‘Mera Satt Chitt Anand Roop’ mesmerizing bhajan in Anandmurti Gurumaa’s melodious voice. This bhajan has been taken from Satsang by revered master Anandmurti Gurumaa which took place in Jalandhar, March 2012.
Connect with Anandmurti Gurumaa on Facebook athttps://www.facebook.com/GurumaaAshram and on Twitter @GurumaaAshram.

Moksha is a unique collection of Shiva mantra chants.

Disc 1: Rudri

Shiva means supreme consciousness which is all pervasive and eternal. The verses in Rudri Paath are the singing glory of Shiva, the giver of energy, wisdom, and health. Rudri Paath is stated in the eighth chapter of the Shukla Yajur Veda, which is said to be, beloved to Lord Shiva. It is also commonly known as Rudri. It is said that those who worship Lord Shiva, their dormant Shakti begins to rise and soon with the grace of Shiva & dedicated practice, highest stages of consciousness are attained.
This album begins with the musical manifestation of divinity in Ganesh Stuti. It also contains the Purusha-Sukta, which is recited as part of daily worship by Hindus. It is a hymn from the tenth part (mandala) of the Rigveda. Literally it means, ‘the hymn of man’. It calls for joyful participation in this world.

In this album, we present Ganesh Stuti, Rudri Paath, Purusha Sukta and in the end, Shanti Paath. All of these Vedic verses have been recited by twenty one South Indian priests. The boisterous chorus chants of this group are breathtaking, sweet and enchanting. Listening to them is an experience in itself.

Disc 2: Maha Mrityunjaya

Om Tryambakam Yajamahe
Sugandhim Pushtivardhanam
Urvarukamiva Bandhanan
Mrityor Mukshiya Maamritat

It means, we worship Lord Shiva who is immensely merciful, ever fragrant and who is the protector of the devotees. By worshipping Lord Shiva, may we be liberated from death just as the ripe cucumber easily separates itself from the binding stalk.
By chanting this mantra, divine vibrations are generated which ward off all the negative and evil forces and create a powerful protective shield. It is a vibration that pulsates through every cell, every molecule of our body and tears away the veil of ignorance. It ignites fire within us that consumes all our negativity and purifies our entire system.
The Maha Mrityunjaya Mantra is hailed by the sages as the heart of the Rigveda. It is a great death conquering mantra, dedicated to Lord Shiva. Shiva is the God of death. It is said those who worship Shiva, untimely death can never come to them. It is also believed that to overcome the fear of death, Lord Shiva himself gave humanity the Maha Mrityunjaya Mantra. This mantra has many names and forms. It is also called the Rudra Mantra, referring to the furious aspect of Shiva; the Tryambakam Mantra, alluding to Shiva’s three eyes. This mantra restores health, happiness and brings calmness in the period of death.
In this album, twenty one Brahmin priests of South India have chanted this sacred mantra 108 times, rhythmically. Their uplifting resonant chanting transports the listener to the abode of Shiva’s ecstasy. To experience the blissfulness of Maha Mrityunjaya Mantra,we suggest the listeners to take bath, sit with spine straight, light incense sticks & butter lamp, and listen to this powerful chanting.
Mystica Music humbly offers this album in the lotus feet of Lord Shiva and his devotees.

Gayatri Mantra chanting by revered Anandmurti Gurumaa.

Gayatri Mantra

“Om bhoor bhuvah svah

Tatsavitur varenyam

Bhargo devasya dheemahi

Dhiyo yo nah prachodayat”

The Gayatri mantra is indeed a priceless jewel gifted by the rishis and sages to the world. It is both, a mantra as well as a prayer. As a mantra, the Gayatri mantra therefore has the power to take the practitioner within, to consolidate his mind and lead to an integrated awareness. As a prayer in worship of the Sun, it expresses a heart-felt petition to the Sun God to lift up the intellect from the quagmire of doubt and petty thoughts, to enable it to receive and retain the rarefied knowledge of Truth. It gives expression to an intense desire to be delivered from the limitations of conditioned thought and existence to touch horizons of an expansive perceptivity, refined intelligence and right discriminative wisdom.

This album presents reverberating hi-octane chanting and entrancing chanting of this glorious mantra by revered mystic Anandmurti Gurumaa. The entire mantra can be chanted in a single breath or even twice or thrice in a single exhalation, depending upon the capacity of the practitioner. It initiates profound changes in both body and mind, at the cellular as well as emotional and mental levels. Electromagnetic currents and energies get activated, particularly in the brain when the mantra is chanted correctly, in the right pitch and with the precise intonation. Combined with the breath, the chanting thus awakens powerful sublime changes in the practitioner, leading him to a profound state. Wake up early morning, chant the mantra and experience the pinnacle of divine energies.

For more information visit, http://www.mysticamusic.com/gayatri-mantra-chanting.php

Vedic chants of  ’Shri Kartikeya Ashtottara’ from devotional album Vedic Archana.

About the album

Vedic Archana is an outstanding collection of the powerful chanting of Ashtottaras. The divine sound vibrations of chanting the holy names of Sri Ganesha, Sri Kartikeya, Shri Shiva, Shri Shiva Linga and more in Sri Ganesha Ashtottara Shatanamaavali, Sri Kartikeya Ashtottara Shadanamaavali, Sri Lalita Ashtottara Shadanamaavali, Sri Shiva Ashtottara Shadanamaavali, Sri Shiva Linga Ashtottara Shadanamaavali and Sri Lalita Trishai Namavali ward off all evil and bless with abundance and peace of mind. This bouquet of Ashtottaras is a sublime devotional offering to the Lord that evokes boundless grace and gives the taste of transcendental bliss. These spiritually potent chants purify the mind and heart of all negative tendencies like anxiety, prejudice, greed, boredom, envy, and anger, and fill the being with the nectar of devotion. Incorporate the regular listening of these chants into your daily life to realise your true self and experience absolute peace, joy and clarity of thoughts.

For more information and to download tracks visit,

http://www.mysticamusic.com/vedic-chants-mantras.php

Chants of Krishna is a beautiful collection of Krishna devotional songs.

Chanting is a wonderful way to connect with the divinity and experience the peace and calm within. Chants of Krishna is a mesmerizing presentation of the chants of Lord Krishna with dynamically uplifting music. Incredibly rich voice of Anandmurti Gurumaa weaves the magic of blissful chanting and creates the festive ambiance compelling the listener to sing, dance and rejoice. All the tracks are a musical offering to the Lord Krishna. Lovers of kirtan will certainly enjoy hearing these uniquely powerful kirtan melodies. To enjoy this mellifluous album, close your eyes and sway to the chants to partake on your inner journey along the path of devotion. Let the vibrations of the chants fill your heart with joy, peace and bliss.

For more information visit, http://www.mysticamusic.com/chants-of-krishna.php

Beautiful Hindi bhajans of Meera Bai and Tulsidas ji from devotional album ‘Devotion’ by Sharma sisters.

Beautifully painting the landscape of longing and yearning with the colours of devotion and love, this album is a soulful collection of bhajans of Meerabai and Tulsidas, sung by the Sharma Sisters. These mellifluous renditions fill the heart with immense peace and bliss. Each track depicts a different shade of devotion, where one invigorates surrender, other invokes the blessings of the revered deities, and yet another seeks benevolence.

Vidhi, the youngest of the three Sharma Sisters, started composing at a young age of 12 years. She was highly inspired by her Guru, Shri Mohinder Sareen and her father, Shri Madan Mohan Sharma. ‘Daras Bin Dukhan Lage Nain’ was her first composition at the age of 13 years. She also composed several Meerabai and Tulsidas bhajans. Her father supported her in this endeavour and felt that the bhajans were truly unique, melodious and at the same time, full of ‘bhakti ras’. He felt that the bhajans should be compiled and thus, conceived the album.

For more information and to download tracks visit,

http://www.mysticamusic.com/devotion-bhajans-meera-tulsidas.php

Beautiful Shri Ganesh bhajan by Satish Sharma in Anand Vaidya’s mesmerising voice from devotional album ‘Lambodaraya Namah’.

Lambodaraya Namah is a simple yet soothing album, close to Shri Satish Sharma’s heart. Unlike other devotional albums, Lambodaraya Namah is very different in terms of its contemporary music, which is played on Guitar. All the bhajans in the album are purely raga based and very much in the parameters of Hindustani Classical Music. The jugalbandi between Shri Satish Sharma’s Guitar and Shri Anand Vaidya’s vocals has added a vibrant dimension to spiritual singing. The music of this album gives you a spiritual high…

The album has the following tracks
- Hey Daya Nidhaan
- Gaaiye Ganapati
- Nritya Karat Bhaal Chandra
- Lambodar Gajanana
- Jai Ganesh

‘Om Namah Shivay Chanting’ from devotional album Shiva’s Ecstasy by Anandmurti Gurumaa.

In form, Lord Shiva is the epitome of perfection, beauty, grandeur, wisdom. He is master, creator. In his formlessness, He is the cosmic, macrocosmic existence. A perfect lover, teacher, innovator, redeemer, brimming with compassion for all sentient beings and perpetually in samadhi. He is the first master who gave methodological formulations for inner world. His instructions in ‘Shiva Bhairava Tantra’ lists 112 methods of meditation. No wonder, he is worshipped the most by all ascetics. ‘Shiva’s Ecstasy’ brings the beautiful Sanskrit chants which are soothing to the ear and the heart. The soft mellowed music in the background gives a perfect reason to experience Lord Shiva’s love in our heart.

‘Invocation’ (Namami shamishaan stotra) is dedicated to the worship of Saguna Shiva. His beauty, grace, and peaceful demeanor is celebrated; His compassion for all sentient beings is glorified. He is seated on a deer skin i.e. mind, snakes are around his neck, and poison in his throat. But He is ever blissful, ever compassionate. Ganges i.e. awakened kundalini is seated in his matted hair. Adi Shankaracharya’s immortal composition of ‘Aatamashtak’ celebrates Nirguna Shiva, the eternal cosmic existence. Layers of ignorance are peeled off one by one: ‘I am not body, senses, mind, and intellect. I am the truth, I am.’ Shiva is the ultimate truth which dawns in higher stages of meditation. Truth is beyond senses and the mind; thus we cannot use these mediums to understand what Truth is. Virtue, evil, birth and death – dualities exist in the mind and True self is beyond. Attachment, greed, lust, ego are bondages of mind, not of the self, and the self is purest of pure. Self is like the sky, vast, beyond horizon, without boundaries. Knowing this fundamental reality redeems us from all pain, all anguish, all anxieties. Realization of this knowledge brings us to the stage where each and everything seems null and void – what remains is pure emptiness. This world seems to be a dance of illusionary images – just like a dream where everything is real but the moment sleep is broken, all is gone. ‘Shivoham’ is the starting point, not the end – from here, one begins to know that you and I are both illusions and changeable but truth is neither me nor you. ‘Om Namah Shivay’ mesmerizes – just sway with it and experience the joy. ‘Shivoham’ is a melodious sortie of bliss. Beautiful sound of chorus, flute and Gurumaa’s voice weaves the ultimate magic.

‘Shiva’s Ecstasy’ is a soothing, cool, hypnotic score. Listen to it with shut eyes and share an experience. ‘Shiva’s Ecstasy’ is dedicated to all Shiva devotees, sadhus and ascetics living in this world in which Lord Shiva can be seen living immortally.

Mesmerising classical Krishna bhajans by Milind Chittal from Hindi devotional album ‘Embracing Krishna’.

About the album

Embracing Krishna is a unique amalgam of devotion to Lord Krishna and devotion to classical music, as the renowned vocalist Milind Chittal has put his heart into the making of this album. It features seven of the most potent & mesmerising devotional bhajans of Lord Krishna in the sublime voice of Milind Chittal, accompanied by various artistes on Tabla, Pakhawaj, Flute, Harmonium and the Khanjira. All the seven tracks are based on seven different ragas. Each track is a masterpiece in itself. It creates a beautiful ambience wherein one gets totally absorbed in listening to it. What adds on to the devotional lyrics is the touch of classical music which has made this album an eternal gem. Take a soulful trip to the ecstatic world of Krishna bhajans and let the divine embrace you.
The list of tracks in the audio CD as follows

1. Vidur ghar jaye chalo tum (Raga Pahadi)
2. Tum math javo murari (Raga Jhinjoti)
3. Sabse unchi prem sagayi (Raga Khamaj)
4. Tum bin mori kaun khabar le (Raga Piloo)
5. Chalo mana ganga jamuna teer (Raga Pahadi)
6. Yeri jasoda tose larongi larayi (Raga Sohoni)
7. Jo bhaje hari ko sada (Raga Bhairavi)

For more information and to download tracks visit,

http://www.mysticamusic.com/embracing-krishna-devotional-bhajans.php

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‘Ananda Stotras’ is an enchanting collection of Durga mantras (Shri Durga Astottara Shatanamavali Stotra (108 names), Shri Durga Dwatrimsha Naamamala Stora (32 names), Mahishasura Mardini Stotra) and Nirvana Shatakam.

Reverberating music, exquisite chants, with ethereal voice of Anandmurti Gurumaa, all go in the making of this mesmerising album ‘Ananda Stotras’. The resonance of these stotras creates a divine ambiance, with each track inviting to take a plunge into this ocean of bliss.

The first track, Shri Durga Astottara Shatanaamaani Stotra, is the chanting of hundred and eight names of Goddess Durga, the shakti. As you delve in this soulful chanting, you experience the entrancing tranquility which calms the mind and evokes intense love and devotion in the heart. The second track, Shri Durga Dwatrimsha Naamamala Stotra, is the chanting of thirty-two names of Devi Durga. It is a vibrant chanting in the glory of Devi. Both these tracks extol the different names of Devi Durga, the primordial cosmic energy.
The third track is set to cast a spell of celebration. You are bound to rejoice with its captivating music. Hailed as the mighty slayer of demon Mahisha, the lustrous, charming and resplendent Devi, is offered adoration and oblation in this stotra. It is an all-encompassing stotra which expresses the colossal radiance of the compassionate Devi. The enchanting voice of Anandmurti Gurumaa has made these tracks come alive, imbued with divine energy and pure joy.

The last track, Nirvana Shatakam, celebrates the magnificent nature of our true self which is ever blissful. This track adds the touch of contemplative mood to the album, making it a unique collection of Ananda Stotras.

For more information and to download tracks please follow the link given below

http://www.mysticamusic.com/durga-stotram-shivoham-ananda-stotras.php

108 times Gayatri Mantra chanting by Anandmurti Gurumaa from devotional album ‘Gayatri Mantra.’

“Om bhoor bhuvah svah
Tatsavitur varenyam
Bhargo devasya dheemahi
Dhiyo yo nah prachodayat”
The Gayatri mantra is indeed a priceless jewel gifted by the rishis and sages to the world. It is both, a mantra as well as a prayer. As a mantra, the Gayatri mantra therefore has the power to take the practitioner within, to consolidate his mind and lead to an integrated awareness. As a prayer in worship of the Sun, it expresses a heart-felt petition to the Sun God to lift up the intellect from the quagmire of doubt and petty thoughts, to enable it to receive and retain the rarefied knowledge of Truth. It gives expression to an intense desire to be delivered from the limitations of conditioned thought and existence to touch horizons of an expansive perceptivity, refined intelligence and right discriminative wisdom.

This album presents reverberating hi-octane chanting and entrancing chanting of this glorious mantra by revered mystic Anandmurti Gurumaa. The entire mantra can be chanted in a single breath or even twice or thrice in a single exhalation, depending upon the capacity of the practitioner. It initiates profound changes in both body and mind, at the cellular as well as emotional and mental levels. Electromagnetic currents and energies get activated, particularly in the brain when the mantra is chanted correctly, in the right pitch and with the precise intonation. Combined with the breath, the chanting thus awakens powerful sublime changes in the practitioner, leading him to a profound state. Wake up early morning, chant the mantra and experience the pinnacle of divine energies.

‘Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare’ blissful sankirtan from devotional album ‘Chants of Krishna’ by Anandmurti Gurumaa.

Chanting is a wonderful way to connect with the divinity and experience the peace and calm within. Chants of Krishna is a mesmerizing presentation of the chants of Lord Krishna with dynamically uplifting music. Incredibly rich voice of Anandmurti Gurumaa weaves the magic of blissful chanting and creates the festive ambiance compelling the listener to sing, dance and rejoice. All the tracks are a musical offering to the Lord Krishna. Lovers of kirtan will certainly enjoy hearing these uniquely powerful kirtan melodies. To enjoy this mellifluous album, close your eyes and sway to the chants to partake on your inner journey along the path of devotion. Let the vibrations of the chants fill your heart with joy, peace and bliss.
For more information about this album visit, http://www.gurumaa.com/store/chants-of-krishna.html

Watch enlightening episodes of Amrit Varsha (Satsang by Anandmurti Gurumaa) anytime at

http://www.youtube.com/playlist?list=PLFBA7E0774EBC3504&feature=view_all

Connect with Anandmurti Gurumaa on Facebook at https://www.facebook.com/GurumaaAshram and on Twitter @GurumaaAshram

Siva Gita

The Siva-Gita is a text of Vedantic Saivism that comes to us from the latter portion (uttara kanda) of the Padma Purana. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Siva. In the Siva-Gita, the teacher is Lord Siva and the disciple is Sri Rama, and the narrator is Suta.

Prasna Tantra by Neelakanta Daivagyna, around 1550 AD is a great classic dealing with the Prasna or Horary Astrology and a must for any astrologer.
Chapter 1: Uses of Horary Astrology
1-2. According to the opinion of astrologers, all those human beings who will be impelled (by Daiva) wish to know the current
good and bad nature of things in their lives. Once upon a time, even the Lord of the world Brahma approached Vishnu to learn horary astrology.
How to Put a Query
3. One should approach a learned astrologer of pleasant disposition, early in the morning, with fruits, flowers and money and facing the east and after making due obeisance to the astrologer, put only one question of an auspicious nature.
The True Astrologer
4. The predictions of one well-versed in the ten kinds of calculating planetary longitudes and proficient in astrological lore cannot go wrong.
5. In the hands of men of learning culture and humility successful results alone are possible.
About the Querist
1. Whether the person is sincere or not in putting the question should first be ascertained on the strength of the ascendant. The astrologer should then study the good and bad aspects of the query and his prediction will be duly inspired.
2-4. The querist’s intention will not be honest if (a) the Moon is in the ascendant, Saturn is in a quadrant and Mercury is combust; (b) Mars and Mercury aspect the Moon in the ascendant; (c) a malefic joins the ascendant; (d) Jupiter or Mercury cast an inimical glance on the lord of the 7th. His intention will be sincere it (a) a benefic plant joins the ascendant; (b) if Mars or full Moon and Jupiter aspect the ascendant; and (c) Jupiter or Mercury throws a friendly aspect on the lord of the seventh.
Answering More Than One Query
5-6. The first query is to be read from the ascendant, the second from the Moon, the third from the Sun, the fourth from Jupiter and the fifth from the stronger of the planets Mercury or Venus. It is dictum of the astrological science that a query has to be answered by a proper assessment of the ascendant. If only one question is answered, the prediction cannot go wrong.
Planetary Avasthas
7. One should predict by examining the ten planetary states such as Deeptha, etc., and such a prediction will not go wrong.
Results of Avasthas
8-10. In a Prasna chart planets subject to the different avasthas are capable of conferring the following results: Deeptha-success in the undertaking; deena-sorrow; swastha-fame; muditha-gain of wealth and happiness; suptha-sorrow and fear from enemies; nipeeditha-loss of money; mushita and pariheena-failure and loss of money; suveerya-access to conveyance and gold; and athiveerya-political success and valuable contacts.
Planetary Indications
11. The Sun signifies east, satwic nature, royalty, father, Kshatriya caste, heat blood-red colour, wavering temperament, honey coloured eyes, phlegm, minerals, courage and thin hair.
12. The Moon signifies phlegm, rainy season, softness, mother, ‘milk white’ colour, satwic nature, living beings, Vaisya caste, swiftness circular shape, wind, and charming eyes.
13. Mars indicates Greeshma (June-July) season, Kshatriya caste, blood-red, south, commander-in-chief, wavering nature, youthfulness dhatu (minerals), white (peeta), eyes, cruelty bilious constitution, sikhi (possessing a tuft).
14. Mercury signifies Sarat season (October-November), bluish hue, tall body, impotency, moola (minerals), heir-apparent, ability in writing, north, Sudra caste, a mixture of windy, phlegmatic and bilious nature.
15. Jupiter rules satwic nature wealth, cold, phlegmatic constitution, tall body, prime minister, Brahmins, male sex, midday, north-east and honey-coloured eyes.
16. Venus signifies peace, Brahmin, women, subordinates, prime-minister, wavering nature, white colour, south-east, phlegmatic constitution, sour taste, and curly hair.
17. Saturn signifies black colour, sinful nature, weakness, old age, impotency, moola (minerals), untouchables, remissness, Sisira season (March-April), wind, cruel nature, west, and windy constitution.

18. Rahu signifies ‘dhatu’, tuft of hair, vegetables (moola) and events indicated by Saturn, becomes strong in a Kendra from Mercury or the ascendant.
Events to Know from Different Houses
19. From the first house is to be discovered one’s happiness, longevity, age, caste, health, disposition, nature, sorrow, appearance and complexion.
20. The second house rules pearls, precious stones and minerals and wealth, apparel, work pertaining to horses and roads.
21. The third house rules sisters, brothers, servants and those that perform menial work.
22. The fourth rules tracts of land, places where plants are thrashed, tracts abounding in vegetation, special medicines, treasure troves and crevices.
23. The fifth house has rulership over pregnancy, issues, wanderings, spells and incantations, arbitration, learning, intelligence, and discourses.
24. The sixth house denotes fear from thieves, enemies, fighting, donkeys, diabolical deeds, maternal uncle, fear and obstruction, and servants.
25. From the seventh house should be read trade, transactions, disputes, journeys and wife or husband.
26. The eighth house rules river crossing, wayside suffering, hills, trouble from enemies, lost property, evil deeds, battles, diseases and clandestine deeds.
27. The ninth house signifies tanks, wells, lakes, water-reservoirs, deities, places of worship, maths, vows (penance), pilgrimage and righteousness.
28. Events to be ascertained from the tenth house are Government, authority, meritorious deeds, virtue, position, father, essential things rainfall and celestial phenomena.
29. The eleventh house signifies elephant and horse-rides, clothes, the staple food, gold daughter and gain of wealth.
30. The 12th house rules renunciation enjoyment, disputes, charity, cultivation and institutional expenditure.
Chapter 2: Bhava Prasna
General Estimate
1. Whether according to horoscopy or horary astrology, whichever Bhavas are associated with or aspected by either their respective lords or benefic planets would gain vitality. The effects will be destroyed if malefics aspect or join them.
2. The object of the question will be fulfilled if benefics join the ascendant or its own vargas rise in the ascendant or the ascendant happens to be a sirshodaya sign. If otherwise, the object will not be fulfilled. If the influences are mixed, there will be success after initial setbacks.
Success of Object in View
3-4. The ascendant lord aspects the ascendant and the significator aspects the (appropriate) house; or the ascendant lord aspects the house and the significator aspects ascendant; or the ascendant lord and the significator are in mutual aspect; or the Moon aspects both the significator and the ascendant lord the object of the query will be completely fulfilled.
5-8. The chances of success will be one-fourth, half, three-fourths or full according as (a) the ascendant is not aspected either by its lord or a benefic; (b) the ascendant lord is aspected by benefics; (c) even one benefic aspects the ascendant or its lord; or the ascendant lord or 2 or 3 benefics are in the 10th; or three benefics aspect the ascendant; and (d) the ascendant is aspected by its lord, or the Moon is free from affliction and benefics aspect the Lagna.
9. Such planets defeated in war by malefics, those associated with or aspected by malefics and planets in combustion give unfavourable results.
10-12. A query such as “when will I succeed” should be answered thus: There will be success when (a) the lord of the ascendant aspects the signification and the significator aspects the ascendant; or (b) the significator being situated in the ascendant aspects the lord of the ascendant; (c) or the significator occupying a sign other than the ascendant aspects the lord of the ascendant; or (d) the significator aspects the Lagna, Lagna lord or the Moon; (e) or the ascendant lord and the significator are mutually connected either in the ascendant or in the Bhava (house) concerned. In (b) and (c) the success will be
immediate or delayed respectively.
13. The object of the query will not be fulfilled if the significator does not aspect the ascendant or its lord. In a query pertaining to “success or failure” no house other than the ascendant can be considered important.
First house
1. If a person puts the question ‘how about my past, present and future’, first ascertain the strengths of the ascendant and the Moon. If both are weak, the object of the query will fail.
2. Always note the strength of the Navamsa Lagna. If it is subject to benefic aspects, the querist derives favourable results. Malefic aspects cause unfavourable results.
3. Read the past, present and the future from the planets who are respectively in Musaripha, in conjunction with and in Ithasala with the ascendant lord.
4. If the lord of the ascendant is in the ascendant or in conjunction with benefics, the querist will become free from worry and ill-health.
5. According as the lord of Lagna is malefic or a benefic, there will be quarrels, illness and loss of money; or mental equilibrium, gain of money and happiness.
Second house
6-8. In a query about finance, predict gain of money if the lord of the 2nd is in Ithasala with the lord of Lagna or the Moon; or is in conjunction with or aspected by benefics. If malefics are in the 2nd, the querist gains money from a distant land and also suffers affliction. If the lord of the 2nd has Muthaseela with malefics, the querist may die. If the ascendant lord has Ithasala with the 2nd or lord of the 2nd, in whichever Bhava the slower-moving planet is situated gain accrues through that Bhava.
9. If Mercury occupying the ascendant is aspected by the Moon or a malefic, there will be gain of wealth but also untoward happenings.
10. When the Moon, lord of the ascendant and the lord of the 2nd house are in conjunction or in mutual aspect occupying the 2nd or a kendra (quadrant) or a trikona (trine) there will be immediate gain to the querist.
11. If the lord of the ascendant has benefic Shadvargas and the Lagna is aspected by or associated with benefics, the querist secures immediate gains. Otherwise contrary results will happen.
12. The Moon in the 4th or the 7th, the Sun in the 10th, a benefic in the ascendant, confer immediate gain of money. The same will be the result if Jupiter occupies the ascendant.
Third House
13. When the lord of the third house aspects the 3rd or if the third house and the lord are aspected by benefics, the health of the querist’s brothers will be good and they will be happy. If otherwise, contrary results will happen.
14. If the lord of the third is in the sixth and is in Muthaseela with the lord of the 6th; or if the lord of the 6th is in the 3rd or the lord of the 3rd is afflicted, the querent’s brothers will be in bad health.
15. One’s brother will be suffering from a dangerous disease if the lord of the 3rd is combust. The source of affliction will be in accordance with the planet who is in Ithasala with the lord of the 6th or the 8th.
16. The Bhava whose lord is in the 6th or the 8th suffers afflictions. In this manner should be ascertained the affliction with reference to all Bhavas.
17-19. If the lord of the Lagna has Muthasila with the Moon in the 4th or occupies his own house, the querent will come into possession of lands. If the combination is afflicted by malefics, contrary results will happen. If a farmer puts the query “whether or not I will successfully cultivate a certain land” answer it thus: The ascendant indicates the cultivator, the 4th indicates the land, the 7th rules cultivation and the 10th rules the crops. It the Lagna is occupied by a malefic, the farmer loses by theft.
20. If the malefic in Lagna is free from retrogression or acceleration, the beneficiary will be the thief. If benefics are in Lagna, the farmer will benefit by cultivation.
21. If a malefic occupies the 4th, the cultivator will dispense with the land. If a benefic is located in the 7th, the cultivation will be successful. Malefics will destroy the crop.
22-23. If the lord of the 10th is in the 10th aspected by or associated with benefics, there will be a good crop.
In a query relating to the leasing of land, the ascendant signifies the querent and the 7th indicated the lessee, the 10th signifies the production, and the 4th rules the final profit, etc. Benefits accrue if the Lagna and its lord are connected with benefics. If they are afflicted, contrary results are shown.
24. Whoever be the lessee, he will suffer if malefics are in the 7th. If the 10th is occupied by malefics, the querent will derive no benefit even if the crop yield is satisfactory.
24-1/2. If malefics are in the 4th, final result will be unfavourable.
Fifth House Questions
25-26. If a query is put “whether I will have children from this women”, the answer will be that he will have children. If the Lagna or the Moon is in Muthaseela with the lord of the 5th. The querent will have a child early if the 5th lord is in Lagna and the lord of Lagna and the Moon are in the 5th.
27. If there is Nakta Yoga, the birth of issue will be delayed. If the ascendant is a dual sign and is conjoined with benefics, there will be birth of twins.
28. If the Lagna and the lord of the 5th are in masculine signs then a male issue will be born. If the Moon is in an odd sign and has Muthaseela with a masculine planet, then also the issue will be a male.
29. Or if the query is put after midday when the Moon is behind the Sun, then the issue will be a female. If the lord of the Hora is a masculine planet and is in a male sign, a son will be born.
30. If the Moon or Mercury is in the 5th or in conjunction with (or aspecting) the lord of the 5th or the lord of the 5th is exalted, the querent will get a legitimate issue.
31. When a query is put “whether this lady is pregnant’, predict that she is pregnant if the lords of the ascendant and the Moon are in the 5th house.
32. If the Moon or the lord of the ascendant is in an Apoklima in Ithasala with the ascendant or the 5th house, but aspected by the 5th lord, then the woman has not conceived.
33. If the ascendant is a movable sign (Chara Rasi) and a malefic occupying it is in Muthaseela with the waning Moon, or if the
Lagna is Chara and the lord or the Moon occupying it is in Ithasala with a retrograde planet, the lady will have abortion.
34. If the query is ‘whether the child in the womb will die or live”, say it will live if the lord of the 12th is in a Kendra in conjunction with or aspected by benefics; or if the query is put during Sukla Paksha (waning Moon and the Moon is in the 12th conjoined with benefics, the child in the womb will live.
35. If the lord of the 12th is a malefic, is combust or is in an Apoklima not aspected by or conjoined with benefics, the child will die after birth or when in the womb.
36. In a query relating to the time of delivery, the number of Navamsas passed in the Lagna signify the age of the pregnancy. The number of navamsas remaining and the degrees remaining in the ruling navamsa signify respectively the number of months and days yet to pass for the delivery to take place.
37-38. The lady will deliver in so many months as the number of sings reckoned from the ascendant to the position of Venus. It Venus occupies the 10th. 11th or 12th house, then the number of months will correspond to the number of signs from the 5th house to the position of Venus. This is the view of Bhuvana Pradeepa.
39. If the ascendant is a diurnal sign, or the query is put during the day, or the lord of the ascendant is in a dual sign, the child will be born during daytime; otherwise the birth will be during night.
40. If a nocturnal sign rises but the query is put during daytime then the result is to be guessed on the basis of the disposition of the Lagna lord, the lord of the sign occupied by the Lagna lord, Dina hora, etc.
41-43-1/2. If a query “will I get a child this year?” is put, the birth of an issue should be predicted when there is Ithasala between the lords of the first and fifth. Birth of a child should be predicted if the lord of the 1st is in the 5th and the lord of the 5th is in the 1st subject to benefic aspects. Otherwise there will be issue. If the lord of the 5th or 6th being free from combustion; or Jupiter, Mercury or Venus rises in the ascendant, there will be birth of an issue.
44-45. To answer a question pertaining to disease and its cure or otherwise, consider the Lagna as signifying the physician, the seventh disease, the tenth patient and the fourth medicine or treatment. If malefics are in or aspect the ascendant, the disease cannot be cured by the physician.
46. On the contrary, the disease will be intensified. If malefics are in the 10th, due to the querent’s own fault, the treatment will not work. If malefics are in the 7th or 4th, one complication will lead to another complication.
47. Benefics in the above places will enable the patient to get cured. If the lord of the Lagna and the Moon are in Ithasala with benefics, the disease will be destroyed.
48. If the planets (lords of the above houses) are retrograde, the disease will again appear or there will be relapse. If the retrograde planets (in the 1st, 4th, 7th or 10th) are in Ithasala with the Moon, the patient will die.
49-51. The patient dies under the following combinations: (a) Lord of the 8th, occupies the ascendant; (b) lord of the ascendant or lord of the 8th is in the 8th house from the moon; (c) the Sun is lord of Lagna and the Moon causes Ithasala with the lord of the 7th posited in the 6th; (d) there is Ithasala between the lord of the 8th; or the ascendant lord occupying a quadrant, and a planet in combustion or retrogression; and (e) the lords of Lagna and the 8th occupy afflicted quadrants and there is Ithasala between these two lords.
52. If the ascendant is in the Dwadasamsa of the Sun, the patient dies. If the ascendant fall in a movable sign (Chara Rasi), the patient appears to recover but again there will be a relapse.
53. If the ascendant is a common sign, the disease will be other than the suspected one. If the ascendant is in a fixed sign, the disease is as suspected. If the Moon is in Muthaseela with a retrograde planet, it will be a chronic disease.
54-55-1/2. If the Moon’s Muthaseela is with a slow-moving planet, the disease first originated from the blocking of the urinary passage. If on the 4th or 7th day prior to the query, the sun and the Moon were subject to benefic influences the patient will recover. The illness will continue if the lord of the ascendant or the Moon has Ithasala with the lord of the 6th, or is combust.
Employer-Employee Relations
56-58-1/2. A query like “will I serve another master?” should be answered thus: If the lord of the ascendant is in a quadrant having no Muthaseela with the lord of the 6th or 12th, there will be no change of service. If the lord of the ascendant is retrograde and is in Ithasala with a planet in the 3rd or 9th, the querent will change over to a new master. If the lord of the ascendant is in a quadrant and is aspected adversely by a malefic and the Punyasaham is combust, then there will be no change of the master throughout the life of the querent.
59-60-1/2. A query such as “will my interest be safe under the present master?”-should be answered thus: If the lord of Lagna is in Kamboola yoga with the Moon, then the querent’s interests are safe under the present master. If the Kamboola yoga is between the lord of the 7th and the Moon, it is better to serve under a new master. In a similar manner, queries bearing on lands, houses, leases, etc., should be answered by a proper assessment of the favourable and unfavourable factors.
61. In queries as to whether one would get a servant or cattle: If the lord of the ascendant and the Moon are in the 6th or the Lagna lord has Ithasala with the lord of the 6th, or if the lord of the 6th is in the ascendant, he will get servants and cattle.
62-63. In a query about marriage, if the lord of the 7th is in Ithasala with the lord of the ascendant or the Moon, the querent gets a bride without his seeking. If the lord of the Lagna or the Moon is in the 7th, then the bride is secured with effort.
64-66. If the lord of the ascendant is in Musaripha with the Moon or in Ithasala with the lord of the 7th, the querent secures a bride without effort. If the planet with whom Ithasala is caused is in combustion or afflicted by malefics, the querent will notsucceed in getting a bride. If the lord of the 8th is a malefic the object of securing a bride will be defeated. According as the 3rd or 4th lord happens to be a malefic, the failure (in securing a bride) will be due respectively to the brothers and father. If in the chart, combinations are affected by benefic planets, the object will be realized through the appropriate sources.
67. In regard to a query bearing on love affairs, say there will be friendship and love if the lord of the ascendant is in Muthaseela with the lord of the 7th. If these two lords are in hostile aspect, the couple will always quarrel. If either lord has Kamboola yoga with the Moon, the bride will be endowed with character.
68. According as Saturn happening to be lord of the ascendant or the 7th occupies a Kendra, the querent or the bride will have the upper hand.
69. If both the planets are in the same sign, infer that the couple will quarrel but become reconciled. According as the Sun, Venus or both are weak, the bridegroom or bride or both the couple will lack happiness.
70-71. If the query “whether my angry wife will return home” is put, say that she will not return if the Sun is in the 1st, 2nd or 3rd house, and Venus is in the 5th, 6th or 7th. If Venus is either retrograde or is heliacally rising, the wife will return. If Venus is not retrograde or is combust, the wife will not return. She will return after considerable delay or early according as the Moon is waning or waxing.
72. If a question is put : “Is the bride pure in her character”, say she is pure if the ascendant is a fixed sign and the lord of the ascendant and the Moon are also fixed signs.
73. If the ascendant, the ascendant lord and the Moon are in movable signs, the girl’s character will not be pure. If the Moon is in a common sign and the ascendant is a movable sign, the girl’s character will be suspicious.
74. If the Moon and Mars are in movable or common sign, the girl will have committed adultery in secret. If the Moon and Saturn are in Lagna, her sexual impurity will be an open secret.
75. The girl will be definitely guilty of adultery if Mars and Saturn occupy a quadrant aspected by the Moon and if Venus occupies the Drekkana of the Moon.
76. The woman will not yet have delivered if Venus is in Aquarius and Mercury is in Leo. If Venus and Mercury are in Scorpio and Taurus, the delivery will have already taken place.
77. If Mars, Mercury, Venus and the Moon are in common signs (except Sagittarius) the lady will deliver early. If they are in Sagittarius, the delivery will not take place.
78. If malefics are in movable signs, the pregnancy will be due to a person other than the father. If the malefics are in fixed signs, the child is born to the father. If mixed influences prevail, the fatherhood remains questionable.
79. A question such as “Is this woman’s conception due to her husband or another person” should be answered thus : The conception is due to the husband if the lords of the ascendant and the 5th are aspected by or conjoined with benefics; aspected by Saturn and Mars, it is due to another person.
80. “Is this woman a Kulata (harlot) or a Sati (a devoted wife)” be the question, she may be considered to have committed adultery in her own house if the lord of the ascendant or the Moon is in degree conjunction with Mars.
81. If Mars is in his own sign, then she will have committed the sin in another’s house. If the Sun is in Muthaseela with Mars, her intimacy is with a high personage.
82. If Mars has Muthaseela with Mercury, her parmour is a trader or a writer. If Mars has Muthaseela with Venus, then she will be guilty of homosexuality. If contrary combinations exist, the lady will be pure in character.
83-84. If Mars (in the above combinations) has Musaripha Yoga with the lord of the ascendant or the Moon, the lover of the woman will be to her liking. According as Mars is aspected by Jupiter, the Sun or Venus, she will be restrained by the fear of her son, or the law or other women. If Mercury and Venus together aspect Mars, she will be afraid of the scandal that her lover is an old man.
Eighth House Questions
85. In regard to a question bearing on war, if the planet in the ascendant or the planet occupying the sign held by the ascendant lord is in Musaripha with the Moon the querent ruler will win. If the Moon has Muthasila with the planet in the 7th or the planet who is in the sign occupied by the lord of the 7th, the enemy will win.
86. If the superior planets are strongly placed ahead of the inferior planets or if the iferior planets being weak are behind the major planets, victory goes to the querent.
87. If the lord of the Lagna forms Muthasila with the lord of the 7th in the 6th, 3rd, 10th or 11th, warring rulers will cease fighting by mutual agreement. If the ascendant lord is in between the ascendant and the 7th, the querent ruler will get killed in the battle-field.
88. If the lords of Lagna and the 7th are in Musaripha and one of the lords is combust, the war will drag on for a long time. If the lord of the ascendant being a slow-moving planet (Saturn) is in Kamboola yoga (with the Moon) and is ahead of a fast-moving planet, the querent will win.
89. If the lord of Lagna (as in stanza 88) is combust, or occupies the debilitation sign of the 7th lord or is in a quadrant from the 7th lord, or is in the 7th, the querent faces danger of defeat.
90. If benefics are behind the ascendant and slow-moving planets are forwards of the ascendant, the querent gets the help of a noble person. If the lord of the ascendant is in the 8th and in Muthasila with the lord of the 8th, the querent dies in battle.
91. The enemy will be routed when the lord of the 7th is in the 2nd and is in Muthasila with the lord of the 2nd. The lord of the ascendant in Muthasila with the lord of the 10th indicates success to the querent.
92. Lords of the 4th and 7th in conjunction denotes victory to the enemy. If the lords of the ascendant and the 7th are in Kendras and in mutual Ithasala, predict success to the party signified by the stronger of the two lords.
93. If the stronger lord, suggested in stanza 92, is in a movable sign, the party it indicates will has initial success followed by utter defeat. If the lord of the ascendant is in the 12th, the querent’s army suffers losses. If the lord of the 7th is in 6th, the enemy’s army will suffer losses.
94. According as the lord of the 10th is in the ascendant or the lord of the 4th is in the 7th, the querist’s or the enemy’s armies will get help. The nature of help will be in accordance with the planet involved in Muthasila with the Sun or the Moon. If there is Musaripha, harm alone can befall.
95. If the query put is : “Will I undertake a journey”, say the querent will go on a journey if the lord of the ascendant is posited in a quadrant and has Muthasila with the lord of the 9th and vice versa.
96. If the lord of the 9th is in the ascendant and has Muthasila with the ascendant lord, there will be no journey. In the absence of a trinal aspect in the above combinations, there will be no journey.
97. If the lord of the ascendant occupying a quadrant is in Muthasila with a planet in the 3rd house and devoid of malefic aspects, there will be journey. If malefics are in Kendras, the journey will not take place.
98. Malefics in the 7th indicate failure in the object of the journey. Malefics in the 10th indicate that the object of the journey will fail due to the government or elders in the family.
99. If there is Muthasila between the lords of the Lagna and the 9th and malefics aspect them, the quarent will meet with physical danger and loss of money in the journey.
100. If the Muthasila between the lords of the ascendant and the 9th has reference to the 8th and 7th houses, there will be affliction during the journey. If the Yoga is in the ascendant, the querent will have a comfortable journey.
101. From the ascendant should be divined the nature (comfortable or otherwise) of the journey; from the 10th, the object; from the 7th the nature of the place to be visited; and from the 4th the result (or outcome) of the journey. From the Lagna should also be ascertained the bodily or physical comforts.
102. Benefics in the 10th confer success; in the 7th good in the place of visit; and in the 4th-complete satisfaction of fulfilment.
103-104. According as the lagna lord or the Moon is afflicted in human, quadruped or aquatic signs, the trouble during journey will come human beings, four-legged animals or water resorting creatures respectively. If the affliction is in Sagittarius or Aquarius, the trouble will be from trees and plants. If the affliction is in Leo, the trouble will be from leonine species.
105. If the query “will my visit to the city or place prove beneficial” is put, it must be answered thus : If the lord of the 2nd is in the ascendant, retrograde, the querent’s planned visit to the place will not be useful.
106. If the second lord is in accelerated motion, the stay will not be long and the visit not much fruitful. If the second lord occupies the 9th or 3rd, the querent finishes his job quickly and returns back to his native place.
107. The lord of 2nd joining the ascendant, the 10th or 11th, indicates smooth fulfilment of the object of the visit. According as the 2nd lord is in the 7th or 4th, afflicted, the failure will be due to many troubles or quarrels on the way.
Tenth House Questions
108. If the lord of the Lagna or the Moon is in the ascendant forming Muthasila with the lord of the 10th and the 10th is aspected favourably, the querent inherits the kingdom he is heir to.
109. The lords of the ascendant and the 10th in mutual interchange of houses and unafflicted confer gain (of kingdom) without effort. Lord of the 10th in the ascendant in Muthasila with a benefic indicates similar result. If in the above combination, the slower-moving planet is afflicted, the querent has no chance of success.
110-111. If a slow-moving planet is strongly placed in the 4th in adverse Muthasila (square aspect) the querent’s reputation is in jeopardy; if in favourable Muthasila (trine) free from affliction, he gets fame. If the Moon is weak and the slow-moving planet is not devoid of strength, the querent gets the kingdom after visiting many places. If the ascendant lord is in the ascendant and Mars is exalted, the estate is secured.
112. When Kamboola Yoga is present due to the lords of the ascendant and the 10th being in Muthasila with a quadrangular Moon, the querent gets a good kingdom. If the Moon is situated in his own house, he gets an enlarged kingdom.
On Realising the Object
113. There will be no success or realisation of the object if the lord of the sign occupied by the lord of the ascendant is in unfavourable houses. Immense difficulties have to be faced if the ascendant lord is combust. If there is a square aspect, there will be strife and quarrels.
114-116. In a question “Is there any chance of my getting a kingdom”, the Lagna represents physical efforts, the 7th signifies attempts at home, the 10th rules the advantages of securing the kingdom and the 4th comprehends the help derived from friends. The 2nd denotes financial help, the 3rd, help from assistants and the 6th, occupied by or conjoined with benefics, beneficial results flow from the respective significations. The reverse holds good if afflicted. If the lord of the 2nd being Mars is debilitated, money will be spent on others’ wives.
117. According as the lord of the 2nd is Jupiter, Venus or Mercury occupying the 9th, 11th or 6th, funds will be spent on helping preceptors, on sensual pleasures and on trade and business. If the Moon has Ithasala the motive in spending will be generous.
118. If the lord of Lagna is afflicted and weak, the kingdom will be destroyed. If Kamboola is present and the yoga-producing planet is afflicted, the querent will fall from power.
119. Amity will exist between the king and the minister if there is Kamboola yoga in the Lagna and the 7th and benefics are in Ithasala with the two houses.
120-121. The query “whether or not the king holds the country permanently” should be answered thus : If our of the lords of the ascendant and the 10th, the slower-moving lord is in a quadrant, the authority will be permanent. Otherwise, the sway will be temporary.
If the slower-moving planet is retrograde and occupies the 4th house and there is Kamboola Yoga, the kingdom will slip out of the king’s rule for some time but he gets it back quickly. If there is Musaripha, the chance of getting back the kingdom is bleak.
Questions Pertaining to the Eleventh House
122. If the question “will the king honour me” is put, answer it thus : If the lords of the first and 11th are in friendly Muthasila, the querent will be honoured.
123. If the aspect is unfriendly, the honour is delayed. If the lord of the 11th has a Kamboola Yoga with the Moon, in a Kendra, the honour will be conferred early. The result will be appropriate to the nature of the sign-Movable, fixed or common to which the Kamboola has reference.
124. If the slower-moving planet is afflicted, the querent’s hope will seem to be quickly fulfilled, but he will be actually disappointed. If the planet is not afflicted, the hope for honour will be confirmed.
125. If the lords of the ascendant and the 11th are in mutual friendly Muthasila there will be real friendship between the querent and the quesited.
126. If the lord of the ascendant and the 11th are in mutual Kendras, there will be friendship; if in Panaparas there will be intimacy; and if in Apoklimas, bosom friendship will prevail.
127. If the lord of Lagna and the Moon are in favourable Muthasila in a quadrant (Kendra) or in a cadent house (Panapara), the object of the querent will be fulfilled.
128. In disputes with opponents, if the lord of the 6th is strong, the enemy should be considered as powerful. If the 12th lord is powerful, then the querent will be powerful.
129. If the query is about war with an enemy, say the enemy is powerful if the lord of the 7th is strongly disposed. If the lord of the 12th is powerful, then the person for whom the query is put is more strongly placed.
130. If the 12th house is well aspected and conjoined, the querent will spend money on deserving cause. Otherwise the earning will be squandered. In this way, each house should be studied.

Chapter 3: On Special Questions
Return of a Person in Exile
1. If the lord of the Lagna is in Muthasila with a planet in the Lagna or the 10th house, the traveller returns safely. If the lord of the ascendant is in the 7th or 4th or is in Muthasila with the lord of the 7th, he will return with much difficulty.
2. If the lord of Lagna occupies the 3rd of 9th and has Muthasila with a planet in the ascendant, the traveller is already on his way back.
3. The ascendant lord occupying the 2nd or 8th house and in Ithasala with a planet in the 10th signifies that the traveller is on his way back. If the ascendant lord is in Muthasila with a planet in a quadrant and the Lagna is unaspected, the person will never return.
4. If the lord of the ascendant is retrograde and the Moon is in the ascendant, in Muthasila with a retrograde planet, the person will soon return safely.
5. The traveller will return early if the Moon is in Muthasila with the lord of Lagna occupying the 12th. If benefic planets, are in the 2nd or 3rd from Lagna or from the 4th or the signs held by benefic planets, traveller returns soon.
Missing Person : Alive or Dead ?
6. The missing person will return if any planet occupies the 6th or 7th, Jupiter is in a quadrant and Mercury and Venus are in trines.
7. The traveller should be deemed to have been dead if the ascendant is a Prushtodaya sign aspected by malefics and devoid of benefic aspects and the 6th house is occupied by Mercury afflicted by malefics.
8. The person will have gone from one place to another if malefics occupy the third. His money will have been robbed if malefics are in quadrants.
9. If malefics are in the 3rd, 6th and 11th and benefics in quadrants, the missing person, no matter how far he may be, will return safe.
10. The traveller will be in custody if Saturn occupies a malefic sign identical with a quadrant or a trine and is aspected by malefics.
11. The traveller will be held in custody permanently, or for some time or arrested and released according as the ascendant occupied by benefics, is a fixed, movable or common sign.
12. If malefics occupy the 7th or the trines and the ascendant being a Prushtodaya sign is aspected by malefics, the traveller will be subjected to many troubles and difficulties.
13. Benefic planets in the 7th indicate the safety of the traveller. Malefics in the ascendant denote difficulties for him.
14. If the Lagna or the Navamsa Lagna is a movable sign and the Moon occupies the 4th, the person will return home safely after completing his work.
15. If the quadrants are occupied by benefics and unafflicted by malefics or if the Moon is in the 8th, the traveller will be back home safe.
16. If Durdhura Yoga is present, the traveller will be where he is. If benefics cause Durdhura, it forebodes good for the traveller. If malefics cause the Yoga, he will suffer because of enemies and thieves.
17. If the Lagna is a fixed sign, then the traveller will remain where he is; the illness will not be cured; lost money will not be recovered; failure will be the result.
18. If the Lagna is Chara, contrary results happen. If the Lagna is a common sign, the first and second halves denote results similar to fixed and movable signs respectively.
19. The traveller will get back soon it Jupiter and Venus are in the 3rd or 2nd house. If they are in the 4th, he will return home soon after completing his mission.
20. If the Moon is in the 7th house or if the lord of the 7th is in the second Hora of a sign, the traveller will be on his way back home.
21. If Venus, the Sun, Jupiter or Mercury is in the 4th or 11th, then return of the missing person should be expected soon. If any one of these planets is in the 12th, the person will not return.
22. The fugitive will return from the foreign country in as many months as the number of signs intervening between the Lagna and the strongest planet.
23. The above period of return is for movable signs. According as the strongest planet is in a fixed or a common sign, the number is to be doubled or trebled.
24. The time of return may also coincide with the time of the lord of the 7th becoming retrograde.
25. If benefic planets occupy the 4th and 10th, the traveller will not return. Malefics in the above places indicate the return of the person.
26. The person will meet with as many difficulties as the number of malefics that are situated in the 9th or 12th from Lagna or the Lagna lord.
27. The traveller will meet with as many benefits on the way as the number of benefic planets that are occupying the 9th or 12th from the Lagna or Lagna lord.
28. According as afflicted Saturn devoid of beneficial aspects is in the 9th or 8th, the traveller suffers from illness, or dies in a foreign place.
29. The traveller will be prevented from returning either by friends, or by enemies, illness or thieves according as the Moon’s Durdhura Yoga in the 7th is caused by benefics or malefics.
30. If the Sun and the Moon are in the 6th aspected by Saturn, the traveller will have fear from enemy’s weapons. If Mercury or Venus is in the 11th, he will be happy. If Mars or Saturn is in the 8th, afflicted, he will encounter troubles on the way.
31. If the lord of Lagna or the Moon is in the 6th, 4th or 8th, debilitated or combust, has Ithasala with the lord of the 8th and benefics are away, the traveller should be presumed to be dead.
32. The person gone to a distant place should be considered as dead if the Moon is in Ithasala with a retrograde planet occupying the 1st, 2nd or 3rd house which should be devoid of benefics.
33. If benefics are in the 6th, 8th or 12th devoid of strength and aspected by malefics; or if the Sun and the Moon are afflicted by malefics, the person is dead.
34. The ascendant being a Prishtodaya sign occupied by malefics, malefic planets occupy trines, quadrants or the 8th or the 6th unaspected by benefics the traveller is dead. If the Sun is in the 9th, he is suffering from illness.
35. When the Moon has Ithasala with a planet placed in a house beyond the 4th, and is aspected by or conjoined with benefics, the traveller who has gone abroad is happy and returns safely.
36. If malefics are in inimical signs, the enemy will beat a retreat in the middle of the journey. If they are in the 4th, the enemy’s retreat will follow with defeat.
37. When the fourth house is identical with Pisces, Scorpio, Aquarius or Cancer, the enemy will suffer defeat; if it falls in a quadruped sign, the enemy will retreat.
38. The enemy will beat a retreat if the Lagna of the 4th house falls in Aries. Leo, Sagittarius or Taurus, whether or not such house is occupied by any planets.
39. The enemy will not arrive if the 4th is occupied by the Sun and the Moon. Jupiter, Venus and Mercury in the 4th denote early invasion by the enemy.
40. If Saturn or Jupiter occupies Lagna, which should be a fixed sign, no forecast should be given to the querent. Malefics in the 3rd, 5th and 6th denote conflict with the enemy. He (the enemy) will be defeated if malefics are in the 4th.
41. The ruler will win if benefics occupy the 10th, 1st or 7th. Mars and Saturn in the 9th cause defeat to the querent-king. Mercury, Jupiter and Venus in the 9th denote victory.
42. The enemy’s invasion may happen within as many days as are signified by the number of signs intervening between the ascendant and the Moon, provided there are no planets in between.
43. If strong Venus, Jupiter and Mercury or if at least two of these, or if Jupiter or Venus be in Lagna, the enemy ruler will be killed in the battle-field.
44. If the Sun, the Moon, Mars, Saturn and Rahu or four of them or at least three of them occupy the Lagna, the querent king will meet with quick death. If these planets are in the 7th, the enemy king will meet with immediate death.
45. If Venus, Jupiter, the Moon and Mercury, or at least three of them in strength, occupy the 7th house, the enemy will quickly inflict defeat on the querent king. If benefics are in the 4th and 10th, the parties will sign a treaty.
46. If the Moon occupying Lagna has Ithasala with Mars, the querent will be captured or killed. A similar fate befalls the enemy if the Moon (having Ithasala with Mars) occupies the 7th.
47. Peace between the parties will be brought about by the person signified by planets in exaltation or own house, who are situated in between the lords of the ascendant and the 7th. If such a planet is Mercury, the mediator will be a writer or a scholar.
48. If malefics are in the 7th and benefics in the ascendant, the enemy is paid a ransom. If vice versa, the enemy pays ransom to the querent-ruler.
49. If Mercury occupies the 5th and has Ithasala with the Sun, the spies will be in incognito. If Mars is in Easarpha with the Moon, the spies will don the dress signified by the planet in association with the Moon.
50. The fortress will be taken if malefics are in Lagna at the time of query. This will be specially so if the malefic happens to be Mars of Rahu.
51-52. The fortress will be secured quickly when Rahu is in the 7th. If malefics are in Lagna or the 7th and the lord of Lagna is in the 12th, 2nd, 8th or 6th, the fortress cannot be taken back again. If the ascendant lord associated with malefics is retrograde and occupies a Kendra, was is inevitable.
53. Lord of the 6th or malefics in the 7th denotes war. Malefics occupying quadrant, and especially Scorpio or Cancer, indicate the destruction of the fortress.
54. Mars and lord of the 8th in conjunction forebodes colossal slaughter. Jupiter in the 2nd, 5th or 11th, which should be a Keeta Rashi, indicates no such destruction. If Saturn and Mars are in quadrants, there will be heavy destruction and capture of troops by the enemy.
55. A war of great destruction will be declared if malefics are in or aspect the Lagna or the Lagna is hemmed in between malefics.
On the Recovery of the Patient, Etc.
56. The patient’s death is certain when the ascendant is occupied by the lord of the 6th and the Moon is aspected by malefics.
57. The Moon in the 4th or 8th house hemmed in between malefics denotes the death of the patient. The patient will recover early if the Moon is strongly placed and aspected by benefics.
58. The sick person will depart to the abode of Yama if the Moon is in the ascendant and the Sun is in the 7th. The disease or illness will become complicated by the physician’s treatment when malefics are in the ascendant.
59. If benefics are in the ascendant, the diagnosis will be correct. The Lagna signifies the physician, the 7th represents the nature of the disease or sickness, the 10th rules the sick person and the 4th denotes treatment.
60. If there is friendship between the lords of the 1st and 10th houses, the treatment being appropriate to the disease, the illness will be cured. Otherwise the disease aggravates.
61. The sick man is sure to survive, if the ascendant lord being a benefic is strongly disposed in a quadrant, is exalted or occupies Moolatrikona.
62. A single planet, which should be powerful and a benefic occupying the Lagna, protects the sick man. If benefics are in the 9th, 6th, 11th and 3rd, then also, the illness will be cured.
On the Curse of Deities
63. If malefics are in Apoklimas, the disease is hereditary having been caused by water or instruments.
64-66. According as the planets occupying the 8th or 12th are Rahu, Jupiter, the Moon, the sun, Saturn, Mercury, Mars and Venus the sickness or disease will be due to the pretas, curses of parents, a deity, frequenting watery places, a female deity, family deity, spirits of dead persons, a sakini and a watery deity respectively. These deities possess atheists. When the Moon is strongly disposed in exaltation or own house, the disease can be cured; otherwise, the disease cannot be cured. When strong malefics are in quadrants, even when the deities are propitiated relief is not possible. If benefics are in kendras, mantras and japas will help. When the Moon is in an upachaya and benefics occupy quadrants, trines or the 8th, and the ascendant is aspected by benefics, the sick man will be relieved of his sickness.
67. The sick person will be cured of his sickness when benefics are in Kendras, Trikonas and the 8th; the Moon is in an Upachaya and the Lagna is aspected by benefics.
Master-Servant Relations
68. The master-servant relationship will be cordial and beneficial if the ascendant is a Sirshodaya sign occupied or aspected by benefic planets; benefics are placed in the 2nd, 7th and 8th; and malefics occupy the 3rd, 6th and 11th.
69. According as malefics occupy the ascendant, the 2nd, the 7th or 8th, the servant will suffer from loss of money, mental affliction, difficulties and death respectively in the hands of the ruler (or employer). Hence he should reject such master.
70. It will be to the detriment to the interests of both the employer and the employee if malefics occupy the ascendant, 2nd, 7th and 8th. Benefics in these places conduce to the well-being of both the parties.
71. If the Moon and benefic planets occupy or aspect the ascendant and the 7th unafflicted by powerful malefics, the employer will take to the querent with kindness and friendliness.
Future with Another Master
72. When the lord of the ascendant occupying a quadrant has an Ithasala with the lord of the 6th or 12th, the querent will benefit from another master. If contrarily disposed, there will be no benefit.
73. The querent will secure improvement in the present job itself if the lord of the ascendant occupies a Kendra, identical with his exaltation or own house and is in Ithasala with the Moon and is otherwise strongly disposed and unafflicted.
74. If the lord of the 7th is situated in a Kendra identical with his exaltation or own house and has Ithasala with the Moon and fortified by benefic aspects and association, the querent will immensely benefit under his new employer.
75. If a query “will I prosper in his house or in this place or elsewhere” is put, say he will get on well if a Prishtodaya sign rises. Predict after taking into account all the pros and cons
Recovery of Lost Property
76. If the lord of the 4th is in the ascendent or the Moon is in the ascendant, aspected by the lord of the 4th, the lost money is to be found in the expected place.
77. If the lord of the 2nd is in the 2nd or 4th, he will have access to much wealth. Malefics are in the 4th, he will get none.
78. When Mars is in the 7th or 8th, the wealth will not be secured by the querent as it will be in the protection of another person. If Rahu is in the ascendant and the sun is in the 8th, the wealth or property will not be secured. The wealth can be secured if either the Moon or Jupiter becomes the lord of the 7th, 8th or 10th.
79. The lost wealth will be got back if the lords of Lagna and the 7th are in the 7th and Lagna respectively. Similar result will happen if the two lords are in Ithasala in the 7th.
80. When the lords or the ascendant and the 7th are in Ithasala, the latter transfers his influence to the former, meaning the thief will return the wealth. The Sun is in the ascendant and the Moon is in the 7th, the lost wealth will not be recovered.
81. The thief will himself stealthe property and run away to his abode, when there is Ithasala between the lords of the 1st and 10th houses. The thief will be caught with the stolen property if the Moon and the lord of the 7th are in combustion.
82. The thief is in the place of theft if the lord of the 7th is in a quadrant. He will have bolted away if the 7th lord is in any other place. If the lord of the 7th is in Ithasala with the lord of the 3rd or 9th, the thief will have left the town limits.
83. When the lord of the 10th is in Ithasala with the lord of the ascendant, recovery of the stolen property will be through the police. If either the lord of the 3rd or the lord of the 9th has Ithasala with the lord of the 7th, the property will be recovered in another place.
84. The property will be recovered if the Moon occupying the ascendant or the 10th is in benefic Ithasala. If such a Moon has a friendly aspect from the Sun or a benefic planet, then also the property will be got back.
85. If a fixed sign or a fixed Navamsa rises, or the Lagna is Vargottama, the thief will be the querent’s own man and the property will be with him.
86. According as the rising Drekkana is the first, the middle or the last, the lost property will respectively be hidden near the door, or inside the premises, or in the backyard of the house.
87. If the question refers to money inadvertantly lost, say that it is in the place dropped if the lord of the ascendant is in the 7th and vice versa or if both the lords are in Muthasila.
88. If “which direction is the lost property to be secured” is the question, say that it is in the east, south, west or north according as the Moon occupies the ascendant, the 10th, the 7th or the 4th house.
89. When the Moon is not in a Kendra the direction is signified by his position from the nearest quadrant, the reckoning commencing from the ascendant as east and every 45o there from representing a cardinal point in the order of east, south-east, south-west,north, north-west and north-east; or the direction is signified by the nature of the rising sign.
90. In regard to questions bearing on lost or stolen wealth, 7th signifies the thief, the 4th signifies the property and the ascendant and the Moon signify the person who has lost the money.
91. The lost property will be recovered if the lord of the Lagna is in the 7th in Ithasala with the 7th lord. The thief himself will return the property when the lord of the 8th is in the ascendant.
92. If the lord of the 2nd is combust the thief will be caught. If the lords of the ascendant and the 10th are in Ithasala, the thief will be apprehended along with the property.
93. If in the above combination, there is no aspect of the lord of Lagna, the thief will have come just for committing the theft. If the lord of the 7th is combust, the thief will be caught.
94-95. When there is Ithasala between the lords of the ascendant and the 7th, the money will be returned by the thief due to the fear of the police. when there is no Ithasala and when the lord of the ascendant is weak, the thief returns the money to the authorities concerned. when the lords of the 1st and 10th are in conjunction, the stolen property can be got by going to the authorities.
96. The thief’s money is signified by the 8th house. If the lord of the 2nd is in the 7th or 8th, the stolen property will not be recovered. If there is Muthasila between the lords of the 2nd and 9th, the money will be got back.
97. When there is Muthasila between the lords of the 8th and the 10th, the authority will favour the thief’s point of view. When
there is no mutual aspect between the lords of the ascendant and the 2nd, the querent will get news about lost property, but he will not recover it.
98. If the query is “who is the thief”, say he is a member in the household of the querent if the ascendant is aspected by the Sun or the Moon. If both the Sun and the Moon aspect the Lagna, then say the thief lives near the querent’s house.
99. When the lords of the ascendant and the 7th are in the ascendant, the thief is one belonging to the same household. If the lord of the 7th is in the 12th or the 3rd, the thief is the querent’s own servant.
100. The thief is a well-known person if the lord of the 7th occupies his own or exaltation place. He will have been assisted by a person signified by the strongest of planets occupying the ascendant, the 7th or the 10th.
101. When the combinations given above are present, judge the thief by the strength of the lord of the 7th. If such a planet happens to be debilitated Sun, the father of the house-owner will be the thief.
102. According as such a debilitated planet happens to be the Moon, Venus, Saturn, Jupiter or Mars, the thief will respectively be the owner’s mother, wife, son, an important member of the house or brother or the son.
103. If the debilitated lord of the 7th is Mercury, then the thief will be a relative or a friend. The nature of the thief should also be ascertained by a consideration of Punyasaham. If the Punyasaham is not aspected by malefics, the thief determined as above will not be the thief. But if the 7th lord is aspected by malefics, the earlier finding holds good.
104. When the lord of the 7th is in Musaripha with Mars, the thief will not have been caught before. If Saturn happening to be the lord of the 7th is aspected by the Moon, the thief is an heretic.
105. Jupiter denotes the crime being committed with public notice. Mars indicates the money being hidden in a pit. Venus suggests use of a duplicate key. Mercury denotes that the theft is due to a guest.
106. According as the significator happens to be Venus, Mercury, Jupiter, Mars, Saturn or the Sun, the thief will respectively be a youth, a boy, a middle-aged person, a young person, an old man and a very old person.
107. If the Sun is in the 12th or 2nd, the thief is a young person. If the sign is Leo, the thief is of middle age. If the Sun is in the 7th, he is old and if in the 4th, very old.
108. The place, where the stolen article is kept, will be appropriate to the nature of the sign in the fourth house-earthy, fiery, airy or watery.
109-110. The nature of the planet owning or occupying the 4th should also be considered. If the planet is Saturn-a dirty place; the Moon-watery place; Jupiter-temples; Mars-near fire; the Sun-the principal seat of the owner in his house; Venus-bed; Mercury-place where food is served or library or money is kept.
111. If the question “is he thief or not” is put, say that the suspected person is the thief if there is Muthasila between the Moon and a malefic. If the Moon’s Muthasila is with benefics, the suspected person is not the thief.
112. If “has he committed any theft before” is the question, say that he has committed a theft before if either the Moon or the ascendant lord is in Musaripha with the lord of the 7th.
113. If the lord of the 7th is a feminine planet or is in a feminine sign or is joined with or aspected by feminine planets, the thief is a female if contrary, the thief is a male.
114. By carefully studying the Navamsa dispositions of the ascendant lord, ascertain the age, size, caste, etc., of the thief. Of the plenty of literature available on the subject of identifying the thief, I have explained a few principles here.
Special Rules Regarding Children
115. If the lord of the 5th is in Ithasala with either the lord of the ascendant or the Moon and is associated with or aspected by benefics, the querent will have children.
116. The number of sons and daughters will correspond to the number of powerful masculine and feminine planets aspecting the 5th house; or the number of issues corresponds to the Navamsas gained by the 5th house, provided the 5th or its lord are in conjunction with benefics.
117. The querent can never have children when there is no mutual aspect between the lords of the 1st and the 5th or the lord of the 1st does not aspect the 5th or vice versa or the lord of the 5th has Ithasala with malefics.
118. The querent will have very few number of issues if the 5th house happens to be Leo, Taurus, Scorpio or Virgo and the 5th house from the query ascendant or from the birth ascendant or from birth Moon are occupied or aspected by malefics.
119. When the Sun or Saturn is in the 8th identical with his own sign, the querent’s wife is a vandhya. If Mercury or the Moon is in the 8th, the querent will get a daughter.
120. The wife of the querent will deliver a dead child if the 8th is occupied by Jupiter or Venus. She will have abortion if Mars is in the 8th. If the strong lord of the 8th is in the 8th, the querent’s wife cant secrete the type of ovum that could be fertilized.
121. When the 8th is occupied by the Sun or Venus or the 2nd, 12th and 8th are occupied by malefics, the first issue will die and subsequent issues also will not be long-lived.
122. If the lord of the 12th is in a quadrant aspected by or associated with benefics, the child survives. If the full Moon with beneficial aspects are in a quadrant, then the child will be long-lived.
123. When the lord of Lagna and the 5th are in odd signs, male issues will be born. when they are in even signs, daughters will be born.
124. The issue will be a male when the lord of the 5th is in a masculine sign and the lord of the Lagna is also in the 5th aspected by male planets. When the lord of the 5th house is in an even sign and the lord of the ascendant is also in an even sign aspected by female planets, the querent will have daughters.
125. When the ascendant is a common sign and happens to be occupied by benefics, twins will be born.
126. When Saturn occupies an odd place counted from the ascendant, the querent will have male issues. If Saturn is in an even place from the ascendant, he will have daughters. What is to be noted is, further details should be gathered from books on predictive astrology.
On Meals
127. The Sun and other planets signify respectively the tastes katuka (astringent), lavana (saltish), thikta (bitter), misrita (mixture of all tastes), madhura (sweet), amla (sour) and kashaya (bitter).
128. The strength of the planets aspecting the ascendant indicates the rasa or taste appropriate to it, which the person likes.
129. He will have special liking for that taste which is signified by the planet in Muthasila with the Moon. The person will have to be starving if Rahu or Saturn is in the ascendant aspected by the Sun.
130. When a question ‘what did I eat today’ is put, say that the querent has eaten once, twice or many times according as the ascendant is a fixed, common or a movable sign.
131. According as the planet in the ascendant, is the Moon, Mars, Jupiter, the Sun, Venus or Mercury, he will have eaten the food tasting kshara (saltish), katuka (hot savoury), amla (sour), madhura (sweet), thikta (bitter) and a combination of all.
132. When Saturn is in Lagna, the food will have tasted bitter (kashaya). When the Moon has Musaripha with a malefic and a hostile Ithasala with a benefic, he has attended a marriage dinner; if the Moon’s Ithasala with the benefic is friendly, he has attended the dinner by invitation.
133. When the Moon has Ithasala with a benefic and Isaripha with a malefic, the querent will have had a rich and sumptuous meals.
134. When the Moon has Isaripha with a benefic and Ithasala with a malefic he will have eaten a food which is without sweet taste and ghee but which is pungent. When both Ithasala and Isaripha are with malefics, the food will not be from another place.
135. If the Moon is aspected by the lord of the sign he occupies, he will have a sumptuous meal. Otherwise, the result will be contrary. If the Moon has Ithasala with Jupiter, he has a meal given to him with respect. If the Moon’s Ithasala is with the Sun, he will have pure and holy food of hot taste.
136. When the Moon has Ithasala with Venus, the meals is to the querent’s desire. If the Moon’s Ithasala is with Mercury, the querent will have excellent meals in a party, with music and entertainment. The Moon in Ithasala with Saturn or Mars denotes food in an out-of-the-way place of hot meals respectively.
137. If the question is “will I attend the dinner invited for”, say that he will have a satisfactory dinner if the Moon and Mars are in conjunction in a Kendra or in mutual Ithasala.
138. If Saturn is the planet, the food will be unattractive; if Mercury or Venus, the food will be to the entire satisfaction of the querent. If the ruler of the hora in which Jupiter is placed occupies the ascendant or the 10th, the querent without any effort on his part will be invited and served with food to his contentment.
139. The invitation for meals will be from the party signified by the house the lord of which happens to be in Ithasala with the Moon. If he is lord of Lagna, the dinner will be in his own house; if of the 2nd, from employees; if of the 3rd, from brothers and so on.
140. If Saturn or Rahu is in the ascendant aspected by the Sun, he will be invited by enemies and be attacked. If the Moon and Mars are in Lagna aspected by Saturn, the querent will be assaulted.
141. He will be given agreeable meals by a friendly host if strong Jupiter and Venus, or strong moon and Mercury are in the ascendant conjoined with benefics, and malefics occupy the 3rd, 6th, 10th and 11th.
142. The 4th house signifies the type of food, the 11th signifies hunger and the Lagna denotes the eater or Khadaka. The lord of Lagna is Bhojyadi. So should be studied the indications.
143. If the lords of the 4th and the 11th are in Ithasala and are aspected by benefics, he gets excellent meals. If the lord of the 11th is in Ithasala with the lord of the 10th, ascendant or the 7th, the querent happily enjoys the dinner.
144. If the Sun occupies the ascendant the querent sees in his dream a king, fire, weapon or a bloody act. If the Moon is in the ascendant, he will see in the dream white flower, white cloth, scent or a woman.
145. If Mars occupies the Lagna, the dream will be about blood, flesh, pearl or gold; if Mercuryjourneying in the heavens; Jupitermoney and the visit of relatives.
146. If the ascendant is occupied by Venus, the dream will be about bathing in a tank or river and if by Saturn, climbing elevated places such as hills, tall buildings, etc., or the nature or dream can be divined according to Navamsa Lagna.
147. Or the nature of the dream should be ascertained with reference to the strongest planet in the query chart. If the planetary influences are evently disposed, the querent will have ordinary dreams. If all planets are weak, he will have evil dreams.
148. If the Sun is in the ascendant aspected by the Moon or if both the Sun and the Moon are in the ascendant, the querent will have a bad dream; the duration of the dream corresponds to the duration of the rising sign at the time or query.
On Sports
149. When the lords of the ascendant and the 7th are in Ithasala and in mutual friendly aspect, one will have an enjoyable hunting expedition. If the aspect is inimical, the expedition will be difficult and a failure too.
150. When the lord of the ascendant is in the 7th and vice versa the hunting will be successful. If the lord of the 7th is in the 4th or 10th, it will not result in any catch.
151-152. If Mercury and Mars are strong, the catch will be good. If they are combust or in the 7th in the Navamsa, the querent has to abandon the hunting. The object of hunting is denoted by the lord of the 4th or the 10th occupying the 7th. If the Rasi happens to be watery, the catch in view are acquatic animals; if it is a Vana Rasi, the catch in view is wild animals. The querent will catch as many animals as the number of malefic planets intervening between the ascendant and the Moon. The number is to be doubled are trebled according as the malefics concerned are in their own Navamsas or dwadasamsas.
On Disputes
153. When malefics are in the ascendant, the querent will win in the dispute. When the lord of the ascendant is debilitated or combust, victory over the enemy is not possible.
154. If malefics posited in other houses than the ascendant and the 7th house are in mutual hostile aspect, the disputants will fight and assault each other.
155. If the ascendant and the 7th are occupied by malefics, there will be no peaceful end to the dispute. In due course the more powerful will vanquish his opponent.
156. If the lords of the ascendant and the 5th are in Kendras with benefics, there will be an agreement between the parties. Otherwise not. If the lords of the 6th and the 7th are inimical, mutual enmity will prevail.
On the Traveller
157. If the question “will my man who has gone away return home or not, or is he in incarceration or killed” be put, say the person is neither killed nor imprisoned if malefics are in the ascendant.
158. The person who has gone away is under restriction if malefics are in 4th, 5th, 7th, 8th and 9th aspected by malefics.
159. If malefics are in the 7th or the 8th, the fugitive will have been beaten and imprisoned. When malefics are in the ascendant, the 7th or the 8th, the fugitive will be imprisoned, beaten and then let off.
160. When malefics are in the 7th and the 8th, or in the ascendant, and the 7th or the 8th and the 1st, the fugitive in imprisonment will be released quickly. When malefics are in Lagna, favourable results ensue.
Release of the Imprisoned Traveller
161. The question “what will happen to the person in captivity” should be answered thus: If there is a Mrityu Yoga as per judicial astrology, say he will be released. The answer to the question “when will he be released” is, he will die if there are malefic yogas.
162-163. When the lords of Kendras are in Kendras, the imprisoned person will not be released. When the lord of the ascendant in the yearly chart is fallen and associated with a malefic occupying as Kendra and the lord of the 8th is a malefic planet, the fugitive will die. If the lord of the Lagna is combust, occupies the 4th and is aspected by Mars, the person dies.
164-171. If the Moon is in association with a malefic occupying the 4th or is with the lord of the 8th, the person will die in prison. If the Moon occupying a Kendra is associated with or aspected by Saturn, he will have long suffering; if aspected by or conjoined with Mars, he will be beaten in the cell. If the lord of the Lagna is in Drisyardha having Ithasala with the lord of the 12th, the person will escape from the prison. If the lord of the 12th is in the 1st and the lords of the 3rd and 12th are in the 12th in Ithasala with the lord of the 1st, then also the fugitive will escape from prison. If the Moon occupying Drisyardha has Muthasila with any planet, the prisoner will be released. He will get his freedom early if the lords of the 3rd and 9th are benefics. If the afflicted Moon has Ithasala with a planet situated in the 3rd or 9th, then also he will be discharged. When the Moon has Ithasala with the lord of the 3rd or the 9th occupying a Kendra, there will be early release. As long as a strong Venus is in Lagna, the authority will be able to hold the person in custody. If Saturn or Venus is in combustion, the chances for slipping out will be bright. The combination for death in a birth chart, if present in Prasna chart, indicates release from prison. If Saturn or Mars is in Aries or Libra, the release will be early. If they are in Cancer or Capricorn, release will be secured after much difficulty. If they are in fixed signs, the release comes late. If they are in common signs, the time of release will neither be early nor late.
Oueries Bearing on ships, Etc.
172. There are four questions pertaining to ships, safe voyage difficulties on the sea, breaking-up on the sea and gain or loss in its sale.
173. If “will I profit from the ship” is the question, say that it brings gain and benefit to the querent if benefics are in quadrants and malefics are weak and occupy the 3rd, 6th or 11th houses.
174. If the lords of Lagna and Navamsa Lagna are retrograde and aspected by benefics, the ship with merchandise arrives safe. If the lords of Lagna and Navamsa Lagna are aspected by malefics, the ship arrives without any merchandise.
175. If the lords of Lagna and the 8th are in their respective signs, gain will accrue in the transaction. A strong benefic in the 8th indicates gain and other beneficial results.
176. If “will the ship arrive safe” is the query, say it will arrive early if Mrityu Yoga is present in the chart. But for predicting benefits other combinations are to be looked into.
177. If the lord of the 8th is in an inimical aspect with the lord of the ascendant or the lord of the sign held by the Moon or the Moon himself, the owner (commander) or the ship will get drowned in the sea.
178. If the lords of the ascendant and the 8th do not aspect their respective houses, it is certain that the ship in voyage will get sunk.
179. If the lords of the ascendant or the 8th are in the 7th, the merchandise will be lost but the ship will return home safe.
180. If there is a mutual hostile aspect between the lords of Lagna and Chandra Lagna, the men on ship will be involved in mutual quarrels.
Truth of Rumours
181. If the ascendant, the ascendant lord and the Moon are conjoined with or aspected by benefics or occupy a Kendra, favourable news received about the ship will be reliable.
182. If the above factors are afflicted, evil news about the ship will be correct. If the ascendant lord is retrograde, then the news, whether good or bad, will be unreliable.
On Purchase and Sale
183. To answer the question “can I purchase this article”, consider the lord of the ascendant as the purchaser and lord of the 2nd or lord of the 11th as the indicator of sale.
184. If the ascendant is strongly disposed, the article can be purchased as it will be definitely gainful to the querent.
185. If the question is “shall I sell the article”, say that it can be sold for profit if the 11th house is occupied by strong planets.
On Crops
186. To answer the question, “in which direction do the crops thrive; in which direction they do not thrive well”, first of all ascertain which part of the land will be afflicted.
187. The crops will thrive well in the direction signified by the Kendra which is occupied by benefic planets.
188. The land in the direction indicated by the Kendra which is afflicted by Saturn and other malefic planets will be unsuitable and as a consequence famine will result.
189. The direction signified by the Sun is exposed to the danger of destruction of the crops by the king. In the direction signified by Mars, the crop will be destroyed by fire.
190. The crops will flourish well in the direction signified by the Kendra occupied by fortified benefic planets.
191. Astrologers should know that if all the Kendras are occupied by powerful malefics, the entire land will be unfit for cultivation.
Chapter 4: Miscellaneous Matters
1. The querent is sure to gain if the lords of the ascendant and the 8th are in the same Drekkana.
2. In this manner, by considering the Drekkanas should the discerning astrologer infer the results in respect of all the houses even by not taking into account other combinations.
3. The Bhavas ruled by planets having a larger share of benefic vargas in Prasna Lagna will show auspicious results.
4. The benefit-giving planets are the lords of the ascendant and the 11th. It should be noted that a combination of the lords of the ascendant and the 11th is always beneficial and confer good results.
5. The beneficial capacity of the lords of the ascendant and the 11th becomes intensified if they have the aspect of the Moon. It is clear that in the absence of the Moon’s aspect, the potential of any yoga is reduced.
6. There will be immense gain if the 9th is aspected by or conjoined with the lord of the 10th; or if the lord of the 11th is joined by the lord of the 10th, the 12th or the 8th.
7. If the 8th and 12th houses are aspected by benefics, there will be increase of righteousness and good actions. Other Bhavas should also be studied likewise.
8. When the lord of Lagna is in the 6th, the querent’s own Atma will be his enemy. When the ascendant lord is in the 8th, death will ensue. When the lord of Lagna is in the 12th, the querent will always have losses.
9. When Mercury occupying the ascendant is aspected by the Moon or other malefics, there will be early gain of money. But the querent will also have troubles.
10. The Moon is always to be considered as the seed, the ascendant as the flower, the navamsa ascendant as the fruit and the house as taste.
11-12. If the lord of the ascendant aspects the ascendant and the significator aspects the house; or if the ascendant lord aspects the house and the significator aspects the ascendant; or if the ascendant lord aspects the significator and the significator aspects the ascendant lord. In all these cases, the object will be completely fulfilled if there is the Moon’s aspect also.
13-14. If the Lagna is not aspected by a benefic, the benefic effect is one-fourth. When a benefic aspects the lord of the ascendant, the benefic effect is one-half. when a benefic aspects the ascendant, the good effect is three-fourths which means the object will be fulfilled.
15-19. Reduce the longitude of the ascendant (beginning from Aries) into minutes. It is called Kalapinda. Multiply this by the equinoctial shadow at the moment of query. Divide this product by 7. Reject the quotient. The remainder represents the planets (in the order the Sun 1, the Moon 2, Mars 3, Mercury 4, Jupiter 5, Venus 6 and Saturn 7) which is to be taken. Multiply again the Kalapinda by the concerned planetary factor; (the sun 5, the Moon 21, Mars 14, Mercury 9, Jupiter 8, Venus and Saturn 11). Divide the product by the sum of the Gunakas from the Sun to the planet in question. Deduct from this remainder (y) the Gunaka of the Sun, etc. Whichever planet’s Gunaka is not deductable should be considered the rising planet. If this planet is a benefic, the object of the query will be fulfilled. The time of fructification is indicated by the remainder (y). If the rising planet is the Sun or Mars, the remainder (y) represents so many days. If is Venus or the Moon, the number represents the fortnight. It is Jupiter, the number represents month, if Mercury half-year and if Saturn, years.
20. In respect of questions bearing on conception, gain of money, arrival and departure, success or failure, and distruction of enemies, the above method of ascertaining the time of fructification can be successfully employed.
21-24. The Sun, Mars, Venus, Mercury, Jupiter, Saturn and the Moon represent respectively the groups of letters commencing from a, ka, cha, ta, tha, pa, ya and sa. One the basis of the first letter or syllable uttered by a querent the Lagna at night should be found and good and bad predicted. If the first letter is the 1st, 3rd, etc., in the group, then the Lagna is an odd sign. If it is 2nd or 4th in the group, it is an even sign. As the Sun and the Moon have only one Rasi each, the question of an odd or even Rasi does not arise. Hence one should predict as before on the basis of the ascendant. This is the method used for deciding Lagnas when more than one query is put.
One’s Own Thinking
25. If a planet occupying his own Navamsa aspects his own Navamsa in the Lagna, the 5th or the 9th, then the query refers to Dhatu. If the aspecting planet occupies the Navamsa of another planet, the query relates to Jeeva. If the aspecting planet occupies another planet’s Navamsa and aspects another Navamsa in the Lagna, the query relates to Jeeva.
26. In odd signs, the nine Navamsas represent in regular order, Dhatu, Moola and Jeeva. In even signs, the order is reversed. The nature of the object should be ascertained on the basis of the rising Navamsa. The rules given here are only brief. Details can be obtained from other sources.
27. If the Sun and Mars are fortified in a quadrant, the query will be about a Dhatu or mineral. If Mercury and Saturn are strongly placed in a Kendra, the question relates to a Moola (vegetable). And if the Moon, Jupiter and Venus are strongly disposed in a Kendra, the query will bear on a Jeeva or animal.
28-29. If the ascendant is Aries, Scorpio or Leo and is occupied or aspected by the Sun and Mars, the query relates to a Dhatu. If the ascendant is Gemini, Aquarius or Virgo occupied or aspected by Saturn and Mercury, the query is about Moola. If the ascendant is Taurus, Libra, Leo, Pisces, Sagittarius or Cancer occupied or aspected by the Moon, jupiter and Venus, the query is about Jeeva.
30. The house occupied by the strong lords of the ascendant and the 11th in conjunction with the moon reveals the nature of the query in the mind of the consultant.
31. In a similar manner, the astrologer can ascertain the nature of the query from the house in which the lord of the ascendant and powerful Moon are in conjunction.
32-33. The question will be about a person who is closely connected with the querent if a planet is strongly placed in the ascendant; if in the 3rd, the query will be about brothers; if in the 5th, about children; if in the 4th, about mother or wife; if in the 6th, about the enemy; if in the 7th, about wife; if in the 9th, about righteous people; if in the 10th, about preceptor. The prediction must also be made taking into due consideration whether the lord of the Navamsa Lagna is endowed with strength and is friendly or inimical to the lord of the ascendant.
34. If the ascendant is a movable sign and the rising Navamsa also being movable is the 6th, 7th 8th or 9th, the query will be about a person who has gone to a far-off place. If the planet that has ‘fallen’ from the 7th is not retrograde, the person gone abroad will return. If the planet is retrograde, the person will not return.
35-36. Mars, the Sun and Venus in the 7th indicate that the querent will have had sexual connection with another woman; Jupiter in the 7th, his own wife; mercury or the Moona prostitute; Saturn, a low caste woman. The age of the woman will be according to the age of the Moon.
If the Moon in the 7th is bala, the woman will be a young girl Mercury also denotes a young girl; Saturn an elderly lady; Sun or Jupitera lady in confinement; Mars and Venus a quarrel-some woman. Thus should be found out the age of the woman.
37-38. When the Moon having Ithasala with benefics is in a Kendra the querent will enjoy with pleasure and happiness. When the Moon’s Ithasala is with a malefic, the couple’s union will be marked by quarrels and angry exchanges or the union will result in affliction. The nature of secretion in the woman will be according to the nature of the sign in the 7th house. Jupiter in the ascendant, Venus in the 7th, the Moon in the 4th the secretion will be to the complete satisfaction and joy of the couple.
39. If the Moon has a Kamboola Yoga with a benefic, the woman’s secretion will be fresh like a flower and of pleasant odour. If the Moon is in his own house or exaltation, the union will be in a mansion. If the Moon is in a common sign, the union is with one’s own wife.
40. If the ascendant is a movable sign, the querent will have sexual intimacy with a woman, not his own wife. When Saturn is in the 4th, the union will be with a woman in menses. When the lord of a diurnal sign is in the 3rd or in the 9th, the union will be during the day. If the lord of a nocturnal sign is in the 3rd or the 9th, the union will be during the night. If both lords are in the 3rd or the 8th, the querent will have union both during day and night.
On Trade and Commerce
41. If at the time of query, Aries, Taurus or Gemini rises aspected by or conjoined with benefics, the food crops, pertaining to Greeshma season, will not thrive well. When the ascendant is Sagittarius, Capricorn and Aquarius occupied by the Sun, cereals will be available. If the Sun is aspected by or conjoined with malefics, there will be scarcity.
42. When the query ascendant is endowed with strength and aspected by or conjoined with the lord of the ascendant or benefic planets and benefics occupy quadrants, moderate trade prices will prevail. Otherwise, high trade prices will rule.
43. If the lord of the rising sign, at the time of full Moon, new Moon and entry of the Sun and the Moon into Aries, is aspected by or in conjunction with benefics, happiness and peace will prevail in the world. If the lord of Lagna is afflicted, the people will have fear from diseases and rulers.
44. If the ascendant at the time of Sun’s entry into Aries happens to be a Kendra from the Janma Rasi of the querent, and is in Ithasala with malefic planets and the Moon and is aspected by or conjoined with malefics, the year in question forebodes ill-health but plenty of food will be available
45. If the lord of the ascendant at the time of solar ingress into Aries being a benefic planet, occupies his own or exaltation place or a Kendra and is aspected by or in conjunction with benefics and is endowed with strength, then during that year, the world will witness happiness, crops will thrive well and there will be plenty in the land. When the ascendant lord is a malefic, weak and afflicted, there will be fear from rulers, famine and food prices will soar.
Individual’s Future
46. That Bhava in the birth horoscope, in which the ascendant at the time of Sun’s ingress into Aries falls, will prosper well during the year ahead provided it is occupied by or conjoined with benefic planets. Otherwise the contrary will be the result.
47-48. When the rising sign in the solar ingress chart which is endowed with strength falls in different places in a person’s horoscope the following results will happen : In the first house, body comforts and physical happiness; 2nd, gain of money or increase of wealth; 3rd, happiness in the family; 4th, pleasant relations with friends; 5th, birth of children; 6th, defeat of enemies; 7th, happiness from women; 8th, danger of death and disease; 9th, inclination to righteous deeds; 10th, mental peace and gain of a position; 11th, all kinds of gains and 12th; sorrow and poverty.
49. The 5th and the 9th aspect is 75% strong. It is the strongest and the most beneficial of all aspects and is openly friendly.
50-51. Of the 3rd and 11th aspect, the aspect on the 3rd is 40% strong; on the 11th it is 10%; the 3rd and 11th aspect is secretly friendly and is always favourable for fulfillment of desires. The 4th and 10th aspect is also 75% strong. It is an unfavourable and unfriendly aspect. the Ist and 7th aspect is 100% strong. It is secretly hostile and unfavourable.
52-53. Though the orb in respect of all aspects is 12 degrees the results should be interpreted on the basis of special orbs with reference to each planet, viz., the Sun 15, the Moon 12, Mars 8, Mercury 7, Jupiter 9, Venus 7 and Saturn 9.
54-55. If a faster planet with less longitude is backwards of a slower planet with a greater longitude, Ithasala Yoga is caused. If the latter planet is ahead of the former by a minute or 30″, it is a complete Ithasala. this Yoga becomes Muthasila.
56. When a faster-moving planet is ahead of a slower-moving planet by one degree, Easarapha is caused. It is also called Musaripha. This is an unfavourable combination.
57. When there is no mutual aspect between two planets but a faster (than the two not in aspect) planet is in between in aspect with both then this faster-moving planet transfers light from the (other faster) planet to slower one. This is Nakta Yoga.
58-59. In regard to a question about getting a wife : the Ascendant is Virgo and the lord Mercury is in Leo. The lord of the 7th Jupiter is in the 7th. there is no aspect between these two planets. The faster-moving planet is placed between Mercury and Jupiter and in aspect with them transfers light from Mercury to Jupiter. The bride will be secured through the assistance of another person.
60. When there is no aspect between two lords and a slower-moving planet is in between these two lords involved in aspect with to them, then the slower-moving planet will transfer light from the other faster of the two lords to the slower. This is Yamaya yoga.
61. When there is Ithasala between two planets and the Moon is also involved in Ithasala with one of the planets, the resulting yoga is Kamboola. There are three varieties of this yoga, viz., exalted, mediocre and debilitated.

Om Tat Sat

Siva Gita

The Siva-Gita is a text of Vedantic Saivism that comes to us from the latter portion (uttara kanda) of the Padma Purana. In many ways, it is a text not unlike the Bhagavad-Gita, except the focus is fully on Siva. In the Siva-Gita, the teacher is Lord Siva and the disciple is Sri Rama, and the narrator is Suta.

The Siva-Gita begins with episode from the Ramayana epic, where Rama is despondent over the loss of Sita. At this time, Rama is visited by Sage Agastya, and the sage prescribes to Rama that he should observe a special vow called the Pasupata vrata. By observing this vow Agastya promises that Rama will have a vision of Lord Siva, and will receive the Pasupata astra (weapon) without which Ravana cannot be defeated. Rama performs the vow and at the end of four months receives a divine vision of Siva. Siva presents Rama with the Pasupata astra, and Rama in turn asks Lord Siva a series of questions. The dialogue between Rama and Lord Siva makes up the bulk of the Siva-Gita.

Chapter VI ñ Glory of God

Rama said:

O Lord! (Having heard You declare that You are the Creator of the world) a great wonder wells forth in me. You are the Lord with the moon on Your crest, with three eyes and as radiant as pure crystal. ||1||

You have a form with limited stature bearing masculine appearance, accompanied by Mother Parvati and sport here itself with Your entourage of attendants. ||2||

How is it that You (create, protect and dissolve) the world made of five elements and consisting of the animate and inanimate? Tell me, O Lord, the beloved of Parvati, should You have concern for me. ||3||

The Lord said:

Listen, Rama, the high-souled one and of noble observances! I will tell you that which is difficult to comprehend even for the Gods, (and which can be understood) only by continence and by effort, and through which you will with ease cross to the other shore of the sea of births and deaths. ||4||

The five elements, the fourteen worlds, the oceans, the mountains, the demons, and the sages; those that are seen as unmoving, like trees, and those that move (creatures), the Gandharvas, the Pramathas, the Nagas, all these are My glorious manifestations. ||5-6||

In ancient days, the Gods like Brahma, desirous to see My personal form, churned (the ocean) as a team, (using) the Mount Mandara, the dearest to Me. ||7||

The Gods, standing in front of Me, praised Me with folded palms. On seeing Me thus, the Gods were deluded by Me, and the intelligence of Brahma and the other celestial beings was obscured. ||8||

Remaining ignorant, they repeatedly asked Me: ìWho are You?î Then I told the Gods: ìI am that primordial Being. O Gods! I was the first of all! I am so even at the present, and I will be so in the future too. There is nothing other than I in this world. ||9-10||

O Leaders of Gods! There is nothing whatever other than Myself, either permanent or impermanent. Faultless, I am the Lord of the Vedas and of Brahma. ||11||

O Leaders of Gods! I extend unto the south, unto the north, unto the east, and the west, above and below. I am the terminal and the intermediate directions. ||12||

I am the Savitri and the Gayatri, I am woman, man, and neuter; the meters of Tri??up, Jagati, Anu??up, Pa?kti and the three Vedas. ||13||

I am the truth among all (the phenomena), the tranquil, the three household fires, scriptural study and ritual, the Preceptor, the speech, the secret, the heaven and the Lord of the world. ||14||

I am the foremost, the pre-eminent among all the Gods, greatest of knowers of truth, am the Lord of the waters, am the noblest, the supreme One with six attributes, the Ruler (Isa), the Light, and the first cause of the all. ||15||

I am the Rg Veda, the Yajur Veda, the Sama Veda, the Atharva?a, full of sacred mantras, and similarly the distinguished Angiras all originate from Me. ||16||

I am the Itihasas, the Pura?as, I am the kalpa (rituals), and the performer of the rituals. I am the Narasamsi (hymn of Rudra); I am the Gatha (hymn praising Vedic ritual). I am meditation and the secret wisdom. ||17||

I am the Vedic verses, the aphorisms (Sutras), the sub-commentaries; I am the commentaries. Similarly, I am the sciences, the Vedic sacrifices, the oblation and the substances offered. ||18||

I am the giver as well as the gift; I am this world and the world hereafter; I am the imperishable and the perishable; I am control of senses and of the mind; I am the indweller of the senses. ||19||

I am the hidden secret in all the Vedas; I am the forest and I am the unborn. I am the nourisher and the pure; I am the middle and anything beyond it. I am the exterior as well as the interior; I am the front and the imperishable. ||20||

And I am light as well as darkness. I am the subtle elements and the senses. I am the intellect and the ego. Verily, I alone am all the objects of experience. ||21||

I am Brahma, Vi??u and Mahesa. I am Uma, Skanda, and Vinayaka. I am Indra, Agni, and Yama. I am Nir?iti, Varu?a and Vayu. ||22||

I am Kubera and Isana, the worlds of Bhu, Bhuva, Svaha, Maha, Jana, Tapa and Satya. And I am the earth and I am the waters, the fire and air. ||23||

I am space; I am the sun, the moon and the stars. The planets, too, am I. I am the vital breath (pra?a) and time, similarly death and immortality. I am the physical matter too. ||24||

I am the past and the future. I am the universe in its entirety. I am the sum and substance of everything. For those who silently chant, I am the Pra?ava (OM) at the beginning. I am the vyaharitis: bhu, bhuva, svaha in the middle; and then the Gayatri at the end. I am of the form of the extended universe. ||25||

I am the eaten and the drunk. I am, too the done and the undone. I am the superior and the inferior. I am the Sun and the Refuge of all. ||26||

I am the good of the world; I am the Divine imperishable and the subtle. I am the very self of Prajapati (Brahma). I am the sacred, the benign, the ungraspable and the first. ||27||

I alone am the withdrawer. I am the container of the luminous fire of deluge. I am established in the hearts of all as Divinity and vital power. ||28||

I am the very Pra?ava (Omkara) consiting of three morae (a, u, m) whose head is the north, feet the south and the middle is all that is in between. ||29||

I am truly the Pra?ava (Omkara), one, eternal and ancient because I lead (pious souls) upwards (to heaven) and send them down (when their merit is exhausted). ||30||

I am called Pra?ava because in the act of sacrifice I am Brahma (directing the sacrifice) make (the Rtviks) render obeisance to the brahma?as (or Rg, Yajus and Sama Vedas). ||31||

Just as ghee pervades a piece of meat and makes the body (of the eater) grow, I (pervade) similarly all the worlds; therefore, the Pervader of all am I. ||32||

Because Brahma and Vi??u, and other Deities did not see the beginning or end to My form (Jyotirli?ga), I am called the Infinite. ||33||

Since I save My devotee from the ocean of dread of being born in a womb, old age, death and the cycle of births and deaths, I am called the Savior. ||34||

I dwell as the soul in the four kinds of bodies (born of womb, of egg, of sweat and of the earth). Taking a subtle form I live in the heart. Hence, I am called subtle. ||35||

I illuminate the devotees immersed in the primeval darkness (of ignorance) with my incomparable light, like a flash of lightening. Therefore, I am known as lightening. ||36||

Since I alone create and dissolve the worlds, make (the souls) go from one world to another and bestow grace, I am the only supreme Lord. ||37||

Since there is no second to that transcendent Brahman, which withdraws all the beings into itself, I (that Brahman) alone exist as Rudra. ||38||

Since I rule all the worlds with My wondrous powers, I am the Isana (Ruler) of this world, the Lord and the witnessing eye. ||39||

(The scriptures extol Me) as Isana, as Indra, as Brahma and the Lord of all at all times, and the Lord of disciplines and knowledge. Hence, I am called Isana. ||40||

I behold all beings; I teach the knowledge of the Self and the path (to that knowledge). I pervade everything. Therefore, I am called Bhagavan. ||41||

I perpetually create, protect and dissolve all the worlds and enliven them all. And hence I am the great Lord. ||42||

He, that great Lord, glories by the stupendous powers and the yoga of self-knowledge. He creates and protects all that exists. I am that (Lord). ||43||

This Lord am I, present everywhere. I was prior to everything else. It is I who is in the womb; it is I who is born and that which is to be born. I have faces in every direction. I am the indwelling spirit in beings. ||44||

I have eyes everywhere; I have faces in all directions; My arms are everywhere; My feet everywhere. With my arms and feet I command the production, as one secondless Lord, of the earth and the heaven. ||45||

Those wise men who directly see Me as abiding in their own self, in the center of their heart, of the size of a tip of the hair; as of the form of the universe; as the source of the Vedas, and to be worshipped always, for them alone there is peace eternal, and not others. ||46||

I alone stand as the basis of the world of maya. All the fivefold elements are fully pervaded by Me. One who enquires in this way about Me, the Lord, the Supreme Person, and the Governor (of the universe) attains peerless peace. ||47||

The marks of mind implicit in the vital airs are said to be hunger, thirst and restlessness. Those who cut asunder the thirst which is responsible for all the activities and fixing the mind in Me through reason, and meditate on Me, get the peace eternal and not others. ||48||

Knowing Me as Brahman, the bliss, from where speech along with the mind recoil unable to reach it, one does not fear anything whatsoever. ||49||

Hearing my words on the supreme knowledge as a means to release, chanting My names, giving themselves to meditating on me, the Gods ñ all of them ñ at the end of their lives attained union with Me in days of yore. From such a knowledge all the things are seen everywhere by them as manifestations of My glory. ||50-51||

From Me alone everything is born. In Me, everything is established. In me, everything is resolved. I am that Brahman which is secondless. ||52||

I alone am the subtler than the subtlest; similarly I am the greatest. I am the world and am pure (unsullied by creation). I am the most ancient. I am the complete being. I am the sovereign. I am the golden One and of the very form of auspiciousness (Sivam). ||53||

I (grasp) without hands and (walk without) feet; I am that inestimable power; I see without eyes; I hear without ears. I am every manifest form and there is no one who knows Me. I am ever the consciousness. ||54||

I am alone the One who revealed by all the Vedas. I am the author of Vedanta, and I am alone the knower of the Vedas. There is no merit or demerit in Me; there is no destruction for Me; nor are there births, bodies, senses and intellects for Me. ||55||

The earth, water, fire, air nor space (the five elements) find no place in Me. Thus knowing the nature of the supreme Self indwelling in the cave of the heart, partless and secondless, witness unto all, devoid of cause and effect, one attains the pure supreme Self (that I am). ||56||

O Rama of great intelligence! One who knows Me truly, he alone and none else, in all the worlds attains the fruit of liberation.î ||57||

Thus ends the sixth chapter called the Glory of God in the Siva-Gita which is an upani?ad delivering Brahma-vidya and a yoga sastra occurring as a dialogue between Siva and Rama in the Padma Pura?a.

Rama said:

What was asked by me, O all-pervasive Lord, that stands as such. Here, an answer was not received from You by me at all, O great Lord! 1

Your body, O Lord ñ being of limited measure ñ how is it the origination of all beings, their maintenance and dissolution? 2

How are the Deities bound to their respective duties stationed in You? How is it that all of them are one with You? How is it that the fourteen worlds (are one with You)? 3

O Lord! Even after hearing it from You, there is a great doubt in me. You must deign to dispel the doubt in my mind which suffers from incomprehension. 4

The Lord said:

Though the seed of the banyan tree is very tiny, the huge banyan tree always existed in it. Otherwise, how can that tree come out of that seed? 5

Similarly, O Rama, the origination and dissolution of the beings take place in My body. Even a large mass of salt easily dissolves in water and is no more visible, but when (that water is) boiled that salt appears as before. 6

Just as light emanates every dawn from the solar sphere, similarly all the universe originates from Me, exists and then merges in Me. Everything is in Me. O Rama of noble resolves! Know it thus. 7

Rama said:

O great Lord! Just as for a person confused regarding directions, the confusion is not removed even when correctly informed, similar is my delusion. What shall I do? 8

The Lord said:

O Rama! I will show you how all this, the moving and the unmoving beings of the world subsist in Me. But you will not be able to see this. O son of Dasaratha, I will endow you with divine vision. Through that, shedding all fears, behold the expanse of everlasting luminosity of Mine. 9-10

My majesty cannot be perceived through physical eyes either by human beings or by celestial beings without My grace. 11

Suta said:

Having said thus, the Lord blessed him (Rama) with divine vision. Then he (Rama) saw the form of the Lord resembling subterranean fire. 12

Seeing that (form) luminous like millions of lightening flashes and striking intense terror even among the brave, Rama in sheer fright, collapsed on his knees to the ground. Rama, the dauntless hero, fell prostrate on the ground and again and again praising (the Lord) then rising, looked as far as he could. Rama saw the form of the Lord, the Destroyer of Tripura, with sidereal universes inside it looking like she-sparrows, in constellations of luminous blaze. 13-15

He saw (within the form of the Lord) the mountains like Meru, Mandara and Vindhya, the seven seas, the sun and the moon, the Gods and the five elements. 16

The son of Dasaratha beheld the forests, the holy mountains, the fourteen worlds and the entire cosmic expanse. He saw the battles between the Devas and the Asuras; those born and yet to be born; the ten incarnations of Vi??u and the His sports in those incarnations. 17

O dvijas, He saw the defeat of the Devas, the burning of Tripura and the extinction of all that is born and yet to be born. Beholding all this, Rama filled with fear, prostrated again and again. (At this point) true wisdom dawned on Raghunandana (Rama), and he extolled Sankara with meaningful hymns that contain the very essence of the Upanishads18-21

Rama said:

O Lord! The Destroyer of distress of those who take refuge in You! Be gracious! Be gracious! O Lord of the universe! O, Thou worshipped by the Universe! Be gracious! Thou the Bearer of the Ganges, with moon adorning Your crest! Protect me, helpless as I am, from the fear of births and deaths. 22

O Lord! This world, indeed, is born only from You, in You alone the created beings live always, O Sambhu! Into You alone they undergo merger, just like trees and creepers into the earth. 23

O Wielder of the trident! Brahma, Indra and Rudra, the Maruts, the Gandharvas, the Yak?as, Asuras, the community of Siddhas, rivers like the Ganges, the oceans, all of them live in the midst of Your person. O Moon-crested One! Everything is illusorily projected by Your maya. In You alone, the universe attains perceptibility. All this is perceived by the common people mistakenly (as real), just as silver is seen in a seashell or a rope is mistaken for a snake. 24-25

Filling the entire universe with Your splendour, manifesting things by Your own resplendence, O God of Gods, without Your light, this universe cannot be perceived even for a moment. 26

Great things do not rest on flimsy support. One single atom cannot support the Vindhya mountains. This universe rests on Your person through Your maya alone. I am convinced now about this. 27

Just as a fear-causing snake appearing in the rope has not really come into being, nor exists, nor undergoes destruction, similarly is the universe too taking shape in You, through that sheer maya of Yours, O Nilaka??ha. 28

When it is enquired as to Your body assuming the nature of being, the very basis for the world of manifestation, that itself is seen to be certainly due to my ignorance. Thou art wholly the nature of Consciousness and Bliss. 29

O Destroyer of Tripura, Thou alone, being praised, bestow upon the enjoyers the fruits of the eminently meritorious acts, performance of Vedic sacrifices and charitable acts. But even this statement is not fully true because there is nothing different from You at all. 30

The Sages declare those as deluded by ignorance who mistakenly think that Siva, Lord of the Himalayas, is pleased by external acts of worship and services. How can there be any desire for pleasure for one who is formless? 31

O Supreme Lord! Even the sovereignty of all the three worlds, You bestow as a reward on those people who offer You a leaf or a little water. I deem it all as the work of ignorance. 32

You pervade all the quarters and the intermediate directions. Thou art the universe, secondless, the infinite and the eternal. Even when this universe become extinct, there is no loss to You, just as there is no detriment to space (within a pot), when the pot is broken. 33

Just as the one, single Sun in the sky gets its many reflections in various vessels of water, so Thou, O Lord, art (variously) reflected in different minds. 34

There is nothing to be done by You even when the world is created, protected and dissolved. Even then, You bestow heaven etc. on the souls beginninglessly embodied according to their mortal fruits. It all happens as in a dream. 35

O Sambhu! For the two inert bodies, the subtle (suk?ma) and the gross (sthula) there could be no consciousness without the Self. Therefore, the scriptures, O enemy of Tripura, speak of pleasure and pain experienced through Your reflection in them. 36

Prostrations to Thee, O Swan in the ocean of Existence and Consciousness; prostrations to Thee, O Blue-Throated One, the very form of Time; prostrations to Thee, the Destroyer of all sins; prostrations to Thee, the one (witness) experiencer of the functions of the mind, which after all is illusory. 37

Suta said:

Prostrating thus before the Lord of the universe, standing with folded hands before Him, the over-awed Rama praised the supreme Lord in so many words. 38

Rama said:

O Self of the universe! Withdraw this cosmic form of Yours. By Thy grace, O Sambhu, the ocean of the world (of existence) has been seen (by me). 39

The Lord said:

O Rama, the mighty-armed! There is nothing other than I.

Suta said:

Saying thus, the Lord withdrew the Gods and the other (forms) into His own form. 40

Closing his eyes in sheer delight, Rama again opened his eyes and saw the Lord standing over the tiger-skin on the crest of the (Himalaya) mountain. Rama saw Lord Nilaka??ha with three eyes and five faces, donning the tiger skin, His person adorned with sacred ash, wearing the serpents as His bracelets and sacred thread, wearing matted locks, blazing like lightening. (He saw) the One, the Lord of the universe, with moon on His crest, the supremely adorable, assuring freedom from fear, with four arms, holding a battle-axe, with a deer in one hand. 41-44

Then prostrating, Rama, at the Lordís command, sat in front of Him. Then, the God of Gods told Rama, ìWhatever you want to ask, O Rama, you can ask of Me. There is no preceptor for you other than I.î 45

Thus ends the seventh chapter called the Vision of the Cosmic Form in the form of a dialogue between Siva and Rama in the Siva-Gita an upanishad delivering Brahma-vidya, and a yoga sastra occurring in the Padma Purana.

The logic: There is a saying that if you want to ask your boss a favor, it is better to do it after he had his lunch! Makes sense because, after feasting and resting, he will be in a more benevolent mood. If he is in a bad mood instead of asking a favor now, it is better to wait till he is in a good mood.

The ancient Indian Seers used their Divine Wisdom to check the moods of the Heavenly Bodies to elect the right time to do the important things and also to avoid the bad times. The elements of Panchangam deal with this right and wrong times.

In Sanskrit Panchangam = Pancha(five) + Angam(limbs). Tithi or lunar phase, Vara or weekday, Nakshatra or the star constellation in which Moon is placed, Yoga or the auspicious/inauspicious period prevalent and Karana which is a half phase of yoga are the Pancha Angam – the five main elements to check the good or bad periods in a day to perform many types of important tasks.

Apart from these main five elements of time there are other good and bad times which are also important. Astrojyoti Panchangam is based on the authentic principles given in the ancient Gochara and Muhurta scriptures and definitely the most informative and accurate Panchangam available on the net and has many features not found elsewhere.

We have given here the basic information to understand the 5 main elements and the the other terms and data give in our Panchanga page. If you want to know all details about all the parameters of Panchanga to fix a Muhurta(an auspicious time) for marriage or travel or joining a job etc., see our full Muhurta guide at http://www.astrojyoti.com/NaksatraTithiYogaInfo.htm

The developers: The Panchanga related technical inputs, information and write ups are by Pandit S.P.Tata – the webmaster of Astrojyoti.com who has more than 30 years of experience as a professional astrologer and also teaches astrology.

The software was developed by a topnotch software professional who is a brilliant M.Tech from the famous Indian Institute of Science, Bangalore and is also a gold medalist of the astrology course conducted by Bharatiya Vidya Bhavan!

The calculations base: The ephemeris used are the most accurate NASA ephemeris. Our software automatically adjusts the daylight saving time whenever it is applicable. We have a very large database of places and adding more.

The Panchanga displayed is according to the popular Amananta or Chaitradi system popular in South India. In this the Hindu month starts after Amavasya. The other system is Poornimanta where the Month starts after Poornima or full moon. All other things remain same. Soon our Panchanga will have the option to change between these two systems plus monthly Panchanga tables etc..

Date, time and place: By default the data is for the current date for New Delhi at Sunrise time. However many of the features of Panchangam – like Lagnas, Horas, Rahukalam, Varjama and other good and bad times etc. – differ vastly based on the place where you are OR where the task or act will be performed. You can check Panchanga for any date and place. If your place is not there, choose the nearest place.

Year: The Hindu Panchanga system follows a 60 years cycle and repeats after every 60 years. The sixty years are divided into 3 groups of 20 each. The first 20 from Prabhava to Vyaya are ruled by  Brahma. The next 20 from Sarvajit to Parabhava by Vishnu and the last 20 by Shiva.

Ayana: The Hindu year is divided in to two Ayanas of six months each called Uttarayana and Dakshinayana. The Uttarayana is the northern journey of the Sun’s course from the zodiac sign Makara (Capricorn) starting from 14^th January ( Makara Samkranti day) till appx 15^th July when it enters the zodiac sign Karka (Cancer) and is considered an auspicious period. The Dakshinayana is the Sun’s southern course from Karka to Makara and is considered inauspicious.

Vikrama Era: It was started by the emperor Vikramaditya of Ujjain following his victory over the Sakas in 56 BC. It is a lunar calendar which starts with the first day after the new moon, in the month of Chaitra, Chaitra Shuddha Prathami Ugadi festival day and falls in March.

Saka Era: The Saka Era, also called Salivahana Era, is used by the Indian national calendar and a few other Hindu calendars. According to historians the Saka era was founded by the king called Shalivahana to celebrate his victory against the Sakas in the year 78 CE.

Masa or Month: There are two types of Indian calendars. One is the solar calendar (Surya ganana) based on the entry of the sun in to various zodiac signs and the other is the lunar calendar (Chandra ganana) based on the transit of the moon. Our Panchanga displays the lunar calendar which is the is the most widely followed Panchanga calendar in India. There are two types of lunar calendars. One starts with the Kartika month and counted after Poornima or the full moon till next Poornima. Hence it is called the Poornimanta or Kartikadi system. This is popular in North India. The other starts with the month Chaitra and counted after Amavasya or the new moon till the next Amavasya. Hence it is called Amavasyanta or Amananta calendar. This is popular in South India. The names of the months are the same. Indian Panchanga has 12 months in a year as follows: Chaitra, Visakha, Jyestha, Ashadha, Shravana, Bhadrapada, Ashwija, Kartika, Margasira, Pushya, Magha and Phalguna.

The lunar months are counted by Tithis or the phases of the moon. Every 12 degree difference between the sun and the moon forms a Tithi. The lunar Tithi or day is the Tithi prevailing at the time of sunrise is the day’s Tithi. New moon to full moon to new moon completes a lunar month. As the motion of the moon is not uniform, a Tithi may be longer than a day or shorter than a day. A lunar fortnight, or Paksha, can vary from 13 to 15 days because of this. As the moon takes about 29.53 days to complete one round of the earth, the 12 lunar months amount to 354 days approximately. As it is less by 11 days as compared to the solar year, once in 2-3 year an Adhika Masa or extra month is added to the lunar calendar to make it coincide with the solar calendar. The twelve lunar months take 354 days, 8 hours and 34.28 seconds. This creates a difference of 10 days, 21 hours and 35.16 seconds from the actual solar year of 365 days, 6 hours, 9.54 seconds.

When the accumulated difference between the two systems exceeds 29 days, 12 hours, 44 minutes and 2.865 seconds, an adjustment is made with a extra month (Adhika Masa), which carries the name of the previous or the next month, depending on the proximity of the month. This addition of extra month is done when there is no solar ingress in a lunar month, ie, the sun does not at all transit into any new rashi but simply keeps moving within one zodiac sign in a lunar month, then that lunar month will be named according to the first upcoming transit. It will also take the epithet of adhika or “extra”. For example, if a lunar month elapsed without a solar transit and the next transit is into Mesha, then this month without transit is labeled adhika Chaitra. The next month will be labeled according to its transit as usual and will get the epithet nija (“original”) or shuddha (“clean”).

Paksha: There are 30 lunar phases in an Indian Panchanga month – 15 phases of the Amavasya or dark half called Krishna Paksha and 15 phases of the Poornima or dark half called Shukla Paksha.

Days since Kaliyuga: According to the calculations given in the Vedic scriptures the present Kali Yuga started on Bhadrapada, Krishnapaksha -Trayodasi day, in Vyatipaat yoga at midnight, in the Aashlesha Nakshatra (17th/18th Feb 3102 BC) and the age of the Kali Yuga as on 2013 is 5115 years. You can read more about the Vedic calculations of Yugas from http://www.astrojyoti.com/vedictimecalculations.htm

Julian day: The Julian Day is the count of the day starting from noon time Greenwich Mean Time January 1, 4713 BC as per the Julian calendar or November 24, 4714 BC in the Gregorian calendar. This is used by astronomers.

Sunrise, Sunset, Moonrise & Moonset: In the Hindu Panchanga the day duration is from Sunrise to next day Sunrise. The day duration and the night duration are also used for many astrological calculations. Many traditional people who take religious vows to fast also use this information, like “fast till sunset” or “fast till moon is sited” etc.

Sun & Moon positions: Displays the zodiac signs in which Sun and Moon are placed on that day.

Ayanamsa: Ayanamsa is the tilt of the vernal equinox or in simple terms the tilt of earth’s north pole. Every year it is increasing by 50.29 seconds. The Ayanamsa is deducted from the actual longitude of the planets in the zodiac (called Sayana position) to get the Niryana longitude which is used in Indian astrology. This gives the actual angle at which the planets are vis-a-vis our location on earth.

Sidereal time at noon: This is used by astrologers to calculate Lagna, tenth house etc.

Tithi, Vara, Nakshatra, Yoga and Karana – the 5 main elements of time in Panchanga

Tithi: The phases of the moon are called Tithis. Tithi is every 12 degrees difference between Sun & Moon. The formula to calculate is (Moon – Sun Long)/12 = Tithis over.

The starting and ending times of tithi for the day is displayed in 24 hours format and the name of the next Tithi is also mentioned.

The names of the Tithis are: 1. Prathipada (Padyami), 2. Dwiteeya, 3. Triteeya, 4. Chaturthi, 5. Panchami, 6. Shrashti, 7. Saptami, 8. Ashtami, 9. Navami, 10. Dasami, 11. Ekadasi, 12. Dwadasi, 13. Trayodasi, 14. Chaturdasi, 15. Poornima/Amavasya.

Except Amavasya and Poornima the rest of the 14 Tithis carry the same name. Hence to differentiate people refer to them as Krishna Paksha Dwteeya or Suddha Dwteeya and Shukla Paksha Dwteeya or Bahula Dwteeya etc.

Traditionally the Tithi prevalent at Sunrise is taken as the Tithi of the day. Various Hindu festivals are based on Month and Tithi. However for some night based festivals like Deepavali etc. the Tithi present at the night is taken. Whenever a day has an auspicious Hindu festival our Panchanga will mention it.

The tithi which is present at the time of Sunrise on first day and also on the second day sunrise is called Vridhi Tithi and considered very auspicious. The Tithi which starts after first sunrise and ends before second sun rise is called Kshaya Tithi and is considered inauspicious.

The Tithis have several attributes and positive or negative qualities and suitable for various types of undertakings. For example auspicious Tithis like Ekadasi is good for worship and fast etc but if you want to fight someone or start war, the Amavasya which is an inauspicious Tithi is the suitable one!

The phases of the moon are not just the light and shadow effects of sun and moon as taught in our modern schools. They go much deeper than that and from a spiritual perspective each and every breath we take has something to with these phases.

According to the scriptures, the Moon has 16 kalas, or phases. These 16 kalas are ruled by the 16 Nitya Devis. They are called Shodasa Nityas. Out of these 15 are visible to us and the 16th, which is Devi, is beyond our visibility. On Poornima or full moon day all the 15 Nityas are in the moon and the moon is strong, auspicious and shines brightly. On the 1st Thithi after the Poornima, i.e., Pratipada, one Nitya leaves the moon and goes to the sun and the moon is reduced slightly in size. On the next Dwiteeya Tithi another Nitya leaves the moon and goes to the sun and the moon is further reduced in size. This way they leave one by one till the moon becomes totally dark on the 15th day, which is called Amavasya or the new moon day when moon is at its weakest and is inauspicious.

Each Nitya Devi has her own yantra, mantra, Tantra and prayogas or ritual applications. In the olden days people used to worship the ruling Nitya Devi of the Tithis. Today even most of the astrologers do not know this! Our Panchanga mentiones this rare info – the Ruling Nitya’s name and Her Mantra. More about the Nitya Devis from http://www.astrojyoti.com/lunarphasesandthenityadevis.htm

Vara: Vara is a week day. Sunday to Saturday are named Adivaram, Somavaram, Mangala varam, Budha varam, Shukra varam and Shani vararam respectively and are ruled by Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn. Of these seven Sunday, Tuesday and Saturday are considered bad for any auspicious work. These days have certain attributes and are suitable or not suitable for certain types of work. This information is displayed on the Vara column.

Nakshatra: Vedic astrology divides the 360 degrees of the zodiac space in to 27 Nakshatras or star constellations. Each Nakshatra has a span of 13 degrees and 20 minutes. Each Nakshatra span is further subdivided in to 4 Padas or quarters of 3 degrees and 20 minutes. On the day in question the Nakshatra in which Moon is placed is the prevailing Nakshatra. While the span of the Nakshtras is constant the speed of Moon is not constant. Hence a Nakshatra may be in operation for more than a day or less than a day. Panchanga gives the starting and ending time of the nakshtra in operation and the name of the next Nakshatra wherever applicable.

The 27 Nakshatras are divided in to 3 groups of 9 each and these are classified as Deva, Manushya and Rakshasa groups. They are also classified as fixed, movable, gentle, cruel etc. etc. The Nakshatras also have various ruling deities and good and bad attributes etc. and hence are considered suitable or unsuitable for various kinds of auspicious or inauspicious work. This information is displayed in the Nakshatra column.

Yoga: Yoga is a time period prevalent in a day and is calculated by adding the longitudes of Sun and moon and dividing it into 27 equal parts.

The yogas which are inauspicious for any good work are mentioned in the Yoga section. The other Yogas are auspicious.

Karana: A Karana has half the span of the Tithi so there are 2 Karanas during a Tithi. There are total 11 Karanas. The Karana sequence changes according to Krishnapaksha or Shuklapaksh and the 1st half or 2nd half of the tithi. The Karanas too have good and bad attributes and are suitable for various good or bad undertakings. This information is given in the Karana column.

Special Yogas: On certain days when the Tithi, Nakshatra & Karana are all auspicious, that length of time is called Shubha Yoga or auspicious time – like Sarvartha Siddhi Yoga or Amrita Siddhi Yoga etc. Similarly several bad combinations are called Asubha Yoga or inauspicious time like Mrityu Yoga, Randhra Yoga etc. The Panchangas mention these.

The Kalas: 

Rahukalam, Yamagandam & Gulikakalam: These periods are not suitable for any auspicious undertaking. They differ from place to place depending on Sun-rise & Sun-set time.

Varjyam, Durmuhurtam & Amrita Kalam: When a Nakshatra is in operation certain portions of time periods are considered auspicious or inauspicious. This varies from Nakshatra to Nakshatra and also on the duration of the Nakshatra. The calculation rules are complicated. Varjyam & Durmuhurtam are inauspicious periods and not suitable for any auspicious undertaking. Amrita Kalam is an auspicious period.

Most of the muhurta scriptures agree on the timings of the above 3 but some scriptures give slightly different timings especially for Arudra, Hasta and Moola Nakshatras. We follow Kalaprakshika, a highly acclaimed Gochara scripture. Some other softwares may differ for these if they follow Kalavidhanpaddhati or Kumaraswamiyam etc..

Tarabalam: To calculate tarabalam one must calculate position of daily nakshatra from ones Janma nakshatra (both nakshatra inclusive). Divide that by 9. If the reminder is 2,4,6,8,9 or 0 then it’s good otherwise it’s bad, ie, 3,5,7 to be avoided.

1. Janma Tara: Causes  Worry

2. Sampat Tara : Gain of wealth

3. Vipat Tara : Disputes

4. Kshema Tara: Gains in Business etc

5. Pratyak Tara : Harm to the work

6. Sadhana Tara : Happiness

7. Naidhana Tara : Monetary Loss

8. Mitra  Tara : Good happiness

9. Parama Mitra Tara: Very good happiness

These details are displayed in Panchangam.

Chandrabalam: Chandrabalam means the strength of the moon. On the day in question if the zodiac sign in which Moon is placed happens to be 6^th, 8^th or 12^th counted from your Janmarasi, the Chandrabalam is bad. 8^th is the worst. All other 9 signs the Chandrabalam is strong.

Hora: The Hora is approximately one hour duration in a day, ruled by a particular planet. The time can vary depending on Sunrise time and day/night duration. In a day starting from the sunrise there are 24 horas ruled by the seven planets. Depending on the ruling planet the horas are either suitable or inimical for various undertakings. This can be used to select a suitable time for an undertaking depending on which planet Hora it is. The information is displayed on the panchanga page Hora link.

Muhurtas: There are 30 Muhurtas in a day. It is approximately 48 minutes but can vary slightly depending on the day/night duration. Out of the 30 Muhurtas, Rudra, Ahi, Pitru, Puruhuta, Naktanchara, Bhaga, Girisa, Ajipada, Yama & Agni are inauspicious Muhurtas.

Lagnas: The lagna is the zodiac sign rising on the eastern horizon at any given time and place. In a day there are 12 lagnas of approximately 2 hours duration but they vary a bit depending on date, time, month and place. Lagna plays an important role in selecting the Muhurta. The lagna timings in a day are displayed in Panchang.

Chougadia Pravesh: Chaugadia table used to check the auspicious time to start any good work – especially for travel. Amrit, Shubh, Labh and Chal are the 4 good muhurtas and Rog, kaal and Udyog are the 3 bad ones. The actual day duration or night duration are taken from sunrise and sun set timings of the place and divided by 8 an each portion is a Chaugadia.

Ephemeris: The ephemeris show the Niryana position of the planets for the day.

The above are the basics to understand the various data given on our Panchanga. If you want to know all details about all the parameters of Panchanga to fix a Muhurta(an auspicious time) for marriage or travel or joining a job etc., with exceptions to the rules and tips for selecting good Muhurta, see our full Muhurta guide at http://www.astrojyoti.com/NaksatraTithiYogaInfo.htm

INTRODUCTION.

There exists at present a good deal of misconception with regard to the practices of the Haṭha Yoga. People easily believe in the stories told by those who themselves heard them second hand, and no attempt is made to find out the truth by a direct reference to any good treatise. It is generally believed that the six practices, ( ) in Haṭha Yoga are compulsory on the student and that besides being dirty, they are fraught with danger to the practiser. This is not true, for these practices are necessary only in the existence of impurities in the Nâdis, and not otherwise.

There is the same amount of misunderstanding with regard to the Prâṇâyâma. People put their faith implicitly in the stories told them about the dangers attending the practice, without ever taking the trouble of ascertaining the fact themselves. We have been inspiring and expiring air from our birth, and will continue to do so till death; and this is done without the help of any teacher. Prâṇâyâma is nothing but a properly regulated form of the otherwise irregular and hurried flow of air, without using much force or undue restraint; and if this is accomplished by patiently keeping the flow slow and steady, there can be no danger. It is the impatience for the Siddhis which cause undue pressure on the organs and thereby causes pains in the ears, the eyes, the chest, etc. If the three bandhas ( ) be carefully performed while practising the Prâṇâyâma, there is no possibility of any danger.

There are two classes of students of Yoga: (1) those who study it theoretically; (2) those who combine the theory with practice.

Yoga is of very little use, if studied theoretically. It was never meant for such a study. In its practical form, however, the path of the student is beset with difficulties. The books on Yoga give instructions so far as it is possible to express the methods in words, but all persons, not being careful enough to follow these instructions to the very letter, fail in their object. Such persons require a teacher versed in the practice of Yoga. It is easy to find a teacher who will explain the language of the books, but this is far from being satisfactory. For instance, a Pandit without any knowledge of the science of Materia Medica will explain   as   or an enemy of thorns, i.e., shoes, while it is in reality the name of a medicinal plant,

p. ii

The importance of a practical Yogî as a guide to a student of Yoga cannot be overestimated; and without such a teacher it is next to impossible for him to achieve anything. The methods followed by the founders of the system and followed ever afterwards by their followers, have been wisely and advisedly kept secret; and this is not without a deep meaning. Looking to the gravity of the subject and the practices which have a very close relation with the vital organs of the human body, it is of paramount importance that the instructions should be received by students of ordinary capacity, through a practical teacher only, in order to avoid any possibility of mistake in practice. Speaking broadly, all men are not equally fitted to receive the instructions on equal terms. Man inherits on birth his mental and physical capitals, according to his actions in past births, and has to increase them by manipulation, but there are, even among such, different grades. Hence, one cannot become a Yogî in one incarnation, as says Śri Kṛiṣṇa  and again

There are men who, impelled by the force of their actions of previous births, go headlong and accomplish their liberation in a single attempt; but others have to earn it in their successive births. If the student belongs to one of such souls and being earnest, desires from his heart to get rid of the pains of birth and death, he will find the means too. It is well-known that a true Yogî is above temptations and so to think that he keeps his knowledge secret for selling it to the highest bidder is simply absurd. Yoga is meant for the good of all creatures, and a true Yogî is always desirous of benefitting as many men as possible. But he is not to throw away this precious treasure indiscriminately. He carefully chooses its recipients, and when he finds a true and earnest student, who will not trifle with this knowledge, he never hesitates in placing his valuable treasure at the disposal of the man. What is essential in him is that he should have a real thirst for such knowledge—a thirst which will make him restless till satisfied; the thirst that will make him blind to the world and its enjoyments. He should be, in short, fired with   or desire for emancipation. To such a one, there is nothing dearer than the accomplishment of this object. A true lover will risk his very life to gain union with his beloved like Tulasîdâs. A true lover will see everywhere, in every direction, in every tree and leaf, in every blade of grass his own beloved. The whole of the world, with all its beauties, is a dreary waste in his eyes, without his beloved. And he will court death, fall into

p. iii

the mouth of a gaping grave, for the sake of his beloved. The student whose heart burns with such intense desire for union with Paraṃâtmâ, is sure to find a teacher, and through him he will surely find Him It is a tried experience that Paraṃâtmâ will try to meet you half way, with the degree of intensity with which you will go to meet Him. Even He Himself will become your guide, direct you on to the road to success, or put you on the track to find a teacher, or lead him to you.

Well has it been said  It is the half-hearted who fail. They hold their worldly pleasures dearer to their hearts than their God, and therefore He in His turn does not consider them worthy of His favours. Says the Upaniṣad:—

The âtmâ will choose you its abode only if it considers you worthy of such a favour, and not otherwise. It is therefore necessary that one should first make oneself worthy of His acceptance. Having prepared the temple (your heart) well fitted for His installation there, having cleared it of all the impurities which stink and make the place unsuitable for the highest personage to live in, and having decorated it beautifully with objects as befit that Lord of the creation, you need not wait long for Him to adorn this temple of yours which you have taken pains to make it worthy of Him. If you have done all this, He will shine in you in all His glory. In your difficult moments, when you are embarrassed, sit in a contemplative mood, and approach your Parama Guru submissively and refer your difficulties to Him, you are sure to get the proper advice from Him. He is the Guru of the ancients, for He is not limited by Time. He instructed the ancients in bygone times, like a Guru, and if you have been unable to find a teacher in the human form, enter your inner temple and consult this Great Guru who accompanies you everywhere, and ask Him to show you the way. He knows best what is best, for you. Unlike mortal beings, He is beyond the past and the future, will either send one of His agents to guide you or lead you to one and put you on the right track. He is always anxious to teach the earnest seekers, and waits for you to offer Him an opportunity to do so. But if you have not done your duty and prepared yourself worthy of entering His door, and try to gain access to His presence, laden with your unclean burden, stinking with Kama, Krodha, Lobha, and Moha, be sure He will keep you off from Him.

p. iv

The Âsanas are a means of gaining steadiness of position and help to gain success in contemplation, without any distraction of the mind. If the position be not comfortable, the slightest inconvenience will draw the mind away from the lakśya (aim), and so no peace of mind will be possible till the posture has ceased to cause pain by regular exercise.

Of all the various methods for concentrating the mind, repetition of Praṇava or Ajapâ Jâpa and contemplation on its meaning is the best. It is impossible for the mind to sit idle even for a single moment, and, therefore, in order to keep it well occupied and to keep other antagonistic thoughts from entering it, repetition of Praṇava should be practised. It should be repeated till Yoga Nidrâ is induced which, when experienced, should be encouraged by slackening all the muscles of the body. This will fill the mind with sacred and divine thoughts and will bring about its one-pointedness, without much effort.

Anâhata Nâda is awakened by the exercise of Prâṇâyâma. A couple of weeks’ practice with 80 prâṇâyâmas in the morning and the same number in the evening will cause distinct sounds to be heard; and, as the practice will go on increasing, varied sounds become audible to the practiser. By hearing these sounds attentively one gets concentration of the mind, and thence Sahaja Samâdhi. When Yoga sleep is experienced, the student should give himself up to it and make no efforts to check it. By and by, these sounds become subtle and they become less and less intense, so the mind loses its waywardness and becomes calm and docile; and, on this practice becoming well-established, Samâdhi becomes a voluntary act. This is, however, the highest stage and is the lot of the favoured and fortunate few only.

During contemplation one sees, not with his eyes, as he does the objects of the world, various colours, which the writers on Yoga call the colours of the five elements. Sometimes, stars are seen glittering, and lightning flashes in the sky. But these are all fleeting in their nature.

At first these colours are seen in greatly agitated waves which show the unsteady condition of the mind; and as the practice increases and the mind becomes calm, these colour-waves become steady and motionless and appear as one deep ocean of light. This is the ocean in which One should dive and forget the world and become one with his Lord—which is the condition of highest bliss.

Faith in the practices of Yoga, and in one’s own powers to accomplish what others have done before, is of great importance to insure speedy success. I mean “faith that will move mountains,” will accomplish

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anything, be it howsoever difficult. There is nothing which cannot be accomplished by practice. Says Śiva in Śiva Saṃhitâ.

Through practice success is obtained; through practice one gains liberation.

Perfect consciousness is gained through practice; Yoga is attained through practice; success in mudrâs comes by practice. Through practice is gained success in Prâṇâyâma. Death can be evaded of its prey through practice, and man becomes the conqueror of death by practice. And then let us gird up our loins, and with a firm resolution engage in the practice, having faith in  , and the success must be ours. May the Almighty Father, be pleased to shower His blessings on those who thus engage in the performance of their duties. Om Siam.

PANCHAM SINH.

CHAPTER 1.

On Âsanas.

|| १ || परथमोपदेशः

|| 1 || prathamopadeśaḥ

शरी-आदि-नाथायनमो|अस्तुतस्मै

येनोपदिष्ह्टाहठ-योग-विद्या |

विभ्राजतेपरोन्नत-राज-योगम

आरोढुमिछ्छोरधिरोहिणीव || १ || || १ ||

śrī-ādi-nāthāya namo|astu tasmai

yenopadiṣhṭā haṭha-yogha-vidyā |

vibhrājate pronnata-rāja-yogham

āroḍhumichchoradhirohiṇīva || 1 || || 1 ||

Salutation to Âdinâtha (Śiva) who expounded the knowledge of Haṭha Yoga, which like a staircase leads the aspirant to the high pinnacled Râja Yoga. 1.

परणम्यशरी-गुरुंनाथंसवात्मारामेणयोगिना |

केवलंराज-योगायहठ-विद्योपदिश्यते || २ ||

praṇamya śrī-ghuruṃ nāthaṃ svātmārāmeṇa yoghinā |

kevalaṃ rāja-yoghāya haṭha-vidyopadiśyate || 2 ||

Yogin Swâtmârâma, after saluting first his Gurû Srinâtha explains Haṭha Yoga for the attainment of Raja Yoga. 2.

भरान्त्याबहुमत-धवान्तेराज-योगमजानताम |

हठ-परदीपिकांधत्तेसवात्मारामःकॄपाकरः || ३ |

bhrāntyā bahumata-dhvānte rāja-yoghamajānatām |

haṭha-pradīpikāṃ dhatte svātmārāmaḥ kṝpākaraḥ || 3 |

Owing to the darkness arising from the multiplicity of opinions people are unable to know the Râja Yoga. Compassionate Swâtmârâma composes the Haṭha Yoga Pradipikâ like a torch to dispel it. 3.

हठ-विद्यांहिमत्स्येन्द्र-गोरक्ष्हाद्याविजानते |

सवात्मारामो|अथवायोगीजानीतेतत-परसादतः || ४ ||

haṭha-vidyāṃ hi matsyendra-ghorakṣhādyā vijānate |

svātmārāmo|athavā yoghī jānīte tat-prasādataḥ || 4 ||

Matsyendra, Gorakṣa, etc., knew Haṭha Vidyâ, and by their favour Yogî Swâtmârâma also learnt it from them. 4.

The following Siddhas (masters) are said to have existed in former times:—

शरी-आदिनाथ-मत्स्येन्द्र-शावरानन्द-भैरवाः |

छौरङ्गी-मीन-गोरक्ष्ह-विरूपाक्ष्ह-बिलेशयाः || ५ ||

śrī-ādinātha-matsyendra-śāvarānanda-bhairavāḥ |

chaurangghī-mīna-ghorakṣha-virūpākṣha-bileśayāḥ || 5 ||

Sri Âdinâtha (Śiva), Matsyendra, Nâtha, Sâbar, Anand, Bhairava, Chaurangi, Mîna nâtha, Gorakṣanâtha, Virupâkṣa, Bileśaya. 5.

मन्थानोभैरवोयोगीसिद्धिर्बुद्धश्छकन्थडिः |

कोरंटकःसुरानन्दःसिद्धपादश्छछर्पटिः || ६ ||

manthāno bhairavo yoghī siddhirbuddhaścha kanthaḍiḥ |

koraṃṭakaḥ surānandaḥ siddhapādaścha charpaṭiḥ || 6 ||

Manthâna, Bhairava, Siddhi Buddha, Kanthadi, Karantaka, Surânanda, Siddhipâda, Charapati. 6.

p. 2

कानेरीपूज्यपादश्छनित्य-नाथोनिरञ्जनः |

कपालीबिन्दुनाथश्छकाकछण्डीश्वराह्वयः || ७ ||

kānerī pūjyapādaścha nitya-nātho nirañjanaḥ |

kapālī bindunāthaścha kākachaṇḍīśvarāhvayaḥ || 7 ||

Kânerî, Pûjyapâda, Nityanâtha, Nirañjana, Kapâli, Vindunâtha, Kâka Chandîśwara. 7.

अल्लामःपरभुदेवश्छघोडाछोलीछटिंटिणिः |

भानुकीनारदेवश्छखण्डःकापालिकस्तथा || ८ ||

allāmaḥ prabhudevaścha ghoḍā cholī cha ṭiṃṭiṇiḥ |

bhānukī nāradevaścha khaṇḍaḥ kāpālikastathā || 8 ||

Allâma, Prabhudeva, Ghodâ, Cholî, Tintiṇi, Bhânukî Nârdeva, Khanda Kâpâlika, etc. 8.

इत्यादयोमहासिद्धाहठ-योग-परभावतः |

खण्डयित्वाकाल-दण्डंबरह्माण्डेविछरन्तिते || ९ ||

ityādayo mahāsiddhā haṭha-yogha-prabhāvataḥ |

khaṇḍayitvā kāla-daṇḍaṃ brahmāṇḍe vicharanti te || 9 ||

These Mahâsiddhas (great masters), breaking the sceptre of death, are roaming in the universe. 9.

अशेष्ह-ताप-तप्तानांसमाश्रय-मठोहठः |

अशेष्ह-योग-युक्तानामाधार-कमठोहठः || १० ||

aśeṣha-tāpa-taptānāṃ samāśraya-maṭho haṭhaḥ |

aśeṣha-yogha-yuktānāmādhāra-kamaṭho haṭhaḥ || 10 ||

Like a house protecting one from the heat of the sun, Haṭha Yoga protects its practiser from the burning heat of the three Tâpas; and, similarly, it is the supporting tortoise, as it were, for those who are constantly devoted to the practice of Yoga. 10.

हठ-विद्यापरंगोप्यायोगिनासिद्धिमिछ्छता |

भवेद्वीर्यवतीगुप्तानिर्वीर्यातुपरकाशिता || ११ ||

haṭha-vidyā paraṃ ghopyā yoghinā siddhimichchatā |

bhavedvīryavatī ghuptā nirvīryā tu prakāśitā || 11 ||

A Yogî desirous of success should keep the knowledge of Haṭha Yoga secret; for it becomes potent by concealing, and impotent by exposing. 11.

सुराज्येधार्मिकेदेशेसुभिक्ष्हेनिरुपद्रवे |

धनुःपरमाण-पर्यन्तंशिलाग्नि-जल-वर्जिते |

एकान्तेमठिका-मध्येसथातव्यंहठ-योगिना || १२ ||

surājye dhārmike deśe subhikṣhe nirupadrave |

dhanuḥ pramāṇa-paryantaṃ śilāghni-jala-varjite |

ekānte maṭhikā-madhye sthātavyaṃ haṭha-yoghinā || 12 ||

The Yogî should practise Haṭha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully. 12.

p. 3

अल्प-दवारमरन्ध्र-गर्त-विवरंनात्युछ्छ-नीछायतं

सम्यग-गोमय-सान्द्र-लिप्तममलंनिःशेस-जन्तूज्झितम |

बाह्येमण्डप-वेदि-कूप-रुछिरंपराकार-संवेष्ह्टितं

परोक्तंयोग-मठस्यलक्ष्हणमिदंसिद्धैर्हठाभ्यासिभिः || १३ ||

alpa-dvāramarandhra-gharta-vivaraṃ nātyuchcha-nīchāyataṃ

samyagh-ghomaya-sāndra-liptamamalaṃ niḥśesa-jantūjjhitam |

bāhye maṇḍapa-vedi-kūpa-ruchiraṃ prākāra-saṃveṣhṭitaṃ

proktaṃ yogha-maṭhasya lakṣhaṇamidaṃ siddhairhaṭhābhyāsibhiḥ || 13 ||

The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootrâ), a well, and a compound. These characteristics of a room for Haṭha Yogîs have been described by adepts in the practice of Haṭha. 13.

एवंविधेमठेसथित्वासर्व-छिन्ता-विवर्जितः |

गुरूपदिष्ह्ट-मार्गेणयोगमेवसमभ्यसेत || १४ ||

evaṃ vidhe maṭhe sthitvā sarva-chintā-vivarjitaḥ |

ghurūpadiṣhṭa-mārgheṇa yoghameva samabhyaset || 14 ||

Having seated in such a room and free from all anxieties, he should practise Yoga, as instructed by his guru. 14.

अत्याहारःपरयासश्छपरजल्पोनियमाग्रहः |

जन-सङ्गश्छलौल्यंछषहड्भिर्योगोविनश्यति || १५ ||

atyāhāraḥ prayāsaścha prajalpo niyamāghrahaḥ |

jana-sangghaścha laulyaṃ cha ṣhaḍbhiryogho vinaśyati || 15 ||

Yoga is destroyed by the following six causes:—Over-eating, exertion, talkativeness, adhering to rules, i.e., cold bath in the morning, eating at night, or eating fruits only, company of men, and unsteadiness. 15.

उत्साहात्साहसाद्धैर्यात्तत्त्व-जञानाश्छनिश्छयात |

जन-सङ्ग-परित्यागात्ष्हड्भिर्योगःपरसिद्ध्यति || १६ ||

utsāhātsāhasāddhairyāttattva-jñānāścha niśchayāt |

jana-sanggha-parityāghātṣhaḍbhiryoghaḥ prasiddhyati || 16 ||

The following six bring speedy success:—Courage, daring, perseverance, discriminative knowledge, faith, aloofness. from company. 16.

अथयम-नियमाः

अहिंसासत्यमस्तेयंबरह्मछर्यंकष्हमाधॄतिः |

दयार्जवंमिताहारःशौछंछैवयमादश || १७ ||

atha yama-niyamāḥ

ahiṃsā satyamasteyaṃ brahmacharyaṃ kṣhamā dhṝtiḥ |

dayārjavaṃ mitāhāraḥ śauchaṃ chaiva yamā daśa || 17 ||

The ten rules of conduct are: ahiṃsâ (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness. 17.

तपःसन्तोष्हआस्तिक्यंदानमीश्वर-पूजनम |

सिद्धान्त-वाक्य-शरवणंहरीमतीछतपोहुतम |

नियमादशसम्प्रोक्तायोग-शास्त्र-विशारदैः || १८ ||

tapaḥ santoṣha āstikyaṃ dānamīśvara-pūjanam |

siddhānta-vākya-śravaṇaṃ hrīmatī cha tapo hutam |

niyamā daśa samproktā yogha-śāstra-viśāradaiḥ || 18 ||

The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña. 18.

p. 4

Âsanas.

अथआसनम

हठस्यपरथमाङ्गत्वादासनंपूर्वमुछ्यते |

कुर्यात्तदासनंसथैर्यमारोग्यंछाङ्ग-लाघवम || १९ ||

atha āsanam

haṭhasya prathamāngghatvādāsanaṃ pūrvamuchyate |

kuryāttadāsanaṃ sthairyamāroghyaṃ chānggha-lāghavam || 19 ||

Being the first accessory of Haṭha Yoga, âsana is described first. It should be practised for gaining steady posture, health and lightness of body. 19.

वशिष्ह्ठाद्यैश्छमुनिभिर्मत्स्येन्द्राद्यैश्छयोगिभिः |

अङ्गीकॄतान्यासनानिकथ्यन्तेकानिछिन्मया || २० ||

vaśiṣhṭhādyaiścha munibhirmatsyendrādyaiścha yoghibhiḥ |

angghīkṝtānyāsanāni kathyante kānichinmayā || 20 ||

I am going to describe certain âsanas which have been adopted by Munîs like Vasiṣṭha, etc., and Yogîs like Matsyendra, etc. 20.

Swastika-âsana.

जानूर्वोरन्तरेसम्यक्कॄत्वापाद-तलेउभे |

ॠजु-कायःसमासीनःसवस्तिकंतत्प्रछक्ष्हते || २१ ||

jānūrvorantare samyakkṝtvā pāda-tale ubhe |

ṝju-kāyaḥ samāsīnaḥ svastikaṃ tatprachakṣhate || 21 ||

Having kept both the hands under both the thighs, with the body straight, when one sits calmly in this posture, it is called Swastika. 21.

Gomukha-âsana.

सव्येदक्ष्हिण-गुल्कंतुपॄष्ह्ठ-पार्श्वेनियोजयेत |

दक्ष्हिणे|अपितथासव्यंगोमुखंगोमुखाकॄतिः || २२ ||

savye dakṣhiṇa-ghulkaṃ tu pṝṣhṭha-pārśve niyojayet |

dakṣhiṇe|api tathā savyaṃ ghomukhaṃ ghomukhākṝtiḥ || 22 ||

Placing the right ankle on the left side and the left ankle on the right side, makes Gomukha-âsana, having the appearance of a cow. 22.

Vîrâsana.

एकंपादंतथैकस्मिन्विन्यसेदुरुणिसथिरम |

इतरस्मिंस्तथाछोरुंवीरासनमितीरितम || २३ ||

ekaṃ pādaṃ tathaikasminvinyaseduruṇi sthiram |

itarasmiṃstathā choruṃ vīrāsanamitīritam || 23 ||

One foot is to be placed on the thigh of the opposite side; and so also the other foot on the opposite thigh. This is called Vîrâsana. 23.

Kurmâsana.

गुदंनिरुध्यगुल्फाभ्यांवयुत्क्रमेणसमाहितः |

कूर्मासनंभवेदेतदितियोग-विदोविदुः || २४ ||

ghudaṃ nirudhya ghulphābhyāṃ vyutkrameṇa samāhitaḥ |

kūrmāsanaṃ bhavedetaditi yogha-vido viduḥ || 24 ||

Placing the right ankle on the left side of anus, and the left ankle on the right side of it, makes what the Yogîs call Kûrma-âsana. 24.

Kukkuṭa âsana.

पद्मासनंतुसंस्थाप्यजानूर्वोरन्तरेकरौ |

निवेश्यभूमौसंस्थाप्यवयोमस्थंकुक्कुटासनम || २५ ||

padmāsanaṃ tu saṃsthāpya jānūrvorantare karau |

niveśya bhūmau saṃsthāpya vyomasthaṃ kukkuṭāsanam || 25 ||

Taking the posture of Padma-âsana and carrying the hands under the thighs, when the Yogî raises himself above the ground, with his palms resting on the ground, it becomes Kukkuṭa-âsana. 25.

p. 5

Uttâna Kûrma-âsana.

कुक्कुटासन-बन्ध-सथोदोर्भ्यांसम्बद्यकन्धराम |

भवेद्कूर्मवदुत्तानएतदुत्तान-कूर्मकम || २६ ||

kukkuṭāsana-bandha-stho dorbhyāṃ sambadya kandharām |

bhavedkūrmavaduttāna etaduttāna-kūrmakam || 26 ||

Having assumed Kukkuṭa-âsana, when one grasps his neck by crossing his hands behind his head, and lies in this posture with his back touching the ground, it becomes Uttâna Kûrma-âsana, from its appearance like that of a tortoise. 26.

Dhanura âsana.

पादाङ्गुष्ह्ठौतुपाणिभ्यांगॄहीत्वाशरवणावधि |

धनुराकर्ष्हणंकुर्याद्धनुर-आसनमुछ्यते || २७ ||

pādāngghuṣhṭhau tu pāṇibhyāṃ ghṝhītvā śravaṇāvadhi |

dhanurākarṣhaṇaṃ kuryāddhanur-āsanamuchyate || 27 ||

Having caught the toes of the feet with both the hands and carried them to the ears by drawing the body like a bow, it becomes Dhanura âsana. 27.

Matsya-âsana.

वामोरु-मूलार्पित-दक्ष्ह-पादं

जानोर्बहिर्वेष्ह्टित-वाम-पादम |

परगॄह्यतिष्ह्ठेत्परिवर्तिताङ्गः

शरी-मत्य्सनाथोदितमासनंसयात || २८ ||

मत्स्येन्द्र-पीठंजठर-परदीप्तिं

परछण्ड-रुग्मण्डल-खण्डनास्त्रम |

अभ्यासतःकुण्डलिनी-परबोधं

छन्द्र-सथिरत्वंछददातिपुंसाम || २९ ||

vāmoru-mūlārpita-dakṣha-pādaṃ

jānorbahirveṣhṭita-vāma-pādam |

praghṝhya tiṣhṭhetparivartitāngghaḥ

śrī-matysanāthoditamāsanaṃ syāt || 28 ||

matsyendra-pīṭhaṃ jaṭhara-pradīptiṃ

prachaṇḍa-rughmaṇḍala-khaṇḍanāstram |

abhyāsataḥ kuṇḍalinī-prabodhaṃ

chandra-sthiratvaṃ cha dadāti puṃsām || 29 ||

Having placed the right foot at the root of the left thigh, let the toe be grasped with the right hand passing over the back, and having placed the left foot on the right thigh at its root, let it be grasped with the left hand passing behind the back. This is the âsana, as explained by Śri Matsyanâtha. It increases appetite and is an instrument for destroying the group of the most deadly diseases. Its practice awakens the Kundalinî, stops the nectar shedding from the moon in people. 28-29.

Paśchima Tâna.

परसार्यपादौभुविदण्ड-रूपौ

दोर्भ्यांपदाग्र-दवितयंगॄहीत्वा |

जानूपरिन्यस्त-ललाट-देशो

वसेदिदंपश्छिमतानमाहुः || ३० ||

prasārya pādau bhuvi daṇḍa-rūpau

dorbhyāṃ padāghra-dvitayaṃ ghṝhītvā |

jānūparinyasta-lalāṭa-deśo

vasedidaṃ paśchimatānamāhuḥ || 30 ||

Having stretched the feet on the ground, like a stick, and having grasped the toes of both the feet with both the hands, when one sits with his forehead resting on the thighs, it is called Paśchima Tâna. 30.

इतिपश्छिमतानमासनाग्र्यं

पवनंपश्छिम-वाहिनंकरोति |

उदयंजठरानलस्यकुर्याद

उदरेकार्श्यमरोगतांछपुंसाम || ३१ ||

iti paśchimatānamāsanāghryaṃ

pavanaṃ paśchima-vāhinaṃ karoti |

udayaṃ jaṭharānalasya kuryād

udare kārśyamaroghatāṃ cha puṃsām || 31 ||

This Paśchima Tâna carries the air from the front to the back part of the body (i.e., to the suṣumna). It kindles gastric fire, reduces obesity and cures all diseases of men. 31.

p. 6

Mayûra-âsana.

धरामवष्ह्टभ्यकर-दवयेन

तत-कूर्पर-सथापित-नाभि-पार्श्वः |

उछ्छासनोदण्डवदुत्थितःखे

मायूरमेतत्प्रवदन्तिपीठम || ३२ ||

dharāmavaṣhṭabhya kara-dvayena

tat-kūrpara-sthāpita-nābhi-pārśvaḥ |

uchchāsano daṇḍavadutthitaḥ khe

māyūrametatpravadanti pīṭham || 32 ||

Place the palms of both the hands on the ground, and place the navel on both the elbows and balancing thus, the body should be stretched backward like a stick. This is called Mayûra-âsana. 32.

हरतिसकल-रोगानाशुगुल्मोदरादीन

अभिभवतिछदोष्हानासनंशरी-मयूरम |

बहुकदशन-भुक्तंभस्मकुर्यादशेष्हं

जनयतिजठराग्निंजारयेत्काल-कूटम || ३३ ||

harati sakala-roghānāśu ghulmodarādīn

abhibhavati cha doṣhānāsanaṃ śrī-mayūram |

bahu kadaśana-bhuktaṃ bhasma kuryādaśeṣhaṃ

janayati jaṭharāghniṃ jārayetkāla-kūṭam || 33 ||

This Âsana soon destroys all diseases, and removes abdominal disorders, and also those arising from irregularities of phlegm, bile and wind, digests unwholesome food taken in excess, increases appetite and destroys the most deadly poison. 33.

Śava-âsana.

उत्तानंशबवद्भूमौशयनंतछ्छवासनम |

शवासनंशरान्ति-हरंछित्त-विश्रान्ति-कारकम || ३४ ||

uttānaṃ śabavadbhūmau śayanaṃ tachchavāsanam |

śavāsanaṃ śrānti-haraṃ chitta-viśrānti-kārakam || 34 ||

Lying down on the ground, like a corpse, is called Śava-âsana. It removes fatigue and gives rest to the mind. 34.

छतुरशीत्यासनानिशिवेनकथितानिछ |

तेभ्यश्छतुष्ह्कमादायसारभूतंबरवीम्यहम || ३५ ||

chaturaśītyāsanāni śivena kathitāni cha |

tebhyaśchatuṣhkamādāya sārabhūtaṃ bravīmyaham || 35 ||

Śiva taught 84 âsanas. Of these the first four being essential ones, I am going to explain them here. 35.

सिद्धंपद्मंतथासिंहंभद्रंवेतिछतुष्ह्टयम |

शरेष्ह्ठंतत्रापिछसुखेतिष्ह्ठेत्सिद्धासनेसदा || ३६ ||

siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ veti chatuṣhṭayam |

śreṣhṭhaṃ tatrāpi cha sukhe tiṣhṭhetsiddhāsane sadā || 36 ||

These four are:—The Siddha, Padma, Sinha and Bhadra. Even of these, the Siddha-âsana, being very comfortable, one should always practise it. 36.

The Siddhâsana

अथसिद्धासनम

योनि-सथानकमङ्घ्रि-मूल-घटितंकॄत्वादॄढंविन्यसेत

मेण्ढ्रेपादमथैकमेवहॄदयेकॄत्वाहनुंसुस्थिरम |

सथाणुःसंयमितेन्द्रियो|अछल-दॄशापश्येद्भ्रुवोरन्तरं

हयेतन्मोक्ष्ह-कपाट-भेद-जनकंसिद्धासनंपरोछ्यते || ३७ ||

atha siddhāsanam

yoni-sthānakamangghri-mūla-ghaṭitaṃ kṝtvā dṝḍhaṃ vinyaset

meṇḍhre pādamathaikameva hṝdaye kṝtvā hanuṃ susthiram |

sthāṇuḥ saṃyamitendriyo|achala-dṝśā paśyedbhruvorantaraṃ

hyetanmokṣha-kapāṭa-bheda-janakaṃ siddhāsanaṃ prochyate || 37 ||

Press firmly the heel of the left foot against the perineum, and the right heel above the male organ. With the chin pressing on the chest, one should sit calmly, having restrained the senses, and gaze steadily the space between the eyebrows. This is called the Siddha Âsana, the opener of the door of salvation. 37.

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मेण्ढ्रादुपरिविन्यस्यसव्यंगुल्फंतथोपरि |

गुल्फान्तरंछनिक्ष्हिप्यसिद्धासनमिदंभवेत || ३८ ||

meṇḍhrādupari vinyasya savyaṃ ghulphaṃ tathopari |

ghulphāntaraṃ cha nikṣhipya siddhāsanamidaṃ bhavet || 38 ||

This Siddhâsana is performed also by placing the left heel on Meḍhra (above the male organ), and then placing the right one on it. 38.

एतत्सिद्धासनंपराहुरन्येवज्रासनंविदुः |

मुक्तासनंवदन्त्येकेपराहुर्गुप्तासनंपरे || ३९ ||

etatsiddhāsanaṃ prāhuranye vajrāsanaṃ viduḥ |

muktāsanaṃ vadantyeke prāhurghuptāsanaṃ pare || 39 ||

Some call this Siddhâsana, some Vajrâsana. Others call it Mukta Âsana or Gupta Âsana. 39.

यमेष्ह्विवमिताहारमहिंसानियमेष्ह्विव |

मुख्यंसर्वासनेष्ह्वेकंसिद्धाःसिद्धासनंविदुः || ४० ||

yameṣhviva mitāhāramahiṃsā niyameṣhviva |

mukhyaṃ sarvāsaneṣhvekaṃ siddhāḥ siddhāsanaṃ viduḥ || 40 ||

Just as sparing food is among Yamas, and Ahiṃsâ among the Niyamas, so is Siddhâsana called by adepts the chief of all the âsanas. 40.

छतुरशीति-पीठेष्हुसिद्धमेवसदाभ्यसेत |

दवासप्तति-सहस्राणांनाडीनांमल-शोधनम || ४१ ||

chaturaśīti-pīṭheṣhu siddhameva sadābhyaset |

dvāsaptati-sahasrāṇāṃ nāḍīnāṃ mala-śodhanam || 41 ||

Out of the 84 Âsanas Siddhâsana should always be practised, because it cleanses the impurities of 72,000 nâḍîs. 41.

आत्म-धयायीमिताहारीयावद्द्वादश-वत्सरम |

सदासिद्धासनाभ्यासाद्योगीनिष्ह्पत्तिमाप्नुयात || ४२ ||

ātma-dhyāyī mitāhārī yāvaddvādaśa-vatsaram |

sadā siddhāsanābhyāsādyoghī niṣhpattimāpnuyāt || 42 ||

By contemplating on oneself, by eating sparingly, and by practising Siddhâsana for 12 years, the Yogî obtains success. 42.

किमन्यैर्बहुभिःपीठैःसिद्धेसिद्धासनेसति |

पराणानिलेसावधानेबद्धेकेवल-कुम्भके |

उत्पद्यतेनिरायासात्स्वयमेवोन्मनीकला || ४३ ||

kimanyairbahubhiḥ pīṭhaiḥ siddhe siddhāsane sati |

prāṇānile sāvadhāne baddhe kevala-kumbhake |

utpadyate nirāyāsātsvayamevonmanī kalā || 43 ||

Other postures are of no use, when success has been achieved in Siddhâsana, and Prâṇa Vâyû becomes calm and restrained by Kevala Kumbhaka. 43.

तथैकास्मिन्नेवदॄढेसिद्धेसिद्धासनेसति |

बन्ध-तरयमनायासात्स्वयमेवोपजायते || ४४ ||

tathaikāsminneva dṝḍhe siddhe siddhāsane sati |

bandha-trayamanāyāsātsvayamevopajāyate || 44 ||

Success in one Siddhâsana alone becoming firmly established, one gets Unmanî at once, and the three bonds (Bandhas) are accomplished of themselves. 44.

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नासनंसिद्ध-सदॄशंनकुम्भःकेवलोपमः |

नखेछरी-समामुद्राननाद-सदॄशोलयः || ४५ ||

nāsanaṃ siddha-sadṝśaṃ na kumbhaḥ kevalopamaḥ |

na khecharī-samā mudrā na nāda-sadṝśo layaḥ || 45 ||

There is no Âsana like the Siddhâsana and no Kumbhaka like the Kevala. There is no mudrâ like the Khechari and no laya like the Nâda (Anâhata Nâda.) 45.

Padmâsana.

अथपद्मासनम

वामोरूपरिदक्ष्हिणंछछरणंसंस्थाप्यवामंतथा

दक्ष्होरूपरिपश्छिमेनविधिनाधॄत्वाकराभ्यांदॄढम |

अङ्गुष्ह्ठौहॄदयेनिधायछिबुकंनासाग्रमालोकयेत

एतद्व्याधि-विनाश-कारियमिनांपद्मासनंपरोछ्यते || ४६ ||

atha padmāsanam

vāmorūpari dakṣhiṇaṃ cha charaṇaṃ saṃsthāpya vāmaṃ tathā

dakṣhorūpari paśchimena vidhinā dhṝtvā karābhyāṃ dṝḍham |

angghuṣhṭhau hṝdaye nidhāya chibukaṃ nāsāghramālokayet

etadvyādhi-vināśa-kāri yamināṃ padmāsanaṃ prochyate || 46 ||

Place the right foot on the left thigh and the left foot on the right thigh, and grasp the toes with the hands crossed over the back. Press the chin against the chest and gaze on the tip of the nose. This is called the Padmâsana, the destroyer of the diseases of the Yamîs. 46.

उत्तानौछरणौकॄत्वाऊरु-संस्थौपरयत्नतः |

ऊरु-मध्येतथोत्तानौपाणीकॄत्वाततोदॄशौ || ४७ ||

uttānau charaṇau kṝtvā ūru-saṃsthau prayatnataḥ |

ūru-madhye tathottānau pāṇī kṝtvā tato dṝśau || 47 ||

Place the feet on the thighs, with the soles upwards, and place the hands on the thighs, with the palms upwards. 47.

नासाग्रेविन्यसेद्राजद-अन्त-मूलेतुजिह्वया |

उत्तम्भ्यछिबुकंवक्ष्हस्युत्थाप्यपवनंशनैः || ४८ ||

nāsāghre vinyasedrājad-anta-mūle tu jihvayā |

uttambhya chibukaṃ vakṣhasyutthāpy pavanaṃ śanaiḥ || 48 ||

Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apâna-vâyû gently upwards. 48.

इदंपद्मासनंपरोक्तंसर्व-वयाधि-विनाशनम |

दुर्लभंयेनकेनापिधीमतालभ्यतेभुवि || ४९ ||

idaṃ padmāsanaṃ proktaṃ sarva-vyādhi-vināśanam |

durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi || 49 ||

This is called the Padmâsana, the destroyer of all diseases. It is difficult of attainment by everybody, but can be learnt by intelligent people in this world. 49.

कॄत्वासम्पुटितौकरौदॄढतरंबद्ध्वातुपद्ममासनं

गाढंवक्ष्हसिसन्निधायछिबुकंधयायंश्छतछ्छेतसि |

वारंवारमपानमूर्ध्वमनिलंपरोत्सारयन्पूरितं

नयञ्छन्प्राणमुपैतिबोधमतुलंशक्ति-परभावान्नरः || ५० ||

kṝtvā sampuṭitau karau dṝḍhataraṃ baddhvā tu padmamāsanaṃ

ghāḍhaṃ vakṣhasi sannidhāya chibukaṃ dhyāyaṃścha tachchetasi |

vāraṃ vāramapānamūrdhvamanilaṃ protsārayanpūritaṃ

nyañchanprāṇamupaiti bodhamatulaṃ śakti-prabhāvānnaraḥ || 50 ||

Having kept both the hands together in the lap, performing the Padmâsana firmly, keeping the chin Fixed to the chest and contemplating on Him in the mind, by drawing the apâna-vâyû up (performing Mûla Bandha) and pushing down the air after inhaling it, joining thus the prâṇa

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and apâna in the navel, one gets the highest intelligence by awakening the śakti (kundalinî) thus. 50.

NḄ.—When Apâna Vâyû is drawn gently up and after filling in the lungs with the air from outside, the prâṇa is forced down by and by so as to join both of them in the navel, they both enter then the Kundalinî and, reaching the Brahma randhra (the great hole), they make the mind calm. Then the mind can contemplate on the nature of the âtmana and can enjoy the highest bliss.

पद्मासनेसथितोयोगीनाडी-दवारेणपूरितम |

मारुतंधारयेद्यस्तुसमुक्तोनात्रसंशयः || ५१ ||

padmāsane sthito yoghī nāḍī-dvāreṇa pūritam |

mārutaṃ dhārayedyastu sa mukto nātra saṃśayaḥ || 51 ||

The Yogî who, sitting with Padmâsana, can control breathing, there is no doubt, is free from bondage. 51.

The Siṃhâsana.

अथसिंहासनम

गुल्फौछवॄष्हणस्याधःसीवन्त्याःपार्श्वयोःकष्हिपेत |

दक्ष्हिणेसव्य-गुल्फंतुदक्ष्ह-गुल्फंतुसव्यके || ५२ ||

atha siṃhāsanam

ghulphau cha vṝṣhaṇasyādhaḥ sīvantyāḥ pārśvayoḥ kṣhipet |

dakṣhiṇe savya-ghulphaṃ tu dakṣha-ghulphaṃ tu savyake || 52 ||

Press the heels on both sides of the seam of Perineum, in such a way that the left heel touches the right side and the right heel touches the left side of it. 52.

हस्तौतुजान्वोःसंस्थाप्यसवाङ्गुलीःसम्प्रसार्यछ |

वयात्त-वक्तोनिरीक्ष्हेतनासाग्रंसुसमाहितः || ५३ ||

hastau tu jānvoḥ saṃsthāpya svāngghulīḥ samprasārya cha |

vyātta-vakto nirīkṣheta nāsāghraṃ susamāhitaḥ || 53 ||

Place the hands on the thighs, with stretched fingers, and keeping the mouth open and the mind collected, gaze on the tip of the nose. 53.

सिंहासनंभवेदेतत्पूजितंयोगि-पुणगवैः |

बन्ध-तरितय-सन्धानंकुरुतेछासनोत्तमम || ५४ ||

siṃhāsanaṃ bhavedetatpūjitaṃ yoghi-pungghavaiḥ |

bandha-tritaya-sandhānaṃ kurute chāsanottamam || 54 ||

This is Siṃhâsana, held sacred by the best of Yogîs. This excellent Âsana effects the completion of the three Bandhas (The Mûlabandha, Kanṭha or Jâlandhar Bandha and Uḍḍiyâna Bandha). 54.

The Bhadrâsana.

अथभद्रासनम

गुल्फौछवॄष्हणस्याधःसीवन्त्याःपार्श्वयोःकष्हिप्ते |

सव्य-गुल्फंतथासव्येदक्ष्ह-गुल्फंतुदक्ष्हिणे || ५५ ||

पार्श्व-पादौछपाणिभ्यांदॄढंबद्ध्वासुनिश्छलम |

भद्रासनंभवेदेतत्सर्व-वयाधि-विनाशनम |

गोरक्ष्हासनमित्याहुरिदंवैसिद्ध-योगिनः || ५६ ||

atha bhadrāsanam

ghulphau cha vṝṣhaṇasyādhaḥ sīvantyāḥ pārśvayoḥ kṣhipte |

savya-ghulphaṃ tathā savye dakṣha-ghulphaṃ tu dakṣhiṇe || 55 ||

pārśva-pādau cha pāṇibhyāṃ dṝḍhaṃ baddhvā suniśchalam |

bhadrāsanaṃ bhavedetatsarva-vyādhi-vināśanam |

ghorakṣhāsanamityāhuridaṃ vai siddha-yoghinaḥ || 56 ||

Place the heels on either side of the seam of the Perineum, keeping the left heel on the left side and the right one on the right side, hold the

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feet firmly joined to one another with both the hands. This Bhadrâsana is the destroyer of all the diseases. 55 and 56.

एवमासन-बन्धेष्हुयोगीन्द्रोविगत-शरमः |

अभ्यसेन्नाडिका-शुद्धिंमुद्रादि-पवनी-करियाम || ५७ ||

evamāsana-bandheṣhu yoghīndro vighata-śramaḥ |

abhyasennāḍikā-śuddhiṃ mudrādi-pavanī-kriyām || 57 ||

The expert Yogîs call this Gorakśa âsana. By sitting with this âsana, the Yogî gets rid of fatigue 57.

आसनंकुम्भकंछित्रंमुद्राख्यंकरणंतथा |

अथनादानुसन्धानमभ्यासानुक्रमोहठे || ५८ ||

āsanaṃ kumbhakaṃ chitraṃ mudrākhyaṃ karaṇaṃ tathā |

atha nādānusandhānamabhyāsānukramo haṭhe || 58 ||

The Nâdis should be cleansed of their impurities by performing the mudrâs, etc., (which are the practices relating to the air) Âsanas, Kumbhakas and various curious mûdrâs. 58.

बरह्मछारीमिताहारीतयागीयोग-परायणः |

अब्दादूर्ध्वंभवेद्सिद्धोनात्रकार्याविछारणा || ५९ ||

brahmachārī mitāhārī tyāghī yogha-parāyaṇaḥ |

abdādūrdhvaṃ bhavedsiddho nātra kāryā vichāraṇā || 59 ||

By regular and close attention to Nâda (anâhata nâda) in Haṭha Yoga, a Brahmachari, sparing in diet, unattached to objects of enjoyment, and devoted to Yoga, gains success, no doubt, within a year. 59.

सुस्निग्ध-मधुराहारश्छतुर्थांश-विवर्जितः |

भुज्यतेशिव-सम्प्रीत्यैमिताहारःसउछ्यते || ६० ||

susnighdha-madhurāhāraśchaturthāṃśa-vivarjitaḥ |

bhujyate śiva-samprītyai mitāhāraḥ sa uchyate || 60 ||

Abstemious feeding is that in which ¾ of hunger is satisfied with food, well cooked with ghee and sweets, and eaten with the offering of it to Śiva. 60.

Foods injurious to a Yogî.

कट्वाम्ल-तीक्ष्ह्ण-लवणोष्ह्ण-हरीत-शाक-

सौवीर-तैल-तिल-सर्ष्हप-मद्य-मत्स्यान |

आजादि-मांस-दधि-तक्र-कुलत्थकोल-

पिण्याक-हिङ्गु-लशुनाद्यमपथ्यमाहुः || ६१ ||

kaṭvāmla-tīkṣhṇa-lavaṇoṣhṇa-harīta-śāka-

sauvīra-taila-tila-sarṣhapa-madya-matsyān |

ājādi-māṃsa-dadhi-takra-kulatthakola-

piṇyāka-hingghu-laśunādyamapathyamāhuḥ || 61 ||

Bitter, sour, saltish, hot, green vegetables, fermented, oily, mixed with til seed, rape seed, intoxicating liquors, fish, meat, curds, chhaasa pulses, plums, oil-cake, asafœtida (hînga), garlic, onion, etc., should not be eaten. 61.

भोजनमहितंविद्यात्पुनरस्योष्ह्णी-कॄतंरूक्ष्हम |

अतिलवणमम्ल-युक्तंकदशन-शाकोत्कंवर्ज्यम || ६२ ||

bhojanamahitaṃ vidyātpunarasyoṣhṇī-kṝtaṃ rūkṣham |

atilavaṇamamla-yuktaṃ kadaśana-śākotkaṃ varjyam || 62 ||

Food heated again, dry, having too much salt, sour, minor grains, and vegetables that cause burning sensation, should not be eaten, Fire, women, travelling, etc., should be avoided. 62.

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वह्नि-सत्री-पथि-सेवानामादौवर्जनमाछरेत || ६३ ||

vahni-strī-pathi-sevānāmādau varjanamācharet || 63 ||

As said by Gorakṣa, one should keep aloof from the society of the evil-minded, fire, women, travelling, early morning bath, fasting, and all kinds of bodily exertion. 63.

तथाहिगोरक्ष्ह-वछनम

वर्जयेद्दुर्जन-परान्तंवह्नि-सत्री-पथि-सेवनम |

परातः-सनानोपवासादिकाय-कलेश-विधिंतथा || ६४ ||

tathā hi ghorakṣha-vachanam

varjayeddurjana-prāntaṃ vahni-strī-pathi-sevanam |

prātaḥ-snānopavāsādi kāya-kleśa-vidhiṃ tathā || 64 ||

Wheat, rice, barley, shâstik (a kind of rice), good corns, milk, ghee, sugar, butter, sugarcandy, honey, dried ginger, Parwal (a vegetable) the five vegetables, moong, pure water, these are very beneficial to those who practise Yoga. 64.

गोधूम-शालि-यव-षहाष्ह्टिक-शोभनान्नं

कष्हीराज्य-खण्ड-नवनीत-सिद्धा-मधूनि |

शुण्ठी-पटोल-कफलादिक-पञ्छ-शाकं

मुद्गादि-दिव्यमुदकंछयमीन्द्र-पथ्यम || ६५ ||

ghodhūma-śāli-yava-ṣhāṣhṭika-śobhanānnaṃ

kṣhīrājya-khaṇḍa-navanīta-siddhā-madhūni |

śuṇṭhī-paṭola-kaphalādika-pañcha-śākaṃ

mudghādi-divyamudakaṃ cha yamīndra-pathyam || 65 ||

A Yogî should eat tonics (things giving strength), well sweetened, greasy (made with ghee), milk, butter, etc., which may increase humors of the body, according to his desire. 65.

पुष्ह्टंसुमधुरंसनिग्धंगव्यंधातु-परपोष्हणम |

मनोभिलष्हितंयोग्यंयोगीभोजनमाछरेत || ६६ ||

puṣhṭaṃ sumadhuraṃ snighdhaṃ ghavyaṃ dhātu-prapoṣhaṇam |

manobhilaṣhitaṃ yoghyaṃ yoghī bhojanamācharet || 66 ||

Whether young, old or too old, sick or lean, one who discards laziness, gets success if he practises Yoga. 66.

युवोवॄद्धो|अतिवॄद्धोवावयाधितोदुर्बलो|अपिवा |

अभ्यासात्सिद्धिमाप्नोतिसर्व-योगेष्ह्वतन्द्रितः || ६७ ||

yuvo vṝddho|ativṝddho vā vyādhito durbalo|api vā |

abhyāsātsiddhimāpnoti sarva-yogheṣhvatandritaḥ || 67 ||

Success comes to him who is engaged in the practice. How can one get success without practice; for by merely reading books on Yoga, one can never get success. 67.

करिया-युक्तस्यसिद्धिःसयादक्रियस्यकथंभवेत |

नशास्त्र-पाठ-मात्रेणयोग-सिद्धिःपरजायते || ६८ ||

kriyā-yuktasya siddhiḥ syādakriyasya kathaṃ bhavet |

na śāstra-pāṭha-mātreṇa yogha-siddhiḥ prajāyate || 68 ||

Success cannot be attained by adopting a particular dress (Veṣa). It cannot be gained by telling tales. Practice alone is the means to success. This is true, there is no doubt. 68.

p. 12

नवेष्ह-धारणंसिद्धेःकारणंनछतत-कथा |

करियैवकारणंसिद्धेःसत्यमेतन्नसंशयः || ६९ ||

पीठानिकुम्भकाश्छित्रादिव्यानिकरणानिछ |

सर्वाण्यपिहठाभ्यासेराज-योग-फलावधि || ७० ||

na veṣha-dhāraṇaṃ siddheḥ kāraṇaṃ na cha tat-kathā |

kriyaiva kāraṇaṃ siddheḥ satyametanna saṃśayaḥ || 69 ||

pīṭhāni kumbhakāśchitrā divyāni karaṇāni cha |

sarvāṇyapi haṭhābhyāse rāja-yogha-phalāvadhi || 70 ||

Âsanas (postures), various Kumbhakas, and other divine means, all should be practised in the practice of Haṭha Yoga, till the fruit—Râja Yoga—is obtained. 69.

End of chapter 1st, on the method of forming the Âsanas.

CHAPTER II.

On Prâṇâyâma.

|| २ || दवितीयोपदेशः

|| 2 || dvitīyopadeśaḥ

अथासनेदॄधेयोगीवशीहित-मिताशनः |

गुरूपदिष्ह्ट-मार्गेणपराणायामान्समभ्यसेत || १ ||

athāsane dṝdhe yoghī vaśī hita-mitāśanaḥ |

ghurūpadiṣhṭa-mārgheṇa prāṇāyāmānsamabhyaset || 1 ||

Posture becoming established, a Yogî, master of himself, eating salutary and moderate food, should practise Prâṇâyâma, as instructed by his guru. 1.

छलेवातेछलंछित्तंनिश्छलेनिश्छलंभवेत||

योगीसथाणुत्वमाप्नोतिततोवायुंनिरोधयेत || २ ||

chale vāte chalaṃ chittaṃ niśchale niśchalaṃ bhavet||

yoghī sthāṇutvamāpnoti tato vāyuṃ nirodhayet || 2 ||

Respiration being disturbed, the mind becomes disturbed. By restraining respiration, the Yogî gets steadiness of mind 2.

यावद्वायुःसथितोदेहेतावज्जीवनमुछ्यते |

मरणंतस्यनिष्ह्क्रान्तिस्ततोवायुंनिरोधयेत || ३ ||

yāvadvāyuḥ sthito dehe tāvajjīvanamuchyate |

maraṇaṃ tasya niṣhkrāntistato vāyuṃ nirodhayet || 3 ||

So long as the (breathing) air stays in the body, it is called life. Death consists in the passing out of the (breathing) air. It is, therefore, necessary to restrain the breath. 3.

मलाकलासुनाडीष्हुमारुतोनैवमध्यगः |

कथंसयादुन्मनीभावःकार्य-सिद्धिःकथंभवेत || ४ ||

malākalāsu nāḍīṣhu māruto naiva madhyaghaḥ |

kathaṃ syādunmanībhāvaḥ kārya-siddhiḥ kathaṃ bhavet || 4 ||

The breath does not pass through the middle channel (suṣumnâ), owing to the impurities of the nâdîs. How can then success be attained, and how can there be the unmanî avasthâ. 4.

शुद्धमेतियदासर्वंनाडी-छक्रंमलाकुलम |

तदैवजायतेयोगीपराण-संग्रहणेकष्हमः || ५ ||

śuddhameti yadā sarvaṃ nāḍī-chakraṃ malākulam |

tadaiva jāyate yoghī prāṇa-saṃghrahaṇe kṣhamaḥ || 5 ||

When the whole system of nâdîs which is full of impurities, is cleaned, then the Yogî becomes able to control the Prâṇa. 5.

पराणायामंततःकुर्यान्नित्यंसात्त्विकयाधिया |

यथासुष्हुम्णा-नाडीस्थामलाःशुद्धिंपरयान्तिछ || ६ ||

prāṇāyāmaṃ tataḥ kuryānnityaṃ sāttvikayā dhiyā |

yathā suṣhumṇā-nāḍīsthā malāḥ śuddhiṃ prayānti cha || 6 ||

Therefore, Prâṇâyâma should be performed daily with sâtwika buddhi (intellect free from raja and tama or activity and sloth), in order to drive out the impurities of the suṣumnâ. 6.

p. 14

Method of performing Prâṇâyâma.

बद्ध-पद्मासनोयोगीपराणंछन्द्रेणपूरयेत |

धारयित्वायथा-शक्तिभूयःसूर्येणरेछयेत || ७ ||

पराणंसूर्येणछाकॄष्ह्यपूरयेदुदरंशनैः |

विधिवत्कुम्भकंकॄत्वापुनश्छन्द्रेणरेछयेत || ८ ||

baddha-padmāsano yoghī prāṇaṃ chandreṇa pūrayet |

dhārayitvā yathā-śakti bhūyaḥ sūryeṇa rechayet || 7 ||

prāṇaṃ sūryeṇa chākṝṣhya pūrayedudaraṃ śanaiḥ |

vidhivatkumbhakaṃ kṝtvā punaśchandreṇa rechayet || 8 ||

Sitting in the Padmâsana posture the Yogî should fill in the air through the left nostril (closing the right one); and, keeping it confined according to one’s ability, it should be expelled slowly through the sûrya (right nostril). Then, drawing in the air through the sûrya (right nostril) slowly, the belly should be filled, and after performing Kumbhaka as before, it should be expelled slowly through the chandra (left nostril). 7 and 8.

येनतयजेत्तेनपीत्वाधारयेदतिरोधतः |

रेछयेछ्छततो|अन्येनशनैरेवनवेगतः || ९ ||

yena tyajettena pītvā dhārayedatirodhataḥ |

rechayechcha tato|anyena śanaireva na veghataḥ || 9 ||

Inhaling thus through the one, through which it was expelled, and having restrained it there, till possible, it should be exhaled through the other, slowly and not forcibly. 9.

पराणंछेदिडयापिबेन्नियमितंभूयो|अन्यथारेछयेत

पीत्वापिङ्गलयासमीरणमथोबद्ध्वातयजेद्वामया |

सूर्य-छन्द्रमसोरनेनविधिनाभ्यासंसदातन्वतां

शुद्धानाडि-गणाभवन्तियमिनांमास-तरयादूर्ध्वतः || १० ||

prāṇaṃ chediḍayā pibenniyamitaṃ bhūyo|anyathā rechayet

pītvā pingghalayā samīraṇamatho baddhvā tyajedvāmayā |

sūrya-chandramasoranena vidhinābhyāsaṃ sadā tanvatāṃ

śuddhā nāḍi-ghaṇā bhavanti yamināṃ māsa-trayādūrdhvataḥ || 10 ||

If the air be inhaled through the left nostril, it should be expelled again through the other, and filling it through the right nostril, confining it there, it should be expelled through the left nostril. By practising in this way, through the right and the left nostrils alternately, the whole of the collection of the nâdîs of the yamîs (practisers) becomes clean, i.e., free from impurities, after 3 months and over. 10.

परातर्मध्यन्दिनेसायमर्ध-रात्रेछकुम्भकान |

शनैरशीति-पर्यन्तंछतुर्वारंसमभ्यसेत || ११ ||

prātarmadhyandine sāyamardha-rātre cha kumbhakān |

śanairaśīti-paryantaṃ chaturvāraṃ samabhyaset || 11 ||

Kumbhakas should be performed gradually 4 times during day and night, i.e., (morning, noon, evening and midnight), till the number of Kumbhakas for one time is 80 and for day and night together it is 320. 11.

कनीयसिभवेद्स्वेदकम्पोभवतिमध्यमे |

उत्तमेसथानमाप्नोतिततोवायुंनिबन्धयेत || १२ ||

kanīyasi bhavedsveda kampo bhavati madhyame |

uttame sthānamāpnoti tato vāyuṃ nibandhayet || 12 ||

In the beginning there is perspiration, in the middle stage there is quivering, and in the last or the 3rd stage one obtains steadiness; and then the breath should be made steady or motionless. 12.

p. 15

जलेनशरम-जातेनगात्र-मर्दनमाछरेत |

दॄढतालघुताछैवतेनगात्रस्यजायते || १३ ||

jalena śrama-jātena ghātra-mardanamācharet |

dṝḍhatā laghutā chaiva tena ghātrasya jāyate || 13 ||

The perspiration exuding from exertion of practice should be rubbed into the body (and not wiped), as by so doing the body becomes strong. 13.

अभ्यास-कालेपरथमेशस्तंकष्हीराज्य-भोजनम |

ततो|अभ्यासेदॄढीभूतेनतादॄङ-नियम-गरहः || १४ ||

abhyāsa-kāle prathame śastaṃ kṣhīrājya-bhojanam |

tato|abhyāse dṝḍhībhūte na tādṝng-niyama-ghrahaḥ || 14 ||

During the first stage of practice the food consisting of milk and ghee is wholesome. When the practice becomes established, no such restriction is necessary. 14.

यथासिंहोगजोवयाघ्रोभवेद्वश्यःशनैःशनैः |

तथैवसेवितोवायुरन्यथाहन्तिसाधकम || १५ ||

yathā siṃho ghajo vyāghro bhavedvaśyaḥ śanaiḥ śanaiḥ |

tathaiva sevito vāyuranyathā hanti sādhakam || 15 ||

Just as lions, elephants and tigers are controlled by and by, so the breath is controlled by slow degrees, otherwise (i.e., by being hasty or using too much force) it kills the practiser himself. 15.

पराणायामेनयुक्तेनसर्व-रोग-कष्हयोभवेत |

अयुक्ताभ्यास-योगेनसर्व-रोग-समुद्गमः || १६ ||

prāṇāyāmena yuktena sarva-rogha-kṣhayo bhavet |

ayuktābhyāsa-yoghena sarva-rogha-samudghamaḥ || 16 ||

When Prâṇayama, etc., are performed properly, they eradicate all diseases; but an improper practice generates diseases. 16.

हिक्काशवासश्छकासश्छशिरः-कर्णाक्ष्हि-वेदनाः |

भवन्तिविविधाःरोगाःपवनस्यपरकोपतः || १७ ||

hikkā śvāsaścha kāsaścha śiraḥ-karṇākṣhi-vedanāḥ |

bhavanti vividhāḥ roghāḥ pavanasya prakopataḥ || 17 ||

Hiccough, asthma, cough, pain in the head, the ears, and the eyes; these and other various kinds of diseases are generated by the disturbance of the breath. 17.

युक्तंयुक्तंतयजेद्वायुंयुक्तंयुक्तंछपूरयेत |

युक्तंयुक्तंछबध्नीयादेवंसिद्धिमवाप्नुयात || १८ ||

yuktaṃ yuktaṃ tyajedvāyuṃ yuktaṃ yuktaṃ cha pūrayet |

yuktaṃ yuktaṃ cha badhnīyādevaṃ siddhimavāpnuyāt || 18 ||

The air should be expelled with proper tact and should be filled in skilfully; and when it has been kept confined properly it brings success. 18.

NḄ.—The above caution is necessary to warn the aspirants against omitting any instruction; and, in their zeal to gain success or siddhis early, to begin the practice, either by using too much force in filling in, confining and expelling the air, or by omitting any instructions, it may cause unnecessary pressure on their ears, eyes, &c„ and cause pain. Every word in the instructions is full of meaning and is necessarily used in the slokas, and should be followed very carefully and with due attention. Thus there will be nothing to fear whatsoever. We are inhaling and exhaling the air throughout our lives without any sort of danger, and Prâṇayama being only a regular form of it, there should be no cause to fear.

p. 16

यदातुनाडी-शुद्धिःसयात्तथाछिह्नानिबाह्यतः |

कायस्यकॄशताकान्तिस्तदाजायतेनिश्छितम || १९ ||

yadā tu nāḍī-śuddhiḥ syāttathā chihnāni bāhyataḥ |

kāyasya kṝśatā kāntistadā jāyate niśchitam || 19 ||

When the nâdîs become free from impurities, and there appear the outward signs of success, such as lean body and glowing colour, then one should feel certain of success. 19.

यथेष्ह्टंधारणंवायोरनलस्यपरदीपनम |

नादाभिव्यक्तिरारोग्यंजायतेनाडि-शोधनात || २० ||

yatheṣhṭaṃ dhāraṇaṃ vāyoranalasya pradīpanam |

nādābhivyaktirāroghyaṃ jāyate nāḍi-śodhanāt || 20 ||

By removing the impurities, the air can be restrained, according to one’s wish and the appetite is increased, the divine sound is awakened, and the body becomes healthy. 20.

मेद-शलेष्ह्माधिकःपूर्वंषहट-कर्माणिसमाछरेत |

अन्यस्तुनाछरेत्तानिदोष्हाणांसमभावतः || २१ ||

meda-śleṣhmādhikaḥ pūrvaṃ ṣhaṭ-karmāṇi samācharet |

anyastu nācharettāni doṣhāṇāṃ samabhāvataḥ || 21 ||

If there be excess of fat or phlegm in the body, the six kinds of kriyâs (duties) should be performed first. But others, not suffering from the excess of these, should not perform them. 21.

धौतिर्बस्तिस्तथानेतिस्त्राटकंनौलिकंतथा |

कपाल-भातिश्छैतानिषहट-कर्माणिपरछक्ष्हते || २२ ||

dhautirbastistathā netistrāṭakaṃ naulikaṃ tathā |

kapāla-bhātiśchaitāni ṣhaṭ-karmāṇi prachakṣhate || 22 ||

The six kinds of duties are: Dhauti, Basti, Neti, Trâtaka, Nauti and Kapâla Bhâti. These are called the six actions वटूकमि 22.

कर्मषहट्कमिदंगोप्यंघट-शोधन-कारकम |

विछित्र-गुण-सन्धायपूज्यतेयोगि-पुणगवैः || २३ ||

karma ṣhaṭkamidaṃ ghopyaṃ ghaṭa-śodhana-kārakam |

vichitra-ghuṇa-sandhāya pūjyate yoghi-pungghavaiḥ || 23 ||

These six kinds of actions which cleanse the body should be kept secret. They produce extraordinary attributes and are performed with earnestness by the best of Yogîs. 23.

The Dhauti (धौति)

तत्रधौतिः

छतुर-अङ्गुल-विस्तारंहस्त-पञ्छ-दशायतम |

गुरूपदिष्ह्ट-मार्गेणसिक्तंवस्त्रंशनैर्ग्रसेत |

पुनःपरत्याहरेछ्छैतदुदितंधौति-कर्मतत || २४ ||

tatra dhautiḥ

chatur-angghula-vistāraṃ hasta-pañcha-daśāyatam |

ghurūpadiṣhṭa-mārgheṇa siktaṃ vastraṃ śanairghraset |

punaḥ pratyāharechchaitaduditaṃ dhauti-karma tat || 24 ||

A strip of cloth, about 3 inches wide and 15 cubits long, is pushed in (swallowed), when moist with warm water, through the passage shown by the guru, and is taken out again. This is called Dhauti Karma. 24.

NḄ.—The strip should be moistened with a little warm water, and the end should be held with the teeth. It is swallowed slowly, little by little; thus, first day 1 cubit, 2nd day 2 cubits, 3rd day 3 cubits, and so on. After swallowing it the stomach should be given a good, round motion from left to right, and then it should be taken out slowly and gently.

p. 17

कास-शवास-पलीह-कुष्ह्ठंकफरोगाश्छविंशतिः |

धौति-कर्म-परभावेणपरयान्त्येवनसंशयः || २५ ||

kāsa-śvāsa-plīha-kuṣhṭhaṃ kapharoghāścha viṃśatiḥ |

dhauti-karma-prabhāveṇa prayāntyeva na saṃśayaḥ || 25 ||

There is no doubt, that cough, asthma, enlargement of the spleen, leprosy, and 20 kinds of diseases born of phlegm, disappear by the practice of Dhauti Karma. 25.

The Basti (बस्तिकर्म)

अथबस्तिः

नाभि-दघ्न-जलेपायौनयस्त-नालोत्कटासनः |

आधाराकुनछनंकुर्यात्क्ष्हालनंबस्ति-कर्मतत || २६ ||

atha bastiḥ

nābhi-daghna-jale pāyau nyasta-nālotkaṭāsanaḥ |

ādhārākuñchanaṃ kuryātkṣhālanaṃ basti-karma tat || 26 ||

Squatting in navel-deep water, and introducing a six inches long, smooth piece of ½ an inch diameter pipe, open at both ends, half inside the anus; it (anus) should he drawn up (contracted) and then expelled. This washing is called the Basti Karma. 26.

गुल्म-पलीहोदरंछापिवात-पित्त-कफोद्भवाः |

बस्ति-कर्म-परभावेणकष्हीयन्तेसकलामयाः || २७ ||

ghulma-plīhodaraṃ chāpi vāta-pitta-kaphodbhavāḥ |

basti-karma-prabhāveṇa kṣhīyante sakalāmayāḥ || 27 ||

By practising this Basti Karma, colic, enlarged spleen, and dropsy, arising from the disorders of Vâta (air), pitta (bile) and kapha (phlegm), are all cured. 27.

धान्त्वद्रियान्तः-करण-परसादं

दधाछ्छकान्तिंदहन-परदीप्तम |

अशेष्ह-दोष्होपछयंनिहन्याद

अभ्यस्यमानंजल-बस्ति-कर्म || २८ ||

dhāntvadriyāntaḥ-karaṇa-prasādaṃ

dadhāchcha kāntiṃ dahana-pradīptam |

aśeṣha-doṣhopachayaṃ nihanyād

abhyasyamānaṃ jala-basti-karma || 28 ||

By practising Basti with water, the Dhâtâs, the Indriyas and the mind become calm. It gives glow and tone to the body and increases the appetite. All the disorders disappear. 28.

The Neti (नेति).

अथनेतिः

सूत्रंवितस्ति-सुस्निग्धंनासानालेपरवेशयेत |

मुखान्निर्गमयेछ्छैष्हानेतिःसिद्धैर्निगद्यते || २९ ||

atha netiḥ

sūtraṃ vitasti-susnighdhaṃ nāsānāle praveśayet |

mukhānnirghamayechchaiṣhā netiḥ siddhairnighadyate || 29 ||

A cord made of threads and about six inches long, should be passed through the passage of the nose and the end taken out in the mouth. This is called by adepts the Neti Karma. 29.

कपाल-शोधिनीछैवदिव्य-दॄष्ह्टि-परदायिनी |

जत्रूर्ध्व-जात-रोगौघंनेतिराशुनिहन्तिछ || ३० ||

kapāla-śodhinī chaiva divya-dṝṣhṭi-pradāyinī |

jatrūrdhva-jāta-roghaughaṃ netirāśu nihanti cha || 30 ||

The Neti is the cleaner of the brain and giver of divine sight. It soon destroys all the diseases of the cervical and scapular regions. 30.

p. 18

The Trâtaka (तराटक).

अथतराटकम

निरीक्ष्हेन्निश्छल-दॄशासूक्ष्ह्म-लक्ष्ह्यंसमाहितः |

अश्रु-सम्पात-पर्यन्तमाछार्यैस्त्राटकंसमॄतम || ३१ ||

atha trāṭakam

nirīkṣhenniśchala-dṝśā sūkṣhma-lakṣhyaṃ samāhitaḥ |

aśru-sampāta-paryantamāchāryaistrāṭakaṃ smṝtam || 31 ||

Being calm, one should gaze steadily at a small mark, till eyes are filled with tears. This is called Trataka by âchâryas. 31.

मोछनंनेत्र-रोगाणांतन्दाद्रीणांकपाटकम |

यत्नतस्त्राटकंगोप्यंयथाहाटक-पेटकम || ३२ ||

mochanaṃ netra-roghāṇāṃ tandādrīṇāṃ kapāṭakam |

yatnatastrāṭakaṃ ghopyaṃ yathā hāṭaka-peṭakam || 32 ||

Trâtaka destroys the eye diseases and removes sloth, etc. It should be kept secret very carefully, like a box of jewellery. 32.

The Nauli (नौलि).

अथनौलिः

अमन्दावर्त-वेगेनतुन्दंसव्यापसव्यतः |

नतांसोभरामयेदेष्हानौलिःसिद्धैःपरशस्यते || ३३ ||

atha nauliḥ

amandāvarta-veghena tundaṃ savyāpasavyataḥ |

natāṃso bhrāmayedeṣhā nauliḥ siddhaiḥ praśasyate || 33 ||

Sitting on the toes with heels raised above the ground, and the palms resting on the ground, and in this bent posture the belly is moved forcibly from left to right just, as in vomiting. This is called by adepts the Nauli Karma. 33.

मन्दाग्नि-सन्दीपन-पाछनादि-

सन्धापिकानन्द-करीसदैव |

अशेष्ह-दोष्ह-मय-शोष्हणीछ

हठ-करियामौलिरियंछनौलिः || ३४ ||

mandāghni-sandīpana-pāchanādi-

sandhāpikānanda-karī sadaiva |

aśeṣha-doṣha-maya-śoṣhaṇī cha

haṭha-kriyā mauliriyaṃ cha nauliḥ || 34 ||

It removes dyspepsia, increases appetite and digestion, and is like the goddess of creation, and causes happiness. It dries up all the disorders. This Nauli is an excellent exercise in Haṭha Yoga. 34.

The Kapâla Bhâti कपाल भाति.

अथकपालभातिः

भस्त्रावल्लोह-कारस्यरेछ-पूरौससम्भ्रमौ |

कपालभातिर्विख्याताकफ-दोष्ह-विशोष्हणी || ३५ ||

atha kapālabhātiḥ

bhastrāvalloha-kārasya recha-pūrau sasambhramau |

kapālabhātirvikhyātā kapha-doṣha-viśoṣhaṇī || 35 ||

When inhalation and exhalation are performed very quickly, like a pair of bellows of a blacksmith, it dries up all the disorders from the excess of phlegm, and is known as Kapâla Bhâti. 35.

षहट-कर्म-निर्गत-सथौल्य-कफ-दोष्ह-मलादिकः |

पराणायामंततःकुर्यादनायासेनसिद्ध्यति || ३६ ||

ṣhaṭ-karma-nirghata-sthaulya-kapha-doṣha-malādikaḥ |

prāṇāyāmaṃ tataḥ kuryādanāyāsena siddhyati || 36 ||

When Prâṇâyâma is performed after getting rid of obesity born of the defects phlegm, by the performance of the six duties, it easily brings success 36.

p. 19

पराणायामैरेवसर्वेपरशुष्ह्यन्तिमलाइति |

आछार्याणांतुकेष्हांछिदन्यत्कर्मनसंमतम || ३७ ||

prāṇāyāmaireva sarve praśuṣhyanti malā iti |

āchāryāṇāṃ tu keṣhāṃchidanyatkarma na saṃmatam || 37 ||

Some âchâryâs (teachers) do not advocate any other practice, being of opinion that all the impurities are dried up by the practice of Prâṇâyâma. 37.

Gaja Karaṇi (गजकरणी)

अथगज-करणी

उदर-गत-पदार्थमुद्वमन्ति

पवनमपानमुदीर्यकण्ठ-नाले |

करम-परिछय-वश्य-नाडि-छक्रा

गज-करणीतिनिगद्यतेहठज्ञैः || ३८ ||

atha ghaja-karaṇī

udara-ghata-padārthamudvamanti

pavanamapānamudīrya kaṇṭha-nāle |

krama-parichaya-vaśya-nāḍi-chakrā

ghaja-karaṇīti nighadyate haṭhajñaiḥ || 38 ||

By carrying the Apâna Vâyû up to the throat, the food, etc., in the stomach are vomited. By degrees, the system of Nâdîs (Śankhinî) becomes known. This is called in Haṭha as Gaja Karaṇi. 38.

बरह्मादयो|अपितरिदशाःपवनाभ्यास-तत्पराः |

अभूवन्नन्तक-भयात्तस्मात्पवनमभ्यसेत || ३९ ||

brahmādayo|api tridaśāḥ pavanābhyāsa-tatparāḥ |

abhūvannantaka-bhyāttasmātpavanamabhyaset || 39 ||

Brahmâ, and other Devas were always engaged in the exercise of Prâṇâyâma, and, by means of it, got rid of the fear of death. Therefore, one should practise prâṇâyâma regularly. 39.

यावद्बद्धोमरुद-देशेयावछ्छित्तंनिराकुलम |

यावद्दॄष्ह्टिर्भ्रुवोर्मध्येतावत्काल-भयंकुतः || ४० ||

yāvadbaddho marud-deśe yāvachchittaṃ nirākulam |

yāvaddṝṣhṭirbhruvormadhye tāvatkāla-bhayaṃ kutaḥ || 40 ||

So long as the breath is restrained in the body, so long as the mind is undisturbed, and so long as the gaze is fixed between the eyebrows, there is no fear from Death. 40.

विधिवत्प्राण-संयामैर्नाडी-छक्रेविशोधिते |

सुष्हुम्णा-वदनंभित्त्वासुखाद्विशतिमारुतः || ४१ ||

vidhivatprāṇa-saṃyāmairnāḍī-chakre viśodhite |

suṣhumṇā-vadanaṃ bhittvā sukhādviśati mārutaḥ || 41 ||

When the system of Nâdis becomes clear of the impurities by properly controlling the prâṇa, then the air, piercing the entrance of the Suśumṇâ, enters it easily. 41.

Manomanî. (मनोन्मनी)

अथमनोन्मनी

मारुतेमध्य-संछारेमनः-सथैर्यंपरजायते |

योमनः-सुस्थिरी-भावःसैवावस्थामनोन्मनी || ४२ ||

atha manonmanī

mārute madhya-saṃchāre manaḥ-sthairyaṃ prajāyate |

yo manaḥ-susthirī-bhāvaḥ saivāvasthā manonmanī || 42 ||

Steadiness of mind comes when the air moves Freely in the middle. That is the manonmanî (मनोन्मनी) condition, which is attained when the mind becomes calm. 42.

p. 20

तत-सिद्धयेविधानज्ञाश्छित्रान्कुर्वन्तिकुम्भकान |

विछित्रकुम्भकाभ्यासाद्विछित्रांसिद्धिमाप्नुयात || ४३ ||

tat-siddhaye vidhānajñāśchitrānkurvanti kumbhakān |

vichitra kumbhakābhyāsādvichitrāṃ siddhimāpnuyāt || 43 ||

To accomplish it, various Kumbhakas are performed by those who are expert in the methods; for, by the practice of different Kumbhakas, wonderful success is attained. 43

Different hinds of Kumbhakas.

अथकुम्भक-भेदाः

सूर्य-भेदनमुज्जायीसीत्कारीशीतलीतथा |

भस्त्रिकाभरामरीमूर्छ्छापलाविनीत्यष्ह्ट-कुम्भकाः || ४४ ||

atha kumbhaka-bhedāḥ

sūrya-bhedanamujjāyī sītkārī śītalī tathā |

bhastrikā bhrāmarī mūrchchā plāvinītyaṣhṭa-kumbhakāḥ || 44 ||

Kumbhakas are of eight kinds, viz., Sûrya Bhedan, Ujjâyî, Sîtkarî, Sîtalî, Bhastrikâ, Bhrâmarî, Mûrchhâ, and Plâvinî. 44

पूरकान्तेतुकर्तव्योबन्धोजालन्धराभिधः |

कुम्भकान्तेरेछकादौकर्तव्यस्तूड्डियानकः || ४५ ||

pūrakānte tu kartavyo bandho jālandharābhidhaḥ |

kumbhakānte rechakādau kartavyastūḍḍiyānakaḥ || 45 ||

At the end of Pûraka, Jâlandhara Bandha should be performed, and at the end of Kumbhaka, and at the beginning of Rechaka, Uddiyâna Bandha should be performed. 45

NḄ.—Pûraka is filling in of the air from outside.

Kumbhaka is the keeping the air confined inside. Rechaka is expelling the confined air. The instructions for Puraka, Kumbhaka and Rechaka will be found at their proper place and should he carefully followed.

अधस्तात्कुनछनेनाशुकण्ठ-सङ्कोछनेकॄते |

मध्येपश्छिम-तानेनसयात्प्राणोबरह्म-नाडिगः || ४६ ||

adhastātkuñchanenāśu kaṇṭha-sangkochane kṝte |

madhye paśchima-tānena syātprāṇo brahma-nāḍighaḥ || 46 ||

By drawing up from below (Mûla Bandha) and contracting the throat (Jâlandhara Bandha) and by pulling back the middle of the front portion of the body (i.e., belly), the Prâṇa goes to the Brahma Nâdî (Suṣumnâ). 46

The middle hole, through the vertebral column, through which the spinal cord passes, is called the Suṣumnâ Nâdî of the Yogîs. The two other sympathetic cords, one on each aide of the spinal cord, are called the Idâ and the Pingalâ Nâdîs. These will be described later on.

आपानमूर्ध्वमुत्थाप्यपराणंकण्ठादधोनयेत |

योगीजरा-विमुक्तःसन्ष्होडशाब्द-वयाभवेत || ४७ ||

āpānamūrdhvamutthāpya prāṇaṃ kaṇṭhādadho nayet |

yoghī jarā-vimuktaḥ sanṣhoḍaśābda-vayā bhavet || 47 ||

By pulling up the Apâna Vâyu and by forcing the Prâṇa Vâyu down the throat, the Yogî, liberated from old age, becomes young, as it were 16 years old. 47

Note.—

The seat of the Prâṇa is the heart; of the Apâna anus; of the Samâna the region about the navel; of the Udâna the throat; while the Vyâna moves throughout the body.

p. 21

Sûrya Bhedana (सूर्य भेदन).

अथसूर्य-भेदनम

आसनेसुखदेयोगीबद्ध्वाछैवासनंततः |

दक्ष्ह-नाड्यासमाकॄष्ह्यबहिःस्थंपवनंशनैः || ४८ ||

atha sūrya-bhedanam

āsane sukhade yoghī baddhvā chaivāsanaṃ tataḥ |

dakṣha-nāḍyā samākṝṣhya bahiḥsthaṃ pavanaṃ śanaiḥ || 48 ||

Taking any comfortable posture and performing the âsana, the Yogî should draw in the air slowly, through the right nostril. 48

आकेशादानखाग्राछ्छनिरोधावधिकुम्भयेत |

ततःशनैःसव्य-नाड्यारेछयेत्पवनंशनैः || ४९ ||

ākeśādānakhāghrāchcha nirodhāvadhi kumbhayet |

tataḥ śanaiḥ savya-nāḍyā rechayetpavanaṃ śanaiḥ || 49 ||

Then it should be confined within, so that it fills from the nails to the tips of the hair, and then let out through the left nostril slowly. 49

Note.—This is to be done alternately with both the nostrils, drawing in through the one, expelling through the other, and vice versa.

कपाल-शोधनंवात-दोष्ह-घनंकॄमि-दोष्ह-हॄत |

पुनःपुनरिदंकार्यंसूर्य-भेदनमुत्तमम || ५० ||

kapāla-śodhanaṃ vāta-doṣha-ghnaṃ kṝmi-doṣha-hṝt |

punaḥ punaridaṃ kāryaṃ sūrya-bhedanamuttamam || 50 ||

This excellent Sûrya Bhedana cleanses the forehead (frontal sinuses), destroys the disorders of Vâta, and removes the worms, and, therefore, it should be performed again and again. 50

Note.—

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p. 22

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Translation: I am going to describe the procedure of the practice of Yoga, in order that Yogîs may succeed. A wise man should leave his bed in the Uṣâ Kâla (i.e., at the peep of dawn or 4 o’clock) in the morning. 1.

Remembering his guru over his head, and his desired deity in his heart, after answering the calls of nature, and cleaning his mouth, he should apply Bhaṣma (ashes). 2.

In a clean spot, clean room and charming ground, he should spread a soft âsana (cloth for sitting on). Having seated on it and remembering, in his mind his guru and his God. 3.

Having extolled the place and the time and taking up the vow thus: ‘To day by the grace of God, I will perform Prâṇâyâmas with âsanas for gaining samâdhi (trance) and its fruits.’ He should salute the infinite Deva, Lord of the Nâgas, to ensure success in the âsanas (postures). 4.

Salutation to the Lord of the Nâgas, who is adorned with thousands of heads, set with brilliant jewels (maṇis), and who has sustained the whole universe, nourishes it, and is infinite. After this he should begin his exercise of âsanas and when fatigued, he should practise Śava âsana. Should there be no fatigue, he should not practise it. 5.

Before Kumbhaka, he should perform Viparîta Karṇî mudrâ, in order that he may be able to perform Jâlandhar bandha comfortably. 6.

Sipping a little water, he should begin the exercise of Prâṇâyâma, after saluting Yogindras, as described in the Karma Parana, in the words of Śiva. 7.

Such as “Saluting Yogindras and their disciples and gurû Vinâyaka, the Yogî should unite with me with composed mind.” 8.

While practising, he should sit with Siddhâsana, and having performed bandha and Kumbhaka, should begin with 10 Prâṇâyâmas the first day, and go on increasing 5 daily. 9.

With composed mind 80 Kumbhakas should be performed at a time; beginning first with the chandra (the left nostril) and then sûrya (the right nostril). 10.

This has been spoken of by wise men as Aṇuloma and Viloma. Having practised Sûrya Bhedan, with Bandhas, the wise rust) should practise Ujjâyî and then Sîtkârî Śîtalî, and Bhastrikâ, he may practice others or not. 11-12.

He should practise mudrâs properly, as instructed by his guru. Then sitting with Padmâsana, he should hear anâhata nâda attentively. 13.

He should resign the fruits of all his practice reverently to God, and, on rising on the completion of the practice, a warm bath should be taken. 14.

The bath should bring all the daily duties briefly to an end. At noon also a little rest should be taken at the end of the exercise, and then food should be taken. 15.

Yogîs should always take wholesome food and never anything unwholesome. After dinner he should eat Ilâchî or lavanga. 16.

Some like camphor, and betel leaf. To the Yogîs, practising Prâṇâyâma, betel leaf without powders, i, e., lime, nuts and kâtha, is beneficial. 17.

After taking food he should read books treating of salvation, or hear Purâṇas and repeat the name of God. 18.

p. 23

In the evening the exercise should be begun after finishing sandyhâ, as before, beginning the practice 3 ghatikâ or one hour before the sun sets. 19.

Evening sandhyâ should always be performed after practice, and Haṭha Yoga should be practised at midnight. 20.

Viparîta Karṇi is to be practised in the evening and at midnight, and not just after eating, as it does no good at this time. 21.

Ujjâyî (उज्जायी)

अथउज्जायी

मुखंसंयम्यनाडीभ्यामाकॄष्ह्यपवनंशनैः |

यथालगतिकण्ठात्तुहॄदयावधिस-सवनम || ५१ ||

atha ujjāyī

mukhaṃ saṃyamya nāḍībhyāmākṝṣhya pavanaṃ śanaiḥ |

yathā laghati kaṇṭhāttu hṝdayāvadhi sa-svanam || 51 ||

Having closed the opening of the Nâdî (Larynx), the air should be drawn in such a way that it goes touching from the throat to the chest, and making noise while passing. 51.

पूर्ववत्कुम्भयेत्प्राणंरेछयेदिडयातथा |

शलेष्ह्म-दोष्ह-हरंकण्ठेदेहानल-विवर्धनम || ५२ ||

pūrvavatkumbhayetprāṇaṃ rechayediḍayā tathā |

śleṣhma-doṣha-haraṃ kaṇṭhe dehānala-vivardhanam || 52 ||

It should be restrained, as before, and then let out through Idâ (the left nostril). This removes śleṣmâ (phlegm) in the throat and increases the appetite. 52.

नाडी-जलोदराधातु-गत-दोष्ह-विनाशनम |

गछ्छतातिष्ह्ठताकार्यमुज्जाय्याख्यंतुकुम्भकम || ५३ ||

nāḍī-jalodarādhātu-ghata-doṣha-vināśanam |

ghachchatā tiṣhṭhatā kāryamujjāyyākhyaṃ tu kumbhakam || 53 ||

It destroys the defects of the nâdîs, dropsy and disorders of Dhâtu (humours). Ujjâyî should be performed in all conditions of life, even while walking or sitting. 53.

Sîtkârî (सीत्कारी)

अथसीत्कारी

सीत्कांकुर्यात्तथावक्त्रेघराणेनैवविजॄम्भिकाम |

एवमभ्यास-योगेनकाम-देवोदवितीयकः || ५४ ||

atha sītkārī

sītkāṃ kuryāttathā vaktre ghrāṇenaiva vijṝmbhikām |

evamabhyāsa-yoghena kāma-devo dvitīyakaḥ || 54 ||

Sîtkârî is performed by drawing in the air through the mouth, keeping the tongue between the lips. The air thus drawn in should not be expelled through the mouth. By practising in this way, one becomes next to the God of Love in beauty. 54.

योगिनीछक्र-संमान्यःसॄष्ह्टि-संहार-कारकः |

नकष्हुधानतॄष्हानिद्रानैवालस्यंपरजायते || ५५ ||

yoghinī chakra-saṃmānyaḥ sṝṣhṭi-saṃhāra-kārakaḥ |

na kṣhudhā na tṝṣhā nidrā naivālasyaṃ prajāyate || 55 ||

He is regarded adorable by the Yoginîs and becomes the destroyer of the cycle of creation, He is not afflicted with hunger, thirst, sleep or lassitude. 55.

p. 24

भवेत्सत्त्वंछदेहस्यसर्वोपद्रव-वर्जितः |

अनेनविधिनासत्यंयोगीन्द्रोभूमि-मण्डले || ५६ ||

bhavetsattvaṃ cha dehasya sarvopadrava-varjitaḥ |

anena vidhinā satyaṃ yoghīndro bhūmi-maṇḍale || 56 ||

The Satwa of his body becomes free from all the disturbances. In truth, he becomes the lord of the Yogîs in this world. 56.

Śîtalî (शीतली)

अथशीतली

जिह्वयावायुमाकॄष्ह्यपूर्ववत्कुम्भ-साधनम |

शनकैर्घ्राण-रन्ध्राभ्यांरेछयेत्पवनंसुधीः || ५७ ||

atha śītalī

jihvayā vāyumākṝṣhya pūrvavatkumbha-sādhanam |

śanakairghrāṇa-randhrābhyāṃ rechayetpavanaṃ sudhīḥ || 57 ||

As in the above (Sîtkári), the tongue to be protruded a little out of the lips, when the air is drawn in. It is kept confined, as before, and then expelled slowly through the nostrils. 57.

गुल्म-पलीहादिकान्रोगान्ज्वरंपित्तंकष्हुधांतॄष्हाम |

विष्हाणिशीतलीनामकुम्भिकेयंनिहन्तिहि || ५८ ||

ghulma-plīhādikānroghānjvaraṃ pittaṃ kṣhudhāṃ tṝṣhām |

viṣhāṇi śītalī nāma kumbhikeyaṃ nihanti hi || 58 ||

This Śîtalî Ḳumbhikâ cures colic, (enlarged) spleen, fever, disorders of bile, hunger, thirst, and counteracts poisons. 58.

The Bhastrikâ (भस्त्रिका)

अथभस्त्रिका

ऊर्वोरुपरिसंस्थाप्यशुभेपाद-तलेउभे |

पद्मासनंभवेदेतत्सर्व-पाप-परणाशनम || ५९ ||

atha bhastrikā

ūrvorupari saṃsthāpya śubhe pāda-tale ubhe |

padmāsanaṃ bhavedetatsarva-pāpa-praṇāśanam || 59 ||

The Padma Âsana consists in crossing the feet and placing them on both the thighs; it is the destroyer of all sins. 59.

सम्यक्पद्मासनंबद्ध्वासम-गरीवोदरःसुधीः |

मुखंसंयम्ययत्नेनपराणंघराणेनरेछयेत || ६० ||

samyakpadmāsanaṃ baddhvā sama-ghrīvodaraḥ sudhīḥ |

mukhaṃ saṃyamya yatnena prāṇaṃ ghrāṇena rechayet || 60 ||

Binding the Padma-Âsana and keeping the body straight, closing the mouth carefully, let the air be expelled through the nose. 60.

यथालगतिहॄत-कण्ठेकपालावधिस-सवनम |

वेगेनपूरयेछ्छापिहॄत-पद्मावधिमारुतम || ६१ ||

yathā laghati hṝt-kaṇṭhe kapālāvadhi sa-svanam |

veghena pūrayechchāpi hṝt-padmāvadhi mārutam || 61 ||

It should be filled up to the lotus of the heart, by drawing it in with force, making noise and touching the throat, the chest and the head. 61.

पुनर्विरेछयेत्तद्वत्पूरयेछ्छपुनःपुनः |

यथैवलोहकारेणभस्त्रावेगेनछाल्यते || ६२ ||

punarvirechayettadvatpūrayechcha punaḥ punaḥ |

yathaiva lohakāreṇa bhastrā veghena chālyate || 62 ||

It should he expelled again and filled again and again as before, just as a pair of bellows of the blacksmith is worked. 62.

p. 25

तथैवसव-शरीर-सथंछालयेत्पवनंधिया |

यदाशरमोभवेद्देहेतदासूर्येणपूरयेत || ६३ ||

tathaiva sva-śarīra-sthaṃ chālayetpavanaṃ dhiyā |

yadā śramo bhaveddehe tadā sūryeṇa pūrayet || 63 ||

In the same way, the air of the body should be moved intelligently, filling it through Sûrya when fatigue is experienced. 63.

यथोदरंभवेत्पूर्णमनिलेनतथालघु |

धारयेन्नासिकांमध्या-तर्जनीभ्यांविनादॄढम || ६४ ||

yathodaraṃ bhavetpūrṇamanilena tathā laghu |

dhārayennāsikāṃ madhyā-tarjanībhyāṃ vinā dṝḍham || 64 ||

The air should be drawn in through the right nostril by pressing the thumb against the left side of the nose, so as to close the left nostril; and when filled to the full, it should be closed with the fourth finger (the one next to the little finger) and kept confined. 64.

विधिवत्कुम्भकंकॄत्वारेछयेदिडयानिलम |

वात-पित्त-शलेष्ह्म-हरंशरीराग्नि-विवर्धनम || ६५ ||

vidhivatkumbhakaṃ kṝtvā rechayediḍayānilam |

vāta-pitta-śleṣhma-haraṃ śarīrāghni-vivardhanam || 65 ||

Having confined it properly, it should be expelled through the Idâ (left nostril). This destroys Vâta, pitta (bile) and phlegm and increases the digestive power (the gastric fire). 65.

कुण्डलीबोधकंकष्हिप्रंपवनंसुखदंहितम |

बरह्म-नाडी-मुखेसंस्थ-कफाद्य-अर्गल-नाशनम || ६६ ||

kuṇḍalī bodhakaṃ kṣhipraṃ pavanaṃ sukhadaṃ hitam |

brahma-nāḍī-mukhe saṃstha-kaphādy-arghala-nāśanam || 66 ||

It quickly awakens the Kuṇḍalinî, purifies the system, gives pleasure, and is beneficial. It destroys phlegm and the impurities accumulated at the entrance of the Brahma Nâdî. 66.

सम्यग्गात्र-समुद्भूत-गरन्थि-तरय-विभेदकम |

विशेष्हेणैवकर्तव्यंभस्त्राख्यंकुम्भकंतविदम || ६७ ||

samyaghghātra-samudbhūta-ghranthi-traya-vibhedakam |

viśeṣheṇaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tvidam || 67 ||

This Bhastrikâ should be performed plentifully, for it breaks the three knots: Brahma granthi (in the chest), Viṣṇu granthi (in the throat), and Rudra granthi (between the eyebrows) of the body. 67.

The Bhrâmari (भरामरी)

अथभरामरी

वेगाद्घोष्हंपूरकंभॄङ्ग-नादं

भॄङ्गी-नादंरेछकंमन्द-मन्दम |

योगीन्द्राणमेवमभ्यास-योगाछ

छित्तेजाताकाछिदानन्द-लीला || ६८ ||

atha bhrāmarī

veghādghoṣhaṃ pūrakaṃ bhṝnggha-nādaṃ

bhṝngghī-nādaṃ rechakaṃ manda-mandam |

yoghīndrāṇamevamabhyāsa-yoghāch

chitte jātā kāchidānanda-līlā || 68 ||

By filling the air with force, making noise like Bhringi (wasp), and expelling it slowly, making noise in the same way; this practice causes a sort of ecstacy in the minds of Yogîndras. 68.

p. 26

The Mûrchhâ (मूर्छा).

अथमूर्छ्छा

पूरकान्तेगाढतरंबद्ध्वाजालन्धरंशनैः |

रेछयेन्मूर्छ्छाख्येयंमनो-मूर्छ्छासुख-परदा || ६९ ||

atha mūrchchā

pūrakānte ghāḍhataraṃ baddhvā jālandharaṃ śanaiḥ |

rechayenmūrchchākhyeyaṃ mano-mūrchchā sukha-pradā || 69 ||

Closing the passages with Jâlandhar Bandha firmly at the end of Pûraka, and expelling the air slowly, is called Mûrchhâ, from its causing the mind to swoon and giving comfort. 69.

The Plâvinî (पलाविनी).

अथपलाविनी

अन्तःपरवर्तितोदार-मारुतापूरितोदरः |

पयस्यगाधे|अपिसुखात्प्लवतेपद्म-पत्रवत || ७० ||

atha plāvinī

antaḥ pravartitodāra-mārutāpūritodaraḥ |

payasyaghādhe|api sukhātplavate padma-patravat || 70 ||

When the belly is filled with air and the inside of the body is filled to its utmost with air, the body floats on the deepest water, like the leaf of a lotus. 70.

पराणायामस्त्रिधापरोक्तोरेछ-पूरक-कुम्भकैः |

सहितःकेवलश्छेतिकुम्भकोदविविधोमतः || ७१ ||

prāṇāyāmastridhā prokto recha-pūraka-kumbhakaiḥ |

sahitaḥ kevalaścheti kumbhako dvividho mataḥ || 71 ||

Considering Pûraka (Filling), Rechaka (expelling) and Kumbhaka (confining), Prâṇâyâma is of three kinds, but considering it accompanied by Pûraka and Rechaka, and without these, it is of two kinds only, i.e., Sahita (with) and Kevala (alone). 71.

यावत्केवल-सिद्धिःसयात्सहितंतावदभ्यसेत |

रेछकंपूरकंमुक्त्वासुखंयद्वायु-धारणम || ७२ ||

yāvatkevala-siddhiḥ syātsahitaṃ tāvadabhyaset |

rechakaṃ pūrakaṃ muktvā sukhaṃ yadvāyu-dhāraṇam || 72 ||

Exercise in Sahita should be continued till success in Kevala is gained. This latter is simply confining the air with ease, without Rechaka and Pûraka. 72.

पराणायामो|अयमित्युक्तःसवैकेवल-कुम्भकः |

कुम्भकेकेवलेसिद्धेरेछ-पूरक-वर्जिते || ७३ ||

prāṇāyāmo|ayamityuktaḥ sa vai kevala-kumbhakaḥ |

kumbhake kevale siddhe recha-pūraka-varjite || 73 ||

In the practice of Kevala Prâṇâyâma when it can be performed successfully without Rechaka and Pûraka, then it is called Kevala Kumbhaka. 73.

नतस्यदुर्लभंकिंछित्त्रिष्हुलोकेष्हुविद्यते |

शक्तःकेवल-कुम्भेनयथेष्ह्टंवायु-धारणात || ७४ ||

na tasya durlabhaṃ kiṃchittriṣhu lokeṣhu vidyate |

śaktaḥ kevala-kumbhena yatheṣhṭaṃ vāyu-dhāraṇāt || 74 ||

There is nothing in the three worlds which may be difficult to obtain for him who is able to keep the air confined according to pleasure, by means of Kevala Kumbhaka. 74.

राज-योग-पदंछापिलभतेनात्रसंशयः |

कुम्भकात्कुण्डली-बोधःकुण्डली-बोधतोभवेत |

अनर्गलासुष्हुम्णाछहठ-सिद्धिश्छजायते || ७५ ||

rāja-yogha-padaṃ chāpi labhate nātra saṃśayaḥ |

kumbhakātkuṇḍalī-bodhaḥ kuṇḍalī-bodhato bhavet |

anarghalā suṣhumṇā cha haṭha-siddhiścha jāyate || 75 ||

He obtains the position of Râja Yoga undoubtedly. Kuṇḍalinî

p. 27

awakens by Kumbhaka, and by its awakening, Suṣumnâ becomes free from impurities. 75.

हठंविनाराजयोगोराज-योगंविनाहठः |

नसिध्यतिततोयुग्ममानिष्ह्पत्तेःसमभ्यसेत || ७६ ||

haṭhaṃ vinā rājayogho rāja-yoghaṃ vinā haṭhaḥ |

na sidhyati tato yughmamāniṣhpatteḥ samabhyaset || 76 ||

No success in Râja Yoga without Haṭha Yoga, and no success in Haṭha Yoga without Râja Yoga. One should, therefore, practise both of these well, till complete success is gained. 76.

कुम्भक-पराण-रोधान्तेकुर्याछ्छित्तंनिराश्रयम |

एवमभ्यास-योगेनराज-योग-पदंवरजेत || ७७ ||

kumbhaka-prāṇa-rodhānte kuryāchchittaṃ nirāśrayam |

evamabhyāsa-yoghena rāja-yogha-padaṃ vrajet || 77 ||

On the completion of Kumbhaka, the mind should be given rest. By practising in this way one is raised to the position of (succeeds in getting) Râja Yoga. 77.

Indications of success in the practice of Haṭha Yoga.

वपुःकॄशत्वंवदनेपरसन्नता

नाद-सफुटत्वंनयनेसुनिर्मले |

अरोगताबिन्दु-जयो|अग्नि-दीपनं

नाडी-विशुद्धिर्हठ-सिद्धि-लक्ष्हणम || ७८ ||

vapuḥ kṝśatvaṃ vadane prasannatā

nāda-sphuṭatvaṃ nayane sunirmale |

aroghatā bindu-jayo|aghni-dīpanaṃ

nāḍī-viśuddhirhaṭha-siddhi-lakṣhaṇam || 78 ||

When the body becomes lean, the face glows with delight, Anâhatanâda manifests, and eyes are clear, body is healthy, bindu under control, and appetite increases, then one should know that the Nâdîs are purified and success in Haṭha Yoga is approaching. 78.

End of Chapter II.

CHAPTER III.

On Mudrâs.

|| ३ || तॄतीयोपदेशः

|| 3 || tṝtīyopadeśaḥ

स-शैल-वन-धात्रीणांयथाधारो|अहि-नायकः |

सर्वेष्हांयोग-तन्त्राणांतथाधारोहिकुण्डली || १ ||

sa-śaila-vana-dhātrīṇāṃ yathādhāro|ahi-nāyakaḥ |

sarveṣhāṃ yogha-tantrāṇāṃ tathādhāro hi kuṇḍalī || 1 ||

As the chief of the snakes is the support of the earth with all the mountains and forests on it, so all the Tantras (Yoga practices) rest on the Kuṇḍalinî. (The Vertebral column.) 1.

सुप्तागुरु-परसादेनयदाजागर्तिकुण्डली |

तदासर्वाणिपद्मानिभिद्यन्तेगरन्थयो|अपिछ || २ ||

suptā ghuru-prasādena yadā jāgharti kuṇḍalī |

tadā sarvāṇi padmāni bhidyante ghranthayo|api cha || 2 ||

When the sleeping Kuṇḍalinî awakens by favour of a guru, then all the lotuses (in the six chakras or centres) and all the knots are pierced through. 2.

पराणस्यशून्य-पदवीतदाराजपथायते |

तदाछित्तंनिरालम्बंतदाकालस्यवञ्छनम || ३ ||

prāṇasya śūnya-padavī tadā rājapathāyate |

tadā chittaṃ nirālambaṃ tadā kālasya vañchanam || 3 ||

Suṣumnâ (Sûnya Padavî) becomes a main road for the passage of Prâṇa, and the mind then becomes free from all connections (with its objects of enjoyments) and Death is then evaded. 3.

सुष्हुम्णाशून्य-पदवीबरह्म-रन्ध्रःमहापथः |

शमशानंशाम्भवीमध्य-मार्गश्छेत्येक-वाछकाः || ४ ||

suṣhumṇā śūnya-padavī brahma-randhraḥ mahāpathaḥ |

śmaśānaṃ śāmbhavī madhya-mārghaśchetyeka-vāchakāḥ || 4 ||

Suṣumnâ, Sunya Padavî, Brahma Randhra, Mahâ Patha, Śmaśâna, Śambhavî, Madhya Mârga, are names of one and the same thing. 4.

तस्मात्सर्व-परयत्नेनपरबोधयितुमीश्वरीम |

बरह्म-दवार-मुखेसुप्तांमुद्राभ्यासंसमाछरेत || ५ ||

tasmātsarva-prayatnena prabodhayitumīśvarīm |

brahma-dvāra-mukhe suptāṃ mudrābhyāsaṃ samācharet || 5 ||

In order, therefore, to awaken this goddess, who is sleeping at the entrance of Brahma Dwâra (the great door), mudrâs should be practised well. 5.

The mudrâs.

महामुद्रामहाबन्धोमहावेधश्छखेछरी |

उड्डीयानंमूलबन्धश्छबन्धोजालन्धराभिधः || ६ ||

mahāmudrā mahābandho mahāvedhaścha khecharī |

uḍḍīyānaṃ mūlabandhaścha bandho jālandharābhidhaḥ || 6 ||

Mahâ Mudrâ, Mahâ Bandha, Mahâ Vedha, Khecharî, Uḍḍiyâna Bandha, Mûla Bandha, Jâlandhara Bandha. 6.

p. 29

करणीविपरीताख्यावज्रोलीशक्ति-छालनम |

इदंहिमुद्रा-दशकंजरा-मरण-नाशनम || ७ ||

karaṇī viparītākhyā vajrolī śakti-chālanam |

idaṃ hi mudrā-daśakaṃ jarā-maraṇa-nāśanam || 7 ||

Viparîta Karaṇî, Vajroli, and Śakti Châlana. These are the ten Mudrâs which annihilate old age and death. 7.

आदिनाथोदितंदिव्यमष्ह्टैश्वर्य-परदायकम |

वल्लभंसर्व-सिद्धानांदुर्लभंमरुतामपि || ८ ||

ādināthoditaṃ divyamaṣhṭaiśvarya-pradāyakam |

vallabhaṃ sarva-siddhānāṃ durlabhaṃ marutāmapi || 8 ||

They have been explained by Âdi Nâtha (Śiva) and give eight kinds of divine wealth. They are loved by all the Siddhas and are hard to attain even by the Marutas. 8.

Note.—The eight Aiśwaryas are: Aṇimâ (becoming small, like an atom), Mahimâ (becoming great, like âkâs, by drawing in atoms of Prakṛiti), Garimâ (light things, like cotton becoming very heavy like mountains.)

Prâpti (coming within easy reach of everything; as touching the moon with the little finger, while standing on the earth.)

Prâkâmya (non-resistance to the desires, as entering the earth like water.)

Îsatâ (mastery over matter and objects made of it.)

Vaśitwa (controlling the animate and inanimate objects.)

गोपनीयंपरयत्नेनयथारत्न-करण्डकम |

कस्यछिन्नैववक्तव्यंकुल-सत्री-सुरतंयथा || ९ ||

ghopanīyaṃ prayatnena yathā ratna-karaṇḍakam |

kasyachinnaiva vaktavyaṃ kula-strī-surataṃ yathā || 9 ||

These Mudrâs should be kept secret by every means, as one keeps one’s box of jewellery, and should, on no account be told to any one, just as husband and wife keep their dealings secret. 9.

The mahâ mudrâ.

अथमहा-मुद्रा

पाद-मूलेनवामेनयोनिंसम्पीड्यदक्ष्हिणाम |

परसारितंपदंकॄत्वाकराभ्यांधारयेद्दॄढम || १० ||

atha mahā-mudrā

pāda-mūlena vāmena yoniṃ sampīḍya dakṣhiṇām |

prasāritaṃ padaṃ kṝtvā karābhyāṃ dhārayeddṝḍham || 10 ||

Pressing the Yoni (perineum) with the heel of the left foot, and stretching forth the right foot, its toe should be grasped by the thumb and first finger. 10.

कण्ठेबन्धंसमारोप्यधारयेद्वायुमूर्ध्वतः |

यथादण्ड-हतःसर्पोदण्डाकारःपरजायते || ११ ||

ॠज्वीभूतातथाशक्तिःकुण्डलीसहसाभवेत |

तदासामरणावस्थाजायतेदविपुटाश्रया || १२ ||

kaṇṭhe bandhaṃ samāropya dhārayedvāyumūrdhvataḥ |

yathā daṇḍa-hataḥ sarpo daṇḍākāraḥ prajāyate || 11 ||

ṝjvībhūtā tathā śaktiḥ kuṇḍalī sahasā bhavet |

tadā sā maraṇāvasthā jāyate dvipuṭāśrayā || 12 ||

By stopping the throat (by Jâlandhara Bandha) the air is drawn in from the outside and carried down. Just as a snake struck with a stick becomes straight like a stick, in the same way, śakti (suṣumnâ) becomes straight at once. Then the Kuṇḍalinî, becoming as it were dead, and,

p. 30

leaving both the Idâ and the Pingalâ, enters the suṣumnâ (the middle passage). 11-12.

ततःशनैःशनैरेवरेछयेन्नैववेगतः |

महा-मुद्रांछतेनैववदन्तिविबुधोत्तमाः || १३ ||

tataḥ śanaiḥ śanaireva rechayennaiva veghataḥ |

mahā-mudrāṃ cha tenaiva vadanti vibudhottamāḥ || 13 ||

It should be expelled then, slowly only and not violently. For this very reason, the best of the wise men call it the Mahâ Mudrâ. This Mahâ Mudrâ has been propounded by great masters. 13.

इयंखलुमहामुद्रामहा-सिद्धैःपरदर्शिता |

महा-कलेशादयोदोष्हाःकष्हीयन्तेमरणादयः |

महा-मुद्रांछतेनैववदन्तिविबुधोत्तमाः || १४ ||

iyaṃ khalu mahāmudrā mahā-siddhaiḥ pradarśitā |

mahā-kleśādayo doṣhāḥ kṣhīyante maraṇādayaḥ |

mahā-mudrāṃ cha tenaiva vadanti vibudhottamāḥ || 14 ||

Great evils and pains, like death, are destroyed by it, and for this reason wise men call it the Mahâ Mudrâ. 14.

छन्द्राङ्गेतुसमभ्यस्यसूर्याङ्गेपुनरभ्यसेत |

यावत-तुल्याभवेत्सङ्ख्याततोमुद्रांविसर्जयेत || १५ ||

chandrāngghe tu samabhyasya sūryāngghe punarabhyaset |

yāvat-tulyā bhavetsangkhyā tato mudrāṃ visarjayet || 15 ||

Having practised with the left nostril, it should be practised with the right one; and, when the number on both sides becomes equal, then the mudrâ should be discontinued. 15.

नहिपथ्यमपथ्यंवारसाःसर्वे|अपिनीरसाः |

अपिभुक्तंविष्हंघोरंपीयूष्हमपिजीर्यति || १६ ||

na hi pathyamapathyaṃ vā rasāḥ sarve|api nīrasāḥ |

api bhuktaṃ viṣhaṃ ghoraṃ pīyūṣhamapi jīryati || 16 ||

There is nothing wholesome or injurious; for the practice of this mudrâ destroys the injurious effects of all the rasas (chemicals). Even the deadliest of poisons, if taken, acts like nectar. 16.

कष्हय-कुष्ह्ठ-गुदावर्त-गुल्माजीर्ण-पुरोगमाः |

तस्यदोष्हाःकष्हयंयान्तिमहामुद्रांतुयो|अभ्यसेत || १७ ||

kṣhaya-kuṣhṭha-ghudāvarta-ghulmājīrṇa-puroghamāḥ |

tasya doṣhāḥ kṣhayaṃ yānti mahāmudrāṃ tu yo|abhyaset || 17 ||

Consumption, leprosy, prolapsus anii, colic, and the diseases due to indigestion,—all these irregularities are removed by the practice of this Mahâ Mudrâ. 17.

कथितेयंमहामुद्रामहा-सिद्धि-करानॄणाम |

गोपनीयापरयत्नेननदेयायस्यकस्यछित || १८ ||

kathiteyaṃ mahāmudrā mahā-siddhi-karā nṝṇām |

ghopanīyā prayatnena na deyā yasya kasyachit || 18 ||

This Mahâ Mudrâ has been described as the giver of great success (Siddhi) to men. It should be kept secret by every effort, and not revealed to any and everyone. 18.

p. 31

The Mahâ Bandha.

अथमहा-बन्धः

पार्ष्ह्णिंवामस्यपादस्ययोनि-सथानेनियोजयेत |

वामोरूपरिसंस्थाप्यदक्ष्हिणंछरणंतथा || १९ ||

atha mahā-bandhaḥ

pārṣhṇiṃ vāmasya pādasya yoni-sthāne niyojayet |

vāmorūpari saṃsthāpya dakṣhiṇaṃ charaṇaṃ tathā || 19 ||

Press the left heel to the perineum and place the right foot on the left thigh. 19.

पूरयित्वाततोवायुंहॄदयेछुबुकंदॄढम |

निष्ह्पीड्यंवायुमाकुनछ्यमनो-मध्येनियोजयेत || २० ||

pūrayitvā tato vāyuṃ hṝdaye chubukaṃ dṝḍham |

niṣhpīḍyaṃ vāyumākuñchya mano-madhye niyojayet || 20 ||

Fill in the air, keeping the chin firm against the chest, and, having pressed the air, the mind should he fixed on the middle of the eyebrows or in the suṣumnâ (the spine). 20.

धारयित्वायथा-शक्तिरेछयेदनिलं  शनैः |

सव्याङ्गेतुसमभ्यस्यदक्ष्हाङ्गेपुनरभ्यसेत || २१ ||

dhārayitvā yathā-śakti rechayedanilaṃ  śanaiḥ |

savyāngghe tu samabhyasya dakṣhāngghe punarabhyaset || 21 ||

Having kept it confined so long as possible, it should be expelled slowly. Having practised on the left side, it should be practised on the right side. 21.

मतमत्रतुकेष्हांछित्कण्ठ-बन्धंविवर्जयेत |

राज-दन्त-सथ-जिह्वायाबन्धःशस्तोभवेदिति || २२ ||

matamatra tu keṣhāṃchitkaṇṭha-bandhaṃ vivarjayet |

rāja-danta-stha-jihvāyā bandhaḥ śasto bhavediti || 22 ||

Some are of opinion that the closing of throat is not necessary here, for keeping the tongue pressed against the roots of the upper teeth makes a good bandha (stop). 22.

अयंतुसर्व-नाडीनामूर्ध्वंगति-निरोधकः |

अयंखलुमहा-बन्धोमहा-सिद्धि-परदायकः || २३ ||

ayaṃ tu sarva-nāḍīnāmūrdhvaṃ ghati-nirodhakaḥ |

ayaṃ khalu mahā-bandho mahā-siddhi-pradāyakaḥ || 23 ||

This stops the upward motion of all the Nâdîs. Verily this Mahâ Bandha is the giver of great Siddhis. 23.

काल-पाश-महा-बन्ध-विमोछन-विछक्ष्हणः |

तरिवेणी-सङ्गमंधत्तेकेदारंपरापयेन्मनः || २४ ||

kāla-pāśa-mahā-bandha-vimochana-vichakṣhaṇaḥ |

triveṇī-sangghamaṃ dhatte kedāraṃ prāpayenmanaḥ || 24 ||

This Mahâ Bandha is the most skilful means for cutting away the snares of death. It brings about the conjunction of the Trivenî (Idâ, Pingalâ and Suṣumnâ) and carries the mind to Kedâr (the space between the eyebrows, which is the seat of Śiva). 24.

रूप-लावण्य-सम्पन्नायथासत्रीपुरुष्हंविना |

महा-मुद्रा-महा-बन्धौनिष्ह्फलौवेध-वर्जितौ || २५ ||

rūpa-lāvaṇya-sampannā yathā strī puruṣhaṃ vinā |

mahā-mudrā-mahā-bandhau niṣhphalau vedha-varjitau || 25 ||

As beauty and loveliness, do not avail a woman without husband, so the Mahâ Mudrâ and the Mahâ-Bandha are useless without the Mahâ Vedha. 25.

p. 32

The Mahâ Vedha.

अथमहा-वेधः

महा-बन्ध-सथितोयोगीकॄत्वापूरकमेक-धीः |

वायूनांगतिमावॄत्यनिभॄतंकण्ठ-मुद्रया || २६ ||

atha mahā-vedhaḥ

mahā-bandha-sthito yoghī kṝtvā pūrakameka-dhīḥ |

vāyūnāṃ ghatimāvṝtya nibhṝtaṃ kaṇṭha-mudrayā || 26 ||

Sitting with Mahâ Bandha, the Yogî should fill in the air and keep his mind collected. The movements of the Vâyus (Prâṇa and Apâna) should be stopped by closing the throat.) 26.

सम-हस्त-युगोभूमौसफिछौसनाडयेछ्छनैः |

पुट-दवयमतिक्रम्यवायुःसफुरतिमध्यगः || २७ ||

sama-hasta-yugho bhūmau sphichau sanāḍayechchanaiḥ |

puṭa-dvayamatikramya vāyuḥ sphurati madhyaghaḥ || 27 ||

Resting both the hands equally on the ground, he should raise himself a little and strike his buttocks against the ground gently. The air, leaving both the passages (Idâ and Pingalâ), starts into the middle one. 27.

सोम-सूर्याग्नि-सम्बन्धोजायतेछामॄतायवै |

मॄतावस्थासमुत्पन्नाततोवायुंविरेछयेत || २८ ||

soma-sūryāghni-sambandho jāyate chāmṝtāya vai |

mṝtāvasthā samutpannā tato vāyuṃ virechayet || 28 ||

The union of the Idâ and the Pingalâ is effected, in order to bring about immortality. When the air becomes as it were dead (by leaving its course through the Idâ and the Pingalâ) (i.e., when it has been kept confined), then it should be expelled. 28.

महा-वेधो|अयमभ्यासान्महा-सिद्धि-परदायकः |

वली-पलित-वेप-घनःसेव्यतेसाधकोत्तमैः || २९ ||

mahā-vedho|ayamabhyāsānmahā-siddhi-pradāyakaḥ |

valī-palita-vepa-ghnaḥ sevyate sādhakottamaiḥ || 29 ||

The practice of this Mahâ Vedha, the giver of great Siddhis, destroys old age, grey hair, and shaking of the body, and therefore it is practised by the best masters. 29.

एतत्त्रयंमहा-गुह्यंजरा-मॄत्यु-विनाशनम |

वह्नि-वॄद्धि-करंछैवहयणिमादि-गुण-परदम || ३० ||

etattrayaṃ mahā-ghuhyaṃ jarā-mṝtyu-vināśanam |

vahni-vṝddhi-karaṃ chaiva hyaṇimādi-ghuṇa-pradam || 30 ||

These THREE are the great secrets. They are the destroyers of old age and death, increase the appetite, confer the accomplishments of Anima, etc. 30.

अष्ह्टधाकरियतेछैवयामेयामेदिनेदिने |

पुण्य-संभार-सन्धायपापौघ-भिदुरंसदा |

सम्यक-शिक्ष्हावतामेवंसवल्पंपरथम-साधनम || ३१ ||

aṣhṭadhā kriyate chaiva yāme yāme dine dine |

puṇya-saṃbhāra-sandhāya pāpaugha-bhiduraṃ sadā |

samyak-śikṣhāvatāmevaṃ svalpaṃ prathama-sādhanam || 31 ||

They should, be practised in 8 ways, daily and hourly. They increase collection of good actions and lessen the evil ones. People, instructed well, should begin their practice, little by little, first. 31.

p. 33

The Khechari.

अथखेछरी

कपाल-कुहरेजिह्वापरविष्ह्टाविपरीतगा |

भरुवोरन्तर्गतादॄष्ह्टिर्मुद्राभवतिखेछरी || ३२ ||

atha khecharī

kapāla-kuhare jihvā praviṣhṭā viparītaghā |

bhruvorantarghatā dṝṣhṭirmudrā bhavati khecharī || 32 ||

The Khechari Mudrâ is accomplished by thrusting the tongue into the gullet, by turning it over itself, and keeping the eyesight in the middle of the eyebrows. 32.

छेदन-छालन-दोहैःकलांकरमेणाथवर्धयेत्तावत |

सायावद्भ्रू-मध्यंसपॄशतितदाखेछरी-सिद्धिः || ३३ ||

chedana-chālana-dohaiḥ kalāṃ krameṇātha vardhayettāvat |

sā yāvadbhrū-madhyaṃ spṝśati tadā khecharī-siddhiḥ || 33 ||

To accomplish this, the tongue is lengthened by cutting the frænum linguæ, moving, and pulling it. When it can touch the space between the eyebrows, then Khechari can be accomplished. 33.

सनुही-पत्र-निभंशस्त्रंसुतीक्ष्ह्णंसनिग्ध-निर्मलम |

समादायततस्तेनरोम-मात्रंसमुछ्छिनेत || ३४ ||

snuhī-patra-nibhaṃ śastraṃ sutīkṣhṇaṃ snighdha-nirmalam |

samādāya tatastena roma-mātraṃ samuchchinet || 34 ||

Taking a sharp, smooth, and clean instrument, of the shape of a cactus leaf, the frænum of the tongue should be cut a little (as much as a hair’s thickness), at a time. 34.

ततःसैन्धव-पथ्याभ्यांछूर्णिताभ्यांपरघर्ष्हयेत |

पुनःसप्त-दिनेपराप्तेरोम-मात्रंसमुछ्छिनेत || ३५ ||

tataḥ saindhava-pathyābhyāṃ chūrṇitābhyāṃ pragharṣhayet |

punaḥ sapta-dine prāpte roma-mātraṃ samuchchinet || 35 ||

Then rock salt and yellow myrobalan (both powdered) should be rubbed in. On the 7th day, it should again be cut a hair’s breadth. 35.

एवंकरमेणषहण-मासंनित्यंयुक्तःसमाछरेत |

षहण्मासाद्रसना-मूल-शिरा-बन्धःपरणश्यति || ३६ ||

evaṃ krameṇa ṣhaṇ-māsaṃ nityaṃ yuktaḥ samācharet |

ṣhaṇmāsādrasanā-mūla-śirā-bandhaḥ praṇaśyati || 36 ||

One should go on doing thus, regularly for six months. At the end of six months, the frænum of the tongue will be completely cut. 36.

कलांपराङ्मुखींकॄत्वातरिपथेपरियोजयेत |

साभवेत्खेछरीमुद्रावयोम-छक्रंतदुछ्यते || ३७ ||

kalāṃ parāngmukhīṃ kṝtvā tripathe pariyojayet |

sā bhavetkhecharī mudrā vyoma-chakraṃ taduchyate || 37 ||

Turning the tongue upwards, it is fixed on the three ways (œsophagus, windpipe and palate.) Thus it makes the Khechari Mudrâ, and is called the Vyoma Chakra. 37.

रसनामूर्ध्वगांकॄत्वाकष्हणार्धमपितिष्ह्ठति |

विष्हैर्विमुछ्यतेयोगीवयाधि-मॄत्यु-जरादिभिः || ३८ ||

rasanāmūrdhvaghāṃ kṝtvā kṣhaṇārdhamapi tiṣhṭhati |

viṣhairvimuchyate yoghī vyādhi-mṝtyu-jarādibhiḥ || 38 ||

The Yogî who sits for a minute turning his tongue upwards, is saved from poisons, diseases, death, old age, etc. 38.

नरोगोमरणंतन्द्राननिद्रानकष्हुधातॄष्हा |

नछमूर्छ्छाभवेत्तस्ययोमुद्रांवेत्तिखेछरीम || ३९ ||

na rogho maraṇaṃ tandrā na nidrā na kṣhudhā tṝṣhā |

na cha mūrchchā bhavettasya yo mudrāṃ vetti khecharīm || 39 ||

He who knows the Khechari Mudrâ is not afflicted with disease, death, sloth, sleep, hunger, thirst, and swooning. 39.

p. 34

पीड्यतेनसरोगेणलिप्यतेनछकर्मणा |

बाध्यतेनसकालेनयोमुद्रांवेत्तिखेछरीम || ४० ||

pīḍyate na sa rogheṇa lipyate na cha karmaṇā |

bādhyate na sa kālena yo mudrāṃ vetti khecharīm || 40 ||

He who knows the Khechari Mudrâ, is not troubled by diseases, is not stained with karmas, and is not snared by time. 40.

छित्तंछरतिखेयस्माज्जिह्वाछरतिखेगता |

तेनैष्हाखेछरीनाममुद्रासिद्धैर्निरूपिता || ४१ ||

chittaṃ charati khe yasmājjihvā charati khe ghatā |

tenaiṣhā khecharī nāma mudrā siddhairnirūpitā || 41 ||

खेछर्यामुद्रितंयेनविवरंलम्बिकोर्ध्वतः |

नतस्यकष्हरतेबिन्दुःकामिन्याःशलेष्हितस्यछ || ४२ ||

khecharyā mudritaṃ yena vivaraṃ lambikordhvataḥ |

na tasya kṣharate binduḥ kāminyāḥ śleṣhitasya cha || 42 ||

The Siddhas have devised this Khechari Mudrâ from the fact that the mind and the tongue reach âkâśa by its practice. 41.

छलितो|अपियदाबिन्दुःसम्प्राप्तोयोनि-मण्डलम |

वरजत्यूर्ध्वंहॄतःशक्त्यानिबद्धोयोनि-मुद्रया || ४३ ||

chalito|api yadā binduḥ samprāpto yoni-maṇḍalam |

vrajatyūrdhvaṃ hṝtaḥ śaktyā nibaddho yoni-mudrayā || 43 ||

If the hole behind the palate be stopped with Khechari by turning the tongue upwards, then bindu cannot leave its place even if a woman were embraced. 42.

ऊर्ध्व-जिह्वःसथिरोभूत्वासोमपानंकरोतियः |

मासार्धेननसन्देहोमॄत्युंजयतियोगवित || ४४ ||

ūrdhva-jihvaḥ sthiro bhūtvā somapānaṃ karoti yaḥ |

māsārdhena na sandeho mṝtyuṃ jayati yoghavit || 44 ||

If the Yogî drinks Somarasa (juice) by sitting with the tongue turned backwards and mind concentrated, there is no doubt he conquers death within 15 days. 43.

नित्यंसोम-कला-पूर्णंशरीरंयस्ययोगिनः |

तक्ष्हकेणापिदष्ह्टस्यविष्हंतस्यनसर्पति || ४५ ||

nityaṃ soma-kalā-pūrṇaṃ śarīraṃ yasya yoghinaḥ |

takṣhakeṇāpi daṣhṭasya viṣhaṃ tasya na sarpati || 45 ||

If the Yogî, whose body is full of Somarasa (juice), were bitten by Takshaka (snake), its poison cannot permeate his body. 44.

As fire is inseparably connected with the wood and light is connected with the wick and oil, so does the soul not leave the body full of nectar exuding from the Soma. 45.

Note.—Soma (Chandra) is described later on located in the thousand-petalled lotus in the human brain, and is the same as is seen on Śivas’ head in pictures, and from which a sort of juice exudes. It is the retaining of this exudation which makes one immortal.

इन्धनानियथावह्निस्तैल-वर्तिछदीपकः |

तथासोम-कला-पूर्णंदेहीदेहंनमुनछति || ४६ ||

indhanāni yathā vahnistaila-varti cha dīpakaḥ |

tathā soma-kalā-pūrṇaṃ dehī dehaṃ na muñchati || 46 ||

Those who eat the flesh of the cow and drink the immortal liquor daily, are regarded by me men of noble family. Others are but a disgrace to their families. 46.

p. 35

Note.—

Click to enlarge

Translation: Fortunate are the parents and blessed is the country and the family where a Yogî is born. Anything given to such a Yogî, becomes immortal. One, who discriminates between Puruṣa and Prakṛiti, purges the sins of a million incarnations, by seeing, speaking, and touching such men (i.e., Yogî.)

A Yogî far exceeds a thousand householders, a hundred vânaprasthas, and a thousand Brahmacharîs.

Click to enlarge

Who can know the reality of the Raja Yoga? That country is very sacred where resides a man who knows it. By seeing and honouring him, generations of ignorant men get mokṣa, what to speak of those who are actually engaged in it. He who knows internal and external yoga, deserves adoration from you and me, what if he is adored by the rest of mankind!

Those who engage in the great yoga, once, twice or thrice daily, are to be known as masters of great wealth (maheshwaras) or Lords.

गोमांसंभक्ष्हयेन्नित्यंपिबेदमर-वारुणीम |

कुलीनंतमहंमन्येछेतरेकुल-घातकाः || ४७ ||

ghomāṃsaṃ bhakṣhayennityaṃ pibedamara-vāruṇīm |

kulīnaṃ tamahaṃ manye chetare kula-ghātakāḥ || 47 ||

गो-शब्देनोदिताजिह्वातत्प्रवेशोहितालुनि |

गो-मांस-भक्ष्हणंतत्तुमहा-पातक-नाशनम || ४८ ||

gho-śabdenoditā jihvā tatpraveśo hi tāluni |

gho-māṃsa-bhakṣhaṇaṃ tattu mahā-pātaka-nāśanam || 48 ||

The word गी means tongue; eating it is thrusting it in the gullet which destroys great sins. 47.

जिह्वा-परवेश-सम्भूत-वह्निनोत्पादितःखलु |

छन्द्रात्स्रवतियःसारःसासयादमर-वारुणी || ४९ ||

jihvā-praveśa-sambhūta-vahninotpāditaḥ khalu |

chandrātsravati yaḥ sāraḥ sā syādamara-vāruṇī || 49 ||

Immortal liquor is the nectar exuding from the moon (Chandra situated on the left side of the space between the eyebrows). It is produced by the fire which is generated by thrusting the tongue. 48.

छुम्बन्तीयदिलम्बिकाग्रमनिशंजिह्वा-रस-सयन्दिनी

स-कष्हाराकटुकाम्ल-दुग्ध-सदॄशीमध्वाज्य-तुल्यातथा |

वयाधीनांहरणंजरान्त-करणंशस्त्रागमोदीरणं

तस्यसयादमरत्वमष्ह्ट-गुणितंसिद्धाङ्गनाकर्ष्हणम || ५० ||

chumbantī yadi lambikāghramaniśaṃ jihvā-rasa-syandinī

sa-kṣhārā kaṭukāmla-dughdha-sadṝśī madhvājya-tulyā tathā |

vyādhīnāṃ haraṇaṃ jarānta-karaṇaṃ śastrāghamodīraṇaṃ

tasya syādamaratvamaṣhṭa-ghuṇitaṃ siddhāngghanākarṣhaṇam || 50 ||

If the tongue can touch with its end the hole from which falls the rasa (juice) which is saltish, bitter, sour, milky and similar to ghee and

p. 36

honey, one can drive away disease, destroy old age, can evade an attack of arms, become immortal in eight ways and can attract fairies. 49.

ऊर्द्व्हास्योरसनांनियम्यविवरेशक्तिंपरांछिन्तयन |

उत्कल्लोल-कला-जलंछविमलंधारामयंयःपिबेन

निर्व्याधिःसमॄणाल-कोमल-वपुर्योगीछिरंजीवति || ५१ ||

ūrdvhāsyo rasanāṃ niyamya vivare śaktiṃ parāṃ chintayan |

utkallola-kalā-jalaṃ cha vimalaṃ dhārāmayaṃ yaḥ piben

nirvyādhiḥ sa mṝṇāla-komala-vapuryoghī chiraṃ jīvati || 51 ||

He who drinks the clear stream of liquor of the moon (soma) falling from the brain to the sixteen-petalled lotus (in the heart), obtained by means of Prâṇa, by applying the tongue to the hole of the pendant in the palate, and by meditating on the great power (Kuṇḍalinî), becomes free from disease and tender in body, like the stalk of a lotus, and the Yogî lives a very long life. 50.

यत्प्रालेयंपरहित-सुष्हिरंमेरु-मूर्धान्तर-सथं

तस्मिंस्तत्त्वंपरवदतिसुधीस्तन-मुखंनिम्नगानाम |

छन्द्रात्सारःसरवतिवपुष्हस्तेनमॄत्युर्नराणां

तद्बध्नीयात्सुकरणमधोनान्यथाकाय-सिद्धिः || ५२ ||

yatprāleyaṃ prahita-suṣhiraṃ meru-mūrdhāntara-sthaṃ

tasmiṃstattvaṃ pravadati sudhīstan-mukhaṃ nimnaghānām |

chandrātsāraḥ sravati vapuṣhastena mṝtyurnarāṇāṃ

tadbadhnīyātsukaraṇamadho nānyathā kāya-siddhiḥ || 52 ||

On the top of the Merû (vertebral column), concealed in a hole, is the Somarasa (nectar of Chandra); the wise, whose intellect is not overpowered by Raja and Tama guṇas, but in whom Satwa guṇa is predominant, say there is the (universal spirit) âtma in it. It is the source of the down-going Idâ, Pingalâ and Suṣumnâ Nâdis, which are the Ganges, the Yamuna and the Sarasvati. From that Chandra is shed the essence of the body which causes death of men. It should, therefore, be stopped from shedding. This (Khechari Mudrâ) is a very good instrument for this purpose. There is no other means of achieving this end. 51.

सुष्हिरंजञान-जनकंपञ्छ-सरोतः-समन्वितम |

तिष्ह्ठतेखेछरीमुद्रातस्मिन्शून्येनिरञ्जने || ५३ ||

suṣhiraṃ jñāna-janakaṃ pañcha-srotaḥ-samanvitam |

tiṣhṭhate khecharī mudrā tasminśūnye nirañjane || 53 ||

This hole is the generator of knowledge and is the source of the five streams (Idâ, Pingalâ, &c.). In that colorless vacuum, Khecharî Mudrâ should be established. 52.

एकंसॄष्ह्टिमयंबीजमेकामुद्राछखेछरी |

एकोदेवोनिरालम्बएकावस्थामनोन्मनी || ५४ ||

ekaṃ sṝṣhṭimayaṃ bījamekā mudrā cha khecharī |

eko devo nirālamba ekāvasthā manonmanī || 54 ||

There is only one seed germinating the whole universe from it; and there is only one Mudrâ, called Khecharî. There is only one deva (god) without any one’s support, and there is one condition called Manonmaṇi. 53.

p. 37

The Uḍḍiyâna Bandha.

Uḍḍiyâna is so called by the Yogîs, because by its practice the Prâṇa (Vâyu,) flies (flows) in the Suṣumnâ. 54.

अथउड्डीयान-बन्धः

बद्धोयेनसुष्हुम्णायांपराणस्तूड्डीयतेयतः |

तस्मादुड्डीयनाख्यो|अयंयोगिभिःसमुदाहॄतः || ५५ ||

atha uḍḍīyāna-bandhaḥ

baddho yena suṣhumṇāyāṃ prāṇastūḍḍīyate yataḥ |

tasmāduḍḍīyanākhyo|ayaṃ yoghibhiḥ samudāhṝtaḥ || 55 ||

Uḍḍiyâna is so called, because the great bird, Prâṇa, tied to it, flies without being fatigued. It is explained below. 55.

उड्डीनंकुरुतेयस्मादविश्रान्तंमहा-खगः |

उड्डीयानंतदेवसयात्तवबन्धो|अभिधीयते || ५६ ||

uḍḍīnaṃ kurute yasmādaviśrāntaṃ mahā-khaghaḥ |

uḍḍīyānaṃ tadeva syāttava bandho|abhidhīyate || 56 ||

उदरेपश्छिमंतानंनाभेरूर्ध्वंछकारयेत |

उड्डीयानोहयसौबन्धोमॄत्यु-मातङ्ग-केसरी || ५७ ||

udare paśchimaṃ tānaṃ nābherūrdhvaṃ cha kārayet |

uḍḍīyāno hyasau bandho mṝtyu-mātanggha-kesarī || 57 ||

The belly above the navel is pressed backwards towards the spine. This Uḍḍiyâna Bandha is like a lion for the elephant of death. 56.

उड्डीयानंतुसहजंगुरुणाकथितंसदा |

अभ्यसेत्सततंयस्तुवॄद्धो|अपितरुणायते || ५८ ||

uḍḍīyānaṃ tu sahajaṃ ghuruṇā kathitaṃ sadā |

abhyasetsatataṃ yastu vṝddho|api taruṇāyate || 58 ||

Uḍḍiyâna is always very easy, when learnt from a guru. The practiser of this, if old, becomes young again. 57.

The portions above and below the navel, should be drawn backwards towards the spine. By practising this for six months one can undoubtedly conquer death. 58.

नाभेरूर्ध्वमधश्छापितानंकुर्यात्प्रयत्नतः |

षहण्मासमभ्यसेन्मॄत्युंजयत्येवनसंशयः || ५९ ||

nābherūrdhvamadhaśchāpi tānaṃ kuryātprayatnataḥ |

ṣhaṇmāsamabhyasenmṝtyuṃ jayatyeva na saṃśayaḥ || 59 ||

सर्वेष्हामेवबन्धानांउत्तमोहयुड्डीयानकः |

उड्डियानेदॄढेबन्धेमुक्तिःसवाभाविकीभवेत || ६० ||

sarveṣhāmeva bandhānāṃ uttamo hyuḍḍīyānakaḥ |

uḍḍiyāne dṝḍhe bandhe muktiḥ svābhāvikī bhavet || 60 ||

Of all the Bandhas, Uḍḍiyâna is the best; for by binding it firmly liberation comes spontaneously. 59.

The Mûla Bandha.

Pressing Yoni (perineum) with the heel, contract up the anus. By drawing the Apâna thus, Mûla Bandha is made. 60.

p. 38

अथमूल-बन्धः

पार्ष्ह्णि-भागेनसम्पीड्ययोनिमाकुनछयेद्गुदम |

अपानमूर्ध्वमाकॄष्ह्यमूल-बन्धो|अभिधीयते || ६१ ||

atha mūla-bandhaḥ

pārṣhṇi-bhāghena sampīḍya yonimākuñchayedghudam |

apānamūrdhvamākṝṣhya mūla-bandho|abhidhīyate || 61 ||

The Apâna, naturally inclining downward, is made to go up by force. This Mûla Bandha is spoken of by Yogîs as done by contracting the anus. 61.

अधो-गतिमपानंवाऊर्ध्वगंकुरुतेबलात |

आकुनछनेनतंपराहुर्मूल-बन्धंहियोगिनः || ६२ ||

adho-ghatimapānaṃ vā ūrdhvaghaṃ kurute balāt |

ākuñchanena taṃ prāhurmūla-bandhaṃ hi yoghinaḥ || 62 ||

Pressing the heel well against the anus, draw up the air by force, again and again till it (air) goes up. 62.

गुदंपार्ष्ह्ण्यातुसम्पीड्यवायुमाकुनछयेद्बलात |

वारंवारंयथाछोर्ध्वंसमायातिसमीरणः || ६३ ||

ghudaṃ pārṣhṇyā tu sampīḍya vāyumākuñchayedbalāt |

vāraṃ vāraṃ yathā chordhvaṃ samāyāti samīraṇaḥ || 63 ||

Prâṇa, Apâna, Nâda and Bindu uniting into one in this way, give success in Yoga, undoubtedly. 63.

पराणापानौनाद-बिन्दूमूल-बन्धेनछैकताम |

गत्वायोगस्यसंसिद्धिंयछ्छतोनात्रसंशयः || ६४ ||

prāṇāpānau nāda-bindū mūla-bandhena chaikatām |

ghatvā yoghasya saṃsiddhiṃ yachchato nātra saṃśayaḥ || 64 ||

By the purification of Prâṇa, and Apâna, urine and excrements decrease. Even an old man becomes young by constantly practising Mûla Bandha. 64.

अपान-पराणयोरैक्यंकष्हयोमूत्र-पुरीष्हयोः |

युवाभवतिवॄद्धो|अपिसततंमूल-बन्धनात || ६५ ||

apāna-prāṇayoraikyaṃ kṣhayo mūtra-purīṣhayoḥ |

yuvā bhavati vṝddho|api satataṃ mūla-bandhanāt || 65 ||

Going up, the Apâna enters the zone of fire, i.e., the stomach. The flame of fire struck by the air is thereby lengthened. 65.

Note.—

Click to enlarge

In the centre of the body is the seat of fire, like heated gold.

In men it is triangular, in quadrupeds square, in birds circular. There is a long thin flame in this fire.

It is gastric fire.

अपानऊर्ध्वगेजातेपरयातेवह्नि-मण्डलम |

तदानल-शिखादीर्घाजायतेवायुनाहता || ६६ ||

apāna ūrdhvaghe jāte prayāte vahni-maṇḍalam |

tadānala-śikhā dīrghā jāyate vāyunāhatā || 66 ||

These, fire and Apâna, go to the naturally hot Prâṇa, which, becoming inflamed thereby, causes burning sensation in the body. 66.

ततोयातोवह्न्य-अपानौपराणमुष्ह्ण-सवरूपकम |

तेनात्यन्त-परदीप्तस्तुजवलनोदेहजस्तथा || ६७ ||

tato yāto vahny-apānau prāṇamuṣhṇa-svarūpakam |

tenātyanta-pradīptastu jvalano dehajastathā || 67 ||

The Kuṇḍalinî, which has been sleeping all this time, becomes well heated by this means and awakens well. It becomes straight like a serpent, struck dead with a stick. 67.

p. 39

तेनकुण्डलिनीसुप्तासन्तप्तासम्प्रबुध्यते |

दण्डाहताभुजङ्गीवनिश्वस्यॠजुतांवरजेत || ६८ ||

tena kuṇḍalinī suptā santaptā samprabudhyate |

daṇḍāhatā bhujangghīva niśvasya ṝjutāṃ vrajet || 68 ||

It enters the Brahma Nâdî, just as a serpent enters its hole. Therefore, the Yogî should always practise this Mûla Bandha. 68.

बिलंपरविष्ह्टेवततोबरह्म-नाड्यंतरंवरजेत |

तस्मान्नित्यंमूल-बन्धःकर्तव्योयोगिभिःसदा || ६९ ||

bilaṃ praviṣhṭeva tato brahma-nāḍyaṃ taraṃ vrajet |

tasmānnityaṃ mūla-bandhaḥ kartavyo yoghibhiḥ sadā || 69 ||

The Jâlandhara Bandha.

अथजलन्धर-बन्धः

कण्ठमाकुनछ्यहॄदयेसथापयेछ्छिबुकंदॄढम |

बन्धोजालन्धराख्यो|अयंजरा-मॄत्यु-विनाशकः || ७० ||

atha jalandhara-bandhaḥ

kaṇṭhamākuñchya hṝdaye sthāpayechchibukaṃ dṝḍham |

bandho jālandharākhyo|ayaṃ jarā-mṝtyu-vināśakaḥ || 70 ||

Contract the throat and press the chin firmly against the chest. This is called Jâlandhara Bandha, which destroys old age and death. 69.

बध्नातिहिसिराजालमधो-गामिनभो-जलम |

ततोजालन्धरोबन्धःकण्ठ-दुःखौघ-नाशनः || ७१ ||

badhnāti hi sirājālamadho-ghāmi nabho-jalam |

tato jālandharo bandhaḥ kaṇṭha-duḥkhaugha-nāśanaḥ || 71 ||

It stops the opening (hole) of the group of the Nâdîs, through which the juice from the sky (from the Soma or Chandra in the brain) falls down. It is, therefore, called the Jâlandhara Bandha —the destroyer of a host of diseases of the throat. 70.

जालन्धरेकॄतेबन्धेकण्ठ-संकोछ-लक्ष्हणे |

नपीयूष्हंपतत्यग्नौनछवायुःपरकुप्यति || ७२ ||

jālandhare kṝte bandhe kaṇṭha-saṃkocha-lakṣhaṇe |

na pīyūṣhaṃ patatyaghnau na cha vāyuḥ prakupyati || 72 ||

In Jâlandhara Bandha, the indications of a perfect contraction of throat are, that the nectar does not fall into the fire (the Sûrya situated in the navel), and the air is not disturbed. 71.

कण्ठ-संकोछनेनैवदवेनाड्यौसतम्भयेद्दॄढम |

मध्य-छक्रमिदंजञेयंषहोडशाधार-बन्धनम || ७३ ||

kaṇṭha-saṃkochanenaiva dve nāḍyau stambhayeddṝḍham |

madhya-chakramidaṃ jñeyaṃ ṣhoḍaśādhāra-bandhanam || 73 ||

The two Nâdîs should be stopped firmly by contracting the throat. This is called the middle circuit or centre (Madhya Chakra), and it stops the 16 âdhâras (i.e., vital parts). 72.

Note.—

Click to enlarge

The sixteen vital parts mentioned by renowned Yogîs are the (1) thumbs, (2) ankles, (3) knees, (4) thighs, (5) the prepuce, (6) organs of generation, (17) the navel, (8) the heart, (9) the neck, (10) the throat, (11) the palate, (12) the nose, (13) the middle of the eyebrows, (14) the forehead, (15) the head and (16) the Brahma randhra.

मूल-सथानंसमाकुनछ्यउड्डियानंतुकारयेत |

इडांछपिङ्गलांबद्ध्वावाहयेत्पश्छिमेपथि || ७४ ||

mūla-sthānaṃ samākuñchya uḍḍiyānaṃ tu kārayet |

iḍāṃ cha pingghalāṃ baddhvā vāhayetpaśchime pathi || 74 ||

By drawing up the mûlasthâna (anus,) Uḍḍiyâna Bandha should be performed. The flow of the air should be directed to the Suṣumnâ, by closing the Idâ, and the Pingalâ. 73.

p. 40

अनेनैवविधानेनपरयातिपवनोलयम |

ततोनजायतेमॄत्युर्जरा-रोगादिकंतथा || ७५ ||

anenaiva vidhānena prayāti pavano layam |

tato na jāyate mṝtyurjarā-roghādikaṃ tathā || 75 ||

The Prâna becomes calm and latent by this means, and thus there is no death, old age, disease, etc. 74.

बन्ध-तरयमिदंशरेष्ह्ठंमहा-सिद्धैश्छसेवितम |

सर्वेष्हांहठ-तन्त्राणांसाधनंयोगिनोविदुः || ७६ ||

bandha-trayamidaṃ śreṣhṭhaṃ mahā-siddhaiścha sevitam |

sarveṣhāṃ haṭha-tantrāṇāṃ sādhanaṃ yoghino viduḥ || 76 ||

These three Bandhas are the best of all and have been practised by the masters. Of all the means of success in the Haṭha Yoga, they are known to the Yogîs as the chief ones. 75.

यत्किंछित्स्रवतेछन्द्रादमॄतंदिव्य-रूपिणः |

तत्सर्वंगरसतेसूर्यस्तेनपिण्डोजरायुतः || ७७ ||

yatkiṃchitsravate chandrādamṝtaṃ divya-rūpiṇaḥ |

tatsarvaṃ ghrasate sūryastena piṇḍo jarāyutaḥ || 77 ||

The whole of the nectar, possessing divine qualities, which exudes from the Soma (Chandra) is devoured by the Sûrya; and, owing to this, the body becomes old. 76.

To remedy this, the opening of the Sûrya is avoided by excellent means. It is to be learnt best by instructions from a guru; but not by even a million discussions. 77.

The Viparîta Karaṇî.

अथविपरीत-करणीमुद्रा

तत्रास्तिकरणंदिव्यंसूर्यस्यमुख-वञ्छनम |

गुरूपदेशतोजञेयंनतुशास्त्रार्थ-कोटिभिः || ७८ ||

atha viparīta-karaṇī mudrā

tatrāsti karaṇaṃ divyaṃ sūryasya mukha-vañchanam |

ghurūpadeśato jñeyaṃ na tu śāstrārtha-koṭibhiḥ || 78 ||

Above the navel and below the palate respectively, are the Sûrya and the Chandra. The exercise, called the Viparîta Karaṇî, is learnt from the guru’s instructions. 78.

ऊर्ध्व-नाभेरधस्तालोरूर्ध्वंभानुरधःशशी |

करणीविपरीताखागुरु-वाक्येनलभ्यते || ७९ ||

ūrdhva-nābheradhastālorūrdhvaṃ bhānuradhaḥ śaśī |

karaṇī viparītākhā ghuru-vākyena labhyate || 79 ||

This exercise increases the appetite; and, therefore, one who practises it, should obtain a good supply of food. If the food be scanty, it will burn him at once. 79.

नित्यमभ्यास-युक्तस्यजठराग्नि-विवर्धनी |

आहारोबहुलस्तस्यसम्पाद्यःसाधकस्यछ || ८० ||

nityamabhyāsa-yuktasya jaṭharāghni-vivardhanī |

āhāro bahulastasya sampādyaḥ sādhakasya cha || 80 ||

Place the head on the ground and the feet up into the sky, for a second only the first day, and increase this time daily. 80.

p. 41

अल्पाहारोयदिभवेदग्निर्दहतितत-कष्हणात |

अधः-शिराश्छोर्ध्व-पादःकष्हणंसयात्प्रथमेदिने || ८१ ||

alpāhāro yadi bhavedaghnirdahati tat-kṣhaṇāt |

adhaḥ-śirāśchordhva-pādaḥ kṣhaṇaṃ syātprathame dine || 81 ||

कष्हणाछ्छकिंछिदधिकमभ्यसेछ्छदिनेदिने |

वलितंपलितंछैवषहण्मासोर्ध्वंनदॄश्यते |

याम-मात्रंतुयोनित्यमभ्यसेत्सतुकालजित || ८२ ||

kṣhaṇāchcha kiṃchidadhikamabhyasechcha dine dine |

valitaṃ palitaṃ chaiva ṣhaṇmāsordhvaṃ na dṝśyate |

yāma-mātraṃ tu yo nityamabhyasetsa tu kālajit || 82 ||

After six months, the wrinkles and grey hair are not seen. He who practises it daily, even for two hours, conquers death. 81.

The Vajrolî.

अथवज्रोली

सवेछ्छयावर्तमानो|अपियोगोक्तैर्नियमैर्विना |

वज्रोलींयोविजानातिसयोगीसिद्धि-भाजनम || ८३ ||

atha vajrolī

svechchayā vartamāno|api yoghoktairniyamairvinā |

vajrolīṃ yo vijānāti sa yoghī siddhi-bhājanam || 83 ||

Even if one who lives a wayward life, without observing any rules of Yoga, but performs Vajrolî, deserves success and is a Yogî. 82.

तत्रवस्तु-दवयंवक्ष्ह्येदुर्लभंयस्यकस्यछित |

कष्हीरंछैकंदवितीयंतुनारीछवश-वर्तिनी || ८४ ||

tatra vastu-dvayaṃ vakṣhye durlabhaṃ yasya kasyachit |

kṣhīraṃ chaikaṃ dvitīyaṃ tu nārī cha vaśa-vartinī || 84 ||

Two things are necessary for this, and these are difficult to get for the ordinary people—(1) milk and (2) a woman behaving, as desired. 83.

मेहनेनशनैःसम्यगूर्ध्वाकुनछनमभ्यसेत |

पुरुष्हो|अप्यथवानारीवज्रोली-सिद्धिमाप्नुयात || ८५ ||

mehanena śanaiḥ samyaghūrdhvākuñchanamabhyaset |

puruṣho|apyathavā nārī vajrolī-siddhimāpnuyāt || 85 ||

By practising to draw in the bindu, discharged during cohabitation, whether one be a man or a woman, one obtains success in the practice of Vajrolî. 84.

यत्नतःशस्त-नालेनफूत्कारंवज्र-कन्दरे |

शनैःशनैःपरकुर्वीतवायु-संछार-कारणात || ८६ ||

yatnataḥ śasta-nālena phūtkāraṃ vajra-kandare |

śanaiḥ śanaiḥ prakurvīta vāyu-saṃchāra-kāraṇāt || 86 ||

By means of a pipe, one should blow air slowly into the passage in the male organ. 85.

नारी-भगेपदद-बिन्दुमभ्यासेनोर्ध्वमाहरेत |

छलितंछनिजंबिन्दुमूर्ध्वमाकॄष्ह्यरक्ष्हयेत || ८७ ||

nārī-bhaghe padad-bindumabhyāsenordhvamāharet |

chalitaṃ cha nijaṃ bindumūrdhvamākṝṣhya rakṣhayet || 87 ||

By practice, the discharged bindu is drawn out. One can draw back and preserve one’s own discharged bindu. 86.

एवंसंरक्ष्हयेद्बिन्दुंजयतियोगवित |

मरणंबिन्दु-पातेनजीवनंबिन्दु-धारणात || ८८ ||

evaṃ saṃrakṣhayedbinduṃ jayati yoghavit |

maraṇaṃ bindu-pātena jīvanaṃ bindu-dhāraṇāt || 88 ||

The Yogî who can protect his bindu thus, overcomes death; because death comes by discharging bindu, and life is prolonged by its preservation. 87.

p. 42

सुगन्धोयोगिनोदेहेजायतेबिन्दु-धारणात |

यावद्बिन्दुःसथिरोदेहेतावत्काल-भयंकुतः || ८९ ||

sughandho yoghino dehe jāyate bindu-dhāraṇāt |

yāvadbinduḥ sthiro dehe tāvatkāla-bhayaṃ kutaḥ || 89 ||

By preserving bindu, the body of the Yogî emits a pleasing smell. There is no fear of death, so long as the bindu is well-established in the body. 88.

छित्तायत्तंनॄणांशुक्रंशुक्रायत्तंछजीवितम |

तस्माछ्छुक्रंमनश्छैवरक्ष्हणीयंपरयत्नतः || ९० ||

chittāyattaṃ nṝṇāṃ śukraṃ śukrāyattaṃ cha jīvitam |

tasmāchchukraṃ manaśchaiva rakṣhaṇīyaṃ prayatnataḥ || 90 ||

ॠतुमत्यारजो|अप्येवंनिजंबिन्दुंछरक्ष्हयेत |

मेढ्रेणाकर्ष्हयेदूर्ध्वंसम्यगभ्यास-योग-वित || ९१ ||

ṝtumatyā rajo|apyevaṃ nijaṃ binduṃ cha rakṣhayet |

meḍhreṇākarṣhayedūrdhvaṃ samyaghabhyāsa-yogha-vit || 91 ||

The bindu of men is under the control of the mind, and life is dependent on the bindu. Hence, mind and bindu should be protected by all means. 89.

The Sahajolî.

अथसहजोलिः

सहजोलिश्छामरोलिर्वज्रोल्याभेदएकतः |

जलेसुभस्मनिक्ष्हिप्यदग्ध-गोमय-सम्भवम || ९२ ||

atha sahajoliḥ

sahajoliśchāmarolirvajrolyā bheda ekataḥ |

jale subhasma nikṣhipya daghdha-ghomaya-sambhavam || 92 ||

Sahajolî and Amarolî are only the different kinds of Vajrolî. Ashes from burnt up cowdung should be mixed with water. 90.

वज्रोली-मैथुनादूर्ध्वंसत्री-पुंसोःसवाङ्ग-लेपनम |

आसीनयोःसुखेनैवमुक्त-वयापारयोःकष्हणात || ९३ ||

vajrolī-maithunādūrdhvaṃ strī-puṃsoḥ svānggha-lepanam |

āsīnayoḥ sukhenaiva mukta-vyāpārayoḥ kṣhaṇāt || 93 ||

Being free from the exercise of Vajrolî, man and woman should both rub it on their bodies. 91.

सहजोलिरियंपरोक्ताशरद्धेयायोगिभिःसदा |

अयंशुभकरोयोगोभोग-युक्तो|अपिमुक्तिदः || ९४ ||

sahajoliriyaṃ proktā śraddheyā yoghibhiḥ sadā |

ayaṃ śubhakaro yogho bhogha-yukto|api muktidaḥ || 94 ||

This is called Sahajolî, and should be relied on by Yogîs. It does good and gives mokṣa. 92.

अयंयोगःपुण्यवतांधीराणांतत्त्व-दर्शिनाम |

निर्मत्सराणांवैसिध्येन्नतुमत्सर-शालिनाम || ९५ ||

ayaṃ yoghaḥ puṇyavatāṃ dhīrāṇāṃ tattva-darśinām |

nirmatsarāṇāṃ vai sidhyenna tu matsara-śālinām || 95 ||

This Yoga is achieved by courageous wise men, who are free from sloth, and cannot he accomplished by the slothful. 93.

The Amarolî.

अथअमरोली

पित्तोल्बणत्वात्प्रथमाम्बु-धारां

विहायनिःसारतयान्त्यधाराम |

निष्हेव्यतेशीतल-मध्य-धारा

कापालिकेखण्डमते|अमरोली || ९६ ||

atha amarolī

pittolbaṇatvātprathamāmbu-dhārāṃ

vihāya niḥsāratayāntyadhārām |

niṣhevyate śītala-madhya-dhārā

kāpālike khaṇḍamate|amarolī || 96 ||

In the doctrine of the sect of the Kapâlikas, the Amarolî is the drinking of the mid stream; leaving the 1st, as it is a mixture of too much bile and the last, which is useless. 94.

p. 43

अमरींयःपिबेन्नित्यंनस्यंकुर्वन्दिनेदिने |

वज्रोलीमभ्यसेत्सम्यक्सामरोलीतिकथ्यते || ९७ ||

amarīṃ yaḥ pibennityaṃ nasyaṃ kurvandine dine |

vajrolīmabhyasetsamyaksāmarolīti kathyate || 97 ||

He who drinks Amarî, snuffs it daily, and practices Vajrolî, is called practising Amarolî. 95.

अभ्यासान्निःसॄतांछान्द्रींविभूत्यासहमिश्रयेत |

धारयेदुत्तमाङ्गेष्हुदिव्य-दॄष्ह्टिःपरजायते || ९८ ||

abhyāsānniḥsṝtāṃ chāndrīṃ vibhūtyā saha miśrayet |

dhārayeduttamānggheṣhu divya-dṝṣhṭiḥ prajāyate || 98 ||

पुंसोबिन्दुंसमाकुनछ्यसम्यगभ्यास-पाटवात |

यदिनारीरजोरक्ष्हेद्वज्रोल्यासापियोगिनी || ९९ ||

puṃso binduṃ samākuñchya samyaghabhyāsa-pāṭavāt |

yadi nārī rajo rakṣhedvajrolyā sāpi yoghinī || 99 ||

The bindu discharged in the practice of Vajrolî should be mixed with ashes, and the rubbing it on the best parts of the body gives divine sight. 96.

तस्याःकिंछिद्रजोनाशंनगछ्छतिनसंशयः |

तस्याःशरीरेनादश्छबिन्दुतामेवगछ्छति || १०० ||

tasyāḥ kiṃchidrajo nāśaṃ na ghachchati na saṃśayaḥ |

tasyāḥ śarīre nādaścha bindutāmeva ghachchati || 100 ||

सबिन्दुस्तद्रजश्छैवएकीभूयसवदेहगौ |

वज्रोल्य-अभ्यास-योगेनसर्व-सिद्धिंपरयछ्छतः || १०१ ||

sa bindustadrajaśchaiva ekībhūya svadehaghau |

vajroly-abhyāsa-yoghena sarva-siddhiṃ prayachchataḥ || 101 ||

रक्ष्हेदाकुनछनादूर्ध्वंयारजःसाहियोगिनी |

अतीतानागतंवेत्तिखेछरीछभवेद्ध्रुवम || १०२ ||

rakṣhedākuñchanādūrdhvaṃ yā rajaḥ sā hi yoghinī |

atītānāghataṃ vetti khecharī cha bhaveddhruvam || 102 ||

देह-सिद्धिंछलभतेवज्रोल्य-अभ्यास-योगतः |

अयंपुण्य-करोयोगोभोगेभुक्ते|अपिमुक्तिदः || १०३ ||

deha-siddhiṃ cha labhate vajroly-abhyāsa-yoghataḥ |

ayaṃ puṇya-karo yogho bhoghe bhukte|api muktidaḥ || 103 ||

The Śakti châlana.

अथशक्ति-छालनम

कुटिलाङ्गीकुण्डलिनीभुजङ्गीशक्तिरीश्वरी |

कुण्डल्यरुन्धतीछैतेशब्दाःपर्याय-वाछकाः || १०४ ||

atha śakti-chālanam

kuṭilāngghī kuṇḍalinī bhujangghī śaktirīśvarī |

kuṇḍalyarundhatī chaite śabdāḥ paryāya-vāchakāḥ || 104 ||

Kutilângî (crooked-bodied), Kuṇḍalinî, Bhujangî (a she-serpent) Śakti, Iśhwarî, Kundalî, Arundhatî,—all these words are synonymous. 97.

उद्घाटयेत्कपाटंतुयथाकुंछिकयाहठात |

कुण्डलिन्यातथायोगीमोक्ष्हद्वारंविभेदयेत || १०५ ||

udghāṭayetkapāṭaṃ tu yathā kuṃchikayā haṭhāt |

kuṇḍalinyā tathā yoghī mokṣhadvāraṃ vibhedayet || 105 ||

As a door is opened with a key, so the Yogî opens the door of mukti by opening Kuṇḍalinî by means of Haṭha Yoga. 98.

येनमार्गेणगन्तव्यंबरह्म-सथानंनिरामयम |

मुखेनाछ्छाद्यतद्वारंपरसुप्तापरमेश्वरी || १०६ ||

yena mārgheṇa ghantavyaṃ brahma-sthānaṃ nirāmayam |

mukhenāchchādya tadvāraṃ prasuptā parameśvarī || 106 ||

The Parameśwarî (Kuṇḍalinî) sleeps, covering the hole of the passage by which one can go to the seat of Brahma which is free from pains. 99.

Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.

कन्दोर्ध्वेकुण्डलीशक्तिःसुप्तामोक्ष्हाययोगिनाम |

बन्धनायछमूढानांयस्तांवेत्तिसयोगवित || १०७ ||

kandordhve kuṇḍalī śaktiḥ suptā mokṣhāya yoghinām |

bandhanāya cha mūḍhānāṃ yastāṃ vetti sa yoghavit || 107 ||

Kuṇḍalî Sakti sleeps on the bulb, for the purpose of giving moksa to Yogîs and bondage to the ignorant. He who knows it, knows Yoga. 100.

कुण्डलीकुटिलाकारासर्पवत्परिकीर्तिता |

साशक्तिश्छालितायेनसमुक्तोनात्रसंशयः || १०८ ||

kuṇḍalī kuṭilākārā sarpavatparikīrtitā |

sā śaktiśchālitā yena sa mukto nātra saṃśayaḥ || 108 ||

Kuṇḍalî is of a bent shape, and has been described to be like a serpent. He who has moved that Śakti is no doubt Mukta (released from bondage). 101.

p. 44

गङ्गा-यमुनयोर्मध्येबाल-रण्डांतपस्विनीम |

बलात्कारेणगॄह्णीयात्तद्विष्ह्णोःपरमंपदम || १०९ ||

ghangghā-yamunayormadhye bāla-raṇḍāṃ tapasvinīm |

balātkāreṇa ghṝhṇīyāttadviṣhṇoḥ paramaṃ padam || 109 ||

Youngster Tapaswini (a she-ascetic), lying between the Ganges and the Yamunâ, (Idâ and Pingalâ) should be caught hold of by force, to get the highest position. 102.

इडाभगवतीगङ्गापिङ्गलायमुनानदी |

इडा-पिङ्गलयोर्मध्येबालरण्डाछकुण्डली || ११० ||

iḍā bhaghavatī ghangghā pingghalā yamunā nadī |

iḍā-pingghalayormadhye bālaraṇḍā cha kuṇḍalī || 110 ||

Idâ is called goddess Ganges, Pingalâ goddess Yamunâ. In the middle of the Idâ and the Pingalâ is the infant widow, Kuṇḍalî. 103.

पुछ्छेपरगॄह्यभुजङ्गींसुप्तामुद्बोधयेछ्छताम |

निद्रांविहायसाशक्तिरूर्ध्वमुत्तिष्ह्ठतेहठात || १११ ||

puchche praghṝhya bhujangghīṃ suptāmudbodhayechcha tām |

nidrāṃ vihāya sā śaktirūrdhvamuttiṣhṭhate haṭhāt || 111 ||

This sleeping she-serpent should be awakened by catching hold of her tail. By the force of Haṭha, the Śakti leaves her sleep, and starts upwards. 104.

अवस्थिताछैवफणावतीसा

परातश्छसायंपरहरार्ध-मात्रम |

परपूर्यसूर्यात्परिधान-युक्त्या

परगॄह्यनित्यंपरिछालनीया || ११२ ||

avasthitā chaiva phaṇāvatī sā

prātaścha sāyaṃ praharārdha-mātram |

prapūrya sūryātparidhāna-yuktyā

praghṝhya nityaṃ parichālanīyā || 112 ||

This she-serpent is situated in Mûlâdhâr. She should be caught and moved daily, morning and evening, for ½ a prahar (1½ hours), by filling with air through Pingalâ by the Paridhana method. 105.

ऊर्ध्वंवितस्ति-मात्रंतुविस्तारंछतुरङ्गुलम |

मॄदुलंधवलंपरोक्तंवेष्ह्टिताम्बर-लक्ष्हणम || ११३ ||

ūrdhvaṃ vitasti-mātraṃ tu vistāraṃ chaturangghulam |

mṝdulaṃ dhavalaṃ proktaṃ veṣhṭitāmbara-lakṣhaṇam || 113 ||

The bulb is above the anus, a vitasti (12 angulas) long, and measures 4 angulas (3 inches) in extent and is soft and white, and appears as if a folded cloth. 106.

सतिवज्रासनेपादौकराभ्यांधारयेद्दॄढम |

गुल्फ-देश-समीपेछकन्दंतत्रपरपीडयेत || ११४ ||

sati vajrāsane pādau karābhyāṃ dhārayeddṝḍham |

ghulpha-deśa-samīpe cha kandaṃ tatra prapīḍayet || 114 ||

Keeping the feet in Vajra-âsana (Padma-âsana), hold them firmly with the hands. The position of the bulb then will be near the ankle joint, where it should be pressed. 107.

वज्रासनेसथितोयोगीछालयित्वाछकुण्डलीम |

कुर्यादनन्तरंभस्त्रांकुण्डलीमाशुबोधयेत || ११५ ||

vajrāsane sthito yoghī chālayitvā cha kuṇḍalīm |

kuryādanantaraṃ bhastrāṃ kuṇḍalīmāśu bodhayet || 115 ||

The Yogî, sitting with Vajra-âsana and having moved Kuṇḍalî, should perform Bhastrikâ to awaken the Kuṇḍalî soon. 108.

भानोराकुनछनंकुर्यात्कुण्डलींछालयेत्ततः |

मॄत्यु-वक्त्र-गतस्यापितस्यमॄत्यु-भयंकुतः || ११६ ||

bhānorākuñchanaṃ kuryātkuṇḍalīṃ chālayettataḥ |

mṝtyu-vaktra-ghatasyāpi tasya mṝtyu-bhayaṃ kutaḥ || 116 ||

Bhânu (Sûrya, near the navel) should be contracted (by contracting the navel) which will move the Kuṇḍalî. There is no fear for him who does so, even if he has entered the mouth of death. 109.

p. 45

मुहूर्त-दवय-पर्यन्तंनिर्भयंछालनादसौ |

ऊर्ध्वमाकॄष्ह्यतेकिंछित्सुष्हुम्णायांसमुद्गता || ११७ ||

muhūrta-dvaya-paryantaṃ nirbhayaṃ chālanādasau |

ūrdhvamākṝṣhyate kiṃchitsuṣhumṇāyāṃ samudghatā || 117 ||

By moving this, for two muhûrtas, it is drawn up a little by entering the Suṣumnâ (spinal column). 110.

तेनकुण्डलिनीतस्याःसुष्हुम्णायामुखंधरुवम |

जहातितस्मात्प्राणो|अयंसुष्हुम्णांवरजतिसवतः || ११८ ||

tena kuṇḍalinī tasyāḥ suṣhumṇāyā mukhaṃ dhruvam |

jahāti tasmātprāṇo|ayaṃ suṣhumṇāṃ vrajati svataḥ || 118 ||

By this Kuṇḍalinî leaves the entrance of the Suṣumnâ at once, and the Prâṇa enters it of itself. 111.

तस्मात्संछालयेन्नित्यंसुख-सुप्तामरुन्धतीम |

तस्याःसंछालनेनैवयोगीरोगैःपरमुछ्यते || ११९ ||

tasmātsaṃchālayennityaṃ sukha-suptāmarundhatīm |

tasyāḥ saṃchālanenaiva yoghī roghaiḥ pramuchyate || 119 ||

Therefore, this comfortably sleeping Arundhatî should always be moved; for by so doing the Yogî gets rid of diseases. 112.

येनसंछालिताशक्तिःसयोगीसिद्धि-भाजनम |

किमत्रबहुनोक्तेनकालंजयतिलीलया || १२० ||

yena saṃchālitā śaktiḥ sa yoghī siddhi-bhājanam |

kimatra bahunoktena kālaṃ jayati līlayā || 120 ||

The Yogî, who has been able to move the Śakti deserves success. It is useless to say more, suffice it to say that he conquers death playfully. 113.

बरह्मछर्य-रतस्यैवनित्यंहित-मिताशिनः |

मण्डलाद्दॄश्यतेसिद्धिःकुण्डल्य-अभ्यास-योगिनः || १२१ ||

brahmacharya-ratasyaiva nityaṃ hita-mitāśinaḥ |

maṇḍalāddṝśyate siddhiḥ kuṇḍaly-abhyāsa-yoghinaḥ || 121 ||

The Yogî observing Brahmacharya (continence and always eating sparingly, gets success within 40 days by practice with the Kuṇḍalinî. 114.

कुण्डलींछालयित्वातुभस्त्रांकुर्याद्विशेष्हतः |

एवमभ्यस्यतोनित्यंयमिनोयम-भीःकुतः || १२२ ||

kuṇḍalīṃ chālayitvā tu bhastrāṃ kuryādviśeṣhataḥ |

evamabhyasyato nityaṃ yamino yama-bhīḥ kutaḥ || 122 ||

After moving the Kuṇḍalî, plenty of Bhastrâ should be performed. By such practice, he has no fear from the god of death. 115.

दवा-सप्तति-सहस्राणांनाडीनांमल-शोधने |

कुतःपरक्ष्हालनोपायःकुण्डल्य-अभ्यसनादॄते || १२३ ||

dvā-saptati-sahasrāṇāṃ nāḍīnāṃ mala-śodhane |

kutaḥ prakṣhālanopāyaḥ kuṇḍaly-abhyasanādṝte || 123 ||

There is no other way, but the practice of the Kuṇḍalî, for washing away the impurities of 72,000 Nâdîs. 116.

इयंतुमध्यमानाडीदॄढाभ्यासेनयोगिनाम |

आसन-पराण-संयाम-मुद्राभिःसरलाभवेत || १२४ ||

iyaṃ tu madhyamā nāḍī dṝḍhābhyāsena yoghinām |

āsana-prāṇa-saṃyāma-mudrābhiḥ saralā bhavet || 124 ||

This middle Nâdî becomes straight by steady practice of postures; Prâṇâyâma and Mudrâs of Yogîs. 117.

अभ्यासेतुविनिद्राणांमनोधॄत्वासमाधिना |

रुद्राणीवापरामुद्राभद्रांसिद्धिंपरयछ्छति || १२५ ||

abhyāse tu vinidrāṇāṃ mano dhṝtvā samādhinā |

rudrāṇī vā parā mudrā bhadrāṃ siddhiṃ prayachchati || 125 ||

p. 46

Those whose sleep has decreased by practice and mind has become calm by samâdhi, get beneficial accomplishments by Sâmbhavî and other Mudrâs. 118.

राज-योगंविनापॄथ्वीराज-योगंविनानिशा |

राज-योगंविनामुद्राविछित्रापिनशोभते || १२६ ||

rāja-yoghaṃ vinā pṝthvī rāja-yoghaṃ vinā niśā |

rāja-yoghaṃ vinā mudrā vichitrāpi na śobhate || 126 ||

Without Raja Yoga, this earth, the night, and the Mudrâs, be they howsoever wonderful, do not appear beautiful. 119.

Note.—Raja Yoga = âsana. Earth = steadiness, calmness. Night = Kumbhaka; cessations of the activity of the Prâṇa, just as King’s officials cease moving at night. Hence night means absence of motion, i.e., Kumbhaka.

मारुतस्यविधिंसर्वंमनो-युक्तंसमभ्यसेत |

इतरत्रनकर्तव्यामनो-वॄत्तिर्मनीष्हिणा || १२७ ||

mārutasya vidhiṃ sarvaṃ mano-yuktaṃ samabhyaset |

itaratra na kartavyā mano-vṝttirmanīṣhiṇā || 127 ||

All the practices relating to the air should be performed with concentrated mind. A wise man should not allow his mind to wander away. 120.

इतिमुद्रादशपरोक्ताआदिनाथेनशम्भुना |

एकैकातासुयमिनांमहा-सिद्धि-परदायिनी || १२८ ||

iti mudrā daśa proktā ādināthena śambhunā |

ekaikā tāsu yamināṃ mahā-siddhi-pradāyinī || 128 ||

These are the Mudrâs, as explained by Âdinâtha (Śiva). Every one of them is the giver of great accomplishments to the practiser. 121.

उपदेशंहिमुद्राणांयोदत्तेसाम्प्रदायिकम |

सएवशरी-गुरुःसवामीसाक्ष्हादीश्वरएवसः || १२९ ||

upadeśaṃ hi mudrāṇāṃ yo datte sāmpradāyikam |

sa eva śrī-ghuruḥ svāmī sākṣhādīśvara eva saḥ || 129 ||

He is really the guru and to be considered as Îśvara in human form who teaches the Mudrâs as handed down from guru to guru. 122.

तस्यवाक्य-परोभूत्वामुद्राभ्यासेसमाहितः |

अणिमादि-गुणैःसार्धंलभतेकाल-वञ्छनम || १३० ||

tasya vākya-paro bhūtvā mudrābhyāse samāhitaḥ |

aṇimādi-ghuṇaiḥ sārdhaṃ labhate kāla-vañchanam || 130 ||

Engaging in practice, by putting faith in his words, one gets the Siddhis of Anima, etc., as also evades death. 123.

End of chapter III, on the Exposition of the Mudrâs.

CHAPTER IV.

On Samâdhi.

|| ४ || छतुर्थोपदेशः

|| 4 || chaturthopadeśaḥ

नमःशिवायगुरवेनाद-बिन्दु-कलात्मने |

निरञ्जन-पदंयातिनित्यंतत्रपरायणः || १ ||

namaḥ śivāya ghurave nāda-bindu-kalātmane |

nirañjana-padaṃ yāti nityaṃ tatra parāyaṇaḥ || 1 ||

Salutation to the Gurû, the dispenser of happiness to all, appearing as Nâda, Vindû and Kalâ. One who is devoted to Him, obtains the highest bliss. 1.

अथेदानींपरवक्ष्ह्यामिसमाधिक्रममुत्तमम |

मॄत्युघ्नंछसुखोपायंबरह्मानन्द-करंपरम || २ ||

athedānīṃ pravakṣhyāmi samādhikramamuttamam |

mṝtyughnaṃ cha sukhopāyaṃ brahmānanda-karaṃ param || 2 ||

Now I will describe a regular method of attaining to Samâdhi, which destroys death, is the means for obtaining happiness, and gives the Brahmânanda. 2.

राज-योगःसमाधिश्छउन्मनीछमनोन्मनी |

अमरत्वंलयस्तत्त्वंशून्याशून्यंपरंपदम || ३ ||

अमनस्कंतथाद्वैतंनिरालम्बंनिरञ्जनम |

जीवन्मुक्तिश्छसहजातुर्याछेत्येक-वाछकाः || ४ ||

rāja-yoghaḥ samādhiścha unmanī cha manonmanī |

amaratvaṃ layastattvaṃ śūnyāśūnyaṃ paraṃ padam || 3 ||

amanaskaṃ tathādvaitaṃ nirālambaṃ nirañjanam |

jīvanmuktiścha sahajā turyā chetyeka-vāchakāḥ || 4 ||

Raja Yogî, Samâdhi, Unmani, Mauonmanî, Amarativa, Laya, Tatwa, Sûnya, Aśûnya, Parama Pada, Amanaska, Adwaitama, Nirãlamba, Nirañjana, Jîwana Mukti, Sahajâ, Turyâ, are all synonymous. 3-4.

सलिलेसैन्धवंयद्वत्साम्यंभजतियोगतः |

तथात्म-मनसोरैक्यंसमाधिरभिधीयते || ५ ||

salile saindhavaṃ yadvatsāmyaṃ bhajati yoghataḥ |

tathātma-manasoraikyaṃ samādhirabhidhīyate || 5 ||

As salt being dissolved in water becomes one with it, so when Âtmâ and mind become one, it is called Samâdhi. 5.

यदासंक्ष्हीयतेपराणोमानसंछपरलीयते |

तदासमरसत्वंछसमाधिरभिधीयते || ६ ||

yadā saṃkṣhīyate prāṇo mānasaṃ cha pralīyate |

tadā samarasatvaṃ cha samādhirabhidhīyate || 6 ||

When the Prâṇa becomes lean (vigourless) and the mind becomes absorbed, then their becoming equal is called Samâdhi. 6.

तत-समंछदवयोरैक्यंजीवात्म-परमात्मनोः |

परनष्ह्ट-सर्व-सङ्कल्पःसमाधिःसो|अभिधीयते || ७ ||

tat-samaṃ cha dvayoraikyaṃ jīvātma-paramātmanoḥ |

pranaṣhṭa-sarva-sangkalpaḥ samādhiḥ so|abhidhīyate || 7 ||

This equality and oneness of the self and the ultra self, when all Saṃkalpas cease to exist, is called Samâdhi. 7.

p. 48

राज-योगस्यमाहात्म्यंकोवाजानातितत्त्वतः |

जञानंमुक्तिःसथितिःसिद्धिर्गुरु-वाक्येनलभ्यते || ८ ||

rāja-yoghasya māhātmyaṃ ko vā jānāti tattvataḥ |

jñānaṃ muktiḥ sthitiḥ siddhirghuru-vākyena labhyate || 8 ||

Or, who can know the true greatness of the Raja Yoga. Knowledge, mukti, condition, and Siddhîs can be learnt by instructions from a gurû alone. 8.

दुर्लभोविष्हय-तयागोदुर्लभंतत्त्व-दर्शनम |

दुर्लभासहजावस्थासद-गुरोःकरुणांविना || ९ ||

durlabho viṣhaya-tyāgho durlabhaṃ tattva-darśanam |

durlabhā sahajāvasthā sad-ghuroḥ karuṇāṃ vinā || 9 ||

Indifference to worldly enjoyments is very difficult to obtain, and equally difficult is the knowledge of the Realities to obtain. It is very difficult to get the condition of Samâdhi, without the favour of a true guru. 9.

विविधैरासनैःकुभैर्विछित्रैःकरणैरपि |

परबुद्धायांमहा-शक्तौपराणःशून्येपरलीयते || १० ||

vividhairāsanaiḥ kubhairvichitraiḥ karaṇairapi |

prabuddhāyāṃ mahā-śaktau prāṇaḥ śūnye pralīyate || 10 ||

By means of various postures and different Kumbhakas, when the great power (Kuṇḍalî) awakens, then the Prâṇa becomes absorbed in Sûnya (Samâdhi). 10.

उत्पन्न-शक्ति-बोधस्यतयक्त-निःशेष्ह-कर्मणः |

योगिनःसहजावस्थासवयमेवपरजायते || ११ ||

utpanna-śakti-bodhasya tyakta-niḥśeṣha-karmaṇaḥ |

yoghinaḥ sahajāvasthā svayameva prajāyate || 11 ||

The Yogî whose śakti has awakened, and who has renounced all actions, attains to the condition of Samâdhi, without any effort. 11.

सुष्हुम्णा-वाहिनिपराणेशून्येविशतिमानसे |

तदासर्वाणिकर्माणिनिर्मूलयतियोगवित || १२ ||

suṣhumṇā-vāhini prāṇe śūnye viśati mānase |

tadā sarvāṇi karmāṇi nirmūlayati yoghavit || 12 ||

When the Prâṇa flows in the Suṣumnâ, and the mind has entered śûnya, then the Yogî is free from the effects of Karmas. 12.

अमरायनमस्तुभ्यंसो|अपिकालस्त्वयाजितः |

पतितंवदनेयस्यजगदेतछ्छराछरम || १३ ||

amarāya namastubhyaṃ so|api kālastvayā jitaḥ |

patitaṃ vadane yasya jaghadetachcharācharam || 13 ||

O Immortal one (that is, the yogi who has attained to the condition of Samâdhi), I salute thee! Even death itself, into whose mouth the whole of this movable and immovable world has fallen, has been conquered by thee. 13.

छित्तेसमत्वमापन्नेवायौवरजतिमध्यमे |

तदामरोलीवज्रोलीसहजोलीपरजायते || १४ ||

chitte samatvamāpanne vāyau vrajati madhyame |

tadāmarolī vajrolī sahajolī prajāyate || 14 ||

Amarolî, Vajrolî and Sahajolî are accomplished when the mind becomes calm and Prâṇa has entered the middle channel. 14.

p. 49

जञानंकुतोमनसिसम्भवतीहतावत

पराणो|अपिजीवतिमनोमरियतेनयावत |

पराणोमनोदवयमिदंविलयंनयेद्यो

मोक्ष्हंसगछ्छतिनरोनकथंछिदन्यः || १५ ||

jñānaṃ kuto manasi sambhavatīha tāvat

prāṇo|api jīvati mano mriyate na yāvat |

prāṇo mano dvayamidaṃ vilayaṃ nayedyo

mokṣhaṃ sa ghachchati naro na kathaṃchidanyaḥ || 15 ||

How can it he possible to get knowledge, so long as the Prâṇa is living and the mind has not died? No one else can get mokṣa, except one who can make one’s Prâṇa and mind latent. 15.

जञात्वासुष्हुम्णासद-भेदंकॄत्वावायुंछमध्यगम |

सथित्वासदैवसुस्थानेबरह्म-रन्ध्रेनिरोधयेत || १६ ||

jñātvā suṣhumṇāsad-bhedaṃ kṝtvā vāyuṃ cha madhyagham |

sthitvā sadaiva susthāne brahma-randhre nirodhayet || 16 ||

Always living in a good locality and having known the secret of the Suṣumnâ, which has a middle course, and making the Vâyu move in it., (the Yogî) should restrain the Vâyu in the Brahma randhra. 16.

सूर्य-छन्द्रमसौधत्तःकालंरात्रिन्दिवात्मकम |

भोक्त्रीसुष्हुम्नाकालस्यगुह्यमेतदुदाहॄतम || १७ ||

sūrya-chandramasau dhattaḥ kālaṃ rātrindivātmakam |

bhoktrī suṣhumnā kālasya ghuhyametadudāhṝtam || 17 ||

Time, in the form of night and day, is made by the sun and the moon. That, the Suṣumnâ devours this time (death) even, is a great secret. 17.

दवा-सप्तति-सहस्राणिनाडी-दवाराणिपञ्जरे |

सुष्हुम्णाशाम्भवीशक्तिःशेष्हास्त्वेवनिरर्थकाः || १८ ||

dvā-saptati-sahasrāṇi nāḍī-dvārāṇi pañjare |

suṣhumṇā śāmbhavī śaktiḥ śeṣhāstveva nirarthakāḥ || 18 ||

In this body there are 72,000 openings of Nâdis; of these, the Suṣumnâ, which has the Śâmhhavî Sakti in it, is the only important one, the rest are useless. 18.

वायुःपरिछितोयस्मादग्निनासहकुण्डलीम |

बोधयित्वासुष्हुम्णायांपरविशेदनिरोधतः || १९ ||

vāyuḥ parichito yasmādaghninā saha kuṇḍalīm |

bodhayitvā suṣhumṇāyāṃ praviśedanirodhataḥ || 19 ||

The Vâyu should be made to enter the Suṣumnâ without restraint by him who has practised the control of breathing and has awakened the Kuṇḍali by the (gastric) fire. `19

सुष्हुम्णा-वाहिनिपराणेसिद्ध्यत्येवमनोन्मनी |

अन्यथातवितराभ्यासाःपरयासायैवयोगिनाम || २० ||

suṣhumṇā-vāhini prāṇe siddhyatyeva manonmanī |

anyathā tvitarābhyāsāḥ prayāsāyaiva yoghinām || 20 ||

The Prâṇa, flowing through the Suṣumnâ, brings about the condition of manonmaṇî; other practices are simply futile for the Yogî. 20.

पवनोबध्यतेयेनमनस्तेनैवबध्यते |

मनश्छबध्यतेयेनपवनस्तेनबध्यते || २१ ||

pavano badhyate yena manastenaiva badhyate |

manaścha badhyate yena pavanastena badhyate || 21 ||

By whom the breathing has been controlled, by him the activities of the mind also have been controlled; and, conversely, by whom the activities of the mind have been controlled, by him the breathing also has been controlled. 21.

p. 50

हेतु-दवयंतुछित्तस्यवासनाछसमीरणः |

तयोर्विनष्ह्टएकस्मिन्तौदवावपिविनश्यतः || २२ ||

hetu-dvayaṃ tu chittasya vāsanā cha samīraṇaḥ |

tayorvinaṣhṭa ekasmintau dvāvapi vinaśyataḥ || 22 ||

There are two causes of the activities of the mind: (1) Vâsanâ (desires) and (2) the respiration (the Prâṇa). Of these, the destruction of the one is the destruction of both. 22.

मनोयत्रविलीयेतपवनस्तत्रलीयते |

पवनोलीयतेयत्रमनस्तत्रविलीयते || २३ ||

mano yatra vilīyeta pavanastatra līyate |

pavano līyate yatra manastatra vilīyate || 23 ||

Breathing is lessened when the mind becomes absorbed, and the mind becomes absorbed when the Prâṇa is restrained. 23.

दुग्धाम्बुवत्संमिलितावुभौतौ

तुल्य-करियौमानस-मारुतौहि |

यतोमरुत्तत्रमनः-परवॄत्तिर

यतोमनस्तत्रमरुत-परवॄत्तिः || २४ ||

dughdhāmbuvatsaṃmilitāvubhau tau

tulya-kriyau mānasa-mārutau hi |

yato maruttatra manaḥ-pravṝttir

yato manastatra marut-pravṝttiḥ || 24 ||

Both the mind and the breath are united together, like milk and water; and both of them are equal in their activities. Mind begins its activities where there is the breath, and the Parana begins its activities where there is the mind. 24.

तत्रैक-नाशादपरस्यनाश

एक-परवॄत्तेरपर-परवॄत्तिः |

अध्वस्तयोश्छेन्द्रिय-वर्ग-वॄत्तिः

परध्वस्तयोर्मोक्ष्ह-पदस्यसिद्धिः || २५ ||

tatraika-nāśādaparasya nāśa

eka-pravṝtterapara-pravṝttiḥ |

adhvastayośchendriya-vargha-vṝttiḥ

pradhvastayormokṣha-padasya siddhiḥ || 25 ||

By the suspension of the one, therefore, comes the suspension of the other, and by the operations of the one are brought about the operations of the other. When they are present, the Indriyas (the senses) remain engaged in their proper functions, and when they become latent then there is moksa. 25.

रसस्यमनसश्छैवछञ्छलत्वंसवभावतः |

रसोबद्धोमनोबद्धंकिंनसिद्ध्यतिभूतले || २६ ||

rasasya manasaśchaiva chañchalatvaṃ svabhāvataḥ |

raso baddho mano baddhaṃ kiṃ na siddhyati bhūtale || 26 ||

By nature, Mercury and mind are unsteady: there is nothing in the world which cannot be accomplished when these are made steady. 26.

मूर्छ्छितोहरतेवयाधीन्मॄतोजीवयतिसवयम |

बद्धःखेछरतांधत्तेरसोवायुश्छपार्वति || २७ ||

mūrchchito harate vyādhīnmṝto jīvayati svayam |

baddhaḥ khecharatāṃ dhatte raso vāyuścha pārvati || 27 ||

O Pârvati! Mercury and breathing, when made steady, destroy diseases and the dead himself comes to life (by their means). By their (proper) control, moving in the air is attained. 27.

मनःसथैर्यंसथिरोवायुस्ततोबिन्दुःसथिरोभवेत |

बिन्दु-सथैर्यात्सदासत्त्वंपिण्ड-सथैर्यंपरजायते || २८ ||

manaḥ sthairyaṃ sthiro vāyustato binduḥ sthiro bhavet |

bindu-sthairyātsadā sattvaṃ piṇḍa-sthairyaṃ prajāyate || 28 ||

The breathing is calmed when the mind becomes steady and calm; and hence the preservation of bindu. The preservation of this latter makes the satwa established in the body. 28.

p. 51

इन्द्रियाणांमनोनाथोमनोनाथस्तुमारुतः |

मारुतस्यलयोनाथःसलयोनादमाश्रितः || २९ ||

indriyāṇāṃ mano nātho manonāthastu mārutaḥ |

mārutasya layo nāthaḥ sa layo nādamāśritaḥ || 29 ||

Mind is the master of the senses, and the breath is the master of the mind. The breath in its turn is subordinate to the laya (absorption), and that laya depends on the nâda. 29.

सो|अयमेवास्तुमोक्ष्हाख्योमास्तुवापिमतान्तरे |

मनः-पराण-लयेकश्छिदानन्दःसम्प्रवर्तते || ३० ||

so|ayamevāstu mokṣhākhyo māstu vāpi matāntare |

manaḥ-prāṇa-laye kaśchidānandaḥ sampravartate || 30 ||

This very laya is what is called mokṣa, or, being a sectarian, you may not call it mokṣa; but when the mind becomes absorbed, a sort of ecstacy is experienced. 30.

परनष्ह्ट-शवास-निश्वासःपरध्वस्त-विष्हय-गरहः |

निश्छेष्ह्टोनिर्विकारश्छलयोजयतियोगिनाम || ३१ ||

pranaṣhṭa-śvāsa-niśvāsaḥ pradhvasta-viṣhaya-ghrahaḥ |

niścheṣhṭo nirvikāraścha layo jayati yoghinām || 31 ||

By the suspension of respiration and the annihilation of the enjoyments of the senses, when the mind becomes devoid of all the activities and remains changeless, then the Yogî attains to the Laya Stage. 31.

उछ्छिन्न-सर्व-सङ्कल्पोनिःशेष्हाशेष्ह-छेष्ह्टितः |

सवावगम्योलयःको|अपिजायतेवाग-अगोछरः || ३२ ||

uchchinna-sarva-sangkalpo niḥśeṣhāśeṣha-cheṣhṭitaḥ |

svāvaghamyo layaḥ ko|api jāyate vāgh-aghocharaḥ || 32 ||

When all the thoughts and activities are destroyed, then the Laya Stage is produced, to describe which is beyond the power of speech, being known by self-experience alone. 32.

यत्रदॄष्ह्टिर्लयस्तत्रभूतेन्द्रिय-सनातनी |

साशक्तिर्जीव-भूतानांदवेअलक्ष्ह्येलयंगते || ३३ ||

yatra dṝṣhṭirlayastatra bhūtendriya-sanātanī |

sā śaktirjīva-bhūtānāṃ dve alakṣhye layaṃ ghate || 33 ||

They often speak of Laya, Laya; but what is meant by it?

लयोलयइतिपराहुःकीदॄशंलय-लक्ष्हणम |

अपुनर-वासनोत्थानाल्लयोविष्हय-विस्मॄतिः || ३४ ||

layo laya iti prāhuḥ kīdṝśaṃ laya-lakṣhaṇam |

apunar-vāsanotthānāllayo viṣhaya-vismṝtiḥ || 34 ||

Laya is simply then forgetting of the objects of senses when the Vâsanâs (desires) do not rise into existence again. 33.

The Sâmbhavî Mudrâ.

वेद-शास्त्र-पुराणानिसामान्य-गणिकाइव |

एकैवशाम्भवीमुद्रागुप्ताकुल-वधूरिव || ३५ ||

veda-śāstra-purāṇāni sāmānya-ghaṇikā iva |

ekaiva śāmbhavī mudrā ghuptā kula-vadhūriva || 35 ||

The Vedas and the Śâstras are like ordinary public women. Śâmhhavî Mudrâ is the one, which is secluded like a respectable lady. 34.

अथशाम्भवी

अन्तर्लक्ष्ह्यंबहिर्दॄष्ह्टिर्निमेष्होन्मेष्ह-वर्जिता |

एष्हासाशाम्भवीमुद्रावेद-शास्त्रेष्हुगोपिता || ३६ ||

atha śāmbhavī

antarlakṣhyaṃ bahirdṝṣhṭirnimeṣhonmeṣha-varjitā |

eṣhā sā śāmbhavī mudrā veda-śāstreṣhu ghopitā || 36 ||

Aiming at Brahman inwardly, while keeping the sight directed to the external objects, without blinking the eyes, is called the Sâmbhavî Mudrâ, hidden in the Vedas and the Sâstras. 35.

p. 52

अन्तर्लक्ष्ह्य-विलीन-छित्त-पवनोयोगीयदावर्तते

दॄष्ह्ट्यानिश्छल-तारयाबहिरधःपश्यन्नपश्यन्नपि |

मुद्रेयंखलुशाम्भवीभवतिसालब्धापरसादाद्गुरोः

शून्याशून्य-विलक्ष्हणंसफुरतितत्तत्त्वंपदंशाम्भवम || ३७ ||

antarlakṣhya-vilīna-chitta-pavano yoghī yadā vartate

dṝṣhṭyā niśchala-tārayā bahiradhaḥ paśyannapaśyannapi |

mudreyaṃ khalu śāmbhavī bhavati sā labdhā prasādādghuroḥ

śūnyāśūnya-vilakṣhaṇaṃ sphurati tattattvaṃ padaṃ śāmbhavam || 37 ||

When the Yogî remains inwardly attentive to the Brahman, keeping the mind and the Prâṇa absorbed, and the sight steady, as if seeing everything while in reality seeing nothing outside, below, or above, verily then it is called the Sâmbhavî Mudrâ, which is learnt by the favour of a guru. Whatever, wonderful, Sûnya or Asûnya is perceived, is to be regarded as the manifestation of that great Śambhû (Śiva.) 36.

शरी-शाम्भव्याश्छखेछर्याअवस्था-धाम-भेदतः |

भवेछ्छित्त-लयानन्दःशून्येछित-सुख-रूपिणि || ३८ ||

śrī-śāmbhavyāścha khecharyā avasthā-dhāma-bhedataḥ |

bhavechchitta-layānandaḥ śūnye chit-sukha-rūpiṇi || 38 ||

The two states, the Sâmbhavî and the Khecharî, are different because of their seats (being the heart and the space between the eyebrows respectively); but both cause happiness, for the mind becomes absorbed in the Chita-sukha-Rupa-âtmana which is void. 37.

The Unmanî.

तारेजयोतिष्हिसंयोज्यकिंछिदुन्नमयेद्भ्रुवौ |

पूर्व-योगंमनोयुनजन्नुन्मनी-कारकःकष्हणात || ३९ ||

tāre jyotiṣhi saṃyojya kiṃchidunnamayedbhruvau |

pūrva-yoghaṃ mano yuñjannunmanī-kārakaḥ kṣhaṇāt || 39 ||

Fix the gaze on the light (seen on the tip of the nose) and raise the eyebrows a little, with the mind contemplating as before (in the Śambhavî Mudrâ, that is, inwardly thinking of Brahma, but apparently looking outside.) This will create the Unmanî avasthâ at once. 38.

The Târaka.

केछिदागम-जालेनकेछिन्निगम-सङ्कुलैः |

केछित्तर्केणमुह्यन्तिनैवजानन्तितारकम || ४० ||

kechidāghama-jālena kechinnighama-sangkulaiḥ |

kechittarkeṇa muhyanti naiva jānanti tārakam || 40 ||

Some are devoted to the Vedas, some to Nigama, while others are enwrapt in Logic, but none knows the value of this mudrâ, which enables one to cross the ocean of existence 39.

अर्धोन्मीलित-लोछनःसथिर-मनानासाग्र-दत्तेक्ष्हणश

छन्द्रार्कावपिलीनतामुपनयन्निस्पन्द-भावेनयः |

जयोती-रूपमशेष्ह-बीजमखिलंदेदीप्यमानंपरं

तत्त्वंतत-पदमेतिवस्तुपरमंवाछ्यंकिमत्राधिकम || ४१ ||

ardhonmīlita-lochanaḥ sthira-manā nāsāghra-dattekṣhaṇaś

chandrārkāvapi līnatāmupanayannispanda-bhāvena yaḥ |

jyotī-rūpamaśeṣha-bījamakhilaṃ dedīpyamānaṃ paraṃ

tattvaṃ tat-padameti vastu paramaṃ vāchyaṃ kimatrādhikam || 41 ||

With steady calm mind and half closed eyes, fixed on the tip of the nose, stopping the Idâ and the Pingalâ without blinking, he who

p. 53

can see the light which is the all, the seed, the entire brilliant, great Tatwama, approaches Him, who is the great object. What is the use of more talk? 40.

दिवानपूजयेल्लिङ्गंरात्रौछैवनपूजयेत |

सर्वदापूजयेल्लिङ्गंदिवारात्रि-निरोधतः || ४२ ||

divā na pūjayellingghaṃ rātrau chaiva na pūjayet |

sarvadā pūjayellingghaṃ divārātri-nirodhataḥ || 42 ||

One should not meditate on the Linga (i.e., Âtman) in the day (i.e., while Sûrya or Pingalâ is working) or at night (when Idâ is working), but should always contemplate after restraining both. 41.

The Khecharî.

अथखेछरी

सव्य-दक्ष्हिण-नाडी-सथोमध्येछरतिमारुतः |

तिष्ह्ठतेखेछरीमुद्रातस्मिन्स्थानेनसंशयः || ४३ ||

atha khecharī

savya-dakṣhiṇa-nāḍī-stho madhye charati mārutaḥ |

tiṣhṭhate khecharī mudrā tasminsthāne na saṃśayaḥ || 43 ||

When the air has ceased to move in the right and the left nostrils, and has begun to flow in the middle path, then the Khecharî Mudrâ, can be accomplished there. There is no doubt of this. 42.

इडा-पिङ्गलयोर्मध्येशून्यंछैवानिलंगरसेत |

तिष्ह्ठतेखेछरीमुद्रातत्रसत्यंपुनःपुनः || ४४ ||

iḍā-pingghalayormadhye śūnyaṃ chaivānilaṃ ghraset |

tiṣhṭhate khecharī mudrā tatra satyaṃ punaḥ punaḥ || 44 ||

If the Prâṇa can he drawn into the Sûnya (Suṣumnâ), which is between the Idâ and the Pingalâ, and male motionless there, then the Khecharî Mudrâ can truly become steady there. 43.

सूर्छ्याछन्द्रमसोर्मध्येनिरालम्बान्तरेपुनः |

संस्थितावयोम-छक्रेयासामुद्रानामखेछरी || ४५ ||

sūrchyāchandramasormadhye nirālambāntare punaḥ |

saṃsthitā vyoma-chakre yā sā mudrā nāma khecharī || 45 ||

That Mudrâ is called Khecharî which is performed in the supportless space between the Sûrya and the Chandra (the Idâ and the Pingalâ) and called the Vyoma Chakra. 44.

सोमाद्यत्रोदिताधारासाक्ष्हात्साशिव-वल्लभा |

पूरयेदतुलांदिव्यांसुष्हुम्णांपश्छिमेमुखे || ४६ ||

somādyatroditā dhārā sākṣhātsā śiva-vallabhā |

pūrayedatulāṃ divyāṃ suṣhumṇāṃ paśchime mukhe || 46 ||

The Khecharî which causes the stream to flow from the Chandra (Śoma) is beloved of Śiva. The incomparable divine Suṣumnâ should be closed by the tongue drawn back. 45.

पुरस्ताछ्छैवपूर्येतनिश्छिताखेछरीभवेत |

अभ्यस्ताखेछरीमुद्राप्युन्मनीसम्प्रजायते || ४७ ||

purastāchchaiva pūryeta niśchitā khecharī bhavet |

abhyastā khecharī mudrāpyunmanī samprajāyate || 47 ||

It can be closed from the front also (by stopping the movements of the Prâṇa), and then surely it becomes the Khecharî. By practice, this Khecharî leads to Unmanî. 46.

भरुवोर्मध्येशिव-सथानंमनस्तत्रविलीयते |

जञातव्यंतत-पदंतुर्यंतत्रकालोनविद्यते || ४८ ||

bhruvormadhye śiva-sthānaṃ manastatra vilīyate |

jñātavyaṃ tat-padaṃ turyaṃ tatra kālo na vidyate || 48 ||

p. 54

The seat of Śiva is between the eyebrows, and the mind becomes absorbed there. This condition (in which the mind is thus absorbed) is known as Tûrya, and death has no access there. 47.

अभ्यसेत्खेछरींतावद्यावत्स्याद्योग-निद्रितः |

सम्प्राप्त-योग-निद्रस्यकालोनास्तिकदाछन || ४९ ||

abhyasetkhecharīṃ tāvadyāvatsyādyogha-nidritaḥ |

samprāpta-yogha-nidrasya kālo nāsti kadāchana || 49 ||

The Khecharî should be practised till there is Yoga-nidrâ (Samâdhi). One who has induced Yoga-nidrâ, cannot fall a victim to death. 48.

निरालम्बंमनःकॄत्वानकिंछिदपिछिन्तयेत |

स-बाह्याभ्यन्तरंवयोम्निघटवत्तिष्ह्ठतिधरुवम || ५० ||

nirālambaṃ manaḥ kṝtvā na kiṃchidapi chintayet |

sa-bāhyābhyantaraṃ vyomni ghaṭavattiṣhṭhati dhruvam || 50 ||

Freeing the mind from all thoughts and thinking of nothing, one should sit firmly like a pot in the space (surrounded and filled with the ether). 49.

बाह्य-वायुर्यथालीनस्तथामध्योनसंशयः |

सव-सथानेसथिरतामेतिपवनोमनसासह || ५१ ||

bāhya-vāyuryathā līnastathā madhyo na saṃśayaḥ |

sva-sthāne sthiratāmeti pavano manasā saha || 51 ||

As the air, in and out of the body, remains unmoved, so the breath with mind becomes steady in its place (i.e., in Brahma randhra). 50.

एवमभ्यस्यतस्तस्यवायु-मार्गेदिवानिशम |

अभ्यासाज्जीर्यतेवायुर्मनस्तत्रैवलीयते || ५२ ||

evamabhyasyatastasya vāyu-mārghe divāniśam |

abhyāsājjīryate vāyurmanastatraiva līyate || 52 ||

By thus practising, night and day, the breathing is brought under control, and, as the practice increases, the mind becomes calm and steady. 51.

अमॄतैःपलावयेद्देहमापाद-तल-मस्तकम |

सिद्ध्यत्येवमहा-कायोमहा-बल-पराक्रमः || ५३ ||

amṝtaiḥ plāvayeddehamāpāda-tala-mastakam |

siddhyatyeva mahā-kāyo mahā-bala-parākramaḥ || 53 ||

By rubbing the body over with Amrita (exuding from the moon), from head to foot, one gets Mahâkâyâ, i.e., great strength and energy. 52.

End of the Khecharî.

शक्ति-मध्येमनःकॄत्वाशक्तिंमानस-मध्यगाम |

मनसामनआलोक्यधारयेत्परमंपदम || ५४ ||

śakti-madhye manaḥ kṝtvā śaktiṃ mānasa-madhyaghām |

manasā mana ālokya dhārayetparamaṃ padam || 54 ||

Placing the mind into the Kuṇḍalini, and getting the latter into the mind, by looking upon the Buddhi (intellect) with mind (reflexively), the Param Pada (Brahma) should be obtained. 53.

p. 55

ख-मध्येकुरुछात्मानमात्म-मध्येछखंकुरु |

सर्वंछख-मयंकॄत्वानकिंछिदपिछिन्तयेत || ५५ ||

kha-madhye kuru chātmānamātma-madhye cha khaṃ kuru |

sarvaṃ cha kha-mayaṃ kṝtvā na kiṃchidapi chintayet || 55 ||

Keep the âtmâ inside the Kha (Brahma) and place Brahma inside your âtmâ. Having made everything pervaded with Kha (Brahma), think of nothing else. 54.

अन्तःशून्योबहिःशून्यःशून्यःकुम्भइवाम्बरे |

अन्तःपूर्णोबहिःपूर्णःपूर्णःकुम्भइवार्णवे || ५६ ||

antaḥ śūnyo bahiḥ śūnyaḥ śūnyaḥ kumbha ivāmbare |

antaḥ pūrṇo bahiḥ pūrṇaḥ pūrṇaḥ kumbha ivārṇave || 56 ||

One should become void in and void out, and voice like a pot in the space. Full in and full outside, like a jar in the ocean. 55.

बाह्य-छिन्तानकर्तव्यातथैवान्तर-छिन्तनम |

सर्व-छिन्तांपरित्यज्यनकिंछिदपिछिन्तयेत || ५७ ||

bāhya-chintā na kartavyā tathaivāntara-chintanam |

sarva-chintāṃ parityajya na kiṃchidapi chintayet || 57 ||

He should be neither of his inside nor of outside world; and, leaving all thoughts, he should think of nothing. 56.

सङ्कल्प-मात्र-कलनैवजगत्समग्रं

सङ्कल्प-मात्र-कलनैवमनो-विलासः |

सङ्कल्प-मात्र-मतिमुत्सॄजनिर्विकल्पम

आश्रित्यनिश्छयमवाप्नुहिरामशान्तिम || ५८ ||

sangkalpa-mātra-kalanaiva jaghatsamaghraṃ

sangkalpa-mātra-kalanaiva mano-vilāsaḥ |

sangkalpa-mātra-matimutsṝja nirvikalpam

āśritya niśchayamavāpnuhi rāma śāntim || 58 ||

The whole of this world and all the schemes of the mind are but the creations of thought. Discarding these thoughts and taking leave of all conjectures, O Râma! obtain peace. 57.

कर्पूरमनलेयद्वत्सैन्धवंसलिलेयथा |

तथासन्धीयमानंछमनस्तत्त्वेविलीयते || ५९ ||

karpūramanale yadvatsaindhavaṃ salile yathā |

tathā sandhīyamānaṃ cha manastattve vilīyate || 59 ||

As camphor disappears in fire, and rock salt in water, so the mind united with the âtmâ loses its identity. 58.

जञेयंसर्वंपरतीतंछजञानंछमनउछ्यते |

जञानंजञेयंसमंनष्ह्टंनान्यःपन्थादवितीयकः || ६० ||

jñeyaṃ sarvaṃ pratītaṃ cha jñānaṃ cha mana uchyate |

jñānaṃ jñeyaṃ samaṃ naṣhṭaṃ nānyaḥ panthā dvitīyakaḥ || 60 ||

When the knowable, and the knowledge, are both destroyed equally, then there is no second way (i.e., Duality is destroyed). 59.

मनो-दॄश्यमिदंसर्वंयत्किंछित्स-छराछरम |

मनसोहयुन्मनी-भावाद्द्वैतंनैवोलभ्यते || ६१ ||

mano-dṝśyamidaṃ sarvaṃ yatkiṃchitsa-charācharam |

manaso hyunmanī-bhāvāddvaitaṃ naivolabhyate || 61 ||

All this movable and immovable world is mind. When the mind has attained to the unmanî avasthâ, there is no dwaita (from the absence of the working of the mind.) 60

जञेय-वस्तु-परित्यागाद्विलयंयातिमानसम |

मनसोविलयेजातेकैवल्यमवशिष्ह्यते || ६२ ||

jñeya-vastu-parityāghādvilayaṃ yāti mānasam |

manaso vilaye jāte kaivalyamavaśiṣhyate || 62 ||

Mind disappears by removing the knowable, and, on its disappearance, âtmâ only remains behind. 61.

p. 56

एवंनाना-विधोपायाःसम्यक्स्वानुभवान्विताः |

समाधि-मार्गाःकथिताःपूर्वाछार्यैर्महात्मभिः || ६३ ||

evaṃ nānā-vidhopāyāḥ samyaksvānubhavānvitāḥ |

samādhi-mārghāḥ kathitāḥ pūrvāchāryairmahātmabhiḥ || 63 ||

The high-souled Âchâryas (Teachers) of yore gained experience in the various methods of Samâdhi themselves, and then they preached them to others. 62.

सुष्हुम्णायैकुण्डलिन्यैसुधायैछन्द्र-जन्मने |

मनोन्मन्यैनमस्तुभ्यंमहा-शक्त्यैछिद-आत्मने || ६४ ||

suṣhumṇāyai kuṇḍalinyai sudhāyai chandra-janmane |

manonmanyai namastubhyaṃ mahā-śaktyai chid-ātmane || 64 ||

Salutations to Thee, O Suṣumnâ, to Thee O Kuṇḍalinî, to Thee O Sudhâ, born of Chandra, to Thee O Manomnanî! to Thee O great power, energy and the intelligent spirit. 63.

अशक्य-तत्त्व-बोधानांमूढानामपिसंमतम |

परोक्तंगोरक्ष्ह-नाथेननादोपासनमुछ्यते || ६५ ||

aśakya-tattva-bodhānāṃ mūḍhānāmapi saṃmatam |

proktaṃ ghorakṣha-nāthena nādopāsanamuchyate || 65 ||

I will describe now the practice of anâhata nâda, as propounded by Gorakṣa Nâtha, for the benefit of those who are unable to understand the principles of knowledge—a method, which is liked by the ignorant also. 64.

शरी-आदिनाथेनस-पाद-कोटि-

लय-परकाराःकथिताजयन्ति |

नादानुसन्धानकमेकमेव

मन्यामहेमुख्यतमंलयानाम || ६६ ||

śrī-ādināthena sa-pāda-koṭi-

laya-prakārāḥ kathitā jayanti |

nādānusandhānakamekameva

manyāmahe mukhyatamaṃ layānām || 66 ||

Âdinâtha propounded 1¼ crore methods of trance, and they are all extant. Of these, the hearing of the anâhata nâda is the Only one, the chief, in my opinion. 65.

मुक्तासनेसथितोयोगीमुद्रांसन्धायशाम्भवीम |

शॄणुयाद्दक्ष्हिणेकर्णेनादमन्तास्थमेकधीः || ६७ ||

muktāsane sthito yoghī mudrāṃ sandhāya śāmbhavīm |

śṝṇuyāddakṣhiṇe karṇe nādamantāsthamekadhīḥ || 67 ||

Sitting with Mukta Âsana and with the Sâmbhavî Madill, the Yogî should hear the sound inside his right ear, with collected mind. 66.

शरवण-पुट-नयन-युगल

घराण-मुखानांनिरोधनंकार्यम |

शुद्ध-सुष्हुम्णा-सरणौ

सफुटममलःशरूयतेनादः || ६८ ||

śravaṇa-puṭa-nayana-yughala

ghrāṇa-mukhānāṃ nirodhanaṃ kāryam |

śuddha-suṣhumṇā-saraṇau

sphuṭamamalaḥ śrūyate nādaḥ || 68 ||

The ears, the eyes, the nose, and the mouth should be closed and then the clear sound is heard in the passage of the Suṣumnâ which has been cleansed of all its impurities. 67.

आरम्भश्छघटश्छैवतथापरिछयो|अपिछ |

निष्ह्पत्तिःसर्व-योगेष्हुसयादवस्था-छतुष्ह्टयम || ६९ ||

ārambhaścha ghaṭaśchaiva tathā parichayo|api cha |

niṣhpattiḥ sarva-yogheṣhu syādavasthā-chatuṣhṭayam || 69 ||

In all the Yogas, there are four states: (1) ârambha or the preliminary, (2) Ghata, or the state of a jar, (3) Parichaya (known), (4) niṣpatti (consumate.) 68.

p. 57

Ârambha Avasthâ.

अथआरम्भावस्था

बरह्म-गरन्थेर्भवेद्भेदोहयानन्दःशून्य-सम्भवः |

विछित्रःकवणकोदेहे|अनाहतःशरूयतेधवनिः || ७० ||

atha ārambhāvasthā

brahma-ghrantherbhavedbhedo hyānandaḥ śūnya-sambhavaḥ |

vichitraḥ kvaṇako dehe|anāhataḥ śrūyate dhvaniḥ || 70 ||

When the Brahma granthi (in the heart) is pierced through by Prâṇâyâma, then a sort of happiness is experienced in the vacuum of the heart, and the anâhat sounds, like various tinkling sounds of ornaments, are heard in the body. 69.

दिव्य-देहश्छतेजस्वीदिव्य-गन्धस्त्वरोगवान |

सम्पूर्ण-हॄदयःशून्यआरम्भेयोगवान्भवेत || ७१ ||

divya-dehaścha tejasvī divya-ghandhastvaroghavān |

sampūrṇa-hṝdayaḥ śūnya ārambhe yoghavānbhavet || 71 ||

In the ârambha, a Yogî’s body becomes divine, glowing, healthy, and emits a divine swell. The whole of his heart becomes void. 70.

The Ghata Avasthâ.

अथघटावस्था

दवितीयायांघटीकॄत्यवायुर्भवतिमध्यगः |

दॄढासनोभवेद्योगीजञानीदेव-समस्तदा || ७२ ||

atha ghaṭāvasthā

dvitīyāyāṃ ghaṭīkṝtya vāyurbhavati madhyaghaḥ |

dṝḍhāsano bhavedyoghī jñānī deva-samastadā || 72 ||

In the second stage, the airs are united into one and begin moving in the middle channel. The Yogî’s posture becomes firm, and he becomes wise like a god. 71.

विष्ह्णु-गरन्थेस्ततोभेदात्परमानन्द-सूछकः |

अतिशून्येविमर्दश्छभेरी-शब्दस्तदाभवेत || ७३ ||

viṣhṇu-ghranthestato bhedātparamānanda-sūchakaḥ |

atiśūnye vimardaścha bherī-śabdastadā bhavet || 73 ||

By this means the Viṣṇu knot (in the throat) is pierced which is indicated by highest pleasure experienced, And then the Bherî sound (like the beating of a kettle drain) is evolved in the vacuum in the throat. 72.

The Parichaya Avasthâ.

अथपरिछयावस्था

तॄतीयायांतुविज्ञेयोविहायोमर्दल-धवनिः |

महा-शून्यंतदायातिसर्व-सिद्धि-समाश्रयम || ७४ ||

atha parichayāvasthā

tṝtīyāyāṃ tu vijñeyo vihāyo mardala-dhvaniḥ |

mahā-śūnyaṃ tadā yāti sarva-siddhi-samāśrayam || 74 ||

In the third stage, the sound of a drum is known to arise in tie Sûnya between the eyebrows, and then the Vâyu goes to the Mahâśûnya, which is the home of all the siddhîs. 73.

छित्तानन्दंतदाजित्वासहजानन्द-सम्भवः |

दोष्ह-दुःख-जरा-वयाधि-कष्हुधा-निद्रा-विवर्जितः || ७५ ||

chittānandaṃ tadā jitvā sahajānanda-sambhavaḥ |

doṣha-duḥkha-jarā-vyādhi-kṣhudhā-nidrā-vivarjitaḥ || 75 ||

Conquering, then, the pleasures of the mind, ecstacy is spontaneously produced which is devoid of evils, pains, old age, disease, hunger and sleep. 74.

p. 58

अथनिष्ह्पत्त्य-अवस्था

रुद्र-गरन्थिंयदाभित्त्वाशर्व-पीठ-गतो|अनिलः |

निष्ह्पत्तौवैणवःशब्दःकवणद-वीणा-कवणोभवेत || ७६ ||

atha niṣhpatty-avasthā

rudra-ghranthiṃ yadā bhittvā śarva-pīṭha-ghato|anilaḥ |

niṣhpattau vaiṇavaḥ śabdaḥ kvaṇad-vīṇā-kvaṇo bhavet || 76 ||

When the Rudra granthi is pierced and the air enters the seat of the Lord (the space between the eyebrows), then the perfect sound like that of a flute is produced. 75.

एकीभूतंतदाछित्तंराज-योगाभिधानकम |

सॄष्ह्टि-संहार-कर्तासौयोगीश्वर-समोभवेत || ७७ ||

ekībhūtaṃ tadā chittaṃ rāja-yoghābhidhānakam |

sṝṣhṭi-saṃhāra-kartāsau yoghīśvara-samo bhavet || 77 ||

The union of the mind and the sound is called the Râja-Yoga. The (real) Yogî becomes the creator and destroyer of the universe, like God. 76.

अस्तुवामास्तुवामुक्तिरत्रैवाखण्डितंसुखम |

लयोद्भवमिदंसौख्यंराज-योगादवाप्यते || ७८ ||

astu vā māstu vā muktiratraivākhaṇḍitaṃ sukham |

layodbhavamidaṃ saukhyaṃ rāja-yoghādavāpyate || 78 ||

Perpetual Happiness is achieved by this; I do not care if the mukti be not attained. This happiness, resulting from absorption [in Brahma], is obtained by means of Raja-Yoga. 77.

राज-योगमजानन्तःकेवलंहठ-कर्मिणः |

एतानभ्यासिनोमन्येपरयास-फल-वर्जितान || ७९ ||

rāja-yoghamajānantaḥ kevalaṃ haṭha-karmiṇaḥ |

etānabhyāsino manye prayāsa-phala-varjitān || 79 ||

Those who are ignorant of the Râja-Yoga and practise only the Haṭha-Yoga, will, in my opinion, waste their energy fruitlessly. 78.

उन्मन्य-अवाप्तयेशीघ्रंभरू-धयानंममसंमतम |

राज-योग-पदंपराप्तुंसुखोपायो|अल्प-छेतसाम |

सद्यःपरत्यय-सन्धायीजायतेनादजोलयः || ८० ||

unmany-avāptaye śīghraṃ bhrū-dhyānaṃ mama saṃmatam |

rāja-yogha-padaṃ prāptuṃ sukhopāyo|alpa-chetasām |

sadyaḥ pratyaya-sandhāyī jāyate nādajo layaḥ || 80 ||

Contemplation on the space between the eyebrows is, in my opinion, best for accomplishing soon the Unmanî state. For people of small intellect, it is a very easy method for obtaining perfection in the Raja-Yoga. The Laya produced by nâda, at once gives experience (of spiritual powers). 79.

नादानुसन्धान-समाधि-भाजां

योगीश्वराणांहॄदिवर्धमानम |

आनन्दमेकंवछसामगम्यं

जानातितंशरी-गुरुनाथएकः || ८१ ||

nādānusandhāna-samādhi-bhājāṃ

yoghīśvarāṇāṃ hṝdi vardhamānam |

ānandamekaṃ vachasāmaghamyaṃ

jānāti taṃ śrī-ghurunātha ekaḥ || 81 ||

The happiness which increases in the hearts of Yogiśwaras, who have gained success in Samâdhi by means of attention to the nâda, is beyond description, and is known to Śri Gurû Nâtha alone. 80.

p. 59

कर्णौपिधायहस्ताभ्यांयःशॄणोतिधवनिंमुनिः |

तत्रछित्तंसथिरीकुर्याद्यावत्स्थिर-पदंवरजेत || ८२ ||

karṇau pidhāya hastābhyāṃ yaḥ śṝṇoti dhvaniṃ muniḥ |

tatra chittaṃ sthirīkuryādyāvatsthira-padaṃ vrajet || 82 ||

The sound which a muni hears by closing his ears with his fingers, should be heard attentively, till the mind becomes steady in it. 81.

अभ्यस्यमानोनादो|अयंबाह्यमावॄणुतेधवनिम |

पक्ष्हाद्विक्ष्हेपमखिलंजित्वायोगीसुखीभवेत || ८३ ||

abhyasyamāno nādo|ayaṃ bāhyamāvṝṇute dhvanim |

pakṣhādvikṣhepamakhilaṃ jitvā yoghī sukhī bhavet || 83 ||

By practising with this nâda, all other external sounds are stopped. The Yogî becomes happy by overcoming all distractions within 15 days. 82.

शरूयतेपरथमाभ्यासेनादोनाना-विधोमहान |

ततो|अभ्यासेवर्धमानेशरूयतेसूक्ष्ह्म-सूक्ष्ह्मकः || ८४ ||

śrūyate prathamābhyāse nādo nānā-vidho mahān |

tato|abhyāse vardhamāne śrūyate sūkṣhma-sūkṣhmakaḥ || 84 ||

In the beginning, the sounds heard are of great variety and very loud; but, as the practice increases, they become more and more subtle. 83.

आदौजलधि-जीमूत-भेरी-झर्झर-सम्भवाः |

मध्येमर्दल-शङ्खोत्थाघण्टा-काहलजास्तथा || ८५ ||

ādau jaladhi-jīmūta-bherī-jharjhara-sambhavāḥ |

madhye mardala-śangkhotthā ghaṇṭā-kāhalajāstathā || 85 ||

In the first stage, the sounds are surging, thundering like the beating of kettle drums and jingling ones. In the intermediate stage, they are like those produced by conch, Mridanga, bells, &c. 84.

अन्तेतुकिङ्किणी-वंश-वीणा-भरमर-निःस्वनाः |

इतिनानाविधानादाःशरूयन्तेदेह-मध्यगाः || ८६ ||

ante tu kingkiṇī-vaṃśa-vīṇā-bhramara-niḥsvanāḥ |

iti nānāvidhā nādāḥ śrūyante deha-madhyaghāḥ || 86 ||

In the last stage, the sounds resemble those from tinklets, flute, Vîṇâ, bee, &c. These various kinds of sounds are heard as being produced in the body. 85.

महतिशरूयमाणे|अपिमेघ-भेर्य-आदिकेधवनौ |

तत्रसूक्ष्ह्मात्सूक्ष्ह्मतरंनादमेवपरामॄशेत || ८७ ||

mahati śrūyamāṇe|api megha-bhery-ādike dhvanau |

tatra sūkṣhmātsūkṣhmataraṃ nādameva parāmṝśet || 87 ||

Though hearing loud sounds like those of thunder, kettle drums, etc., one should practise with the subtle sounds also. 86.

घनमुत्सॄज्यवासूक्ष्ह्मेसूक्ष्ह्ममुत्सॄज्यवाघने |

रममाणमपिकष्हिप्तंमनोनान्यत्रछालयेत || ८८ ||

ghanamutsṝjya vā sūkṣhme sūkṣhmamutsṝjya vā ghane |

ramamāṇamapi kṣhiptaṃ mano nānyatra chālayet || 88 ||

Leaving the loudest, taking up the subtle one, and leaving the subtle one, taking up the loudest, thus practising, the distracted mind does not wander elsewhere. 87.

यत्रकुत्रापिवानादेलगतिपरथमंमनः |

तत्रैवसुस्थिरीभूयतेनसार्धंविलीयते || ८९ ||

yatra kutrāpi vā nāde laghati prathamaṃ manaḥ |

tatraiva susthirībhūya tena sārdhaṃ vilīyate || 89 ||

Wherever the mind attaches itself first, it becomes steady there; and then it becomes absorbed in it. 88.

p. 60

मकरन्दंपिबन्भॄङ्गीगन्धंनापेक्ष्हतेयथा |

नादासक्तंतथाछित्तंविष्हयान्नहिकाङ्क्ष्हते || ९० ||

makarandaṃ pibanbhṝngghī ghandhaṃ nāpekṣhate yathā |

nādāsaktaṃ tathā chittaṃ viṣhayānnahi kāngkṣhate || 90 ||

Just as a bee, drinking sweet juice, does not care for the smell of the flower; so the mind, absorbed in the nâda, does not desire the objects of enjoyment. 89.

मनो-मत्त-गजेन्द्रस्यविष्हयोद्यान-छारिणः |

समर्थो|अयंनियमनेनिनाद-निशिताङ्कुशः || ९१ ||

mano-matta-ghajendrasya viṣhayodyāna-chāriṇaḥ |

samartho|ayaṃ niyamane nināda-niśitāngkuśaḥ || 91 ||

The mind, like an elephant habituated to wander in the garden of enjoyments, is capable of being controlled by the sharp goad of anâhata nâda. 90.

बद्धंतुनाद-बन्धेनमनःसन्त्यक्त-छापलम |

परयातिसुतरांसथैर्यंछिन्न-पक्ष्हःखगोयथा || ९२ ||

baddhaṃ tu nāda-bandhena manaḥ santyakta-chāpalam |

prayāti sutarāṃ sthairyaṃ chinna-pakṣhaḥ khagho yathā || 92 ||

The mind, captivated in the snare of nâda, gives up all its activity; and, like a bird with clipped wings, becomes calm at once. 91.

सर्व-छिन्तांपरित्यज्यसावधानेनछेतसा |

नादएवानुसन्धेयोयोग-साम्राज्यमिछ्छता || ९३ ||

sarva-chintāṃ parityajya sāvadhānena chetasā |

nāda evānusandheyo yogha-sāmrājyamichchatā || 93 ||

Those desirous of the kingdom of Yoga, should take up the practice of hearing the anâhata nâda, with mind collected and free from all cares. 92.

नादो|अन्तरङ्ग-सारङ्ग-बन्धनेवागुरायते |

अन्तरङ्ग-कुरङ्गस्यवधेवयाधायते|अपिछ || ९४ ||

nādo|antaranggha-sāranggha-bandhane vāghurāyate |

antaranggha-kurangghasya vadhe vyādhāyate|api cha || 94 ||

Nada is the snare for catching the mind; and, when it is caught like a deer, it can be killed also like it. 93.

अन्तरङ्गस्ययमिनोवाजिनःपरिघायते |

नादोपास्ति-रतोनित्यमवधार्याहियोगिना || ९५ ||

antarangghasya yamino vājinaḥ parighāyate |

nādopāsti-rato nityamavadhāryā hi yoghinā || 95 ||

Nâda is the bolt of the stable door for the horse (the minds of the Yogîs). A Yogî should determine to practise constantly in the hearing of the nâda sounds. 94.

बद्धंविमुक्त-छाञ्छल्यंनाद-गन्धक-जारणात |

मनः-पारदमाप्नोतिनिरालम्बाख्य-खे|अटनम || ९६ ||

baddhaṃ vimukta-chāñchalyaṃ nāda-ghandhaka-jāraṇāt |

manaḥ-pāradamāpnoti nirālambākhya-khe|aṭanam || 96 ||

Mind gets the properties of calcined mercury. When deprived of its unsteadiness it is calcined, combined with the sulphur of nâda, and then it roams like it in tine supportless âkâśa or Brahma. 95.

नाद-शरवणतःकष्हिप्रमन्तरङ्ग-भुजङ्गमम |

विस्मॄतयसर्वमेकाग्रःकुत्रछिन्नहिधावति || ९७ ||

nāda-śravaṇataḥ kṣhipramantaranggha-bhujangghamam |

vismṝtaya sarvamekāghraḥ kutrachinnahi dhāvati || 97 ||

The mind is like a serpent, forgetting all its unsteadiness by hearing the nâda, it does not run away anywhere. 96.

p. 61.

काष्ह्ठेपरवर्तितोवह्निःकाष्ह्ठेनसहशाम्यति |

नादेपरवर्तितंछित्तंनादेनसहलीयते || ९८ ||

kāṣhṭhe pravartito vahniḥ kāṣhṭhena saha śāmyati |

nāde pravartitaṃ chittaṃ nādena saha līyate || 98 ||

The fire, catching firewood, is extinguished along with it (after burning it up); and so the mind also, working with the nâda, becomes latent along with it. 97.

घण्टादिनाद-सक्त-सतब्धान्तः-करण-हरिणस्य |

परहरणमपिसुकरंसयाछ्छर-सन्धान-परवीणश्छेत || ९९ ||

ghaṇṭādināda-sakta-stabdhāntaḥ-karaṇa-hariṇasya |

praharaṇamapi sukaraṃ syāchchara-sandhāna-pravīṇaśchet || 99 ||

The antahkaraṇa (mind), like a deer, becomes absorbed and motionless on hearing the sound of hells, etc.; and then it is very easy for an expert archer to kill it. 98.

अनाहतस्यशब्दस्यधवनिर्यउपलभ्यते |

धवनेरन्तर्गतंजञेयंजञेयस्यान्तर्गतंमनः |

मनस्तत्रलयंयातितद्विष्ह्णोःपरमंपदम || १०० ||

anāhatasya śabdasya dhvanirya upalabhyate |

dhvanerantarghataṃ jñeyaṃ jñeyasyāntarghataṃ manaḥ |

manastatra layaṃ yāti tadviṣhṇoḥ paramaṃ padam || 100 ||

The knowable interpenetrates the anâhata sound which is heard, and the mind interpenetrates the knowable. The mind becomes absorbed there, which is the seat of the all-pervading, almighty Lord. 99.

तावदाकाश-सङ्कल्पोयावछ्छब्दःपरवर्तते |

निःशब्दंतत-परंबरह्मपरमातेतिगीयते || १०१ ||

tāvadākāśa-sangkalpo yāvachchabdaḥ pravartate |

niḥśabdaṃ tat-paraṃ brahma paramāteti ghīyate || 101 ||

So long as the sounds continue, there is the idea of âkâśa. When they disappear, then it is called Para Brahma, Paramâtmana. 100.

यत्किंछिन्नाद-रूपेणशरूयतेशक्तिरेवसा |

यस्तत्त्वान्तोनिराकारःसएवपरमेश्वरः || १०२ ||

yatkiṃchinnāda-rūpeṇa śrūyate śaktireva sā |

yastattvānto nirākāraḥ sa eva parameśvaraḥ || 102 ||

Whatever is heard in the form of nâda, is the śakti (power). That which is formless, the final state of the Tatwas, is tile Parameśwara. 101.

इतिनादानुसन्धानम

सर्वेहठ-लयोपायाराजयोगस्यसिद्धये |

राज-योग-समारूढःपुरुष्हःकाल-वञ्छकः || १०३ ||

iti nādānusandhānam

sarve haṭha-layopāyā rājayoghasya siddhaye |

rāja-yogha-samārūḍhaḥ puruṣhaḥ kāla-vañchakaḥ || 103 ||

All the methods of Haṭha are meant for gaining success in the Raja-Yoga; for, the man, who is well-established in the Raja-Yoga, overcomes death. 102.

तत्त्वंबीजंहठःकष्हेत्रमौदासीन्यंजलंतरिभिः |

उन्मनीकल्प-लतिकासद्यएवपरवर्तते || १०४ ||

tattvaṃ bījaṃ haṭhaḥ kṣhetramaudāsīnyaṃ jalaṃ tribhiḥ |

unmanī kalpa-latikā sadya eva pravartate || 104 ||

Tatwa is the seed, Haṭha the field; and Indifference (Vairâgya) the water. By the action of these three, the creeper Unmanî thrives very rapidly. 103.

p. 62

सदानादानुसन्धानात्क्ष्हीयन्तेपाप-संछयाः |

निरञ्जनेविलीयेतेनिश्छितंछित्त-मारुतौ || १०५ ||

sadā nādānusandhānātkṣhīyante pāpa-saṃchayāḥ |

nirañjane vilīyete niśchitaṃ chitta-mārutau || 105 ||

All the accumulations of sins are destroyed by practising always with the nâda; and the mind and the airs do certainly become latent in the colorless (Paramâtmana). 104.

शङ्ख-दुन्धुभि-नादंछनशॄणोतिकदाछन |

काष्ह्ठवज्जायतेदेहउन्मन्यावस्थयाधरुवम || १०६ ||

śangkha-dundhubhi-nādaṃ cha na śṝṇoti kadāchana |

kāṣhṭhavajjāyate deha unmanyāvasthayā dhruvam || 106 ||

Such a one. does not hear the noise of the conch and Dundubhi. Being in the Unmanî avasthâ, his body becomes like a piece of wood. 105.

सर्वावस्था-विनिर्मुक्तःसर्व-छिन्ता-विवर्जितः |

मॄतवत्तिष्ह्ठतेयोगीसमुक्तोनात्रसंशयः || १०७ ||

sarvāvasthā-vinirmuktaḥ sarva-chintā-vivarjitaḥ |

mṝtavattiṣhṭhate yoghī sa mukto nātra saṃśayaḥ || 107 ||

There is no doubt, such a Yogî becomes free from all states, from all cares, and remains like one dead. 106.

खाद्यतेनछकालेनबाध्यतेनछकर्मणा |

साध्यतेनसकेनापियोगीयुक्तःसमाधिना || १०८ ||

khādyate na cha kālena bādhyate na cha karmaṇā |

sādhyate na sa kenāpi yoghī yuktaḥ samādhinā || 108 ||

He is not devoured by death, is not bound by his actions. The Yogî who is engaged in Samâdhi is overpowered by none. 107.

नगन्धंनरसंरूपंनछसपर्शंननिःस्वनम |

नात्मानंनपरंवेत्तियोगीयुक्तःसमाधिना || १०९ ||

na ghandhaṃ na rasaṃ rūpaṃ na cha sparśaṃ na niḥsvanam |

nātmānaṃ na paraṃ vetti yoghī yuktaḥ samādhinā || 109 ||

The Yogî, engaged in Samâdhi, feels neither smell, taste, color, touch, sound, nor is conscious of his own self. 108.

छित्तंनसुप्तंनोजाग्रत्स्मॄति-विस्मॄति-वर्जितम |

नछास्तमेतिनोदेतियस्यासौमुक्तएवसः || ११० ||

chittaṃ na suptaṃ nojāghratsmṝti-vismṝti-varjitam |

na chāstameti nodeti yasyāsau mukta eva saḥ || 110 ||

He whose mind is neither sleeping, waking, remembering, destitute of memory, disappearing nor appearing, is liberated. 109.

नविजानातिशीतोष्ह्णंनदुःखंनसुखंतथा |

नमानंनोपमानंछयोगीयुक्तःसमाधिना || १११ ||

na vijānāti śītoṣhṇaṃ na duḥkhaṃ na sukhaṃ tathā |

na mānaṃ nopamānaṃ cha yoghī yuktaḥ samādhinā || 111 ||

He feels neither heat, cold, pain, pleasure, respect nor disrespect. Such a Yogî is absorbed in Samâdhi. 110.

सवस्थोजाग्रदवस्थायांसुप्तवद्यो|अवतिष्ह्ठते |

निःश्वासोछ्छ्वास-हीनश्छनिश्छितंमुक्तएवसः || ११२ ||

svastho jāghradavasthāyāṃ suptavadyo|avatiṣhṭhate |

niḥśvāsochchvāsa-hīnaścha niśchitaṃ mukta eva saḥ || 112 ||

He who, though awake, appears like one sleeping, and is without inspiration and expiration, is certainly free. 111.

अवध्यःसर्व-शस्त्राणामशक्यःसर्व-देहिनाम |

अग्राह्योमन्त्र-यन्त्राणांयोगीयुक्तःसमाधिना || ११३ ||

avadhyaḥ sarva-śastrāṇāmaśakyaḥ sarva-dehinām |

aghrāhyo mantra-yantrāṇāṃ yoghī yuktaḥ samādhinā || 113 ||

The Yogî, engaged in Samâdhi, cannot be killed by any instrument, and is beyond the controlling power of beings. He is beyond the reach of incantations and charms. 112.

p. 63

यावद्विदुर्नभवतिदॄढःपराण-वात-परबन्धात |

यावद्ध्यानेसहज-सदॄशंजायतेनैवतत्त्वं

तावज्ज्ञानंवदतितदिदंदम्भ-मिथ्या-परलापः || ११४ ||

yāvadvidurna bhavati dṝḍhaḥ prāṇa-vāta-prabandhāt |

yāvaddhyāne sahaja-sadṝśaṃ jāyate naiva tattvaṃ

tāvajjñānaṃ vadati tadidaṃ dambha-mithyā-pralāpaḥ || 114 ||

As long as the Prâṇa does not enter and flow in the middle channel and the vindu does not become firm by the control of the movements of the Prâṇa; as long as the mind does not assume the form of Brahma without any effort in contemplation, so long all the talk of knowledge and wisdom is merely the nonsensical babbling of a mad man. 113.

THE END.

INTRОDLСТIОN

About five thousand years ago, Sri Krsna Dvaipayana Vyasa, an empowered incarnation of Lord Krsna, appeared in the holy land of Bharatavarsa. Realizing that as the four yugas progress, the human beings’ power of understanding gradually diminishes; He divided the one Veda into four and imparted them to His four principal disciples. These four Vedas are the Sama, Rk, Yajur, and Atharva. Later on, His disciples again divided the Vedas into many branches.

Even after dividing the Vedas, Srila Vyasadeva did not feel satisfied. Thinking that it will be impossible for the people of Kah-yuga to understand the actual purport of the Vedas, He took the essence of that understanding and compiled a simple literature called the Purana Samhita, in story form. Based on this literature, His three principal disciples wrote three more sarhhitas: Savarm-samhita, Samsapayana- samhita, and Akrtavrana-samhita. The eighteen Puranas and thirty-six sub Puranas were later compiled, being based on these four samhitas. Because Srila Vyasadeva’s Purana Samhita is the source of these literatures, all the Puranas and sub Puranas are attributed to him.

Among the upa-puranas or sub Puranas, the Kalki Purana is most sacred and widely respected. At the end of Kah-yuga, the Supreme Lord, Hari, will incarnate as Lord Kalki and kill all the mlecchas, yavanas, atheists, and Buddhists of the world that defy the Vedic authority. The pastimes of Lord Kalki are the subject matter of this literature, which is presented in story form. Exalted personalities can see everything, past, present, and future. For this reason, there is no fault in narrating these future events as if they had already occurred. The Kalki Purana consists of thirty-five chapters.

CHAPTER ONE

A Description of Kali-Yuga

Text 1

I offer my respectful obeisances unto Lord Acyuta, the unborn, omniscient, and unlimited Supreme Personality of Godhead, who is the destroyer of all obstacles, the shelter of all living entities, and the original speaker of the Vedic literature He is worshiped with great devotion by the demigods, headed by Indra, the foremost of sages, and by the rulers of the various planetary systems, for the purpose of attaining all kinds of perfection in life.

Text 2

Before reciting this Kalki Purana,, which is the verv means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara narayana Rsi, the supermost human being, unto mother SarasvatI, the goddess of learning, and unto Srila Vyasadeva, the author

Text 3

May the Supreme Personality of Godhead, having assumed the form of Kalki, who is the Supersoul of all living entities, establish the eternal principles of religion Having appeared in a family of brdhmanas, He will annihilate the sinful kings of Kali-yuga by the fire of the poison emanating from His ferocious serpent-like Hands while riding on the back of an excellent horse of the Sindh province. In this way, He will protect the pious and re-establish Satya-yuga.

Text 4-5

After Sri Suta Gosvami had offered his obeisances to the Supreme Lord m this manner, the sages at Naimisaranya, headed by Saunaka Rsi, said: О Suta Gosvami!О son of Romaharsana! О knower of religious principles! О seer of past, present and future! О learned authority of the Puranas, please continue narrating to us the pastimes of the Supreme Lord.

Text 6

Who is Kali? Where was he born? How did he become the master of the world? How does he destroy the observance of eternal religious principles?

Text 7

After hearing these words of the great sages, Siita Gosvaml became so ecstatic that the hairs of his body stood on end He then absorbed his mind in remembrance of Lord Hari and continued to speak to the sages.

Text 8

Suta GosvamI said: Please listen attentively as I describe wonderful pastimes of the Lord that will be revealed at a future time. These transcendental pastimes were previously glorified by Lord Brahma, who was born from the universal lotus flower, when he was> requested to speak by the great sage, Narada.

Text 9

Thereafter, Narada repeated what he had heard to the unhmitedly powerful Srila Vyasadeva, who in turn narrated these topics to his exalted son, Brahmarata.

Text 10

Brahmarata then described these topics of bhagavata-dharma to Abhimanyu’s son, who was known as Visnurata, as he was seated in the royal assembly This narration consists of eighteen thousand verses.

Text 11

After hearing for one week without interruption, the saintly king relinquished his material body and departed from this world, although the discussion of the glories of the Lord had not ended. After the passing away of Abhimanyu’s son, great sages, headed by Markandeya, continued to inquire from Sukadeva GosvamI in that sacred dsrama.

Text 12

tatraham tadanu jnatah srutavanasmi yah kathah

bhavisyah kathaya masa punya bhagavatihsubhah

I was present at that time, and so I heard everything from Sukadeva GosvamI, by his order I will now narrate to you these most auspicious pastimes of the Supreme Lord that will take place in the future.

Text 13

О greatly fortunate sages, please listen attentively as I describe to you how Kali appeared in this world after Lord Krsna had returned to His own abode.

Text 14

After the annihilation, the secondary creator of the universe, Lord Brahma, the grandfather of everyone, who was born on the universal lotus flower, created Sin personified, having a black complexion, from his back.

Text 15

The name of Sm personified was Adharma By faithfully hearing about, cHariting, and remembering the descendents of Adharma, one quickly becomes freed from all sinful reactions.

Text 16

The wife of Adharma, (Irrehgion), was named Mithya, (Falsehood) She was very beautiful, and had eyes like those of a cat They had a son named Dambha, (Pride), who was always very angry and eneigetic.

Text 17

Dambha had a sister named Maya, and within her womb, he begot a son named Lobha, (Greed), and a daughter named Nikrti, (Cunning) Lobha begot a son named Krodha, (Anger), in the womb of Nikrti.

Text 18

Himsa, (Envy), was Krodha’s sister. From the womb of Himsa, Krodha begot a son named Kali. Kali is always seen to be holding his genitals in his left Hand. His complexion is very black, like black ointment that has been mixed with oil.

Text 19

Kali’s abdomen is like that of a crow, his face is frightening to behold, and his tongue is red and appears to be full of greed. His appearance is very fearful and a bad smell emanates from his body. Kali is very fond of playing chess, drinking wine, enjoying the company of prostitutes, and associating with gold mercHarits.

Texts 20-21

Kali’s sister was Durukti, (Harsh Speech). From Durukti’s womb, Kali begot a son named Bhaya, (Fear), and a daughter named, Mrtyu (Death). Bhaya begot a son named Niraya (Hell) from the womb of Mrtyu and Niraya begot ten thousand sons in the womb of his sister, Yatana (Excessive Pain). Thus I have described the destructive progeny of Kali, who were all blasphemers of genuine religious principles.

Text 22

All these relatives of Kali were the destroyers of sacrifice, study of the Vedas,and charity, because they transgressed all the Vedic principles of religion. They were reservoirs of mental distress, disease, old age, destruction of religious principles, sorrow, lamentation and fear.

Texts 23-24

These descendents of Kali are found wandering everywhere throughout the kingdom of Kali, destroying the people of the world They are misguided by the influence of time, very restless by nature, full of lusty desires, extremely sinful, very proud, and violent even to their own father and mother Those who are known as twice-born among them are devoid of all good behavior, without any observance of proper etiquette, and always engaged in the service of sudras.

Texts 25-27

These fallen souls are very fond of dry arguments, and they use religion as a means of livelihood, teach Vedic knowledge as a profession, are fallen from the execution of their vows, and sell wine and other abominable things, including meat. They are cruel by nature, and very fond of gratifying their bellies and genitals. For this reason, they lust after the wives of otners and are always seen to be intoxicated They were not born from a father and mother who were properly married, ?nd they are short in stature and always engaged in sinful acts, such as cheating others They generally reside in a sacred place, live for only sixteen years, associate with wretched people, and only consider a brother-in-law to be a friend and relative.

Text 28

The people of Kah-yuga are accustomed to quarrelling and fighting amongst themselves. They go to great lengths to groom their hair, wear the best of clothes, and decorate themselves with costly ornaments.

Text 29

In Kah-yuga, a person with a lot of money will naturally be respected as a great soul. If a twice-born person earns his livelihood by lending money on interest, he will be considered a pillar of society. The sannydsls of Kah-yuga will be attached to home and property, and householders will become devoid of all power of discrimination. In Kah-yuga, people will blaspheme a spiritual master or other elderly person without hesitation. Indeed, people in general will simply become hypocrites, liars, and cheaters.

Texts 30-37

In Kaliyuga, sudras will accept charity from others,, or else plunder others’ wealth without discrimination. Mutual agreement will become the sole criteria for solemnizing the marriage of a boy and girl. People will show sympathy and magnanimity, but it will simply be a form of duplicity. Forgiveness will be granted only when a person is unable to harm the offending party. In a society of might makes right, people will easily become annoyed with those in a weaker position. Even fools will be very talkative in an attempt to prove that they are learned. People will engage in religious ceremonies, but simply to acquire a reputation. If one has got wealth, he will be considered to be a saint. Just to bathe in a holy place, people will travel a great distance and undergo much trouble. Simplyby putting on a sacred thread, one will be recognized as a brahmana. Simply by carrying a staff, one will be recognized as a sannyasl.

The earth will restrict the production of food grains. Thecurrentsof rivers will flow very rapidly, and even married women will behave little better tHari prostitutes, because they have practically no attachment for their husbands. Those who are twice-born will be dependent on others, so much so that they will not hesitate to engage as priests for sudras. Women will become promiscuous, so that will be easily abandoned by their husbands. Clouds will shower ram very irregularly, and the land will not yield sufficient crops. Kings will whimsically torture and kill their subjects, and burden them with excessive taxes. Such unfortunate subjects will finally take their family and belongings and take shelter of mountains and dense forests. The people of Kah-yuga will sustain their lives by eatmg flesh, honey, fruit, and roots, without discrimination. Almost everyone will take pleasure in blaspheming the Supreme Lord, Sri Krsna These are some of the symptoms that will manifest at the beginning of Kah-yuga.

Text 38

In the second quarter of Kali-yuga, people will no longer cHarit the holy names of Lord Krsna. In the third quarter of Kali-yuga, there willbe an upsurge of unwanted population, and in the final quarter of Kali-yuga, there will be only one class of human being, because God consciousness will have been long forgotten.

Text 39

When the study of the Vedas,performance of sacrifice, cHariting of mantras,and other religious practices thus disappear from this world during Kali-yuga, the demigods, being afflicted due to not receiving their share of sacrificial offerings, will take shelter of Lord Brahma, the grandfather of t h e universe, who was born from t h e universal lotus flower.

Texts 40-43

Keeping mother earth, who had become emaciated due to great distress in front, all of the demigods went to the abode of Lord Brahma There, they experienced that the entire atmosphere was surcharged with the sounds of the cHariting of Vedic mantras, and everywhere was smoke pouring from the sacrificial fires Lord Brahma, the leader of all the sages, was sitting upon his throne, conducting a fire sacrifice on an altar made of gold Here and there were many gardens and orchards full of flowers, fruit, and wood for performing fire sacrifices. Swans, cranes, and other aquatic birds made wonderful sounds, as if they were greeting their guests with joy The swans, cranes, and other aquatic birds were surrounded b-y intoxicated bumblebees hovering around innumerable creepers and flowers, swinging to and fro in the cool breeze Thus, it appeared as if they were all offering obeisances and speaking very sweetly while greeting their guests with great pleasure.

Text 44

Thus, all the demigods, headed by Indra, arrived in the abode of Lord Brahma in a distressed state of mind By the order of Prajapati, they entered the assembly hall of Lord Brahma, so that they could disclose to him to cause of their grief.

Text 45

The demigods first offered their respectful obeisances to Lord Brahma, whose lotus feet were being served by perfected beings such as Sanaka, Sanandana, and Sanatana as he sat in meditation Lord Brahma is the secondary creator of the three worlds who acts under the direction of the Supreme Personality of Godhead.

Thus ends the translation of the first chapter of Sri Kalki Purana.

C H A P T F R TWО

The Birth and Sacred Thread Ceremony of Lord Kalki

Text 1

Suta Goswamt said Thereafter, by the order of Lord Brahma, all the demigods sat in front of him and then explained how the observance of rehgious principles was declining at an alarming rate in Kali yuga.

Text 2

After hearing their words saturated with anguish, Lord Brahma said Let us all approach Lord Visnu We should please Him with our prayers so that He may act for our welfare.

Text 3

After saying this, Lord Brahma took all the demigods and went to the abode of Lord Hari known as Goloka There, he offered prayers to the Supreme Lord, informing Him ot the plight of the demigods.