an adept in the Yoga practice. $9êë $3ס^2 =j |` $3ס^$x =# । ॄϐ 73‘5 =8y5 73‘;8÷Ñ =#Â=# ॥ ४™ ॥ kandordhva* kuM£alī śaktira+„adhā kuM£alākƒti | brahmadvāramukha* nitya* mukhenāccādya ti+„hati || 47 || Verse 47 The Divine Power Kundalini constantly resides above the knot, in the form of eight coils, with [her] face covering ‘the Door of Brahma’. ;8  ;E [i5 ॄϯ87877 ?। 73‘;8÷Ñ #ü 5 ूA3Ú 6 7;œ 2 ॥ ४ ॥ yena dvāreMa gantavya* brahmasthānamanāmayam | mukhenāccādya taddvāra* prasuptā parameśvarī || 48 || Verse 48 The Great Goddess sleeps, with her face covering that door, the door by which the place of the Creator Brahma, unaffected by maya (anāmaya, literally free from disease) is to be attained.
• 22. ूa3ª :=Þ;8 78A 74# # । A~F2:G?3E7G ोfy~êë A3—3æ ॥ ४¢ ॥ prabuddhā vahniyogena manasā mārutā hatā | sūcīvad guMamādāya vrajatyūrdhva* su+umMayā || 49 || Verse 49 Awakened by the Yogic fire, [produced from] the strike of the mind and the vital air, [she] moves upwards through the Middle Channel as a thread sized by a needle. ूÜ3 G?c3f$ 6Å#[3=8c 3c । ूa3ª :=Þ;8 ोfy~êë A3—3æ ॥ Ž० ॥ prasphurad bhujagākārā padmatantunibhā śubhā | prabuddhā vahniyogena vrajatyūrdhva* su+umMayā || 50 || Verse 50 Awakened by the Yogic fire, [she] raises upwards through the Middle Channel in the form of the shining serpent, auspicious like a filament of a lotus. Öª˜;# ?$:˜5 #3h $3=Œ$ # ?। $3ס=^µ #h 2 7! 5 ूc;G;# ?॥ Ž१ ॥ uddha„ayet kapāta* tu yathā kuñcikayā ha„hāt | kuM£alinyā tathā yogī mok+advāra* prabhedayet || 51 || Verse 51 Indeed, in the same way as one forcibly unlock a door with a key, so the yogi piercing the door of liberation by means of the KuM£alini.
• 23. The The The The Method of Awakening Method of Awakening Method of Awakening Method of Awakening This verse of GS, describing the technique of the awakening Kundalini, is identical with the verse 1.48 of HYP, describing Padma Asana in accordance with the view of Matsendra Nath. $x ² Aþ3=˜#à $ à ³Á# 5 a #36ÅA85 Á5 :!=A A=B` =Fa3$5 C² F #å;=!#7 ?। : 5: 7687~ê7=8^5 ू÷ ;Ý~= #5 73ŒE736·=# a`7#3^5 =jूa`B ( ॥ Ž२ ॥ kƒtvā sampu„itau karau dƒ£hatara* baddhvā tu padmāsana* gā£ha* vak+asi sannidhāya cibuka* dhyātvā ca tatprek+itam | vāra*vāramapānamūrdhvamanila* proccārayetpūrita* muñcanprāMamupaiti bodhamatula* śaktiprabodhānnara/ || 52 || Verse 52 After making the hands to form the hemispherical bowl and accepting the steadily posture of lotus, firmly place together the chin and the chest and look on that attentively. Fill in and draw away the lower air and upper air, again and again. To the man causing the vital air to move, comes, incomparable practical knowlege of the radiant Divine Power. More on Life Style More on Life Style More on Life Style More on Life Style Z–85 7G85 $37f#;8 := E । $^:Ey2 !2 cf87F ;# ?॥ Ž३॥ ašgānā* mardana* kuryācchramajātena vāriMā |
• 24. ka„vamlalavaMatyāgī k+īrabhojanamācaret || 53 || Verse 53 [The practicioner] should rub [his] limbs with the perspiration produced by [this] effort. He should adopt the milk based diet and abstain from bitter, sour, and salty [food]. ॄÏF 2 =7# 2 y2 6 E( । Zäêë c:;=ߪ 8ऽ $ =:F E ॥ Ž४ ॥ brahmacārī mitāhārī tyāgī yogaparāyaMa/ | abdādūrdhva* bhavetsiddho nātra kāryā vicāraMā || 54 || Verse 54 The person dedicated to the Yoga practice, who is capable to sacrifice the lower objectives and objects for the higher ideals, who always maintains the abstaining form sex, who has balanced and regulated own diet, gains success within one year, one should not doubt about this (na atra kāryā vicāraMā). A3=`5 7`3 5 F#3hë=::=f#7 ?। c3à#; A3 A 2y·=7# ( A Ö¼#; ॥ ŽŽ ॥ susnigdha* madhurāhāra* caturthā*śavivarjitam | bhujyate surasamprītyai mitāhāra/ sa ucyate || 55 || Verse 55 Eating smooth (susnigdha or oil reach), agreeable food, which is pleasing Divine Beings, and leaving the one-fourth of the stomach empty (caturtha a*śa vivarjita/, literally ‘leaving one forth of it’), this is called the wholesome diet.
• 25. $9êë $3ס^2 =j |` $3ס^$x =#( । ab8 F 7~Á85 =85 7!G áx# ॥ Ž” ॥ kandordhva* kuM£alī śaktira+„adhā kuM£alākƒti/ | bandhanāya ca mū£hānā* yoginā* mok+adā smƒtā || 56 || Verse 56 Above Kanda sleeps the coiled Power, liberating yogis and causing boundage to ignorant, he who knows that is perfect in the knowlege of Yoga. 773ि5 8773ि5 Ö=85 f^b 7 ?। 7~^ab5 F :;={ A 2 73=jcf87 ?॥Ž™॥ mahāmudrā* namomudrā* u££iyāna* jalandharam | mūlabandha* ca yo vetti sa yogī muktibhājanam || 57 || Verse 57 The yogin who is acquainted with mahāmudrā, u££iyāna and jalandhara along with mūlabandha, he is on the way to liberation. Mahamudra Mahamudra Mahamudra Mahamudra `85 8=¡f^@ F^85 F¸A~( । A85 —E5 F·: 773ि=c`2#; ॥ Ž ॥ śodhana* nā£ijālasya cālana* candrasūryayo/ | rasānā* śo+aMa* caiva mahāmudrābhidhīyate || 58 ||
• 26. Verse 58 The purification of the network of the subtle energetic channels, by the moving the moon and the sun, and drying up the liquids of the body, is called the Great Seal, indeed. :!µ¨83( ू62ì A3=F 5 =85 F :7=°E ¨§7:` ;# ?ूA= #5 6G5 #h G=!E7 ?। 6~ œA8;8 $3=!3^5 a 8· ;F;G?‹— i=`=:8=82 A37#2 73ि 8xE5 $
• 27. #; ॥ Ž¢ ॥ vak+onyastahanu/ prapī£ya sucira* yoni* ca vāmāšghriMā hastābhyāmavadhārayet prasarita* pāda* tathā dak+iMam | āpūrya śvasanena kuk+iyugala* baddhvā śanairecayed e+ā vyādhivināśinī sumahatī mudrā nƒMā* kathyate || 59 || Verse 59 Having rested the jaw on the breast, and pressing fixedly the left heel against the perineum, and with both hands grasping the extended right foot, having filled with the breathing in the both sides of the abdomen and having held it, one should expel it slowly. This is said to be the very great mudra, the destroyer of the diseases of men. F¸–;8 A7§@ A~–;8§A;# ?638( । :{3 c:;# ?AË ## 73ि5 =:Af;# ?॥ ”० ॥ candrāšgena samabhyasya sūryāšgenābhyaset puna/ | yāvattulyā bhavet saškhyā tato mudrā* visarjayet || 60 || Verse 60 And after practicing with the left (candra, literally moon) limb, one should practice repeatedly, with the right (sūrya, literally sun) limb, until the number becomes equal; then discontinue the ‘lock’.
• 28. 8= 6
• 29. 76
• 30. 5 : A( A:ð¹=6 82 A(। Z=6 c3j5 =:—5 ± 5 62~—=7: f2#;॥ ”१॥ !$3 3G:#3 f2E63 7( । ¨@ !5 =[ 773ि5 F ¹§A;# ?॥ ”२ ॥ nahi pathyamapathya* vā rasā/ sarve'pi nīrasā/ | api bhukta* vi+a* ghora* pīyū+amiva jīryate || 61 || k+ayaku+„ha gudāvarta gulmā jīrMapurogamā/ | rogāstasya k+aya* yānti mahāmudrā* ca yo'bhyaset || 62 || Verse 61 Indeed, there is no wholesome or unwholesome [food], and all substances are tasteless. Even, consuming the dreadful poison becomes digested as nectar. Verse 62 Moreover, the diseases of one who practices the Great Mudra, as sickness, leprosy, constipation, enlargement of the spleen preceded by indigestion, become destroyed. $=h#;5 773ि A:=A=ª$ 2 8xE7 ?। 682 ू;8 8 G; @ $@=F# ?॥ ”३ ॥ kathiteya* mahāmudrā sarvasiddhikarī nƒMām | gopanīyā prayatnena na deyā yasya kasyacit || 63 || Verse 63: It is said that one should try to keep concealed this Great Seal, producing the great supernatural powers for men, it should not be given to anyone. Khecar Khecar Khecar Khecarī Mudrā ī Mudrā ī Mudrā ī Mudrā
• 31. $6^$3 ; =fí ू=:| =:6 2#। ॅ3: [# ³=|73ि c:=# ‘;F 2॥ ”४॥ kapālakuhare jihvā pravi+„ā viparītagā | bhruvorantargatā dƒ+„irmudrā bhavati khecarī || 64 || Verse 64 [When after] going backward, the tongue enters the skull cavity, with the sight focused in the middle of the eyebrows, it becomes the Khechari Mudra. 8 7 E5 #¸ 8 =8ि 8 !3` #x— । 8 F 7~÷ c:;{@ 73ि5 :;={ ‘;F 27 ?॥ ”Ž ॥ na rogo maraMa* tandrā na nidrā na k+udhā tƒ+ā | na ca mūrccā bhavettasya yo mudrā* vetti khecarīm ||65 || Verse 65 For that one who knows the Khecarī Mudrā, there is no disease, death, tiredness, sleep, hunger, thirst and no fainting. 62ì#; 8 A ;E =^¿#; 8 F $7E । aC#; 8 A $^;8 73ि5 :;={ ‘;F 27 ?॥ ”” ॥ pī£yate na sa rogeMa lipyate na ca karmaMā | bādhyate na sa kālena yo mudrā* vetti khecarīm || 66 || Verse 66 He who knows Khecarī Mudrā is not affected by diseases and not bound by the situation and own actions. He is not oppressed by the time.
• 32. =F{5 F =# ‘; á=“í F =# ‘; # । #;8·: ‘;F 2 73ि A:=Aª·87wx # ॥ ”™ ॥ citta* carati khe yasmājjihvā carati khe gatā | tenaiva khecarī mudrā sarvasiddhairnamaskƒtā || 67 || Verse 67 The Mind goes in Void because the tongue goes to be situated in the Void (khe or ‘the region of sky’). Because of this, it is saluted by all Siddhas as Khecarī Mudrā. =aØ7~^5 2 5 #3= ¨ऽ ू=#=Â#( । c:=[ 2 5 6G#^7¨$7 ?॥ ” ॥ bindumūla* śarīra* tu śirāstatra prati+„hitā/ | bhāvayanti śarīra* yā āpādatalamastakam || 68 || Verse 68 Indeed, the bindu is the root of the body, for this reason it should be established in the head. This body comes into being [as the gross body], if it falls from its place at the top of the head. ‘;F 73=ि#5 ;8 =:: 5 ^=Õ$ê#( । 8 #@ ! #; =aØ( $=7µ=^=–#@ F ॥ ”¢ ॥ khecaryā mudrita* yena vivara* lambikordhvata/ | na tasya k+arate bindu/ kāminyālišgitasya ca || 69 || Verse 69 By whom the intermediate space above the soft palate has been sealed by the Khecarī Mudrā, his bindu doesn’t fall even in the embrace of a desiring woman.
• 33. Nabho Mudra Nabho Mudra Nabho Mudra Nabho Mudra :G?=aØ( =¯# G;; #:Ôxy3c5 $3#( । :G?aª 8c73ि #:G?=aØ8÷=# ॥ ™० ॥ yāvad bindu/ sthito dehe tāvanmƒtyubhaya* kuta/ | yāvad baddhā nabhomudrā tāvad bindurna gaccati || 70 || Verse 70 As long as the Bindu is steady in the body, so long where is the fear of death? As long as the Lock of Navel is maintained, so long the bindu does not depart. F=^#¹=6 G =aØ( A Ú] #87 ?। ोfy~êë  #( z =84ª =873ि ॥ ™१ ॥ calito'pi yadā bindu/ samprāptaśca hutāśanam | vrajatyūrdhva* hƒta/ śaktyā niruddho yonimudrayā || 71 || Verse 71 Even when the bindu has moved and fallen into the region of yoni, it returns upward being carried by the bound of the power of Yoni Mudrā. A 638==:` =aØ( 6ס3 ^=#¨h । 6ס3 5 3ब=7y^ô=#5 #37 f( ॥ ™२ ॥ sa punardvividho bindu/ paM£uro lohitastathā | pāM£ura* śukramityāhurlohita* tu mahārāja/ || 72 ||
• 34. Verse 72 And again, this bindu is of two kinds: white and red. The semen is white, it is said, while the red is the great menstrual blood, indeed. =A ि:A5$5 =:¯8;=¯#5 f(। =¯8;=¯# =aب ·5 A3^c7 ? ॥ ™३ ॥ sindūradravasa*kāśa* ravisthāne sthita* raja/ | śaśisthāne sthito bindustayoraikya* sudurlabham ||73 || Verse 73 The rajas, having appearance of the red liquid, is located at the place of the Sun, the bindu is located at the place of the Moon, their oneness is extremely difficult to attain. =aØ( =: f( =j=aØ=7 f =:( । Öc( A–7G;: ू¿#; 6 75 6G7 ?॥ ™४ ॥ bindu/ śivo raja/ śaktirbindumindū rajo ravi/ | ubhayo/ sašgamādeva prāpyate parama* padam || 74 || Verse 74 Bindu is Shiva, Rajas is Sakti; bindu is the Moon, rajas is the Sun; verily, by the union of these two, one obtains the Supreme State. :38 =jF ;E ू;= #5 #37 f( । =aØ8·=# A·$²5 c:;G?=Gi5 :63¨G ॥ ™Ž ॥ vāyunā śakticāreMa prerita* tu mahāraja/ | bindunaiti sahaikatva* bhaved divya* vapustadā || 75 ||
• 35. Verse 75 Indeed, the Great Rajas, urged by the power of movement the air, having come near the Bindu, becomes one with it. Then, the body becomes divine. 3ब5 F¸;E A53j5 f( A~ðE A53#7 ?। #( A7 A·$²5 f8=# A =:# ?॥ ™” ॥ śukra* candreMa sa*yukta* raja/ sūryeMa sa*yutam | tayo/ samarasaikatva* yo jānāti sa yogavit || 76 || Verse 76 The semen is joined with the Moon; the rajas is joined with the Sun. One who knows their oneness with the equal feeling, he is an adept of the Yoga practice. Ö285 $34#; áG=:ौ[5 7‘( । Ö285 #G;: @{: ab¹=c`2#; ॥ ™™ ॥ u££īna* kurute yasmādaviśrānta* mahākhaga/ | u££īyāna* tadeva syāttava bandho'bhidhīyate || 77 || Verse 77 From which case the restless great bird performs flying up, indeed, under those circumstances that is called U U U U££īyāna Bandha ££īyāna Bandha ££īyāna Bandha ££īyāna Bandha. ÖG Ý=]7; c; ñ` 8c;=8Ñ#;। Ö28@ ab¹5 #ऽ ab =:`2#;॥ ™॥ udarātpaścime bhāge hyadho nābhernigadyate | u££īyanasya bandho'ya* tatra bandho vidhīyate || 78 ||
• 36. Verse 78 Being mentioned as below navel, in the backward section of abdomen, for this reason, indeed this seal is known as the Lock of U££īyāna [Pī„ha]. Jalandara B Jalandara B Jalandara B Jalandara Bandha andha andha andha $×7$3  G; ¯6;=÷a3$5 ³Á7 ?। ab f^b ι5 f 7xy3=:8$( ॥ ™० ॥ kaM„hamākuñcya hƒdaye sthāpayeccibuka* dƒ£ham | bandho jālandharākhyo'ya* jarāmƒtyuvināśaka/ || HYP || 3 | 70 || HYP Verse 3.70 After bending the throat, firmly place the chin to the region of the heart, this is called Jālandhara Bandha, destroying the old age and death. a=# = =A f^7`=7= f^7 ?। ## f^b ab( $×(‘ñ88( ॥ ™¢ ॥ badhnāti hi sirājālamadhogāmiśirojalam | tato jālandharo bandha/ kaM„hadu/khaughanāśana/ || 79 || Verse 79 Because it shuts the network of Chanels making the heavenly water to move downwards, for that reason it is Jālandhara Bandha, destroying the multitude of the throat problems. f^b ; $x #; ab; $×AÓF^!E; । 62~—5 8 6#yòà 8 F :3( ू$3¿=# ॥ ० ॥
• 37. jālandhare kƒte bandhe kaM„hasaškocalak+aMe | pīyū+a* na patatyagnau na ca vāyu/ prakupyati || 80 || Verse 80 When Jālandhara Bandha, characterized by the contraction of the throat, is performed, the nectar does not falling in the fire, and the air does not agitated. Mula Bandha Mula Bandha Mula Bandha Mula Bandha 6=c;8 Aþ2ì =87$3ंF;G?3G7 ?। Z687~ê7$x © 7~^ab¹=c`2#; ॥ १ ॥ pār+Mibhāgena sampī£ya yonimāku+cayed gudam | apānamūrdhvamākƒ+ya mūlabandho'bhidhīyate || 81 || Verse 81 While pressing the premium with the area of the heel, draw apana air upwards by contracting anus, is called the Lock of the Root. Z68ूE ·# ?! 7~ऽ63 2—( । 3: c:=#:xª¹=6 A##5 7~^ab8# ?॥ २ ॥ apānaprāMayoraikyāt k+ayo mūtrapurī+ayo/ | yuvā bhavativƒddho'pi satata* mūlabandhanāt || 82 || Verse 82 The oneness of the apana and prana decreases the urine and excrement. Even an aged person becomes young, from the constant Mūla Bandha.
• 38. Om Kara or Pra Om Kara or Pra Om Kara or Pra Om Kara or PraMava Mava Mava Mava 6ÅA85 A74ñ A7$= ` ( । 8Aम³=| ;$[; f6;GÓ 7i7 ?॥ ३ ॥ padmāsana* samāruhya samakāyaśirodhara/ | nāsāgradƒ+„irekānte japedoškāramavyayam || 83 || Verse 83 In a secluded place, after assuming the lotus posture, with the body and head straight (sama dhara/ or ‘in one line’), with the sight fixed on the tip of the nose, one should repeat the unchangeable Om sound. c~c3:( = 7; ^$( A7A~=ò G;:#( । @ 7ऽA3=#Â=[ #Ý 5 à=# =7=# ॥ ४ ॥ bhūrbhuva/ svarime lokā/ somasūryāgni devatā/ | yasyā mātrāsu ti+„hanti tatpara* jyotiromiti || 84 || Verse 84 That Supreme Light, in which the Levels of Creation, Bhū/, Bhuva/ and Sva/, the deities of Moon, Sun and Fire reside as letters, is Aum. ऽ( $^ :;G ^$( ( । ऽ G;:( =¯# ऽ #Ý 5 à=# =7=# ॥ Ž ॥ traya/ kālāstrayo vedāstrayo lokāstraya/ svarā/ | trayo devā/ sthitā yatra tatpara* jyotiromiti || 85 ||
• 39. Verse 85 That Supreme Light, where the three times [past, present and future], the three Vedas, the Three Worlds [Bhū/, Bhuva/, Sva/], the three syllable [A-U-M and] the three deities [Brahma, Vishnu, Rudra] are situated, is Om. =ब F; #h g8 ॄÏ2 Ãि2 F :·:2 । =ऽ` =j( =¯# ऽ #Ý 5 à=# =7=# ॥ ” ॥ kriyā cecchā tathā jñānā brāhmī raudrī ca vai+Mavī | tridhā śakti/ sthitā yatra tatpara* jyotiromiti || 86 || Verse 86 That Supreme Light, where the threefold Creative Power resides, [as] action, desire, and knowledge, [and as] Brāhmī, Raudrī and Vai+Mavī, is Om. $ ] #h$ 7$ =aØA5g$( । =#ॐ 7ऽ( =¯# ऽ #Ý 5 à=# =7=# ॥ ™ ॥ ākārāśca tathokāromakāro bindusa*jñaka/ | tisro mātrā/ sthitā yatra tatpara* jyotiromiti || 87 || Verse 87 That Supreme Light, where the three letters, the syllable A, the syllable U the syllable M enjoined with bindu are situated, is Aum. :FA #“;G?a2f5 :63— #ß7§A;# ?। 78A # ;=By5 #Ý 5 à=# =7=# ॥  ॥ vacasā tajjayed bīja* vapu+ā tatsamabhyaset | tatsmarennitya* tatpara* jyotiromiti || 88 ||
• 40. Verse 88 That Supreme Light is Aum. One should always recite its seed syllable verbally, practice it with the body, and remember it with the mind. 3=F:¿3=F:=6 f6;# ?ूE:5 AG । 8 A =^¿#; 66;8 6Å6ऽ=7:'A ॥ ¢ ॥ śucirvāpyaśucirvāpi yo japet praMava* sadā | na sa lipyate pāpena padmapatramivāmbhasā || 89 || Verse 89 The one who constantly reciting PraMava, whether he be pure or impure, he is not besmeared by sins, in the same way as the leaf of lotus by water. F^; :#; F^ =aØ=8]^; =8]^ c:;# ?। 2 ¯E3²7=# ## :35 =8 `;# ?॥ ¢० ॥ cale vāte calo bindurniścale niścalo bhavet | yogī sthāMutvamāpnoti tato vāyu* nirodhayet || 90 || Verse 90 When the air moves, the bindu also moves; when it is immovable, [the bindu also] becomes motionless, [and] the yoga practicioner obtains steadiness. For this reason, one should restrain the air. :G?:3( =¯# G;; #:“2: 8 73¼#; । 7 E5 #@ =8=[¨# :35 =8 `;# ?॥ ¢१ ॥ yāvad vāyu/ sthito dehe tāvajjīvo na mucyate |
• 41. maraMa* tasya ni+krāntistato vāyu* nirodhayet || 91 || Verse 91 As long as the air stays in the body, so long it is called life; its departure is death. For this reason, [one should] restrain the air. :G?aª 74G?G;; :=÷{5 =8 $3^7 ?। :G?³=|ॅ3:7C; #:^c5 $3#( ॥ ¢२ ॥ yāvad baddho marud dehe yāvaccitta* nirākulam | yāvad dƒ+„irbhruvormadhye tāvatkālabhaya* kuta/ || 92 || Verse 92 As long as the air is restrained in the body, the mind is without movement, the gaze is between the eyebrows, so long where is the fear of death? Z#( $^cG?ॄÏ ूE76 E( । =8 738]·: ## :35 =8 `;# ?॥ ¢३ ॥ ata/ kālabhayād brahmā prāMāyāmaparāyaMa/ | yogino munayaścaiva tato vāyu* nirodhayet || 93 || Verse 93 That is why, out of the fear of death, even the Lord of Creation Brahma is engaged in the control of the vital air, as well as the yogis and sages. Therefore, one should suppress the movement of the vital air. —=5G–3^ 5A( ूE5 $34#; a=( । :7G=!E7ðE ##( ूE¹=c`2#; ॥ ¢४ ॥
• 42. +a„tri*śadašgulo ha*sa/ prayāMa* kurute bahi/ | vāmadak+iMamārgeMa tata/ prāMo'bhidhīyate || 94 || Verse 94 The swan goes out at the distance of thirty six fingers through the left and right paths. Therefore, it is considered to be the Life Force. The Purification of the Energetic Channels The Purification of the Energetic Channels The Purification of the Energetic Channels The Purification of the Energetic Channels 3=ª7;=# G A:ë 8¡2Fब5 7^$3^7 ? । #G·: f#; 2 ूEA E; !7(॥ ¢Ž॥ śuddhimeti yadā sarva* nā£īcakra* malākulam | tadaiva jāyate yogī prāMasašgrahaMe k+ama/ || 95 || Verse 95 When the whole system of the disordered by impurities subtle energetic channels, come into the state of purity, then only, the Yogī comes to the ability to accumulate the life force. Alternate Breathing: Anuloma Alternate Breathing: Anuloma Alternate Breathing: Anuloma Alternate Breathing: Anuloma- - - -Viloma Viloma Viloma Viloma aª6ÅA8 2 ूE5 F¸;E 6~ ;# ?। ` =² h=j c~( A~ðE ;F;# ?॥ ¢” ॥ baddhapadmāsano yogī prāMa* candreMa pūrayet | dhārayitvā yathāśakti bhūya/ sūryeMa recayet || 96 ||
• 43. Verse 96 After accepting the Posture of Lotus, the yoga practitioner should inhale the air through the left channel and retain it in accordance with the personal capacity. Further, on, he should exhale through the right channel. Z7x#5 G=`A5$5 !2 f#677 ?। C² F¸7A =aÕ5 ूE72 A3‘2 c:;# ?॥ ¢™ ॥ amƒta* dadhisa*kāśa* gok+īrarajatopamam | dhyātvā candramaso bimba* prāMāyāmī sukhī bhavet || 97 || Verse 97 Having meditated on the disk of moon, the nectar of immortality, having appearance of curd, cow’s milk [or] most excellent silver, the yogi practicing the control of the vital air becomes happy. G=!E;8 œA7$x © 6~ ;# ?ÖG 5 8·(। $3'=² =:`8;8 638]¸;E ;F;# ? ॥ ¢॥ dak+iMena śvāsamākƒ+ya pūrayet udara* śanai/ | kumbhayitvā vidhānena punaścandreMa recayet || 98 || Verse 98 Having drawn the breath in through the right [nostril], [one should] slowly fill up the abdomen. Having retained it in according to the prescribed method (vidhānena, see verse 96), [one should] expel it again through the lunar [nostril]. ू!^^8!^63õ7=Gy7ס^7 ?। C² 8=c=¯#5 2 ूE72 A3‘2 c:;# ?॥ ¢¢ ॥
• 44. prajvalajjvalanajvālāpuñjamādityamaM£alam | dhyātvā nābhisthita* yogī prāMāyāmī sukhī bhavet || 99 || Verse 99 Having meditated on the circle of the Sun situated in the navel, as the burning blazingly mass of flame, the yogi controlling the vital airs attains happiness. ूE5 F=G¡ =6a;# ?6= =7#5 c~¹µ ;F;# ?62² =6–^ A72 E7h a yf;G?:7। A~F¸7A 8;8 =:=`8 =aՐ5 C#( 3ª 8=¡E c:=[ =78 7Aऽê#(॥ १००॥ prāMa* codi£ayā pibet parimita* bhūyo'nyayā recayet pītvā pišgalayā samīraMamatho baddhvā tyajed vāmayā | sūryacandramasoranena vidhinā bimbadvaya* dhyāyata/ śuddhā nā£igaMā bhavanti yamino māsatrayādūrdhvata/ || 100 || Verse 100 If one slowly draws (pibet, literally drinks) measured vital air through the left channel, he should expel it then through the opposite side. So after drawing the air through the right channel and retaining it, one should expel it through the left channel. For the self-controlled, who always meditates on two disks of Sun and Moon in accordance with this method, the groups of the subtle channels become pure after three months. h;Â5 ` E5 : 8^@ ूG2687 ? । 8G=ci=j 5 f#; 8=¡`8# ? ॥ १०१॥ yathe+„ha* dhāraMa* vāyoranalasya pradīpanam | nādābhivyaktirārogya* jāyate nā£iśodhanāt || 101 ||
• 45. Verse 101 From the purification of the subtle channels by the retaining the air without filling discomfort (yathe+„a*, literally at pleasure, agreeably), the digestive fire becomes kindled, the subtle sound becomes manifested, one become free from all diseases. Ù=# !#$5 Aþ~E7 ? । iti gorak+aśataka* sampūrMam | And thus, the one-hundred-verses of Sri Goraksa is completed. Text Source: http://gorakhnath.net/goraksha-shataka/