Radikal Freedom Yoga as realisation

Transcription

1 Hatha Yoga Pradipika Asana 1) Salutations to the glorious primal Guru, Sri Adinath, who instructed the wisdom of Hatha Yoga, which illuminates. This stairway of Hatha Yoga is for those who wish to ascend to the highest of yogas, Raja Yoga. 2) First prostrating to the Guru, these instructions in Hatha Yoga are offered by Yogi Swatmarana for the cause of Raja Yoga. 3) The highest stages of Raja Yoga are unknown due to misconceptions arising from differing ideas, concepts and myths. Thus it is that in good will and as a blessing, Yogi Swatmarana offers this light on Hatha Yoga. 4) Yogi Matsyendranath knew this truth, he passed it to Gorakshahnath and others, and thus by their grace the author learned it. 5-9) Sri Adinath, Matsyendra, Shabara, Anandabhairava, Chaurangi, Mina, Goraksha, Virupaksha, Bileshya, Manthana, Bhairava, Siddhi, Buddha, Kanthadi, Korantaka, Surananda, Siddhipada, Charapati, Kaneri, Pujyapada, Nityanath, Niranjan, Kapali, Bindunath, Kakachandishvara, Allama, Prabhudeva, Ghodacholi, Tintini, Bhanuki, Naradeva, Khanda and Kapalika. These Mahasiddhas, having conquered the illusions of time, space and death, through the practice of Yoga, roam as Lords about the universe. 10) For those continually tempered through the heat of tapas 1, hatha is like the hermitage giving sanctuary from the fire. For those always yoked, hatha is their foundation, like the tortoise supports the universe. 11) Hatha Yoga is the greatest secret for those wishing siddhi. Indeed for fruits to arrive, it must be kept secret, revealed it becomes useless. 1 Tapas is the application of effort for the purposes of transformation using and exploring existential, environmental, physical, emotional or mental edges.

2 12) Live alone in your hermitage, practice in the space of a bows-length, with no hazard from fire, rocks or water nearby. Live in a well-administered, virtuous nation; where good alms are offered and freedom is appreciated. 13) Your sadhana space will have a small door with no windows, holes or cracks. Neither too high nor too low, it will be spotlessly clean, wiped with cow manure and free of animals. Outside is an open platform with a thatched roof, a well and a surrounding wall. The appearance of the hermitage will be pleasing to the eye. 14) Dwelling in this hermitage, no need for thought; yoga is to be practised in the method instructed by one s Guru. 15) Excessive eating, exertion and talkativeness, along with dogmatic rules, the company of underdeveloped people, or an unsteady mind are the causes which inhibit Yoga. 16a) Enthusiasm, perseverance, wise discrimination, reasonable experiential firm faith, courage, and avoiding too much company with those who are uninterested in the path of freedom are the factors which accelerate success in yoga. b) Ahimsa 2, satya 3, asteya 4, brahmacarya 5, forgiveness, endurance, compassion, humility, moderate diet and saucha 6 are ten guidelines of conduct. c) Austerity, santosha 7, faith in the supreme principle, generosity, worship of that which is greater than one s self, fascinated by sacred texts, modesty, a powerful discerning intellect, the practice of japa 8 and sacrifice are the observances that assist development. 17) Before all other practices comes asana. Asana leads to steadiness and strength of body-mind, freedom from disease and lightness and flexibility of the limbs. 18) Now some of the asanas appreciated by sages such as Vasistha and Matsyendranath. 19) Swastikasana, place both sides of the feet on the inner thighs, sit tall and balanced. This is swastikasana. 20) Gomukhasana, right ankle next to left buttock and left ankle next to right buttock. This is gomukhasana and it resembles the face of a cow. 2 Non harming 3 Truthing 4 Taking only what is given 5 Continuous unicity with the divine totality reflected through sexual continence 6 Cleanliness 7 Sublime contentment with every arising phenomenon 8 Mantra repetition

3 21) Veerasana, one foot is placed on the opposite thigh and the other under the same thigh, this is veerasana. 22) Kurmasana, press the anus firmly with both ankles, feet pointing in opposite directions and sit well poised. 23) Kukkutasana, from padmasana, insert hands between thighs and knees. Planting them firmly, raise the body in the air. This is kukkutasana. 24) Uttankoormasana, from kukkutasana, join both hands at the shoulders and lie flat on the back, this is uttankoormasana. 25) Dhanurasana, holding the toes with the hands, pull them up to the ears as if drawing a bow. 26) Matsyendrasana, Right foot is to be placed at the base of the left thigh, the left foot at the side of the right knee. Take hold of the left foot with the right hand; pass the left arm behind the waist and rest in this twist. 27) Practice of this asana increases agni 9 to such a degree that it removes diseases, awakens the serpent power and brings balance to the bindu. 28) Stretch the legs in front on the ground, straight like a stick, bending forwards, hold the toes with both hands and place the forehead on the knees. This is paschimattanasana. 29) Paschimattanasana is the best amongst asanas. Pranic currents rise through sushumna, agni increases, the abdomen becomes flat and the body is free of diseases from its application. 30) Both hands under the belly, elbows at the navel, hands press the floor. Raise the body in the air like a stick. This is mayurasana. 31) Mayurasana alleviates all diseases, problems with glands, stomach, imbalance of the doshas are all eased. Agni is so strong it even enables destruction of kalakuta ) Lying flat on the ground with the face upwards, in the manner of a dead body is savasana. It alleviates fatigue and enables the whole body-mind to deeply relax. 33) In all eighty-four asanas were taught by Lord Shiva. Out of these there are four really important ones. 9 Digestive fire 10 A strong poison

4 34) Siddasana, padmasana, simhasana and bhadrasana, these are the four. Always sit effortlessly in siddhasana as it is the best. 35) Press the perineum with the heel of one of the feet, place the other foot on top of the genitals. Now rest the chin on the chest. Senses controlled, rest in kaya sthiram and focus the mind on brumadhya. This breaks open the door to liberation and is called siddhasana. 36) According to others placing the heel above the penis and the other heel on top of that is siddhasana. 37) What is called siddhasana others know as vajrasana, muktasana and guptasana. 38) As moderate diet is the most important observance and non-violence the most important of the codes of conduct, so the Siddhas know that siddhasana is the most important of the asanas. 39) Of all the eighty-four asanas, siddhasana should always be practised. It purifies the 72,000 nadis. 40) The Yogi who meditates on the Self or atma, takes moderate and pure food and practises siddhasana for twelve years, attains perfect Siddhis. 41) When perfection is attainable through siddhasana, what is the use of practising many other asanas? When the flow of prana is stabilised, the breath stops spontaneously 11 unmani 12 arises by itself. 42) Through securing siddhasana, the three bandhas occur by themselves. 43) There is no asana like siddhasana, no kumbhaka like kevala, no mudra like khechari and no laya 13 like nada. 44) Placing the right foot on the left thigh, the left foot on the right. Cross the hands behind the back and firmly hold the toes. Press the chin against the chest and direct your gaze at nasagrai. This is padmasana, the destroyer of a Yogi s diseases. 45) Place the feet on the thighs, soles upwards, palms in the middle of the groin, facing upward. 11 Kevala kumbhaka 12 A state of empty mind where thought and conterthought cease, pure awareness is all that is 13 Absorption and dissolution of dichotomous mind

5 46) Nasagrai drishti, tongue pressed against the root of the upper teeth, chin against the chest, slowly raise prana upward. 47) This is padmasana, destroyer of all diseases. Conventional people cannot accomplish this asana, only the wise ones on this earth can. 48) In padmasana, palms one above the other, chin on the chest, concentrate the mind on the Shiva. Draw vital air, repeatedly, up from the anal region and bring the inhaled air downwards. (thus joining the two) one gets the highest knowledge by awakening the Shakti. 49) Seated in padmasana, the Yogin inhales through the nadis, filling them with maruta 14 and gains liberation; there is no doubt about this! 50) Place the ankles below the scrotum 15, right ankles on the left side, left ankle on the right. 51) Place the palms on the knees, fingers spread apart, keep the mouth open with nasagrai drishti and focused mind. 52) This is simhasana, held in greatest esteem by the highest yogis. This most excellent asana facilitates traya-bandha. 53) Place the ankles below the genitals on the sides by the perineum, left ankle on the left side, right ankle on the right. 54) Then hold the feet, which are on their sides, firmly with the hands and remain motionless. This bhadrasana which destroys all diseases 16. Siddhas call it gorakshasana, some call it mulabandasana, however in these asanas there are differences in the foot positions. 55) Thus the best of Yogis, free from fatigue in practising asana and bandha, should practice purification of the nadis, mudras and pranayama. 56) Asana, the various kumbhakas, mudras and absorbtion on nada (inner sound), comprise the system of Ha-Tha Yoga. 57) Brahmacharya, taking only moderate amounts of pure food, practising abhyasa with faith, renouncing attachment to sensual experience,; such a one becomes a Siddha after one year. 14 Vital air 15 Unsurprisingly all the instructions in these Hatha texts are masculist. If you don t have a scrotum then place the heel in the mouth of your yoni near the perineum 16 Leads to balance

6 58) Mitahara is agreeable, sweet 17 food. Leaving one quarter of the stomach free, all food eaten is as an offering to Shiva. 59) Foods that are bitter, sour, pungent, salty, heating, vegetables other than those ordained, sour gruel, oil, sesame and mustard, alcohol, fish, flesh, curds, buttermilk, horse-gram, jujube fruit, oil cakes, asafoetida and garlic are prohibited as they interfere with subtle practice. 60) Unhealthy diet should not be taken. Food which is reheated after becoming cold, food devoid of natural oil, food which is excessively salty or acidic, stale food or food which has too many vegetables mixed up should also be avoided. 61) Fire, women and long pilgrimages should be avoided. Gorakhnath said that bad company, mixing with dubious members of the opposite sex 18, bathing in the early morning, fasting and tasks which produce pain in the body should all be avoided. 62) The best foods for the Yogi are grains such as wheat, rice and barley along with milk, ghee, brown sugar, crystallised raw sugar, honey, dry ginger, patola fruit 19, the five vegetables, mung and similar pulses and pure clean water. 63) The Yogi should take suitable, pleasing and nourishing sweet food mixed with ghee and milk, such food should nourish the dhatus ) Whether old or young, very old, sick or feeble, one can attain perfection in all the yogas through abhyasa ) Perfection results from abhyasa alone. Without practice how can it happen? Just by reading the shastras perfection in Yoga will never occur. 66) Neither by wearing the garb of a Siddha; nor by talking about it is perfection attained. Only through practical application does siddhi occur. This is the truth without a doubt. 67) Asanas, the various kumbhakas and the other illuminating means of the Hatha Yoga system should all be practised, until success in Raja Yoga is obtained. 17 Naturally sweet, not with excess processed sugar 18 The text, of course, says mixing with women, of course if you are homosexual then you would avoid mixing with dubious members of the same sex too 19 A sort of cucumber 20 The constituent tissues of the body 21 Continuous practice

7 Shatkarma and Pranayama 1) Thus being established in the asana, with a clear knowledge of who you are, taking balanced appropriate diet, then begin pranayama under the guidance of your Guru. 2) When prana moves, chitta moves. When prana is without movement, chitta is without movement. Making the prana steady through restraint of the vayu 22, the Yogi achieves steadiness. 3) As long as the vayu remains in the body, that is called life. Death occurs when it leaves the body. Practice restraint of the vayu. 4) Vital air cannot pass in the middle channel because the nadis are full of impurities. So how can the state of unmani arise? How can siddhi arise? 5) When all the nadis and chakras, which are full of impurities, are purified, then the Yogin is able to retain prana. 6) Therefore, pranayma should be done daily with a sattvic state of mind. In this way impurities are driven out of sushumna nadi and purification occurs. 7) Sitting in baddha padmasana, the Yogi should inhale through the left nostril and hold the breath to capacity, and then exhale through the right nostril. 8) Then inhaling through the right nostril, gradually fill the abdomen, perform kumbhaka as before, then exhale completely through the left nostril. 9) Inhale with the same nostril through which exhalation was done, hold the breath to utmost capacity and exhale through the other nostril slowly, without force. 10) When prana is inhaled through the left nostril, then it must be exhaled through the opposite. When it is inhaled through the right, hold it inside and then exhale through the opposite. The Yamini who practices diligently in this way, through right and left nostrils alternately, purifies all the nadis within three months. 11) Retention should be practised perfectly four times a day, early morning, midday, evening and midnight, so that retention is gradually held up to eighty times each practice. 12) First there is perspiration, then trembling in the middle stages, then steadiness in practice in the highest stages, withhold the breath, practice! 22 Breath and prana

8 13) Rub any perspiration from practice into the skin; the body derives firmness and steadiness from this. 14) In the early stages of practice, food consisting of milk and ghee is recommended. Upon being established in the practice such restrictions are less necessary. 15) Just as wild beasts are gradually controlled, with training, so it is with prana. Otherwise the practitioner is destroyed! 16) Through proper practice, all diseases are eradicated. Through improper practice, all diseases arise. 17) Hiccup, asthma, cough, headache, ear and eye pain and many other conditions are results of the disturbance of prana. 18) Vayu needs to be be skilfully inhaled, exhaled and retained so that siddhi arises. 19) With purification of the nadis, there are external signs. Success is definite when the body is lean and glows. 20) When the Yogin can hold the vayu according to will, digestive fire increases. When the nadis are purified, the nada awakens and freedom from all diseases occurs. 21) With kapha imbalance 23, shatkarma should be practised before pranayama. In those whom the doshas are balanced, they should not be done. 22) Dhauti, basti, neti, trataka, nauli and kapalbhati; these are the shatkarmas. 23) The shatkarmas are to be kept secret; they have manifold wondrous results and are held in high esteem by eminent Yogis. 24) A strip of wet cloth, four angulas wide 24 and fifteen handspans 25 in length is slowly swallowed and then drawn out, as instructed by the Guru. This is called dhauti. 25) Many diseases caused by excess kapha are destroyed through the wonderful practice of dhauti. 23 Excessive fat or mucus and its consequences 24 Eight centimetres 25 One and a half metres

9 26) Sitting in utkatasana, navel deep in water, insert a tube into the anus and perform ashwini mudra. This cleansing with water is known as basti. 27) Diseases arising from excess vata 26 and kapha are eliminated through basti. 28) By practising jala basti, appetite increases, the body glows. Excess doshas are destroyed and the dhatus, senses and mind are purified. 29) Insert a soft thread through the nose to the length of one handspan so that it comes out of the mouth. This is called sutra neti. 30) Neti cleanses the cranium, bestows clairvoyance and prevents (destroys) all diseases which manifest above the throat. 31) Looking steadily with an unwavering gaze at a small point until tears are shed, this is known as tratak by the acharyas ) Trataka eradicates and prevents eye diseases, fatigue and sloth. This is a precious practice. 33) Lean forward, protrude the abdomen and rotate the muscles and structures from right to left with quality, vigour and speed. This is called nauli by the Siddhas. 34) Nauli is first amongst Hatha Yoga practices. It kindles the digestive fire, resolves indigestion, sluggish digestion and all disorders of the doshas, bringing about happiness. 35) Perform exhalation and inhalation rapidly like the bellows of a blacksmith. This is kapalbhati, which destroys disorders of kapha. 36) The shatkarmas free one from the excesses of the doshas. Now pranayama can be practised and success achieved without difficulty. 37) According to some teachers, pranayama alone removes impurities; therefore they hold it alone in esteem and not the other methods ) Vomiting out food residues from the stomach through activating prana in the throat is called gaja karani. Control of the nadis and chakras is brought about through accomplishment in this method. 26 Wind. Exccess vata causes problems in mentation, nervous system, joints and more 27 Masters 28 The shatkarmas

10 39) Even Brahma and other gods practice pranayama. Why? Because it terminates fear of death, therefore practice. 40) As long as the breath is restrained in the body, the mind devoid of thought, gaze in brumadhya, how can fear of death arise? 41) By systematically restraining the prana, nadis and chakras are purified. Thus prana can burst open the doorway to sushumna and easily enter. 42) Prana moving in sushumna makes mind still. This steadiness of mind is called manomani. 43) Through practice of the kumbhakas, wondrous perfections are obtained. Those who know, practice to achieve siddhi. 44) The eight kumbhakas are suryabheda, ujjayi, seetkari, sheetali, bhastrika, bhramari, moorcha, and plavini. 45) At the end of inhalation, jalandhara bandha is performed. At the end of kumbhaka and beginning of exhalation, uddiyana bandha is done. 46) Through mula bandha, jalandhara bandha and uddiyana, the prana flows into the brahma nadi. 47) Raising the apana upwards and bringing prana down, the Yogi becomes free from old age and appears as if sixteen years of age. 48) Sitting comfortably, the Yogi in kaya-sthiram should breathe in through his right nostril. 49) Retain until the breath diffuses to the roots of the hair and the tips of the nails. Then slowly exhale through the left nostril. 50) This suryabheda is excellent for purifying the cranium and destroying imbalances of vata and eliminating worms. It should be practised repeatedly. 51) Closing the mouth, inhale with control and focus through ida and pingala, so that the breath is felt from the throat to the heart and produces a sonorous sound. 52) Do kumbhaka as before and exhale through ida. This removes phlegm from the throat and stimulates digestive fire. 53) This pranayama is called ujjayi, it can be done while moving, standing, sitting or walking. It removes disorders of the nadis and dhatus.

11 54) Draw the breath in through the mouth making a hissing sound, without gaping the mouth. Exhale through the nose. Practice of this turns the Yogi into a second Kamadeva 29. This is seetkari. 55) Adored by the circle of Yoginis, the Yogin becomes the controller of creation and dissolution, being without hunger, thirst, sleep and sloth. 56) Thus the sattva in the body becomes free from all disturbances. Truly by the aforementioned method, one becomes Lord of Yogis on this earth. 57) The wise inhale air through the tongue and practice kumbhaka as before, exhale through the nostrils. 58) This pranayama called sheetali, cures various stomach and spleen problems, fever, excess bile, hunger and thirst and counteracts poisons. 59) Feet on top of the thighs in clear foot-lock padmasana; all bad karma is destroyed. 60) Sitting correctly, upright, exhale prana through the nose. 61) Quickly inhale up to the heart lotus, the resounding effect is felt from the heart and throat up to the crown of the head. 62) In this vigorous way, the breath is repeatedly inhaled and exhaled, just like a pair of bellows. 63) Keeping the breath moving mindfully, body steady, until the body is tired, then inhale through the right nostril. 64) Fill the abdomen with air, hold nostrils and breath as in nasikagra mudra. 65) Having performed kumbhaka effectively, exhale through the left nostril. Thus imbalances of vata and kapha are annihilated and agni increased. 66) This bhastrika quickly rouses Kundalini. It is pleasant, beneficial and removes obstructions due to mucus accumulation at the entrance to brahma nadi. 67) Bhastrika kumbhaka enables the three grantihs to be broken. Thus it is the duty of the Yogin to practice bhastrika. 29 God of love

12 68) Breathe in quickly, making a reverberating sound like the male black bee, exhale slowly making the sound of the female black bee. Through this Yogic practice one becomes Lord of Yogis and one s mind is absorbed in bliss. This is brahmari. 69) At the end of inhalation, hold jalandhara extensively. Then exhale slowly. This is called moorcha as it makes the mind inactive and confers bliss. 70) Plavini pranayama is when the abdomen is completely filled with air; one can then float like a lotus leaf on water. 71) Pranayama has three components, rechaka (inhalation), puraka (exhalation) and kumbhaka (retention). Kumbhaka is of two types, connected, sahita and unconnected, kevala. 72) Until kevala is perfected, sahita has to be practiced. When you are free of rechaka and puraka, then the prana is retained easily. 73) Perfection of kevala is freedom from rechaka and puraka. 74) Nothing in the three planes of existence is unobtainable by him who has mastery over kevala kumbhaka and can retain prana as desired. 75) There is no doubt, the state of Raja Yoga is also attained through kevala. By retention Kundalini is aroused, sushumna becomes unobstructed and the siddhi of Hatha Yoga occurs. 76) There is no siddhi if Hatha Yoga is without Raja Yoga or Raja Yoga without Hatha Yoga. Therefore through practice of both, siddhi is definitely attained. 77) Prana stopped through retention; the mind becomes free of all modifications. By thus practising, one achieves the state of Raja Yoga. 78) Symptoms of the siddhi of Hatha Yoga being achieved include: leanness of body, tranquil countenance, manifestation of nada, clear eyes, high well-being, freedom from disease, control of bindu (semen/sexual energy), powerful agni and purification of all the nadis.

13 Mudra and Bandha 1) As the great serpent 30 upholds the earth, its forests and mountains, so Kundalini is the support of all the Yogas. 2) It is by Guru s grace this sleeping serpent is awakened, only then all the lotuses and knots are opened. 3) Indeed sushumna is the way of prana, whilst mind is spontaneously free of all associations and death is averted. 4) Sushumna, shunya padavi, brahmarandhra, maha patha, smashan, shambhavi, madhya marga, are all one and the same. 5) The goddess sleeping at the entrance of Brahma s door should be constantly aroused with appropriate and continuous effort, performing mudra thoroughly. 6) Maha mudra, maha bandha, maha vedha, khechari, uddiyana, mula bandha and jalandhara bandha. 7) Vipareeta karani mudra, vajroli and shakti chalana, verily these are the ten mudras which destroy old age and the illusion of death. 8) Adinath said they are the bestowers of the eight divine Siddhis. Mudras are held in high esteem by all the Siddhas and are difficult for even the Gods to attain. 9) Mudras must remain secret like the most precious stones, not to be talked about with anyone, just as one does not share tales of ones intimacy with one s partner at a public place. 10) Press the left heel into the perineum, straighten the right leg, and with the hands, firmly take hold of the outstretched foot. 11) With internal kumbhaka and jalandhara bandha, the prana rises straight, just like a snake beaten with a stick straightens ) Then with Kundalini Shakti rising, the two 32 become lifeless and Shakti pours into sushumna. 30 Sheshnaga 31 Before anti animal cruelty campaigns 32 Ida and pingala nadis

14 13) Now exhale slowly, gracefully and gradually. Indeed this is called maha mudra by the great Siddhas. 14) Maha mudra removes afflictions (kleshas), the root of afflictions and the cause of death. Thus it is termed the great attitude, by those who know. 15) After practising on the left side, practise on the right side. When the number of rounds is even, discontinue and release the mudra. 16) For one who practices maha mudra, there is nothing wholesome or unwholesome. Anything can be consumed; even the deadliest of poisons is digested like nectar. 17) The therapeutic qualities of maha mudra also abound. 18) Maha Mudra has thus been described as the giver of great siddhis. It is to be kept secret, not disclosed to just anyone. 19) Press the heel of the left foot into the perineum and place the right foot on the left thigh. 20) Sitting thus, breathe in, create jalandhara bandha and mula bandha and then focus in shambhavi mudra. 21) Having retained the breath, exhale slowly. Once completing on the left side, practice again on the right. 22) Some are of the opinion that jalandhara is unnecessary and it is enough to keep the tongue against the front teeth. 23) This stops the upward movement of prana in the (two) nadis. Verily this maha bandha is the bestower of great siddhis. 24) Maha bandha frees one from the bonds of death, makes the three nadis unite in ajna and enables the mind to reach the sacred seat of Shiva, Kedara. 25) Just as as a Tantrika is nothing without a consort 33 so maha mudra and maha bandha are fruitless without maha vedha mudra. 26) Seated in the foundation of maha bandha, inhale, make the mind steady and stop the movement of prana by performing jalandhara bandha. 33 The original text says an extremely beautiful woman is nothing without a husband

15 27) Placing the palms of the hands on the ground, lift the body and slowly beat the buttocks on the ground. Prana then leaves the two 34 and enters into the middle ) The three become united, thus immortality is obtained. A death-like state occurs; then the breath should be exhaled. 29) This is maha vedha and its practice bestows great Siddhis. Wrinkles, grey hair and the trembling of old age are evaded. Thus the best of practitioners devote themselves to this practice. 30) These are the three, which destroy old age and death, increase agni and bestow siddhis. 31) These should be done at every yama 36. They bring out virtue and destroy vice. Those who have been instructed perfectly should practice them gradually. 32) Khechari mudra is turning the tongue backwards into the cavity of the cranium and turning the eyes inwards towards the eyebrow centre. 33) The tongue should be exercised, milked and the frenulum gently cut in small degrees. Khechari is complete when the tip of the tongue touches the eyebrow centre. 34) With a thin clean blade, gently cut the frenulum, a hair s breadth at a time is good. 35) Then rub in a mixture of powdered rock salt and turmeric. After seven days, again cut a hair s breadth. 36) Continue this for a period of six months, then the membrane at the root of the tongue will be completely severed. 37) Having turned the tongue back, the thre channels of ida, pingala and sushumna are controlled. This is khechari mudra and it is called the centre of space. 38) The Yogi who remains with the tongue going up for even half a second is freed from all the poisons of samsara. 39) One who accomplishes khechari mudra, is neither troubled by diseases, death, lassitude, sleep, hunger, thirst or unconsciousness. 34 Ida and pingala 35 Sushumna 36 Three hour period

16 40) The knower of khechari mudra is un-afflicted by karma and freed from the bonds of time. 41) Mind moves in Brahman because the tongue moves in space. Therefore the perfected ones have named this mudra khe-chari, moving in space. 42) When the upper palate is sealed with khechari mudra, the bindu 37 cannot be lost even in the heat of embrace with a beautiful consort ) Even when there is movement of the bindu and it enters the genitals, it is seized through using mula bandha and is taken upwards. 44) With the tongue directed upwards, the knower of Yoga drinks the fluid of the moon. Within fifteen days physical death is conquered. 45) The Yogi s body is forever full of the moon s nectar. Even if bitten by the king of snakes, he is not poisoned. 46) Just as fuels kindles fire and oil a lamp, so the indweller of the body does not vacate while the body is full of this lunar nectar. 47) By constant swallowing of the tongue one can drink amaravaruni 39. Such a practitioner is of high lineage, other ignorant practitioners destroy the Yogic heritage. 48) Go means both tongue and cow. When it enters the upper palate, it is called eating the flesh of the cow. Khechari destroys the greatest of sins. 49) When the tongue enters, heat is produced and nectar flows. 50) When the tongue constantly presses the sublime cavity, lunar nectar flows and has a saline, pungent and acidic flavour. It is like to the consistency of milk, ghee or honey. Thus fatal diseases, old age and weapons are warded of whilst the eight great Siddhis manifest. 51) Nectar drips into the sixteen petalled lotus 40 when the tongue is inserted; paramashakti is released and one becomes absorbed in this. The Yogi who drinks thus is freed from disease, has longevity and a body soft and beautiful as a lotus stem. 37 Semen 38 The original text being masculo-centric says beautiful woman 39 The wine of immortality 40 Vishuddhi chakra

17 52) Nectar is secreted from the topmost part of the Meru 41, the fountainhead of nadis. The Yogi with sattvic mind knows the truth within. Nectar is the essence of the body, flowing out from the moon, and hence death follows its dissemination. Khechari reverses this process and should be practiced so that siddhi of the body can be obtained. 53) Five nadis convene in this cavity and it is the source of knowledge. Khechari should be established in that void, untainted ) There is only one seed of creation and one mudra, khechari; one Deva independent of everything and one state, manomani. 55) Uddiyana is so called by the Yogis because through its practice the prana rises through sushumna. 56) This is called the rising or upward flying bandha because through its practice, the great bird of shakti flies with ease. 57) Pull the abdomen back in and make the navel rise, this is uddiyana. It is the lion that conquers the elephant of death. 58) Uddiyana is effortless when instructed by the Guru. Even the elderly can rejuvenate when practice is regular. 59) The area above and below the navel should be drawn back with effort. There is no doubt, that after six months of practice, death is conquered. 60) Of all bandha, uddiyana is best. Once mastered, liberation occurs spontaneously. 61) Pressing the perineum with the heel and contracting the rectum so that apana vayu moves upward is mula bandha. 62) Through mula bandha, apana is forced up. This is mula bandha. 63) Press the heel firmly against the rectum and contract forcefully and repeatedly, so that the vital energy rises. 64) There is no doubt that by practice of mula bandha, prana, apana, bindu and nada are united, and complete siddhi occurs. 41 Mount Meru is the mythical abode of Shiva, her it means sushumna nadi 42 By ignorance, sin and death

18 65) With consistent practice, prana and apana unite, urine and stool are decreased and even an old person becomes young. 66) Apana moving up into the region of fire, the flames are then fanned by this apana vayu. 67) Then, when apana, the fire and prana 43 meet, the fire becomes ferocious. 68) Through this extreme heat, the sleeping Kundalini is aroused, straightens herself like a serpent beaten with a stick and hisses. 69) Just as a snake enters a hole, so Kundalini goes into brahma nadi. Therefore perform mula bandha, O Yogin. 70) Contracting the throat by bringing the chin to the chest is jalandhara bandha. It destroys old age and death. 71) Jalandhara catches the nectar and destroys ailments of the throat. 72) Having done jalandhara, nectar does not fall into agni and the prana is no longer agitated. 73) Through firm application of jalandhara, the two are paralysed and the sixteen adharas of the middle chakra locked. 74) Through mula, uddiyana and locking ida and pingala with jalandhara, sushumna becomes active. 75) So prana and breath become still and death, old age and sickness are conquered. 76) Great Siddhas practice these best of bandhas. Of all the Hatha Yoga and tantric sadhanas, the Yogis devote themselves to this practice of maha bandha. 77) Lunar nectar has the capacity of endowing enlightenment, but normally it is completely consumed by the sun, resulting in old age. 78) A wonderful means of preventing nectar from falling into the opening of the sun is obtained only through instruction from the Guru and not from any shastras. 79) Bringing the navel region above and the palate below, the sun above, the moon below. Such is vipareet-karani mudra, the reversing process. When given by the Guru it is successful. 43 Which is already hot

19 80) Digestion is strengthened by continual, regular practice, therefore enjoy sufficient food. 81) If one takes insufficient food, the heat produced through practice will destroy the system. Therefore on the first day, one should only stay for a moment in inversion. 82) Practice should be done daily, gradually increasing its duration. After six months of practice the symptoms of age become inconspicuous. One who practices it for a yama conquers death. 83) If one living a free lifestyle without the formal rules of Yoga, practices vajroli mudra well, that Yogin becomes a Siddha. 84) Two things hard to obtain 44 are milk, and a consort 45 with whom one can effectively practice. 85) Through practising gradual upward pulsing contractions previous to and during emission in intercourse, any practitioner, male or female, achieves perfection of Siddhi. 86) Slowly drawing in air in the prescribed manner through the prescribed tube into the urethra of the penis, gradually air and prana traverse the vajra kanda. 87) The bindu that is about to fall into the yoni should be made to move upwards with practice. If it falls, the bindu and the consorts fluid should be conserved through drawing it back up. 88) Therefore the knower of Yoga conquers death by preserving bindu. 89) As long as bindu is steady in the body, then where is the fear of death. The Yogi s body smells sweet from preservation of bindu. 90) Bindu can be controlled by the mind and control of bindu is life-giving. Therefore bindu and mind should be controlled and conserved. 91) The knower of Yoga, perfect in practice, conserves bindu and the woman s rajas 46 by drawing it up through the vajra nadi. 92) Sahajoli and amaroli are also variations of vajroli. The ashes of burnt cow manure should be mixed with water. 44 In medieval India 45 The original text said a woman who will act according to your will 46 Menstrual blood or sexual juices

20 93) After vajroli during post-coital embrace, the two (consorts) resting in ease should wipe the ashes on specific parts of their bodies. 94) It is called sahajoli, Yogis have total faith in it. It is very beneficial and enables awakening through the recognition of the non-dual, Yoga and bhoga. 95) Yes, this Yoga is only successful for virtuous and well-conducted practitioners who know the truth, not those whose motive is selfishness. 96) The Kapalikas practice drinking the cool mid-stream of urine and call it amaroli. The first part and last part are left as it does not contain such goodness. 97) Practising amaroli daily, used for neti and also practising vajroli, one is said to be practising amaroli. 98) Mixing semen (bindu) with the ashes of cow manure, wiped on parts of the upper body leads to clairvoyance. 99) If a woman practices sahajoli and saves both her rajas and the man s bindu by thorough contraction, she is definitely a Yogini. 100) With firm conviction, when not even a little rajas is wasted, through sahajoli, the nada and bindu become one. 101) Thus bindu and rajas unite in one own body through practice of sahajoli, thus bestowing all siddhis. 102) She is a Yogini who conserves rajas by contracting and raising it. She becomes past, present and future, fixed in khechari. 103) Vajroli, well practiced leads to the body of light, liberation and bhoga together. 104) Kutilanga tears asunder the parts 47, Kundalini, bhujangi 48, Shakti 49, Eshvari 50, Kundali 51, and Arundhati 52, are all synonymous terms. 47 Ida and pingala 48 Female snake 49 Feminine creative force 50 Supreme female divine soul 51 Female serpent 52 Unobstructed

21 105) Just as a door is opened with a key, so the Yogi opens the door to liberation with Kundalini. 106) Parameshwari asleep, rests with her mouth closing that door, beyond which is the path to the knot of brahmasthana, the place beyond all suffering. 107) Kundalini Shakti sleeps above the kanda. This shakti is the means to liberation for the Yogi and the means of bondage for the ignorant. Knowing this one knows Yoga. 108) Kundalini coiled like a snake, without doubt, one who makes her flow obtains liberation. 109) Between Ganga and Yamuna is the young widowed Balarama practising austerity. Seizing her, one can reach the supreme state of Vishnu. 110) Ida is the Ganga, pingala the Yamuna. Between the two is this young widow Kundalini. 111) Seizing the tail of Kundalini, she becomes very excited. Abandoning sleep that Shakti is released and rises up. 112) Breathing in through the right nostril, seize the serpent through kumbhaka, rotate her constantly for an hour and a half, morning and evening. 113) The kanda, above the anus, one hand span high and four fingers breadth wide, is soft and white as if enveloped in cloth. 114) Firmly seated in Vajrasana 53, one should squeeze the kanda closest to the anus. 115) In this position, move the Kundalini. Having bhastrika pranayama, Kundalini is soon aroused. 116) Contracting the sun in manipura, move Kundalini. Even if on the verge of death, why fear with this practice? 117) Move the Kundalini fearlessly for an hour and a half, so it is drawn into sushumna and rises up a little. 118) In this way, it is easy for Kundalini to issue from the opening of sushumna. Thus the prana proceeds through sushumna of its own accord. 119) In this way, the sleeping Kundalini should be regularly moved. By this regular movement, the Yogi is free from disease. 53 This is contemporary Siddhasana or Siddha Yoni Asana

22 120) The Yogi who moves Shakti regularly enjoys siddhi. Such a one easily conquers death and time. What more is there to say? 121) Enjoying being brahmacharya, taking always moderate food, practising arousal of Kundalini, siddhi occurs in forty days. 122) Bhastrika with kumbhaka is specifically used to activate Kundalini. No fear of death is possible for the self-restrained practitioner who practices daily with regularity. 123) What other methods are there to cleanse the 72,000 nadis besides the practice of arousing Kundalini? 124) Sushumna becomes easily established, through persistent practice of asana, pranayama, mudra and dharana. 125) Alert with eka-grata-dharana in Samadhi, shambhavi mudra is the greatest for bestowing Siddhi. 126) Earth, night, the various mudras, all are ugly and useless without Raja Yoga. 127) All the methods of pranayama are to be done with eka-grata-dharana. The wise do not let their mind involve itself with the vrttis. 128) Each of the ten mudras taught by Adinath, the great Shambu is the bestower of siddhi to the self-restrained. 129) One who instructs mudra in the tradition is the true Guru and the form of Ishvara. 130) Following explicitly the Guru s instructions in the practice of mudra one obtains all siddhis and overcomes time and death.

23 Samadhi 1) Salutations to the Guru, Shiva, who is regarded as nada 54, bindu 55, kalaa 56. One wholly devoted to them, enters the eternal, deathless, stainless state. 2) Thus, now shall be expounded the great process of Samadhi, which eliminates death and takes one to the sublime bliss of Brahman. 3,4) Raja Yoga, Samadhi, manomani, amaratwa, laya, sahaja tattwa, shunyashunya, parapadam 57, amanaskam 58, adwaitam 59, niralamba 60, niranjana 61, jivanmukti 62, sahaja 63, and turiya 64 are all synonymous. 5) As salt merges in the sea, likewise mind and atman are known as united in Samadhi. 6) When the movement of prana is completely annihilated, then mind is reabsorbed, then Samadhi is considered as obtained. 7) When the two fold nature of jiva and Brahman are known as one, all ideations are finished, this is Samadhi. 8) Who really knows the magnitude of Raja Yoga? Through the Guru s words, inner wisdom, freedom, siddhi all fructify. 9) Without the compassion of the true Guru, real renunciation is impossible, real perception of the truth inaccessible, and sahaja Samadhi completely unobtainable. 10) When Maha Shakti is aroused through the practice of the various asanas, pranayamas and mudras, then prana dissolves into shunya. 11) Sahaja occurs by itself in those whose remaining karmas are abandoned and who experience the arising of Shakti. 54 Primordial vibration 55 Seed of creation 56 Emanating ray 57 Supreme state 58 Beyond finite mind 59 The non-dual 60 Without support 61 Without stain 62 Liberated in life 63 Spontaneously liberated state 64 The fourth, literally transcendental consciousness

24 12) When prana is flowing through sushumna, mind is in pure shunya. Then all the karmas of the one knowing Yoga are uprooted. 13) O immortal one, salutations to you who have mastery over time, into whose jaws the animate and inanimate are equally devoured. 14) When mind is in equanimity, prana vayu ascends sushumna, then amaroli, vajroli and sahajoli are attained. 15) How can there be inner wisdom as long as prana is moving and the mind still functioning dualistically? 16) Staying in the most suitable place, having found how to penetrate sushumna, how to make prana flow in the centre, it should now be locked in the brahmarandhra, the centre of higher consciousness. 17) Sun and moon divide time into day and night. Sushumna is the consumer of time, this is the great secret. 18) The cage of this body contains 72,000 nadis. Sushumna is the shambhavi, the remaining nadis are completely unimportant. 19) When vayu is increased then samana should be taken along with Kundalini in the aroused sushumna and blocked. 20) Prana flowing in sushumna, the state of manomani established; all other forced practices of Yoga are merely superficial and unnecessarily laborious to the Yogi. 21) Through restraint of prana, thought-counterthought is stopped. Through restraint of thoughtcounterthought, prana is restrained. 22) Citta has two causes, vasana 65 and prana. When one of the two is destroyed or inactivated the other also will become immobile. 23) Where mind is still, the prana is suspended there. Where prana is suspended, there also the mind is still. 65 Karmically produced neurological traits

25 24) Mind and prana are mixed like milk and water. Both are equal in their activities. Where there is pranic activity there is lower dualistic mind, where there is lower dualistic mind there is pranic activity. 25) Therefore if one is stopped, the other is stopped, if one is active, the other is active. While they exist, the outward going senses are active, if they are controlled, moksha 66 ensues. 26) Mercury and mind are unstable by nature, through stabilization, what cannot be obtained? 27) O Beloved, when mercury and mind are stabilized, disease finishes, when they are seized, one moves in space. 28) When mind is still, prana is still. Through bindu being held, a sattvic state arises which produces kaya-sthiram. 29) Mind is the ruler of the senses, prana is the ruler of mind. Laya 67 is the lord of prana and that laya is the basis of nada. 30) This is called freedom or moksha, though others may not call it so. Nevertheless when prana and mind are in laya, indescribable ecstacy ensues. 31) When the inhale and exhale are stopped, enjoyment of the senses finished, effortless being alone exists, a changeless state occurs and the Yogi attains laya. 32) All the prominent desires finished, in kaya-sthiram, laya arises, known only by the Self, beyond language or ideation. 33) Where sight is directed, absorption occurs. That in which the elements, senses and Shakti exist externally, which is in all living things, both are dissolved in emptiness. 34) Some say laya laya, but what are its characteristics? Laya is the non-recollection of the objects of the senses when the previous deep-rooted samskaras and vasanas are finished and nonrecurrent. 35) The Vedas, shastras and puranas are like common women 68, but shambhavi is like a woman of good heritage. 66 Freedom 67 Absorption and dissolution of dualistic mind 68 Again the medieval masculist focus?

26 36) With internalised eka-grata dharana 69 and external gaze unblinking, this is shambhavi mudra. 37) If the Yogi remains with citta and prana absorbed in the internal object, gazing motionless, though looking, not seeing, this is truly shambhavi mudra. When it is given through Guru s grace, then shunya-shunya arises. This is the authentic state of Shiva. 38) Shambhavi and khechari with different influences, both bring about ecstacy and absorption in shunya in the experience of cit sukkha. 39) With perfect concentration, pupils fixed on the radiance by raising the eyes a little as in shambhavi, mind is yoked and instantly unmani occurs. 40) Some are confused by the agamas, some by the nigamas and logic. Bewildered they know not liberation. 41) Mind steady, eyes open, nasagrai drishti, sun and moon suspended, kaya-sthiram, now one attains the radiance which is endless, complete and supreme. What more can be said? 42) Worship the lingam neither by day nor night, blocking both; the lingam should always be worshipped. 43) When prana from right and left moves in the middle, this is the condition for khechari mudra. 44) The fire being swallowed midway between the two, in this shunya is in truth the condition for khechari mudra. 45) The unsupported is in the middle of the sun and moon. In this is vyoma chakra, the centre of space. This mudra is called khechari. 46) In the lunar flow is the beloved of Shiva. The gate of the unequalled divine sushumna should be filled from behind. 47) Thus sushumna being filled from the rear is khechari. Khechari is followed by unmani. 48) In Brumadhya is the place of Shiva, here the mind is quiet. This state is known as turiya, here time is unknown. 49) Khechari should be practised until Yogic sleep occurs. In Yogic sleep, time becomes non-existent. 69 One pointed focused mind

27 50) The mind being unsupported, with neither thought nor counter-thought, one is like a pot filled inside and out with space. 51) When the external breath is suspended, likewise the middle is suspended, prana and mind become still in brahmarandhra. 52) Verily practising with the breath day and night through the course of sushumna, prana and mind become absorbed here. 53) The whole body from the soles of the feet to the crown becomes filled with nectar. Thus the Siddha has a superior body, superior strength and immense valor. 54) Shakti being made the centre of mind and mind the centre of Shakti, observe the mind directly, making the supreme state the pratyaya. 55) Making atman the centre of Brahman, Brahman the centre of atman and everything Brahman; remain without even a single thought, resting in Samadhi. 56) Inside, shunya; outside, shunya. Like an empty vessel in space, completely full internally, completely full externally, like a pot in the ocean. 57) All thoughts abandoned, internal or external, not a single thought. 58) The entire world is the fabrication of thought. Play of mind is created by thought. Transcending the mind which is composed of dualistic ideation, peace is attained. 59) As camphor dissolves in fire and salt in the sea, so in Samadhi mind dissolves into Thatness. 60) All that can be known, all that is known and the knowledge, is called mind. When the knower and that which is known are lost together, there is no dual or second way. 61) All that is in this world whether animate and inanimate is the appearance of mind. When mind attains unmani, duality is lost. 62) All known objects abandoned, mind rests in absorption. When mind is dissolved, then there is kaivalya. 63) There are many skilful methods on the path to samadhi, dependent on individual need and experience.

28 64) Salutations to sushumna, Kundalini, the lunar nectar, manomani, the great shakti and to the atma. 65) Now I will describe the dharana of nada as described by Goraknath. This is attainable be even the unlearned who are unable to comprehend Thatness. 66) There are thousands of ways told by Sri Adinath to attain laya, but we believe the one and only thing is nada anusandhana, the exploration of nada. 67) Sitting in muktasana, concentrated in shambhavi, listen closely to the nada heard within the right ear, the ear of the heart. 68) Closing the ears, eyes, nose and mouth, a clear sound is heard in the purified sushumna. 69) In all yogic practices there are four stages 70 ; the beginning 71, the vessel 72, the increase 73 and the consummation ) Brahma granthi being pierced, great bliss arises from shunya; wondrous tinkling sounds and the unstruck sound are heard in the body. 71) When the Yogi experiences arambha in the void of the heart, his body becomes lustrous and brilliant with a divine smell and is free of disease. 72) In ghata avastha, the Shakti moves into the middle nadi. Being established in asana the wise yogi is like a divine being. 73) Vishnu granthi being pierced the greatest bliss is revealed. Then from the void the sound of the kettledrum manifests. 74) In parichaya avastha is the experience of the sound of the drum. Then there is great void and one enters the place of total perfection of siddhi. 75) Then the bliss of citta being attained, natural or spontaneous ecstasy arises. Imbalance of the three humours or doshas, pain, old age, disease, hunger and sleep are overcome. 70 Avastha 71 Arambha 72 Ghata 73 Parichaya 74 Nishpatti