Chapter 41 - The Path of Yoga

[Sanskrit text for this chapter is available]

1. After staying in the house in the second stage of life thus, a Brāhmaṇa should proceed on to the third stage of life, when he becomes grey-haired and wrinkled.^[1]

2. After seeing the progeny of his progeny, after eschewing all foodstuffs prepared in his village, the Brāhmaṇa should enter the forest along with his wife (if she is ready to go) or after entrusting her to the care of his sons.

3. He should wear bark-garments or leather (e.g. deer-hide) ones. He should maintain the sacrificial fires and sustain himself with the foodstuffs befitting sages. He should grow matted hairs and beard and make the hairs and nails grow long. He should take bath in the morning and evening (and also at midday).

4. He should not discontinue the five Yajñas even if he has to make use of greens, roots and fruits. He should propitiate mendicants and guests through the alms consisting of water, roots and fruits.

5. He should not accept anything from anyone. He should give others (whatever he can). He should control his mind and be engaged in the study of the Vedas. He should duly perform Agnihotra in the Vaitānīya fire (i.e., in Āhavanīya and Dakṣiṇāgni eschewing Gārhapatyāgni).

6. He should prepare Puroḍāśa with Munyanna (foodgrains grown without cultivation like Nīvāra rice) brought by himself. He should eat the salt prepared by himself. Only things derived from fruits (are to be used).

7. He should eschew the plants of Śelu, Śigru and Kavaka and also honey and meat. In the month of Āśvina, he should avoid using the Nīvāra rice hoarded earlier.

8. He should forego fruits and roots grown in village or Phālaja-anna (foodgrains grown by ploughing i.e., cultivation, even though the owner of the field neglected to collect it—Comm.). He should use his teeth as mortar and pestle (i.e., chew the paddy with teeth) or he should use two stones to separate the grain from the chaff.

9. He may collect grains, fruits, roots etc. required for a single day, or one month, three months, six months or even twelve months.

10. He may be (the adopter of any of these Vratas): one who eats only at night; one who takes food on alternate days, or once in three days, or one who follows Cāndrāyaṇa Vrata or takes food once in a fortnight or once in a month.

11. He should follow the Vaikhānasa mode of life or solely live on fruits and roots. He should cause emaciation of the body through austerities. He should perform Tarpaṇas unto Pitṛs and Devas.

12. (If he is too weak to follow the above mode) he should consign the sacred fire into himself (by drinking in ash dissolved in water) and wander without any permanent abode. To keep his life going, he should resort to begging of alms from ascetics dwelling in forest.

13. (In case this is not available) he may also bring in food from the village and take eight morsels while living in the forest. A Vanāśramī (forest-dweller) Brāhmaṇa practising thus, is honoured in the world of Brahmā.

14. After spending the third stage of his life thus in the forest, one should eschew all contacts in the fourth stage and lead the life of a wandering recluse.^[2]

15. Without repaying the three debts of life, i.e., without studying the Vedas, without procreating sons, and without pe rforming Yajñas, if one wishes for salvation one faces downfall.

16. All the living beings always accord fearlessness to him from whom there is not even an iota of fear to the living beings.

17. He should wander alone forever without any abode and fire. For the purpose of Siddhi (achievement of aim), he should remain aidless. He should resort to a village only for food.

18. The ascetic should crave neither for life nor for death. He should bide his time like a salaried worker waiting for (further) instruction (from the master).

19. A (recluse) desirous of salvation should be devoid of Mamatā (sense of mineness or possession) everywhere; he should have equanimity everywhere. He should stay even at the root of a tree. Such a one is praised here.

20. An ascetic has only four activities: meditation, (maintaining internal and external) purity, begging for alms and remaining isolated always. There is no other fifth activity.

21. An ascetic should not move out anywhere for the four rainy months, because thereby he may injure germinating shoots and creatures.

22. He should move on avoiding creatures. He should drink water filtered with a cloth. He should speak words without excitement. He should not be angry with anyone anywhere.

23. He should move about with his soul alone for aid and support. He should be free from desire and eagerness for support. He should always be engrossed in contemplating the Absolute (Brahman). He should have perfect control over the senses. He should neither trim nor clip the nails and hairs.

24. He should wear saffron-coloured cloth, hold a staff and eat what is received as alms. He should not boast of his excellence. A vessel made of any of these four things, namely potgourd, wood, clay or hollow bamboo, is recommended, not a fifth one.

25-27. No metallic vessel should ever be taken by a mendicant. Even if a Varāṭaka (cowrie) is hoarded everyday the sin incurred is that of killing a thousand cows. (So says) the eternal Śruti. If a recluse looks even for once at any woman with the feeling of love in his heart, he shall certainly remain in Kumbhīpāka hell for two crores of Brahmakalpas.

A recluse should beg for alms only once in a day and should not make it elaborate.

28. An ascetic should beg for alms in houses where the smoke (from the kitchen) has subsided, where the threshing pestle has come to a stop, where there is no burning charcoal, where the people have taken their food and where the platters have been kept down.

29. Only that Bhikṣu mendicant is eligible for salvation who takes very little food, who remains isolated, who is not enamoured of sensual objects and who is free from passionate attachment and hatred.

30. A person in whose hermitage an ascetic takes rest even for a short while, becomes blessed and has his objectives accomplished having done his duty. Of what avail are to him the injunctions laid down in many religious tracts?

31. An ascetic who spends even a night in the house of a householder completely burns down the sins (of the householder) accumulated by him in the course of his life till death.

32-35. Whatever be the stage of life one may be in, one should endeavour for salvation on having seen or in view of the following: the onslaught of old age, the unendurable affliction of sickness, death, being born once again, the terrible sufferings in the womb, birth in various species of living beings, separation from the beloved ones, contact with undesirable persons, the outcome of misery due to impiety, falling again into hell, the sufferings and tortures in various hells and the diverse forms of human plights originating from defective Karmas, non-permanence of bodies and permanence of the Soul Supreme.

36. (There are ascetics) who have no alms-bowl. They are well-known as Karapātrins (‘users of hands as bowl’). Everyday their merit increases hundred times.

37. A wise one who maintains all these four stages of life thus and then frees himself from the pairs of opposites (e.g. pleasure-pain) and eschews attachment, becomes qualified to get merged in the Absolute.

38. The uncontrolled Ātman of those with crooked intellects can only remain in bondage. The same Ātman controlled by the wise accords the status free from ailments.

39-41. These are the means of acquiring the knowledge of Self: Śrutis, Srnṛtis, Purāṇas, Vidyās, Upaniṣads, Ślokas, Sūtras, Bhāṣyas and other similar literature. After knowing the Vedic passages (containing instructions) the devotee should practise celibacy, austerities, control of the mind, faith, observance of fasts etc., that are also independent means of the knowledge. That self-same Ātman should be known by persons in all the stages of life. It should be known though the Vedas pondered over and assiduously realized.^[3]

42. Liberation is possible through the knowledge of Ātman. That cannot happen without Yoga. That Yoga can be acquired only through a practice extending over a long period.

43. Yoga cannot be acquired merely by resorting to forest, nor by reflecting on the various texts, neither through Dānas nor through Vratas, neither through austerities nor through sacrifices.

44. Yoga is not acquired through the lotus-posture nor by looking at the tip of the nose; neither by scrupulous cleanliness nor by observing silence nor by repeating Mantras and resorting to other means of adoration.

45. By perseverance and everlasting practice, by steadfast adherence thereto and by desisting from despondency, Yoga can be accomplished and not otherwise.

46. To one who always sports with the self, to one who is ever in communication with the Supreme Self, to one who is always contented with the self, perfection in Yoga is not far off.

47. He who does not see anything else as different and distinct from the Ātman is a great (perfect) Yogī. He takes complete delight in his Ātman. He becomes identified with Brahman here itself.

48. The union of Ātman (soul) and Manas (mind) is called Yoga by wise men. The union of Prāṇa and Apāna is also called Yoga by some.

49. The unwise and the not very learned say that the contact of the sense-organs with the objects of pleasure is Yoga. Knowledge and salvation are far away from those whose minds are attached to worldly pleasures.

50. The functioning of the mind is difficult to prevent. As long as it does not stop, how can even the talk about Yoga be possible?

51. The mind should be made free from all functions and the individual soul should be united with the Supreme Soul. He (such a person) gets liberated and is called a Yogayukta (one endowed with Yoga).

52. All the external and the internal sense-organs should be merged in the mind and then all the senses and mind should be made to remain in communion with the soul.

53. One should dissolve the individual soul free from all Bhāvas (inclinations) unto the Supreme Brahman. This is Dhyāna and Yoga. Everything else is mere verbosity.

54. That which is not present in all the worlds cannot be said to exist. It is contradictory. On being asserted so (by the philosopher) it does not enter the heart of the other (the layman).

55. That Brahman is to be realized by the self. Hence an Ayogī (‘non-yogī’) does not understand Brahman just as a virgin cannot understand the felicity of a married woman or the born-blind cannot see the flame of a burning wick.

56. It can be made an object of direct experience by one who regularly practises (Yoga). Because of its subtlety, the eternal Brahman cannot be pointed out (to others).

57. Just as water wafted by wind does not remain steady even for a moment, so also (does) the mind (that is shaken by the internal wind Prāṇa). It may not have credence in Brahman.

58. Hence, in order to steady the mind, the aspirant should control the Prāṇa (wind). For the purpose of controlling the wind he must practise Yoga having six Aṅgas^[4] (ancillaries).

59. These are the six Aṅgas: Āsana (posture), Prāṇasaṃrodha (restraint of breath), Pratyāhāra (withdrawal of the senses), Dhāraṇā (retention), Dhyāna (meditation) and Samādhi (absorption).

60. There are as many Āsanas as there are living species of creatures. The following is said to be Siddhāsana because it gives success in the practice of Yoga to a Yogī.

61-63. The right foot is placed over the left thigh and the left one over the right thigh. This they know as Padmāsana. By practising this continuously one shall attain firmness of physical body. Thereafter, the aspirant knowing how to get a firm grasp should hold the big toes with the hands. By repeated practice of this Padmāsana, he attains firmness of physical form.

64. Or the aspirant can be seated in any other posture such as Svastika etc. wherein he is comfortable. The aspirant conversant with Yoga should be in communion with that Brahman.

65-66. He should not practise Yoga near water and fire, in a dilapidated cowpen, in a forest, in a place infested with flies and mosquitoes, in a Caitya (rustic temple overhung by trees) nor in quadrangle. He should not practise in a place defiled by fallen hair, ash, husk, coals, bones etc., nor in a stinking place with putrefying matter, nor in a crowded spot.

67. Yogic exercises should be practised in a place pleasing to all the sense-organs, where the mind is elated and where there is fragrance of garlands and incense. It must not have any obstacles.

68. The aspirant should neither be hungry nor overfed, nor one in a hurry to ease himself of urine and faeces. He should not be exhausted after a walk, nor worried with thoughts when practising Yoga.

69-71. Then the aspirant begins his Prāṇāyāma thus.^[5] The feet turned up shall be placed on the thighs; the hand is placed on the thigh. The face is slightly turned upwards and pressed with the chest. The eyes are closed and the mind is calm. The teeth should not touch one another. The tongue is kept steady touching the palate and the mouth is kept shut. He should remain motionless. He should control all the sense-organs. He should be seated neither too high nor too low. Thereafter he begins the Madhyama and Uttama Prāṇayāmas (as well as the Laghu or Manda—see 76th verse).

72. When the wind is moving, everything moves. When it is steady, everything is steady. By controlling the wind (breath) a Yogin attains the status of Sthāṇu (Śiva or steadiness).

73. As long as Prāṇa is stationed in the body there is life. If that goes out, it is death. Hence one should control Prāṇa (the breath).

74. How can there be any fear from death as long as the wind (vital breath) is restrained within the body and the mind is devoid of (unconcerned with) external objects and the eyesight is fixed in between the eyebrows?

75. Even Brahmā always practises Prāṇāyāma due to the fear of Kāla (god of Death). Yogis have attained Siddhi (spiritual glory) by perfect control of Prāṇa.

76. What is called Mātrā is the time for a Laghu Akṣara (such a, i, u). The Manda (type of Prāṇāyāma) has twelve Mātrās. Madhyama one is twice the previous one and Uttama is twice that.

77. This will generate sweat, tremor and exhaustion in due succession. One should control the sweat by means of the first and the tremor through the second.

78. Exhaustion should be removed by the third. Thus Prāṇa when completely mastered by a Yogī (shall control all these). Duly checked and mastered by the Yogī and duly resorted to, Prāṇa takes him wherever he wishes to go.

79. When checked forcibly, Prāṇa escapes through the pores of hairs on the body. It may split the body or produce leprosy etc.

80. Hence Prāṇa should be tenderly tackled like a wild elephant. A wild elephant and a lion shall become softened and tamed when tackled gradually.

81. That elephant carries out the directions of the driver. It does not transgress it. Similarly, Prāṇa mastered gradually by a Yogī and resorted to, calms down.

82. The Prāṇa called Haṃsa is thirty-six Aṅgulas as it goes out. It is called Prāṇa as it (the breath) goes out through the Savya and Apasavya path (or Iḍā and Piṅgalā nāḍīs i.e., through left and right nostrils).

83. When the entire Nāḍīcakra (system of tubular organs like veins and arteries) becomes purified without being agitated a Yogī becomes capable of restraining Prāṇa.

84. Seated firmly in a posture, the aspirant inhales Prāṇa through Candra (i.e., through the left nostril, tubular vessel called Iḍā, the deity of which is Candra) and exhales through Sūirya (i.e., through the right nostril, the tubular vessel called Piṅgalā, the deity whereof is Sūrya). This is called Prāṇāyāma.

85. Meditating on the flowing currents of nectar accompanied by Candra an eminent Yogī performs Prāṇāyāma and instantly obtains joy thereby.

86. The Yogī inhales through Ravi (i.e., Piṅgalā or right nostril) and fills the cavity inside. After Kuṃbhaka (i.e., retaining the breath) he gradually exhales through Candra (i.e., Iḍā, the left nostril).

87. While performing Prāṇāyāma, the Yogī meditates in his heart on the hot-rayed Sun having the brilliance of a column of blazing Fire. By means of this Yamyāyāma (i.e., Prāṇāyāma) the excellent Yogī attains happiness i.e., the bliss of Brahman.

88. Practising thus for three months the two types of Prāṇāyāma, the Yogī gets all his Nāḍīs purified. He is then called Siddhaprāṇa (‘one who has mastered Prāṇa’).

89. Due to the purification of Nāḍīs, the following results are achieved: control of breath within as long as one pleases, stimulation of the (gastric) fire, Nādābhivyakti (ability to hear the sound of the Parāvāk in the Ādhāracakra), and freedom from ailments.

90. Prāṇa is the air within the body. Āyāma is the restraining thereof. The time thereof is the Mātrā of one breath. Thus is the word Prāṇāyāma derived.

91. In the lowest Prāṇāyāma there will be sweat; tremor takes place in the middle one. In the Uttama (highest) the aspirant seated in Padmāsana often goes up levitating.

92. One should burn down one’s faults through Prāṇāyāma, sins through Pratyāhāra, get mental courage through Dhāraṇā and the vision of God through Samādhi.

93. One attains salvation through Samādhi after eschewing both Dharma and Adharma, yielding auspiciousness and otherwise. Firmness of the physical form is attained through Āsana. Thus all the six Aṅgas have been explained.

94. Pratyāhāra has been cited (as achieved) through twelve Prāṇāyāmas; Dhāraṇā is proclaimed (to have been achieved) through twelve Pratyāhāras (i.e., one hundred and forty-four Prāṇāyāmas).

95. Dhyāna is conducive to the attainment of God and it consists of twelve Dhāraṇās (or one thousand seven hundred and twenty-eight Prāṇāyāmas). Samādhi is constituted by twelve Dhyānas (or twenty thousand seven hundred and thirty-six Prāṇāyāmas).

96. After Samādhi, the endless refulgence, the self-luminous brilliance (comes into view). When it is seen, all the groups of activities, the cycle of death and birth, cease.

97. When the wind (Prāṇa) reaches the firmament (i.e., when Prāṇa reaches the cerebral aperture), a loud sound of bells and other excellent musical instruments (is heard). Thereafter the attainment of spiritual power is not far off.

98. Prāṇāyāma properly practised brings about destruction of all ailments. If it is improperly performed and repeated, it brings about all sorts of ailments.

99. Impropriety in the practice of Prāṇāyāma results in several diseases like hiccups, gasping for breath, coughing and pains in head, ear and eyes.

100. While exhaling, the wind should be released slowly, little by little; while inhaling the wind shall be taken in slowly; and while retaining it shall be properly and sparingly kept checked. A wise Yogī accomplishes his purpose thus.

101. The withdrawal of sense-organs that move about among the sense-objects as they please, is called Pratyāhāra. This shall be effected through Yukti (i.e., by realizing the defects in the sense-objects).

102. Like a tortoise that withdraws all its limbs, he who withdraws the sense-organs through the proper procedure of Pratyāhāra shall become free from sins.

103. The Sun is stationed in the navel region and the Moon in the palatal region. The Moon facing down showers (nectar). The Sun with face lifted up swallows it.

104. The Karaṇa (function) should be carried out whereby that nectar is obtained (by keeping) the navel above and the palate down below (so that) the Sun is placed above and the Moon is placed below. This function or activity called Viparīta is achieved through practice.

105. With the mouth resembling the beak of a crow, the Yogī conversant with the arrangement of Prāṇa can drink the extremely cool Prāṇa. He becomes free from old age.

106. The Yogī should place the tongue in the hollow of the palate keeping the face looking up. By drinking the nectar he shall certainly be a Nirjara (‘free from old age’) within a period of six months.

107. The aspirant conversant with Yoga, who steadies himself and imbibes (the nectar of) the Moon with the tongue raised conquers death within half a month.

108. Prodding the great shining inner cavity (at the root of the tongue) with the tip of his tongue and meditating on the goddess of nectar, he becomes a poet within six months.

109. Within two or three years, the body of the Yogī is filled with Amṛta (nectar). His semen virile has upward flow. It gives rise to spiritual powers like Aṇimā and others.

110. If the Yogī gets his body filled with Somakalā (nectar) forever, no poison has any affect on him even if he were to be bitten by Takṣaka.

111. After practising and mastering Āsana, Prāṇāyāma and Pratyāhāra he should begin to practise Dhāraṇā.

112. Keeping the mind motionless and retaining severally the five Bhūtas in the heart is called Dhāraṇā.^[6]

113. The aspirant meditates and retains in his heart the element called earth. It resembles Haritāla (Yellow orpiment) in colour and has four corners (rectangular?). It has God Brahmā as its deity and the letter LA as its Bīja. This is called Kṣitidhāraṇā.

114. In the neck, Aṃbu (water) principle which resembles (in whiteness) the crescent moon and a Kunda flower is meditated upon along with Viṣṇu as its deity and VA-kāra as its Bīja. Thus he should win over the water element.

115. Tejas (fire) element which is stationed in the palate, is triangular in shape and resembles a glowworm and is presided over by Rudra, should be meditated along with Repha (RA) and thus he should conquer the fire-element.

116. The Vāyu principle should be meditated upon in the middle of the eyebrows. It is circular in form and resembles collyrium. The Bīja is YA and the deity is Īśa. Thus he should win over the element wind.

117. The Ākāśa element resembles mirage-water (the sun—Comm.). It is stationed in the cerebral aperture. It should be meditated upon along with Lord Sadāśiva and letter HA (as the Bīja). It is calm. In that Ākāśa, Prāṇa of fivefold form should be retained for five Ghaṭikās along with the mind in the contemplation of the Ātman. This is called Nabhodhāraṇā (Dhāraṇā of the firmament). It is capable of opening the portals of salvation.

118. These Dhāraṇās of the five Bhūtas are to be (called) Staṃbhanī (Paralysing), Plāvanī (flowing), Dahanī (burning), Bhrāmaṇī (whirling) and Śamanī (subduing).

119. The root Dhyai means ‘to think’ (Cintā)^[7]. Thinking connotes steadiness on a particular object. This is called Dhyāna. It is of two types Saguṇa and Nirguṇa (with and without object).

120. Saguṇa (type of contemplation) is when there are different forms (or objects). The objectless one is considered Nirguṇa. Know that Saguṇa is attended with Mantras and the Nirguṇa is without Mantras.

121. The aspirant is resting in a comfortable sitting (posture) with the mind turned inwards and the eyes kept outside. There is calmness in the bodily position. This Dhyānamudrā bestows excellent Siddhis.

122. That Puṇya (merit) which a Yogi of steady posture obtains with a single Dhyāna is not attained either through a horse-sacrifice or through a Rājasūya.

123. Dhyāna is limited to that state where the Tanmātras of Śabda (sound) etc. remain in the ear etc. Thereafter it is (the state of) Samādhi (absorption).

124. Dhāraṇā has the duration of five Ghaṭis (i.e., about 2 hours); Dhyāna, of sixty Ghaṭis (i.e., 24 hours). It is called Samādhi when its duration is twelve days.

125. Just as there is identity after the mixing together of water and salt, so also the identity (merger) of the Atman and the mind is called Samādhi in this^[8] Yoga Śāstra.

126. When the vital breath becomes extinct and the mind is dissolved, there comes an excellent bliss. This is called Samādhi.

127. The identity of the two, the Jīva (individual soul) and the Supreme Soul, when all Saṃkalpas (thought processes) become lost, is called Samādhi.

128. The excellent Yogī in the Samādhi state of Yoga does not know himself nor others, neither cold nor heat, neither happiness nor its opposite (misery).

129. The Yogī in the state of Samādhi is not carried away (or influenced) by Kāla (death or time), is not affected by formas, nor is he pierced by missiles and weapons.

130. The Yogī sees (realizes) the Tattva (Reality) with moderation in food and recreation and limited activity in Karmas, and also limited (properly controlled) sleep and wakeful state.

131. The Tattva referred to is called Brahma by the knowers of Brahma, which is of the nature of Vijñāna (perfect knowledge) and bliss. It has neither reason nor an example (i.e., it can’t be known by inference). It is beyond the ken of speech and mind.

132. Through the practice of the Ṣaḍaṅga (having six ancillaries) Yoga, the Yogī becomes merged into the Supreme Brahma which is free from fear and ailments and does not require any support.

133. When clarified butter is put into clarified butter it too becomes clarified butter; if milk is poured into milk, it becomes milk; so also the Yogī merging into Brahman becomes identical with Brahman.

134. The Yogī should smear his body with Bhasma etc. not mixed with water. He should eschew things too hot or not at all hot. He should forego salt. He should always subsist on milk.

135. He should practise celibacy; subdue anger and covetousness. He should be free from jealousy. If he practises continuously thus for a year, he is called a Yogī.

136. The Yogī who perfectly understands (and practises) Mahāmudrā, Nabhomudrā, Uḍḍīyāna, Jālandhara and Mūlabandha^[9] possesses all the Yogic Siddhis.

137. Purification of the system of Nāḍīs (blood vessels), coupling of Candra and Sūrya (Nāḍīs) and perfect drying up of the Rasas is called Mahāmudrā.

138-139. (Another explanation) The genital organ is covered (supported) with the left foot; the chin is placed on the chest and the right leg is stretched and held by both the hands for a long time. The inside is filled with Prāṇa and Recana (exhaling) is carried out slowly. This is called Mahāmudrā and it dispels great sins.

140. This Mudrā is to be practised at the outset in Candrāṅga (Iḍā). Then the practice is transferred to Sūryāṅga (Piṅgalā) till the numbers (of Pūraka, Kuṃbhaka and Recaka) become equal. Then the Mudrā is abandoned.

141-142. To a person who practises Mahāmudrā, nothing is unwholesome food. He has no prescribed regimen in regard to diet. All (poisonous) juices are devoid of their poisonous nature. Even if terrific poison is imbibed it can be digested like nectar. All ailments like consumption, leprosy, piles, swelling, indigestion etc. are removed.

143. The tongue is turned backward and enters the cerebral hollow of the skull. Vision is fixed in between the eyebrows. This is the Khecarīmudrā (Nabhomudrā).

144. He who understands Khecarīmudrā is never afflicted by volleys of arrows; is never affected by Karma. He is not tormented by Kāla (Death, time).

145. Since the mind traverses the firmament and the tongue too moves therein, this Mudrā resorted to by Siddhas is named Khecarī.

146. As long as the semen virile is retained there is no fear of death. As long as the Nabhomudrā (Khecarī) is practised the semen virile does not go away (from the body).

147. Since the Mahākhaga (Great Bird—the principal vital air) makes its upward flight day and night, this Yogic activity is called Uḍḍīyāna. The same Bandha is being laid down (explained).

148. The Paścima Tāna is to be placed on the belly above the navel (on the middle part of the extended feet—Comm.). This is the Uḍḍīyāna Bandha. (Hereby) one should eschew the fear of even death. (? Obscure)

149. The network of Śirās (tubular vessels) checks the water of the firmament (i.e., the juice from the Moon within the body) at the neck. This Jālandhara Bandha is destructive of clusters of miseries.

150. When the Jālandhara Bandha which is characterised by drawing in of the neck and placing it (the chin) on the chest (Comm.) is practised the nectar (trickling down from the “moon” in the forehead) does not fall down into the (gastric) fixe, nor is the wind provoked.

151. The aspirant should press the privy parts with the heel and make the anus shrink after dragging up the wind Apāna. It is thus that Mūlabandha is practised.

152. When Apāna and Prāṇa get mixed together faeces and urine become reduced. By practising Mūlabandha constantly, even an old man becomes young.

153. The Jīva (individual soul) is under the control of Prāṇa and Apāna and it moves up and down through the left and right paths (i.e., through Iḍā and Piṅgalā) Hence it is unsteady.

154. If a bird is tied with a string, it can be pulled back even if it goes away. Similarly the Jīva fettered by Guṇas (strings, the three qualities of Sattva etc.) can be pulled back by means of Prāṇāyāma.

155. Apāna pulls Prāṇa and Prāṇa pulls Apāna. The aspirant conversant with Yoga joins together these two, stationed above and below.

156. The breath goes out with the HA sound and comes with the sound of SA. Hence Jīva always recites the Mantra Haṃsa, Haṃsa.

157. Jīva always recites this Mantra, twenty-one thousand six hundred time, in the course of everyday and night (i.e., 900 times per hour).

158. This Mantra is called Ajapā Gāyatrī. It bestows salvation unto the Yogī. By mere thought of this Mantra, a man gets rid of all sins.

159-163. The following spiritual powers indicating perfect mastery of Yoga become obstacles to the Yogī bringing in loss of Yogic power. News of far-off events is heard. Objects existing far away are seen in front. There comes the ability to travel a hundred Yojanas in half a moment. Sacred treatises are learnt by heart even without being pondered over. The power of retention in memory becomes excessive. Even great burdens becomes light. The Yogī can become lean in a moment; stout in another; tiny in a moment and huge in another. He can enter the physical body of another and understand the speech of animals. He can emit divine fragrance from his body and utter divine speech. He is even sought by celestial maidens and acquires celestial body.

164. If the mind of the Yogī is not distracted by these obstacles here, he attains the rare status of Brahman etc.

165. O Pot-born One, by means of the Yogic practice with the six ancillaries, one attains that form which one does not lose nor repents or regrets after the attainment.

166. How can such a Yoga be mastered in a single birth? Without the Yogic perfection, how can salvation be obtained?

167. There are only two ways for the acquisition of salvation, O Pot-born One; either one casts off the body at Kāśī or acquires such a Yoga as this.

168. How-can there be Yogic achievement for men of short span of life, in view of the unsteadiness of sense-organs and the expansion of the sins of Kali Age?

169. Hence, for all creatures, Viśveśvara, the ocean of mercy, stationed in Kāśi, is the bestower of the highly elevated status.

170. Salvation is attained easily by living beings at Kāsī, but not so easily elsewhere even through Yogic and other means.

171. The union with the body itself (i.e., living) at Kāsī is cited as perfect Yoga. Here no one is liberated by any other means of Yoga so quickly.^[10]

172. Viśveśvara, Viśālākṣī, the celestial river, Kālabhairava, the glorious Ḍhunḍhi (i.e., Gaṇeśa) and Daṇḍapāṇi (Kārttikeya?)—these constitute the Yoga of six limbs.

173. If anyone practises this Yoga of six Aṅgas at Kāśī constantly, he attains the prolonged Yogic slumber and imbibes Amṛta (Nectar).

174. Another set of six-limbs includes (the Liṅgas) Oṃkāra, Kṛttivāsāḥ (Elephant-hide-clad), Kedāra, Triviṣṭapa (heaven or lord of heaven), Vīreśvara and Viśveśa.

175. The confluences of Pādodaka (i.e., Varaṇā) and Asi (with Gaṅgā), Jñānavāpī, Maṇikarṇikā, Brahmahrada, Dharmahrada constitute another great Yoga of six Aṅgas.

176. If a creature practises this Ṣaḍaṅga Yoga at Vārāṇasī, O excellent one among men, it never gets birth in the mother’s womb.

177. Ablution in Gaṅgā is the Mahāmudrā that destroys great sins. One who practises this Mudrā attains immortality.

178. Wandering around in the streets of Kāśī is Khecarī Mudrā. As a result of this Mudrā the devotee becomes Khecara (‘moving in the firmament’ i.e., Brahman itself).

179. Fleeing towards Vārāṇasī from the regions all-around is the great Bandha named Uḍḍīyāna. This is conducive to salvation.

180. Keeping the water arising from the ablution of Viśveśa on the head is the Bandha named Jālandhara which is inaccessible even to the entire host of Suras.

181. If a sensible man does not forsake Kāśī though surrounded by a hundred difficulties, that itself is remembered as Mūlabandha that destroys the root of miseries.

182. Thus, O sage, two types of Yoga have been explained to you, one with the six Aṅgas and the other with Mudrā. It has been propounded by Śaṃbhu for the attainment of salvation.

183. One should be engaged in the practice of Yoga as long as the sense-organs do not become feeble, as long as one is not afflicted with ailments and there is some delay for the arrival of god of Death.

184. Between the two types of Yoga, this Yoga of Kāśī is the best one. By practising Kāśīyoga one shall attain the excellent Yoga i.e., the identity of the soul and the Absolute.

185. One should realize that the god of Death is nearby when old age attended with mental and physical illness comes indicating death. Then one should resort to the Lord of Kāśī.

186. Where is the fear of Kāla for men after resorting to Kāśīnātha. Even the taking away of life by angry Kāla in Kāśī is very auspicious.

187. Just as a righteous man awaits a guest at the time of hospitality, so also the fortunate one at Kāsī awaits the arrival of Kāla (death).

188. Kali Age, Kāla and the Karma performed by one—these are called Trikaṇṭakas (‘three thorns’). These three are ineffective in the case of the inhabitants of Ānandavana.

189. In places other than Kāśī, unexpected death undoubtedly afflicts one. If one wishes freedom from fear of death, one should resort to Kāśī.

Footnotes and references:

[1]:

VV 1-13 describe Vānaprastha or Vaikhānasa (Forest-hermit) stage of life.

[2]:

VV 14-37 describe the discipline of the fourth (Sannyāsa) stage of life. This Purāṇa prescribes Sannyāsa after the householder’s stage of life and not otherwise (v 15).

[3]:

See Bṛhadāraṇyaka 4.5.6.

[4]:

VV 58 ff. describe the path of Yoga as based on Patañjali’s Yoga Sūtra. It is called Ṣaḍaṅga (of six stages) instead of Aṣṭāṅga (of eight stages) as in Patañjali, because the first two stages, Yama and Niyama, are deleted in this Text.

[5]:

VV 69-92 deal with Prāṇāyāma (Breath-control) (See vv 97-100).

[6]:

VV 112-118 deal with the esoteric technique of Dhāraṇā on five Bhūtas (Elements).

[7]:

VV 119-123 deal with the Dhyāna stage.

[8]:

VV 125-129 explain the Samādhi stage.

[9]:

These terms are explained in vv 137-152.

[10]:

VV 171-184 to explain how life of Kāśī itself is a Yoga and it is called Kāśī Yoga.